Lucero World, Nkuyo or Khuyu.

Lucero Mundo, Nkuyo or Khuyu is the Nganga owner of all paths, of the power to attract and
Rejecting the influences of good and evil is the master of the wind that travels along every path, the
that opens and closes the doors to success, fortune or failure, is aware in advance of the
problems that are consulted about, is the guardian of the Ngangas and of the power of the
diseases: he is considered the messenger of Nzambi (God).

It syncretizes with Elegua in the Osha (its colors are also red and black) About the
comparisons of Lucero Mundo with Elegguá, these are an exaggeration that has caused
many confusions that, by being repeated so much, become 'truth', but:

1. Lucero only has 21 paths, all of them have the same name in front and it is only one, while
that Elegguá has 121 and becomes Eshu: "his wicked face."

Lucero is ordered and demanded, while Elegguá is requested and begged.

3. Lucero never goes inside a house nor locks himself in rooms and must always be
covered so as not to be seen by the uninitiated, while Elegguá can enter anywhere
fourth and being in front of anyone.

4. Lucero is often portrayed as a devil with a tail and scribble, while Elegguá
like a teenage boy carrying a small backpack.

5. In the construction of a Lucero (foundation) and an Elegguá (load) there are also great
differences.

6. A Lucero is prayed to in Bantu when invoked, while with Elegguá it is done in Yoruba.

7. Lucero is a Nfumbe and Elegguá is an Orisha.

8. Lucero is left dirty for as long as possible after being given a softening, while to
Elegguá is usually washed the day after being fed.

Lucero lives in the dimensional space/time world, while Elegguá resides on Earth.

Every garment needs Lucero as a guide for any work or purpose in the Palo,
while Elegguá must be the first to be informed that there will be a consultation or
attention with another Orisha.

11. Lucero consults with chamalongos (they can be made from coconut shells or with
pieces of skull) and Elegguá with views (made with the meat of the coconut).

How to attend to Lucero.

They are attended to on Mondays, or during the week

2) Coffee, light rum, and water are added.
3) Honey, flowers, fruits are added.
4) One smokes tobacco 1 forwards, 1 backwards, and 1 forwards.
Colored candles or large candles are placed.
6) The foot of the garment is fed quarterly or when some power is desired.
The godchild should not carry out slaughters.
It should not be handled by the uninitiated or outsiders to the battle munanso.
It should not be handled during the menstrual period if you are a woman.
10) CONSULT WITH YOUR GODFATHER IN CASE OF IGNORANCE, MISUSE AND
ANY OTHER CONTRADICTION.

LUCERO WORLD IS A BIG THING, IN THE SHADOW OF GOOD GANGA NEVER WEAVES OPEN
CLOSE THE ROADS IN CASE YOU ARE UNSURE OF ITS CONTENT OF NOT HAVING FAITH, OR
IF ANY PROBLEM ARISES, CONSULT BEFORE TAKING ANY ACTION THAT
CAN HAVE BIG CONSEQUENCES
Attributes of Lucero
Colors: Red and black
Fruits: Guava, sugar cane.

Herbs: Grass

Aguardiente, rum, dry white wine

Jet

Animales: Pollo, cabritas, gallo, pollitos

Condiments: Palm oil

Stick: Open road

Números: 3, 21

Lucero is the lord of solitary death; he kills those who deserve it by making them
bleed to death.

Lucero loves parties, food, and sweets.

When entering a place where there is a Lucero, the initiates will greet him with the following
praise

NSALA MALECO, MALECO NSALA THE BLESSING MY FATHER TATA NKUYO.

PRAYER TO START A SPIRITUAL CONVERSATION.

HOLY CHRIST GO FIRST SAMBI THAT ALL THINGS BY THE SIGN

FROM THE HOLY CROSS, NSAMBI SENDS ME TO PRAY WIRIKO BATU. (FATHER
OUR, HAIL MARY, CREED.

PRAYER FOR PERMISSION TO ENTER THE MOUNTAIN, CEMETERY, CEIBA.

