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zero
Cannabis Sacrament Minister
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PostPosted: Sun Nov 28, 2004 5:14 am    Post subject: Santeria Reply with quote

Nothing specifically in my religion states that I should smoke weed, but nothing says I shouldnt, and other herbs are ingested for healing purposes. So I decided to join your community, as i understand it, all faiths are allowed right?
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PostPosted: Sun Nov 28, 2004 6:30 am    Post subject: Reply with quote


All faiths are welcome
Take off your hat and kick off your boots fire one up, and enjoy your stay Zero. This place is full of great thinkers and tokers your gonna like it here.
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Fyrefly1
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PostPosted: Sun Nov 28, 2004 6:31 am    Post subject: Reply with quote

Yah, all faiths...

All ideas welcome here.... Laughing

As are you!
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PostPosted: Sun Nov 28, 2004 12:58 pm    Post subject: Reply with quote

11:28:4

Zero,

On the issue of cannabis and spiritual realities, there is a lot to learn.

As I understand it, all the major world religions have one single common denominator; cannabis.


Especially, welcome disobedient Christians, those who have fallen away from the faith –see 1 Timothy 4:1-5, those who have been tricked into giving up the spirit of truth.

I welcome those who have been scattered; those who have been told in any way that, if You use cannabis, God will not know You…etc… and You believed them with out questioning Christ God Our Father and His spirit of truth, which will show You who is right and who is wrong. I can help introduce Him, the spirit of truth, and He WILL do what is told in John 14-16 and 1 John.

I welcome people who wish to feel more joy or to simply feel better, instead of feeling ill and want to know what Christ God Our Father says on the issue of using cannabis. Joy helps… not hurts.

I welcome the law enforcement community, police types and their families. They need to know.

I welcome those who are obedient and may be considering being disobedient, before the leap.

I welcome killers and murderers and those who support them.

I welcome the U.S. President et al.

(If You think You’re smart, it is probably the beginnings of the “spirit of truth” revealing itself with in You. And You want to water the seed of the spirit of truth. Perhaps sometime, You will see how We are all Christians; and there are only 2 kinds of people on Urantia; obedient Christians and disobedient Christians. Our genealogy all goes to and comes from the same place. We all have the 1 Father.)

2 Peter 2:21, “For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment (to love one another) handed on to them.” (These are the people that have fallen away from the faith. Get it, but don’t get it and loose it.)

The obedient Christians are the ones who love one another.

The Son of God, notices and inquires; Let Me get this straight; they invented a machine to check and see if I smelled some cannabis incense?

The Sons who support evil, take notice.

1 Peter 5:8, ”My adversary (is) the devil.” This is where We are also told to, “Be of sober spirit, be on the alert,…” Well cannabis contributes to a sober spirit and it enhances Your ability to be on the alert. And since My adversary is the devil, I want to thank Christ God Our Father for giving what I would need before I knew I needed.

Thank Christ God Our Father for the “spirit of truth” and then, get to know it better.

The GCW
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zero
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PostPosted: Sun Nov 28, 2004 1:05 pm    Post subject: Reply with quote

The GCW wrote:
11:28:4

Zero,

On the issue of cannabis and spiritual realities, there is a lot to learn.

As I understand it, all the major world religions have one single common denominator; cannabis.


Especially, welcome disobedient Christians, those who have fallen away from the faith –see 1 Timothy 4:1-5, those who have been tricked into giving up the spirit of truth.

I welcome those who have been scattered; those who have been told in any way that, if You use cannabis, God will not know You…etc… and You believed them with out questioning Christ God Our Father and His spirit of truth, which will show You who is right and who is wrong. I can help introduce Him, the spirit of truth, and He WILL do what is told in John 14-16 and 1 John.

I welcome people who wish to feel more joy or to simply feel better, instead of feeling ill and want to know what Christ God Our Father says on the issue of using cannabis. Joy helps… not hurts.

I welcome the law enforcement community, police types and their families. They need to know.

I welcome those who are obedient and may be considering being disobedient, before the leap.

I welcome killers and murderers and those who support them.

I welcome the U.S. President et al.

