Spiritual Rituals are utilized to fortify that which is certain and established. For Example: good health, work, or a relationship. Fortifying what is good already, for example with your work, doesn’t mean that a ritual related to good work is without fortifying the individual in relationship to his/her work and that he/she has consciousness of this good work. If this was the contrary, or in other words, fortify the work and not the individual, we would have a fragility or lost in relation to the individual with his work.
Depending on the Element (Fire, Earth, Water or Air) and/or the Elemental (Elegbara, Ogum, Oxumaré, Xângo, Obaluae, Oxóssi, Ossae, Obá, Nana Buruque, Oxum, Yemanjá, Ewá, Iansa Tempo, Ifá and/or Oxalá) involved in the ritual, the consequence or consequences will be compatible with a polarity of the Element and/or Elemental in the final result.
Examples of lost and/or fragility caused by rituals incorrectly directed:
If the ritual was mistakenly based in the Element Fire, the individual will feel unmotivated and without interest in his work; in the Element Earth, the individual will become extremely critical and intolerant as if his criticism and intolerance sustains him. In the Element of Water, the internal relationship between the individual and the group and vice verse would be more difficult as the affective proximity of the people would be synonymous with invasion; in the Element of Air, work would become limiting and incoherent with the expectations of professional expansion.
Rituals also are done for energetic discharge and negative vibrations acquired or generated involuntarily in the electromagnetic fields. Example: The crystallization of disorganized emotional residues that attach in the energetic field of the individual. Sadness, for example. This feeling doesn’t restrict itself as just an expression of an emotional state. Other areas are affected and suffer reactions through the interference of the crystallization of these residues of sadness. The energetic field and vibration become incompatible within, perception becomes cloudy, and behavior declines through compensation.
Depending on the fragility of the person, or the intensity of the crystallization, a somatic reflection is common, and that in this case the physical expression is of sadness. This means that what was crystallized in the subtle plane of the individual has reached a more profound state. It is important that these rituals of energetic discharge and vibrations be done before the residues crystallize themselves in the body of the individual before they become at the stage of being somatic.
Rituals are also utilized to “break” what is becoming or already is established. Example: To break the chain generated by the sickness so health can prevail, as when this illness has succeeded to be formed and organized by the process of attachment. Rituals are done for restructuring and/or disorganizing what already is in process, and symptoms that are already formed of illness. This implication includes the rituals related to the Orixá Tempo to restore the person before the illness.
Ritual and ritualistic practices are important factors because this is the foundation that guides the qualification of the material utilized and is the facilitator to reach the plane or spiritual dimension desired. The materials utilized, the location, the person or persons related to the ritual need to have an affinity are in alignment.
There are many questions about which materials or objects should be utilized in the different rituals. A choice is made according to the force of the spiritual representation that this object contains. Example: If you collect a rock from a river in order to do a ritual, you are involving the spiritual light of Xângo (fire), represented by the rock and the richness of Oxum (fresh water), by the spiritual light of the water in the river. The combination of these two elements, the rock and the water will give you a specific quality of Xângo and a specific quality of Oxum. If this rock should be collected in the forest, there would be a different quality of Xângo. The importance is to know the coherent combination for the objective of the ritual.
In these examples we have two concrete objects, a rock and the water chosen by the rational consciousness of choice. The transformation of these two objects as the spiritual representation in the ritual will depend on the ritualistic structure utilized by the spiritual consciousness of who practices the ritual.
Rituais Espirituais
Spiritual Rituals are utilized to fortify that which is certain and established. For Example: good health, work, or a relationship. Fortifying what is good already, for example with your work, doesn’t mean that a ritual related to good work is without fortifying the individual in relationship to his/her work and that he/she has consciousness of this good work. If this was the contrary, or in other words, fortify the work and not the individual, we would have a fragility or lost in relation to the individual with his work.
Depending on the Element (Fire, Earth, Water or Air) and/or the Elemental (Elegbara, Ogum, Oxumaré, Xângo, Obaluae, Oxóssi, Ossae, Obá, Nana Buruque, Oxum, Yemanjá, Ewá, Iansa Tempo, Ifá and/or Oxalá) involved in the ritual, the consequence or consequences will be compatible with a polarity of the Element and/or Elemental in the final result.
Examples of lost and/or fragility caused by rituals incorrectly directed:
If the ritual was mistakenly based in the Element Fire, the individual will feel unmotivated and without interest in his work; in the Element Earth, the individual will become extremely critical and intolerant as if his criticism and intolerance sustains him. In the Element of Water, the internal relationship between the individual and the group and vice verse would be more difficult as the affective proximity of the people would be synonymous with invasion; in the Element of Air, work would become limiting and incoherent with the expectations of professional expansion.
Rituals also are done for energetic discharge and negative vibrations acquired or generated involuntarily in the electromagnetic fields. Example: The crystallization of disorganized emotional residues that attach in the energetic field of the individual. Sadness, for example. This feeling doesn’t restrict itself as just an expression of an emotional state. Other areas are affected and suffer reactions through the interference of the crystallization of these residues of sadness. The energetic field and vibration become incompatible within, perception becomes cloudy, and behavior declines through compensation.
Depending on the fragility of the person, or the intensity of the crystallization, a somatic reflection is common, and that in this case the physical expression is of sadness. This means that what was crystallized in the subtle plane of the individual has reached a more profound state. It is important that these rituals of energetic discharge and vibrations be done before the residues crystallize themselves in the body of the individual before they become at the stage of being somatic.
Rituals are also utilized to “break” what is becoming or already is established. Example: To break the chain generated by the sickness so health can prevail, as when this illness has succeeded to be formed and organized by the process of attachment. Rituals are done for restructuring and/or disorganizing what already is in process, and symptoms that are already formed of illness. This implication includes the rituals related to the Orixá Tempo to restore the person before the illness.
Ritual and ritualistic practices are important factors because this is the foundation that guides the qualification of the material utilized and is the facilitator to reach the plane or spiritual dimension desired. The materials utilized, the location, the person or persons related to the ritual need to have an affinity are in alignment.
There are many questions about which materials or objects should be utilized in the different rituals. A choice is made according to the force of the spiritual representation that this object contains. Example: If you collect a rock from a river in order to do a ritual, you are involving the spiritual light of Xângo (fire), represented by the rock and the richness of Oxum (fresh water), by the spiritual light of the water in the river. The combination of these two elements, the rock and the water will give you a specific quality of Xângo and a specific quality of Oxum. If this rock should be collected in the forest, there would be a different quality of Xângo. The importance is to know the coherent combination for the objective of the ritual.
In these examples we have two concrete objects, a rock and the water chosen by the rational consciousness of choice. The transformation of these two objects as the spiritual representation in the ritual will depend on the ritualistic structure utilized by the spiritual consciousness of who practices the ritual.
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