GO WITH GOD'S BLESSING

GO WITH SAMBI'S LICENSE

GO WITH A LICENSE FROM MANBI

CEIBA IS MY MOTHER

JAGUEY IS MY FATHER

NFINDA CALUNGA (CEMETERY) IS MY GODMOTHER

NFINDA ANABUTUS (MONTE) IS MY GODFATHER.

MUNAMBO, HERE I AM YOUR SON (DAUGHTER)__________________________ THAT DAY

WHAT MADE THE WORLD END; THE ANGRY DOG GREETS YOU NEVER MADE.

PRAYER TO CONJURE TOBACCO, CANDLES, ATTENTION TO DARKNESS.

Busy License.

SAMBI UP SAMBI DOWN SAMBI TO THE FOUR SIDES, SAMBI NKISI

NSULU, SAMBI NKISI NTOTO PIDO PERMISSION (ATARE) TO ALL THE TATAS AND YAYAS
WHAT IS IN THE FIELD OF TRUTH AND WHAT IS IN THE FINDING FIELD
(CEMETERY) I ASK FOR PERMISSION (TO RETURN) TO MY SPIRITUAL GUIDE TO MY
I ask for permission to bother my elders, my godparents, and the
BLESSING TO MY YOUNGERS, I ASK THIS PERMISSION FROM BABALUANGE, FATHER
ANGOLA, COBALLENDE, LUCERO MUNDO ZARABANDA, MADRE AGUA, CHOLA
(MAMA KALUNGA), 7 RAYOS, TIEMBLA TIERRA, CENTELLITA, MADRE CEIBA,
GURRUFINDA, CUBRE MONTE, (AMONG OTHERS NAME THE DEITIES). FOR
LET ME BE FREE FROM BAD BELONGINGS, BAD FATHERS, BAD VICISSITUDES, BAD
VITITIS, SO THAT EMBELE DOESN'T CUT ME, WILD PINEAPPLE, DON'T INQUITE ME, POPUMBAY
DO NOT REACH ME AND HEAD ROUND DO NOT FOLLOW ME, SO THAT YOU MAY BE MY
ENFUMBE___________________WHO WILL OPEN MY DOOR FOR ME TO GIVE VITITI Y
COCOGERA IN HEALTH STABILITY AND

Firmness.
NKISI MALONGO- CHAMALONGO CONSULTATION FORMULA.

THE CHAMALONGO IS A CONSULTATION ORACLE THAT IS BUILT FROM

FROM COCONUT SHELLS, ANIMAL SHELLS, KIYUMBAS AMONG ONE
INFINITY OF MATERIALS DEPENDING ON THE PATH AND THE NEED OF
NGUELLO consists of 4 bodies or parts called views, which
IT HAS TWO PARTS, THE UPPER AND THE LOWER. THE CHAMALONGO IS A
PALERO TOOL, THE NEW PINE SHOULD ONLY BE USED BY HIM, AND
IT IS THE COMMUNICATION TASK BETWEEN THE NEW PINE AND THE NKUYO, LUCERO
WORLD.

It must be clean before starting the conversation with him.

SMOKED.

Attention and necessary prayer begins.

Ask the specific question with affirmation or negation.

-TO PERFORM ACCORDING TO THE LINES: between the hands in

position of wing.
1).- They are placed
Shells facing up, they
B) Sambi Up. In The
make the sign of the cross.
between the hands Father's Name.
in position of
alafia. Shells

B) Sambi Down. In The Name

Of the Son.

3).-It falls from the

Sambi For the 4
waist to the floor.
Sides. - Left To Right-
(Name of the spirit
saint).
TREATY NKISI MALONGO- CHAMALONGO. (EXTRACTS,
BASIC INTERPRETATION FOR NEW PINE.