(If You think You’re smart, it is probably the beginnings of the “spirit of truth” revealing itself with in You. And You want to water the seed of the spirit of truth. Perhaps sometime, You will see how We are all Christians; and there are only 2 kinds of people on Urantia; obedient Christians and disobedient Christians. Our genealogy all goes to and comes from the same place. We all have the 1 Father.)

2 Peter 2:21, “For it would be better for them not to have known the way of righteousness, than having known it, to turn away from the holy commandment (to love one another) handed on to them.” (These are the people that have fallen away from the faith. Get it, but don’t get it and loose it.)

The obedient Christians are the ones who love one another.

The Son of God, notices and inquires; Let Me get this straight; they invented a machine to check and see if I smelled some cannabis incense?

The Sons who support evil, take notice.

1 Peter 5:8, ”My adversary (is) the devil.” This is where We are also told to, “Be of sober spirit, be on the alert,…” Well cannabis contributes to a sober spirit and it enhances Your ability to be on the alert. And since My adversary is the devil, I want to thank Christ God Our Father for giving what I would need before I knew I needed.

Thank Christ God Our Father for the “spirit of truth” and then, get to know it better.

The GCW



I think you may have mistaken my faith for another.

Christ or the bible has nothing to do with what I believe.

I guess i should have explained better, for lack of a better term, I'm a witch doctor.

Im a preist in my own right, I can assure you I am not a "disobedient xtian". I'm a follower of the Orishas, Elegua and Yemaya are my protectors, not jesus.

Just for future reference, quoting the bible with me gets you nowhere.I do not put my faith in it. thank you.
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PostPosted: Sun Nov 28, 2004 1:14 pm    Post subject: Add this to what was just posted... Reply with quote

Add to what was just posted.

I also want to welcome failed clergy and those who keep alive the “Sin of the Priests” (–see Malachi 1:6-14 which is to say the table of the Lord is defiled and to be despised; this area even seems to specifically describe cannabis), who We can be thankful for the prohibition, persecution and extermination of cannabis, known as kaneh bosm before the King James Version Bible. http://www.biblegateway.org/bible?passage=MAL+1&language=english&version=NASB

If all the clergy would read and live by the 1 page of the Bible, then instantly, humans would stop caging one another for using what God said He created and said were all good; all the plants.

For clergy who knows, but doesn't speak about this; and lets the flock be devoured, You are a failure, too.

Yes.

Failed clergy are especially welcome to come and learn the truth and the way to the truth.

Come.
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zero
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PostPosted: Sun Nov 28, 2004 1:20 pm    Post subject: Reply with quote

Sorry, I didnt specify that it was kind of offensive as well. I'll do that now.
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PostPosted: Sun Nov 28, 2004 3:08 pm    Post subject: Reply with quote

Hi zero wavey Welcome to our ministry. Don't worry we are not a christian or bible based religion. We do have many members who are christians and use the bible as a guidance but that is their own personal interpretation of their own personal believe system. Trying to convince other people of their truth, their god and their bible is one of the slightly irritating aspects of the christian faith for non christians.

To aswer your question: The THC Ministry is based on ancient wisdom, modern science & the enlightening & healing properties of cannabis sacrament. We welcome all faiths.
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Mystic Power
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PostPosted: Sun Nov 28, 2004 5:10 pm    Post subject: Reply with quote

Hi Zero, and welcome!

Ours is an interfaith ministry, where all are spiritual paths are welcomed.

Follow Your Bliss!
Ben
P.S.
Ferre wrote:
Trying to convince other people of their truth, their god and their bible is one of the slightly irritating aspects of the christian faith for non christians.

Laughing Laughing Laughing
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PostPosted: Sun Nov 28, 2004 5:48 pm    Post subject: Reply with quote

GCW you are a blessing to me and many many others on this board an other boards. God Bless you in a mighty way..

Quote:
Just for future reference, quoting the bible with me gets you nowhere.I do not put my faith in it. thank you


The healing oil that our preicous founder Roger Christie makes comes from the bible. Exodus 30;23 is an important part of this ministry It is a wonderful healing Oil of gladness. Theres been so many healings. Youll just have to excuse us true christians because we rejoice in the word. He in no way was trying to convert you. Thats just brother GCW hes spirit led an many of us here really appreiciate his scriptures.