SA NTEMBO-ALAFIA: Yes
good tranquility happiness
but is asked for
firmness blessing of

YES BUT
since it is not safe
vuelve a preguntar, es

AT HOME-DOING: If with
a lot of firmness I don't know

ask more, what is

AT TIA-OKANA: Does not announce

algo malo se debe estar

IN THE NAME OF THE FATHER: -no

danger death announcement
ask if it is the answer to the
question, if it is said no, it
ask if it is a nfumbe
PRAYER TO START A DIALOGUE spirituality protector or
WITH CHAMALONGO: any other entity that is
manifest, it is advisable to pay attention
AGUIRI NKISI CONGO MATO SIKIRI MATO
a bright star, to the clouds
MENSO SIKIRIMENSO MUNIO EMBIALA
(muertos) si repite la letra debe
NUMALO STRONGER THAN FATE
CHAMALONGO LUANGO GUARI EMFUMBE
GUARI CHAMALONGO NDIANA NKISI
I am happy to see you
TALANKA MOSI KOMYOSE KRIYUMBA EMFUBE
ALthough it has ended, it is still valuable
KUNA KONGO.
Entering the nso (Presence of the Nganga)

Open your mouth

Hello everyone

I will go to meet you.

Let us start the work together.

Opening Prayer
Guiriko nganga

Father Mbonda Nganga Monte Mayombe

Going to the Midnight Cemetery

Andrés Petit Zarabanda Mata Mundele

Zambia License

Zambia up; Zambia down,

Zambia on all four sides

License Lucero Tata Ndoki

Ntango License

Nsambi License, Ndoki License

Ntoto License, Nsulo License

Kalunga License, Kunalemba License

Kunasinda License, Kunafinda License

License Nfunbi vititi bacheche

Nfunbi vititi guariguari

License for someone who is not obedient

Guiriko nganga

Are we or are we not?

WE ARE!
What does a godfather expect from a godchild?

A godfather or godmother expects us to be very religious above all and for

end, respectful of his guardian angel, of his fumbes.

He expects us to be obedient and discreet, especially in that first year.

of initiation, which is so important, the godchild represents their godfather and
that religious house, therefore the good or the bad that is done will be reflected in
these.

There must be effective communication between both, as this relationship

it is for life.

The godchild must learn to understand the different states of mind of their
godfathers, as this ensures a cordial and lasting relationship.

If a godchild is appointed as Steward (the person in charge of

assist tata or yaya in the munanso regarding all inquiries
secrets and ceremonies) must keep everything that the
godfather speak or make.

The godchild must find a way to attend the ceremonies at his home.
godfather as long as he is invited. It is important that the godchild remembers
always the birthdays of your godparents and call them before those dates
to see how it can help.

The godchild must remember that there are other godchildren in the house and that he must
avoid at all costs creating gossip or criticism among your religious brothers.

Likewise, we must mention the things that should not be expected from
a godson, and he may face problems here, because there is someone who
may differ.

A godchild does not have to live helping their godparent financially, no.
You have to give constant gifts, that is something that will come from the godchild.

You also don't have to live doing their household chores. One must
remember that this is a religion, and not a slavery.

One should expect the same from a godchild as from a child, and children do not always...
They are in agreement with the parents and make their own decisions. The
Just because they don't always do what's expected doesn't mean they don't do it.
Respect it or love it less. The most important thing is to sit down together first.
to begin to establish the rules and what each person expects or does not expect, reiterating,
 promote effective communication. They should be treated as they want to be treated.
treat themselves.

What does a godchild expect and not expect from a godparent?

What is known about the religion, unless the person has told us.
openly that he doesn't know much about religion.

May it help us solve the problems that arise and do so.

as soon as possible.

That he respects us as people, and that he understands that we are not his
property.

Let us learn about your house or branch, to understand how they are made.
things.

Be mature and honest enough to tell us that you don't know.

something.

Let it allow us to learn from another if the opportunity presents itself.

Let them take pride in our achievements.

May it have the answer to all our questions.

Do not get involved in our matters unless we ask you to.