Tell us of your religion were all ears. I never heard of the protecters you speak of. Can you tell us about them. See us that Know the bible like to compare our reasonings. We welcome yours this is a site about religious freedom. You are free to express yours but please dont get insulted by us. It just seems that real spirit led Christians proclaim there wisdom an knowledge. Others of other religions say very little. But as Ferre said this isnt just a Christian based site. But allow us to practice our religion too.
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Psalms 16:7 - I will bless Jehovah, who giveth me counsel; even in the nights my reins instruct me
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PostPosted: Sun Nov 28, 2004 8:27 pm    Post subject: Reply with quote

"Christians simply do what Christians simply do. T'ain't no 'thang'... on forums they'll be most vocal, as there simply are no evangelical Taoists, Buddhists, Pagans, Hindus, etc., 'cept for me, because I'm more of a Discordian-Pagan...and as such, tend to fall in love with my own typing."
~ Ben's Epistle to the Rotarians, 5:23 ~

Follow Your Bliss,
Ben
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zero
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PostPosted: Mon Nov 29, 2004 1:36 am    Post subject: Reply with quote

Personally, I beleive any one who thinks their religion is 100% right is a fool. I think we have much to learn from each other as well as others.

My religion has a tradition of bieng very secretive, for survival purposes, and Im probably the only one you will find who will share some of those with others.

for more info on my religion, check this site, its very informative.
http://w3.iac.net/~moonweb/Santeria/TOC.html


My personal Orishas are Elegua and Yemaya. Our religion is based on love, but there are those who use it for bad purposes.


I don't subscribe completely to my own religion, i feel some points are wrong, and I also have other beliefs.


Im not here to preach my religion, i will answer questions, but im here for tolerance and the good herb. I hope my brothers and sisters here will take a few minutes of their time to learn a bit about santeria, as I will any of your respective religions.
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PostPosted: Mon Nov 29, 2004 2:23 am    Post subject: Reply with quote

Well I found this about it. It says that Santerians are secretive because of their animal sacrifices. I saw a documentary a while back about it and the first amendment.
Santeria
More Information About:
Ashe
Olodumare
Orisha
Humans
Egun
Plants,
Animals, etc.
Santeria is one of the many syncretic religions created in the New World. It is based on the West African religions brought to the new world by slaves imported to the Caribbean to work the sugar plantations. These slaves carried with them their own religious traditions, including a tradition of possession trance for communicating with the ancestors and deities, the use of animal sacrifice and the practice of sacred drumming and dance. Those slaves who landed in the Carribean, central and south America were nominally converted to Catholicism. However, they were able to preserve some of their traditions by fusing together various Dahomean, baKonga and Yoruban beliefs and rituals and by syncretizing these with elements from the surrounding Catholic culture. In Cuba this religious tradition has evolved into what we know today as Santería, the Way of the Saints. Today hundreds of thousands of Americans participate in this ancient religion. Some are fully committed priests and priestesses, others are "godchildren" or members of a particular house-tradition, many are clients seeking help with their everyday problems. Many are of Hispanic and Caribbean descent but as the religion moves out of the inner cities an into the suburbs a growing number are of African-American and European-American heritage. As the Ifa religion of Africa was recreated in the Americas it was transformed, today as it moves moves into mainstream America we can expect further tranformation.


--------------------------------------------------------------------------------

Ashe
Joseph Murphy, in his classic Santeria says that "The sacred world of Santería is motivated by ashe. Ashe is growth, the force toward completeness and divinity. [This is a ] view of the world [as] an ontology of dynamism, that is, a belief that the real world is one of pure movement. In fact, the real world is one not of objects at all but of forces in continual process." (130) I understand ashe as the energy of the universe. Modern physics teaches us that everything is merely energy moving at different rates of speed. I can change portions of the universe by adding and removing energy. In the simplest example, adding energy to water changes it into steam, removing energy changes it into ice. By understanding these principles of energy I have the power to control my environment. In the same way, by understanding the principles of ashe I can dance my true destiny.

--------------------------------------------------------------------------------

Go to:


Conclusion


Online Resources


Bibliography


Olodumare
Murphy continues, "Ashe is the absolute ground of reality. But we must remember that it is a ground that moves and, so, no ground at all. To conceive this ground, in order to speak of it as something rather than nothing, santeros speak of Olodumare, the Owner of Heaven, the Owner of all Destinies. Olodumare is the object of ashe, the ultimate harmony and direction of all forces." (130) The Yoruba and their spiritual descendants view the world as a web of interconnected beings connected by ashe. The highest of these beings is Olodumare the source and owner of creation. Olodumare is the Owner of Heaven in the metaphysical sense of owning or being the source of a mystery. Creation consists of two realms: the visible and the invisible worlds. Heaven is the name given to the invisible realm, the realm that guides the evolution of the visible realm. Olodumare is both the source and owner of this mystery and as such is beyond human comprehension. Thus he is seen as austere, remote and difficult to approach. We find no shrines erected in his honor, no rituals directed toward him and no sacrifices made to placate him. Instead he is known in the visible world through the Orisha who are considered the manifestations of knowable aspects of Olodumare, whose essence remains a mystery.

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Orisha
The Orisha are multi-dimensional beings who represent the forces of nature, act as Jungian archetypes and function as sacred patrons or "guardian angels". They have attributes and stories similar to the stories and attributes used to describe the ancient Greek and Roman pantheons. To the the followers of Santeria, however, the Orisha are not remote divinities, ensconced in their heavenly niches, far removed from worldly matters. On the contrary, they are vibrant, living entities who take an active part in everyday life. One does not pray to an Orisha on bent knees.


In Africa, each Orisha was identified by a series of colors, numbers, natural elements, drum rhythms, dance steps, and icons that represent the qualities and attributes of that Orisha. The people saw the Orisha in the flash of lightening, stones, the rivers, and the like.


(See also what Iya Olamide, a priestess of Yemoja with nearly two decades of ocha, has to say about the Orisha at Where Ogun Fears to Tread.)

When the Yoruba people came to Cuba it was often dangerous to openly practice the old ways. The people did two things to survive. They "hid" the Orisha in the open. By this I mean they used the symbols of the Orisha to subtlety represent the Orisha, for example, bananas tied by a red sting or cloth in the kitchen, a scrap of white cloth over the door, railroad spikes at the foot of a tree. To the uninitiated these may look odd but not sacred. In more public environments they used their understanding of the Orisha to dressed them in the costumes of the Catholic saints the people saw around them.

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Humans
Below the Orisha in this cosmological system are human beings, made by the hand of the Orisha, Obatala, with the breath of life from Olodumare. It is humans who can make the offerings that feed the Orisha, it is the human communities that gathers together to call the Orisha into their human children.


It is believed that every person has a specific energy pattern that is the foundation of his or her individual consciousness. This energy pattern marks the nature of the person's personality and character. This energy pattern is described as the Orisha that "owns one's head". Living in harmony with Nature, with Creation, means living in harmony with one's true self, with the lessons one is to learn in this incarnation. When one know one's patron Orisha one can form a spiritual link with those energies.


Although they are more powerful than human beings, the Orisha are not omnipotent. Like all living things they must be constantly nourished. Only human can offer the sacrifice and praise the Orisha need to survive. And only humans can initiate the devotees that the Orisha call into their service. Without human beings, there would be no Orisha, without human cooperation there would be no Orisha either in their presentations or in their devotees.


--------------------------------------------------------------------------------



Egun (Ancestors)
In the Yoruba cosmology there is no other world, only this world that contains both visible and invisible elements, that is those who are seen and those which is not seen. Both the Orisha and the ancestors dwell in the invisible world. During the rite of passage that is physical death, the human soul soul can become transform into one of the egun, that is an ancestral spirit.In Santeria, the ancestors included both the named and unnamed dead. With the rigors of the Middle Passage and slavery, few black Cubans had the connections to their ancestors common in Africa. Genealogies were lost or forgotten but the respect for the Dead remained.

In the mid 1800's Kardecian spiritist traditions were brought to the islands of the Caribbean from France. This European "scientific" spiritism was incorporated into the existing African-based traditions of ancestor worship to form the new religion of Espiritismo. In both Cuba and the United States some santeros combine elements of Espiritismo with their practice of Santeria.

Spirits are believed to have power to help and hinder the actions of humans. Individuals may have one or more protector spirits. But like the Orisha the spirits depend on the actions of their human "family" to become more highly evolved in their spirit realm.