Palo Monte Mayombe Kimbisa, Palo, Palo Monte, Rules of Kongo or Congo
What is Palo? Palo Mayombe, often referred to or simply called
As 'Palo,' it is one of the African religions that emigrated and expanded. As
Santería and Candomblé combine African shamanism with the
elements delete spiritism the magic y the Catholicism.
Its origin is in the Congo African religion. It was brought by the slaves.
There is an important difference between Palo and other 'syncretized' religions.
While Santería, Candomblé, etc., syncretized with Catholicism
to protect its enslaved practitioners from persecution, the Rule of
Palo that is Kimbisa syncretized, was syncretized in Africa, when the
Christianity was introduced for the explorers Spaniards.
Stick simply it means, Trees
The religion of Palo descends from the ancient African belief, in which the
the world is inhabited by spirits, and the name refers to the sacred trees in
in which the spirits dwell.

El Palo is one of the first existing religions, if not the first.

We analyze the scientific studies; mitochondrial DNA demonstrates that everyone
we come from Africa (investigate). The Mayombe religion dates back over 3000
BC years, which spread these teachings to other lands, even reached
Egypt, Persia, Syria, present-day Italy, Turkey, Spain, etc... The same greeting Sala
Maleco was taken by the Muslims of the BANTU. If we analyze the Bible itself.
we see that since the world was created there has existed what is known as witchcraft or
sorcerer (whose term is nothing more than divine priest, or knower of secrets
from the creator). The same god of the bible has shown from the beginning that for
Receiving favors requires an offering of animal blood and explains what it is for.
how to give each offering. The creator is a god of love and justice who has left
registered in the same Bible the use of angels or spiritual entities to carry
to carry out their purposes or to defend their children or their people (Egypt, Babylon,
Sodom and Gomorrah, battles of the Jews of ancient Israel, etc.). The priests
the anointed prophets of the Bible had a sacred and secret chamber (tabernacle)
where they received messages from God for the people and offered sacrifices
animals good for forgiveness of sins or favors. The same prophets were witches
and of course there are those who use that knowledge for just causes and
those who seek revenge or power. Until where God says I AM THE ONE WHO
I AM AND MY WORD IS THE SAME FROM BEGINNING TO END. There is another known book.
by some Paleros and religious referred to as the NTUAN or SANTO NTUAN, some call it the
they call it the Bible of the Paleros.
The Paleros also abide by a set of moral norms and we respect
the laws of Sambi. Our function is to help and to help each other with love and
from honesty to obtain peace, harmony, and all the positivity that God provides.
We must take into account that there are several branches of Palo and Casas (munanso) and in
In Palo Mayombe, there is no chief leader who says this one is suitable or that one is not. Just as
from the Bible have emerged thousands of religions such as evangelists, witnesses,
Pentecost, Catholics, and that's it. Branches were born from the Pole since it was
spread around the world. The Mayombe is known, the Kimbiza rule that dates back to
Approximately 3028 A.C., Brillumba, Malongo, Xiamalongo, Kimbisa of Santo
Christ of the Good Journey (founded by Tata Andres Petti in Cuba) and perhaps some
that we let slip away. Now no one can say that one serves and another does not, it must
to tolerate and respect all branches of Palo and all religions and beliefs, without
import the idiosyncrasy.
THE FLAG NECKLACE

Great controversy has always arisen about the existence of something similar to the
elekes of the Osha within Palo Monte: the Flag Necklace or Palo Necklace
(also called Nkutu dilanga or Sanga ndile in Bantu), since there are those who
they claim that they simply do not exist, others assure that they are only part of
Palo Mayombe, but there are also those who defend its presence in all
the Congas Rules, although they clarify that there are only two types: those that use the
Paleros y the what usa the Tatas o Alright.

Although in the Osha Rule, elekes corresponding to each one are usually given.
the main deities Orishas (for example, Shangó in white and red, Yemayá)
blue-white/silver, etc.), as well as other types according to being Aleyo, Santero,
Babalawo or another, while in Palo there is only one type of necklace that is
is characterized by being crossed: the Flag Collar, although sporadically only.
Some councils - mainly in Cuba - usually issue one that identifies them.
with the beginning the what if belongs.

Thus, the Flag Necklace is considered an additional attribute of the Paleros.

what would serve as protection for its bearer against work or evil
intended to harm or destroy it. Unlike the Osha Rule, the Collar of
the flag is usually given only to those who have been initiated into the Palo and
it is often considered, in some way, a "species" of extension of
the Nganga, since in fact its "activation" only takes place when it is given
to eat to me inside of the Garment.