--------------------------------------------------------------------------------



Plants, Animals, Rocks, Water, and the Like
At the lowest level of power, but still of vital importance to the cosmos are animals, plants and what we call "inanimate" objects like rocks, the wind, dirt, iron, food, water, honey and the like. All of these contain levels of ashe that is be used by human beings for the benefit of the visible and invisible worlds. Just as the Orisha and spirits can not gain ashe without the help of the humans, so also these beings can not be transformed into higher element without the actions of human beings.

--------------------------------------------------------------------------------



Conclusion
Humans are required to keep the ashe of the universe flowing through this web of beings. If you think of these different beings as nodes in a web of being, humans are at the center controlling and directing the flow of energy between the various elements. Humans depend on members of each of these classes of beings for life, health and fortune. Each of the other types of beings depend on the actions of humans to enhance their own ashe.

One lives in an interconnected cosmos in which some entities (spirits and Orisha) from other "planes" can mount or inhabit beings on this plane. One is always connected to one's ancestors, the Orisha and one's spiritual family. It is impossible to achieve any initiations outside of a community and higher initiations require a larger community to both perform and accept one's initiations.

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Online Resources
African and Afro-Diaspora Religions: New World (Caribbean, North and South America) and African religious sites. Includes information on Santería, Candomblé, other Orisha religions, Vodoun, and more.

--------------------------------------------------------------------------------



Bibliography
Santeria, Joseph M. Murphy. Boston: Beacon Press, 1993.
Santeria from Africa to the New World: The Dead Sell Memories, George Brandon. Bloomington:Indiana University Press, 1993.
See My Reading List for a more complete bibliography.

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Culto Sincretico
Mary Ann Clark
Comments to: maryc@rice.edu

Revised: June 2000
http://sparta.rice.edu/~maryc/Eleggua.html
*************************************************

Tha animal part

The Houston Chronicle
June 24, 1993
Supreme Court did not OK animal sacrifices
By Gary L. Francione


--------------------------------------------------------------------------------


On the day following the issuance of the Supreme Court's decision in the case of the Church of the Lukumi Babalu Aye last week, most major newspapers carried headlines proclaiming that the court held that animal sacrifice is protected by the First Amendment freedom of religion clause. Typical of these proclamations was the one carried across the cover of New York Newsday: "Top Court OKs Animal Sacrifice."

I respectfully dissent from this reading of the Lukumi case.

The court did not hold animal sacrifices to be "protected"; rather the court held that these practices alone could not be "prohibited" by legislation that was specifically intended to target religious practices alone. A municipality may still ban animal sacrifices as long as these prohibitions are in accordance with neutral and generally applicable rules, such as a state anti-cruelty statute. Moreover, a municipality may still ban all slaughter outside of licensed packing houses or prohibit completely the keeping of certain types of animals.

At issue in the Lukumi case were six Hialeah, Fla., ordinances that collectively banned animal sacrifice, slaughter and the keeping of animals for sacrifice or slaughter. The ordinances provided an exception for slaughter of animals in properly zoned and licensed packing plants, and for slaughter by small farmers of limited numbers of hogs or cows.

In deciding the constitutionality of the Hialeah ordinances, the court applied the test articulated in Employment Division vs. Smith, a 1990 Supreme Court case which held that a law that burdens a religion need not be justified by a compelling governmental interest if it is neutral and of general applicability. In applying Smith to the Lukumi case, the court examined the specifics of the ordinances and found that "[t]he record in this case compels the conclusion that suppression of the central element of the Santeria worship was the object of the ordinances" and that the city council "gerrymandered" the ordinances so that they would apply to Santeria and nothing else. The ordinance failed the Smith test, but that certainly does not mean that animal sacrifices cannot be regulated or banned.

The problem of interpretations occurs because in deciding whether the ordinances were neutral, the court noted that Hialeah did not seek to prohibit forms of animal killing other than Santeria sacrifices. Some humane societies may think that they cannot use neutral and generally applicable anti-cruelty statues to prohibit Santeria sacrifices unless they also prohibit all other forms of animal killing. This is incorrect for three reasons.

First, the court focused on the underinclusiveness of the Hialeah ordinances (i.e., that they did not cover other forms of animal killing), as proof that the object of the ordinances was not neutral, but was aimed instead at religious practices alone. The court recognized explicitly that the case involved other concerns "unrelated to religious animosity [such as] the suffering or mistreatment visited upon the sacrificed animals, and health hazards from improper disposal. But the ordinances considered together disclose an object remote from these legitimate concerns" (emphasis added).

Elsewhere, the court focused on the trial court's finding that Santeria slaughter was less humane than that used in licensed and inspected premises, and stated that if the state decided that the Santeria method of killing is not humane, "the subject of regulation should be the method itself, not a religious classification that is said to bear some relationship to it. " These statements reinforce that the holding of the court was only that animal sacrifices could not be prohibited by ordinances aimed specifically at religious conduct.

Second, Justices Harry A. Blackmun and Sandra Day O'Connor concurred in the judgment because they did not think that Smith is sufficiently protective of religions. Despite their desire for a test more vigorous than that used by the majority, both justices stated: (1) that a different case would be presented should those who practice Santeria (or any other religion) seek an exemption from a generally applicable anti-cruelty law; and (2) that the Lukumi case did not necessarily reflect the court's view of the state's interest in preventing cruelty to animals.

Third, a reading of Lukumi that all animal killing would have to be prohibited if Santeria sacrifices are prohibited would, in effect, overrule Smith. In Smith, the issue before the court was whether the petitioner was exempt from generally applicable drug laws and could use peyote for religious reasons. The court refused the exemption and refused to apply the rigorous compelling state interest/strict scrutiny analysis, holding that the prohibition on drug use was neutral and generally applicable, and had only an incidental effect on religion.

Surely the court in Smith did not mean to hold that if the state permitted the use of other Schedule 1 drugs for medicinal reasons, that would require an entirely different analysis. My having to observe a red traffic light might have an impact on my ability to get to remain part of a funeral procession as required by my religion. Is strict scrutiny/compelling state interest required if the police allow others to go through red lights in medical emergencies? I think not. Indeed, the court in Smith cited an anti-cruelty statute as an example of a neutral and generally applicable statute that might permissibly affect religious practice.

There are completely legitimate reasons to be concerned about Santeria sacrifices, which are far more brutal than most other methods of slaughter.

In 1987, I successfully represented the American Society for the Prevention of Cruelty to Animals in state court when it was sued by a Santeria group, which claimed that the New York anti-cruelty law violated the free exercise clause. During my litigation of that case, I learned that Santeria practitioners often completely saw the heads off larger animals, such as goats and sheep, and place the heads of birds and smaller animals under foot and then pull the animals until dismemberment occurs. Animals are allowed to bleed to death very slowly and do not lose consciousness for extended periods of time. They are often kept in filthy and inhumane conditions, and are deprived of food or water, for several days before the ceremony. Decomposing animal bodies are disposed of in public places.

Moreover, Santeria practitioners insist on the absolute secrecy of their sacrificial practices. Every use of animals in our society is regulated, and although such regulation is imperfect in many ways, there is at least an acceptance in principle that the taking of animal life is something that must be regulated. Santeria practitioners wish to be the only group in our society that can kill animals without any supervision whatsoever. Surely, neither the First Amendment nor common sense requires such a result. "


--------------------------------------------------------------------------------
http://www.animal-law.org/news/scac.htm
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Lilli
Cannabis Sacrament Minister
Cannabis Sacrament Minister


Joined: 12 Dec 2003
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PostPosted: Mon Nov 29, 2004 2:26 am    Post subject: Reply with quote

Another piece I found....

Animal Rights Law

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Introduction to Santeria and Animal Sacrifice


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Certain religions with significant numbers of adherents in the United States practice animal sacrifice. Much controversy and confusion has arisen concerning the state's ability to prohibit the sacrifice of animals in religious ceremonies.

Litigation of this issue has centered on the use of animals in the Santeria religion. Santeria is based on an ancient African religion that metamorphosed into Santeria in the New World. When hundreds of thousands of members of the Yoruba people were brought as slaves from Eastern Africa (mostly modern Nigeria) to Cuba, they were prohibited from practicing their religion openly. In the process of syncretion, Yoruba people mixed their faith with the Catholicism of their captors and owners, and began to practice "Santeria," -- "the way of the saints." Yoruba spirits, "orishas," are given devotion through the iconography of Catholicism. Many Santeria gods have a dual identity with a Catholic saint. Some of the religious rites of Santeria involve the sacrifice of animals.