It is said that the Flag Collar also represents the powers of the Stick.
Mayombe, for what it is commonly used for having power and control over it.
spirit of the dead, and unlike the elekes of the Regla Osha, it is only used
during the celebration of a Palera ceremony (not as traditionally
it happens in Osha, whose "collars" can be worn almost anywhere.
circumstance and place). At this point, a small observation must be made: until
where your server knows, and unlike the elekes, the wooden necklace can indeed
to be used in front of an active spiritual Vault and also in a spiritual mass,
since we are talking about the same energy of the dead, while in the
in the case of Orisha energy, it has another vibrational level with which the
disincarnate no they commune.

The Wooden Collar is long and is worn crosswise over the chest with the
the following characteristics: men must hang it from the left shoulder towards
the hip, while in women it is worn on the opposite side. The ceremony of
A Rayamiento usually lasts a whole night and does not involve a Iyaworaje stage.
there is no permanence in any kind of throne nor prohibitions, so once the
the concluded initiative can leave the council with the Flag Collar on them
hands.

In recent times, and as part of the religious crossover and/or due to styles
that are beginning to be imposed in each Council, the use of is becoming generalized
different types of 'collars' that are only causing confusion and the
loss of Palera religious identity, as they are being given away indiscriminately
and in some cases even with the colors of the garment in front of which one was scratched:
Lucero, of 3 red accounts followed by 3 black... the multicolored ones that
represents everyone the roads of the Npungos, etc.

In the present, in some Munanzos, its use is also intended to establish

an 'identity', distinction or something similar to a 'business card', that does not
it goes from being more than something symbolic, even coming to be considered
"disrespectful" to the purists of Congo, who are offended by the comparison that
they already make certain Paleros not only from the use of the Necklace but also from a bracelet
also from a flag curiously called - brillimi wrongly called dead idea.
It is worth noting that in ancient times, the paleros were persecuted and it was not possible
use no type of collar to avoid being discovered and tortured by the not
dominant believers of the time.

THE MAMBOS

The term 'Mambo' is popularly used to refer to the typical songs.

What do the nganguleros do in their colloquially called 'stick games';
according to reference Teodoro Díaz Fabelo, in his work 'Dictionary of the Language'
Conga Residual in Cuba is: [… Singing, to sing, to talk, to express oneself with voice. The
Songs of black people are communal; the antiphon or soloist is called rooster, just like it
they called them the congos of Cuba. Rooster and chorus, or vassals, help each other with drums,
metals, rattles and struck sticks. The soloist is not completely independent,
except in communal relation with the choir. It is sung for something, with something, and for something;
cultivate fine psycho-emotional, intellectual, physical, social, and magical aspects. Everything
making has musical rhythm. Music and singing have powers, they are forces
capable of producing diverse effects...

In the religion of Palo Monte or Palo Congo, the "mambo" is a liturgical expression.
indispensable. "Without mambo the Nfumbe (spirit that dwells in the magic pot)
It doesn't walk,” would any ngangulero say. The “mambo” is considered an element
more within the ritual of Palo Monte, irreplaceable and absolutely necessary.
There is a 'mambo' for everything and it is the 'mambo' that guides the 'ñampio' to do
Work. With the mambo, one converses with the spirit, with the Nkisi, with the Mpungo.
The Nganga Nkisi speaks with the spiritual nature of things, it also serves them.
to interact and capture the virtue in plants, minerals, animals, and even in
atmospheric phenomena, or any other visible element; if it is not sung, "it is not
"mambea", the Nganga Nkisi or Tata Nganga cannot communicate with the "world
"invisible". There are hundreds of songs in the Afro-Cuban tradition, and basically
everyone fulfills either the function of pleasing the nfumbe or divinity, or the opposite,
to aggravate them to 'heat it up' as it is said in the slang of Palo Monte and the one
“Nfumbe” responds and reacts, with bravery and decisiveness, to the orders of the
Nganga.