Sacrifices are performed to mark significant events such as birth, marriage and death, or when new members or priests are initiated. Chickens, goats, doves, pigeons and turtles are among the animals sacrificed. The animals are killed in a ritual manner by cutting the carotid artery. The sacrificed animal may be cooked and eaten, except when used in healing and death rituals.

Cases have recently considered whether, and by what means, a state can prohibit such practices. In 1983, Gary Francione litigated the first case that raised the question whether Santeria animal sacrifice was protected by the free exercise of religion clause of the First Amendment to the United States Constitution. The New York courts, in the case entitled First Church of Chango v. American Society for the Prevention of Cruelty to Animals; 134 A.D.2d 971, 521 N.Y.S.2d 356 (Ist Dep't 1987), affirmed, 70 N.Y.2d 616, 521 N.E.2d 443 (1988), ruled that animal sacrifices were not so protected, and could be prohibited under the New York State anti-cruelty law, that is a neutral, generally applicable statute.

We served as legal consultants on several later Santeria cases, including Church of the Lukumi Babalu Aye v. City of Hialeah, 508 U.S. 520 (1993). We filed an amicus brief in the Supreme Court, as we had in the District Court and Court of Appeals in this case, supporting the City of Hialeah's ordinances prohibiting animal sacrifice within city limits.

The Supreme Court struck down the ordinances by which Hialeah had sought to prohibit animal sacrifice, on the grounds that the ordinances specifically targeted religion in a constitutionally impermissible manner. The Court did not state, however, that a municipality would have to give an exemption from a neutral, generally applicable statute such as the anti-cruelty statute at issue in First Church of Chango, if a municipality wished to use the anti-cruelty statute to stop cruelty to animals in sacrifices.

Gary Francione led the effort to correct the misinterpretation of the opinion that caused prominent humane societies to conclude that Santeria sacrifice was beyond state regulation after the Lukumi Babalu Aye decision. We faxed materials to humane societies across the country after the Supreme Court decision was announced, and Gary Francione published articles, letters and editorials emphasizing that animal sacrifice could still be prevented under state anti-cruelty laws.

We append the amicus curiae brief filed in the United States Supreme Court in the Lukumi Babalu Aye case.



snipped..... read more.
http://www.animal-law.org/sacrifice/sacrfc.htm
_________________
Psalms 34:1 - I will bless Jehovah at all times: his praise shall continually be in my mouth.
Psalms 16:7 - I will bless Jehovah, who giveth me counsel; even in the nights my reins instruct me
http://www.missouri-thc-ministries.tk
" I pass to you the torch that Christ once passed to me, others are still in the dark an need the light to see"
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Lilli
Cannabis Sacrament Minister
Cannabis Sacrament Minister


Joined: 12 Dec 2003
Posts: 3582

PostPosted: Mon Nov 29, 2004 2:43 am    Post subject: Reply with quote

Chapter Three
THE SACRIFICE
"Right after they cleaned all the stuff from my head, my Babalawo started to kill the animals. It took hours to kill everything. If I could have afforded it, it would have taken all day. But, who has that kind of money?"


Only a Babalawo or an Iyalocha may kill. If their patron Orisha is Ogun, their rights to slaughter need only be confirmed in a brief ceremony. The "children" of other Orishas must have the sacrificial knife granted to them over a period of long and involved rituals and initiations, by a Babalawo or Iyalocha who has Ogun as his or her patron Orisha.


"All the animals have to be healthy, beautiful and fat. I spent days running around making sure that they were perfect."


"It's very important that everything be the way the Elders did it when the Orishas are being fed. Because, if the Babalawo doesn't know what he's doing and screws up the sacrifice, the "asentado" won't work. Not only that, you could die, or the people that are there could get sick or their children could get sick. Blood is very powerful, you can't fool around with it."


"You have to feed the Orishas. The blood gives strength to the Orisha and the novice. It made me stronger. People can't do bad 'work' against me. I've been baptized in the all powerful blood, the life of life."