There are mambos that are 'secret' because they are, as a well-known Tata will tell me.
Nganga, "very delicate to sing" it is believed that some of these songs may
to attract to oneself, both the good and the bad. The well-known "puyas" and

of yimbi (dog of the burden), so that it takes possession of the steward or

bakoyula of the unganga. These songs are the main component of the 'games'
de palo" or yimbula, periodic meetings where the mayomberos gather
for their rites'. In these celebrations, a kind of representation is practiced
sacred-magical theater of two characters who play opposite roles, and that has
as main protagonists, but not the only ones, to the Nganga Nkisi owner of the
unganga where the 'game' is celebrated, who will represent in their role, the
domination and control of the force of the unganga and of the counterpart will be its
bakoyula, who will consciously act in the role of "collateral dog" until
that this spiritual entity, as the final result of this 'game of mambos' is
manifest or take a position of your body, it is at that moment where the bakoyula
will lose consciousness and the sense of time and space.

As a consequence of that representation, the Nganga Nkisi chants the songs of

suitable puya to attract the attention of the yimbi and the butler which is for
whoever has this spirituality will manifest, respond with the appropriate one
corresponding counterpoint, in a kind of 'action - reaction' musical,
dressed with aguardiente, work, tobacco, and in many cases animal sacrifice;
the 'game' can last a long time, since there is no other limit than the one that
it imposes the capacity of one of the two, Nganga Nkisi and bakoyula, not to respond
with the correct formula, puya or contrapuyas. In this kind of "singing game"
in which sometimes other Nganga Nkisi present intervene, to demonstrate
your knowledge of mambos, help or support one of the two opponents,
usually ends with the defeat of one of the parties and as a consequence the entry
in trance of the defeated. It is the way to 'intervene' the nfumbe, with singing and nothing
more.

CONGA DEITIES

Nsambi: God father y creator del sky y the earth.

Lucero: Guardian of the gates. Divine messenger of Nsambi. Spirit of light and of
beginning y end.

Zarabanda: The spirit of metals, war, destruction, and movement.

Cabo Rondo: Masculine spirit of the hunt. Spirit of law and order.

Seven rays: He is the father of all kings, of fire, divination, and powers over
natural.

Mother of Water: Female spirit of fertility, the stability of the home and of the
family peace y protection y owner of the 7 mares.

Mama Sholan Guengue: Female spirit of love, seduction, money, wealth.

fame y and fortune. Spirit of the freshwater (rivers).

Centelle Ndoki: The female spirit of the cemetery, death, new beginnings and
changes. Spirit of tornadoes and natural disasters. Mother of all spirits.

Kobayende: Male spirit of illness, epidemics, death, and healing.

Strong Arm: Male spirit of the volcanoes, fire, and war.

Nsamba Ntala: The twin spirits. The spirits of wealth and destiny of
prosperity.
HIERARCHICAL TREATIES.

The palero, as the one who practices this religion is known, is the one who initiates.
within the mysteries of the religion of the Congo and its highest exponent is the
"Tata" (father), they believe in the presence of Nsambi (God the father and creator of heaven and
from the earth), the initiation process of Palo Mayombe is carried out as follows;

Receive the mysteries of the dead.

Receive the mysteries of the spirits in a ceremony where you will receive the
standards of their faith, represented with a set of necklaces.
-The third y fourth initiation is the del Scratched
The fifth is to receive the mysteries of the bright spirit, who is the guardian of the
door to the world of spirits.
The sixth initiation is receiving the spirit of the Nganga, which is the spiritual cauldron that
they contain the secrets of a greater identity, this houses the nkisi spirit.
The seventh initiation is the Mbele (knife), it is the ceremony that gives you the
power of the priest and will be able to sacrifice four-legged animals and perform markings.
The eighth is the mystery of the mountain, where he will have the right to handle the
powers of the herbs (finda).
the novena is to receive the mysteries of the malongo (nature). this initiation gives to the
priest the right to work with the mystical powers of the stars and the
cosmos.

(FROM ALLI THE 9 STEPS OF THE NGANGA'S LADDER)

MACKUTOS

The Makutos are what we could call Amulets. All of them must be
worked by a mayombero in front of the Nkisi. Its function is very varied; it exists of
protection or opening of roads in all directions. They are usually delivered
Help people who have no path in Mayombe but do have a need.
a 'help' to progress in life. ONLY given with PERMISSION from
Nkisi, you can never deliver a Makuto without having that authorization. Through
a consultation of Nganga shows that Makuto is the one who truly needs it.
Consultant. The following are some of these Makutos:

LUCERO The Lucero is a small foundation due to its size, but not for its
effectiveness. Although in most cases they are delivered for protection, they have
many more utilities, one of them to ensure well-being and evolution
from the consultant, or the person to whom it is delivered.

ACHABAS In principle, the Achaba is the Sarabanda chain of 21 pieces, which

offers protection, strength, justice, etc. Like all other Makutos, they only
delivery with Nkisi license.

COLLARS Consist of all the paths of the Mpungus, metal links,

polished snails and chamalongos to carry out consultations for oneself. Grants
protection, opens paths, development in all aspects.

ARCHES OF ARROWS The Arches of Arrows represent 'the hunt' of everything

good and a defense against all that is bad. The Arrows always represent
Watariamba.

THE SCRATCHING

The Nkimba ceremony, more popularly known as "Scratching", is

the initiation ceremony by which a human being becomes a part of
cult of Palo Mayombe. The most important thing to keep in mind is that not everything
the world must be initiated into this cult, the fact of the scratching always
depends on the approval of the Nganga. A person in need and/or interested
before going to a Tata (priest of
Palo Monte) which will conduct an investigative consultation about the person and their
spirituality (its astral) through which the Nganga will determine if indeed
It must be striped, this is initiated in the cult, or on the contrary, it is not. It must
it should be noted that this procedure is much more than a mere formality,
the consequences of a person who should not be scratched ending up
to go off the rails, they are generally bad as their spirituality, their astral, and their own
destiny does not align with the forces that govern Palo Mayombe.

The scratching process is a complicated and, of course, secret process.

it can be said in this regard that the liturgy of Palo Monte is protected by a
code of secrecy reserved for its priests and transmitted generationally
from godfather to godson. Yes, it can be said that, among many other things, the Nguello
comes under the protection and defense of the foundation (Nganga) of your godfather
and under the tutoring, teaching, and responsibility of this.
There is a lot of pain, a lot of suffering

Sambia and Doña Maria who covers for Sambia

With the license of San Pedro, San Roque,
San Sebastián, Cachimba Mama Basket
Kiyumba, Four Corners, Guardiero Nganga
Liri Plaza, Mama Skull
There is no mundele that can make me bow.
With the permission of my Father Nganga
Open the box
(open your ears and hear what I say)
Who must pay the penalty pays it in full.
Yo, San Pedro, at your feet
I ask for power to overcome.

I greet my Ngana
Peace be upon you, greetings. 7 rays brightening with trunk and palm. Battle
Trunk and ceiba magarrombe in wood. Zambia up Zambia down, Sambi in the 4
sides, with Lic. Sambia Enpungo, with Lic. Ensasi 7 Rays, Earth Trembles,
zarabanda, Madre de Aqua, Chola Wengue, Coballende, Patiyaga, , Lucerito,
Centella Wirindinga, Bad Wind, burumfimda, with license, all the nfumbe that will happen to
All the creoles that roam above this world may you be my father.
he will not allow anyone to use sorcery with his powers.

To feed the Garment

(summarized)
1. The animal is taken and tobacco smoke is blown into its beak, wings, and underneath.
the legs
The animal appears on the ganga and sings 'quiquiririii my ganga is going to urinate'
3. when he removes his head and the blood starts to run, it is sung:
I want to run, like the shark runs.
7 rays are already peeing, 7 rays are already peeing little star and this is peeing little star
it's already raining
C- Now you will see, now you will see if I scratch your palm.
Now you will see
G- Seven Rays of my trust
and now you will see seven rays in the palm, now you will see
G- Cry Cry goes far
and now you will see seven rays in the palm, now you will see
G- Now you will see, now you will see With a four silage license
Now you will see.
G- Open the box N. Dead and now you will see, now you will see if I scratch you on the palm
Then the head of the animal is placed on the ground and the animal is placed on the floor.
in front of the bargain
When honey is poured: Diambo is sweet
Afterwards, all the people who were present tear feathers from him
animal and they throw it over the bargain and they sing
Cover my nganga cover it
As Sambia sends you to cover it

HOW TO PREPARE A GARMENT OMLET

A basin is taken, two enguellos or a mother Nkisi, both facing forward, is presented.
the grass to the stars and it is said;

licencia a zambi, licencia a ensulo, licencia tango, licencia catire, licencia entoto
Nani, license warrior Congo, goes with license of symbiote Kumba seven briyumba
endian cuava, trunk nganga license munanfinda; simoyambre license, license
All the Tatas that I tell you about, my own license, Tata nkisi of such
Nganga.

Then the grass is ripped, and bacofula or mutambre presents the first water that
sprays the grass and says;

bacoluIa or a mutambre ensara enfumbe license to the Tata

While the omelet is being made, they sing.

-I am like Sara, as Sara the end nganga, I am Sara-

Subsequently, another chant is followed to call those identities that were

gang users and it is sung;

come here my friend

Two prayers are sung immediately afterward;

I have a big cave, I have a big hole.
simuana finds butongo guaserere, kongo loguaco guasimenzo,
Let me go, let me go. I will fight like an old caiman.
zarabanda on the hill lucky guao the path,
I am coming, I am coming.

And then one sits on the plate while adding the ingredients.
from the season, holy water, it is said, I have a grandmother, liquor, bad mother
chamba, mafalo sese, muenga, jutia ahumada, fish, three or seven peppers
it depends on what nganga it is, toasted corn, cascarilla, and anything else that is found
Inside the room, they must take from that omiero in a jícara in front of him.
basis that represents the combie saura. And the Tata mayor asks the
Hey, if everything is fine, if he says yes then a candle is lit at the homeroom.
so that all those identities that were named can gain light and bring things forth
as desired.

The ngangulero is one who works with the nganga and for that reason is
of that name. How the person gets annoyed or knows if they have to
being initiated into the religion?

There are many ways in which a person can experience the

having to get rid of or initiate oneself in this religion. It can be through
a consultation through sticks, saintly calendar, or iFA. There are certain signs in
Yoruba and Ifa that they send to scratch the person for having to
to complement with a dead person that accompanies the person.
But it will never be these who determine the scratching, nor at the foot of
what would be the basis of said ceremony.

Also having to get a tattoo can happen through a mass.

spiritual, through which a spirit has brought the message to the person.
Being this way, one will always need to go to the foot of the foundation to know
whether it needs to be scratched or not, and on what basis would this be.
ceremony. Therefore, it is the garment that has the final word.
about the marking of the person. The palero is the only one with the authority
to tell the person whether to take that step and on what basis
it would be its scratching. There are certain people who look at the stick as the
dark side of Santería. This is a mistake as the palo does not have
nothing to do with santería, nor ifa.
The stick comes from the bamboo congos and the santería, ifa is the
syncretism of the Catholic religion with Yoruba, but if there is a babalao,
that never got scratched, and when a aleyo arrives at his house
consult and it comes out with a question, the first thing it says is that it has to
to get carried away on ozaìn. No santero or babalao has the authority to
to scratch a person, that is not their field in the first place,
only the gangulero can determine that, and he
foundation. Because the Palo Monte religion has no type of
relationship with Santeria, nor Ifa. What would happen if the gangulero who doesn't
he who would do it has a saint, or the gangulero who is not a babalao will deliver.
hand of Orula and Kofa. It wouldn't be the same dog, with the same collar.
Each one is a separate traditional religion and has its own
rules, customs, and idiosyncrasies. This is why to be able to
Determining the marking would be at the base of the foundation and not with another.
religion. Although currently palo does not recognize yoruba and vice versa.
In the past, the old palero did not recognize santería.