The sacrificial killing establishes a strong bond between the novice and the Orishas. The same benefits extend to those that participate in the sacrifices.

The animals are kept outside the Igbodu (the room containing the altar and consecrated to the Orishas) until the moment of their sacrifice. Animals with four legs are brought into the room first, covered by colored cloths. The color of the covering indicates to which Orisha they will be sacrificed. All the birds have their beaks and legs washed with Omiero.

All the tureens, filled with their Otanes, are placed on the floor and left uncovered. The Babalawo makes an offering of water and coconut to each tureen.


"omi tutu laro ero pesi labe koko lodo per leri wi bo mo iga be ri iga boya iga bo chishe ile mo koko mo peloni intori iku mo peloni intori iku aye mo pe loni intori ofo mo da bi pe loni ebsoe iku obi aro obi aye obi ofo obi lebareo."


"I was feeling a little better, but I had to stay seated on the 'pilon' and was told not to move."


"Two Iyalochas led in a lamb. The Babalawo gave it some sunflower leaves. She ate them. That was real good because it meant that Oshun liked the lamb."


"firolo firolo bale fi ro lo ba le abo fi ro lo fi ro lo bale abo fi ro fi ro lo bale."


"The Babalawo gave me some pepper and a piece of coconut meat to chew up. I spit it back out on his hand and he smeared it on the lamb's head. He brought the lamb close to me and I had to touch her three times with my forehead and rub my forehead and my balls on her."


If the novice is a woman, she rubs against the animal with her breasts and legs.

The Babalawo's assistants tie the animals's legs together and it is placed on the floor on a bed of banana, guava and poplar leaves. The Babalawo takes up the knife.


"yakina yakina."


The helpers respond in chorus as they stretch the animal's neck.


Chorus: "bara yakina yakina yakina lo bara yakina."


The Babalawo stabs the animal in its jugular vein and the fountain of blood is caught in the Orisha's tureen.


"ogun choro choro."


Chorus: "eye ba re ka ro."


"eye ogun moyu re ebima."


As he kills each animal, the Babalawo shouts, "I did not kill it, Ogun, who is great, killed it," removing all guilt and responsibility for his actions.


Chorus:"ebima eye ogun moyu re ibi ma."


"elegua dekun."


Chorus: "eye dekun ye."


"olodumare eye eye."


He cuts the lamb's head off. The Babalawo pours salt in its raw neck wound.


"iyo iyo ma le ro iyo iyo ma le ro.'


Chorus: "abala iyo ma le ro abala iyo ma le ro."


The Babalawo smears corojo butter on the bleeding neck stump.

"te epo epo ma le ro te epo epo ma le ro."


Chorus: "abala epo epo ma le ro abala epo epo ma le ro."


He smears honey on the neck.


"ba ra i la wi oñi o ba ra i la wi oñi."


Chorus: "odu ma ma la wi oñi o ba ra i la wi oñi."


"Then, the Babalawo put the head right on my face and I drank the blood. I looked up at the ceiling and spit all the blood up to the Orisha."


The Babalawo twirls around the novice with the head and offers it to the Orishas.


"ato reo ato reo afori mawa orio oba to ba ofori mawa adere mo ni o adere monio fa ra ori lori elewa ode rere monio odere re."


He places the head before the tutelary Orisha's tureen.


"ten ten leri fu mi ba fo wa o ten ten."


The headless carcass is removed from the Igbodu by the Babalawo's helpers. They hold it up by the legs, making sure that the neck stump faces the door. The Babalawo places a rooster or a coconut between its rear legs.


"wo ekun eni le wo ekun eni le wo ekun eni le."


At the door, the carcass is turned to the left and to the right before being taken out.

If the novice's budget permits it, the sacrifice is repeated for each Orisha represented in the Igbodu. After each decapitation, a salt filled gourd is filled with blood and set aside. It will be used to prepare the Orisha's Ashe. Each gourd is painted with the Orisha's emblematic color. There are no gourds for Obatala or for the spirits of the dead, who hate salt.

To clear the reek of blood from the air, the Babalawo spills a little water on the floor.


"iro ko suwo ogu osono."


Chorus: "ero ero koise ero ariku babawa."


The carcasses are skinned outside the Igbodu. The skins are stretched on the floor. After butchering, the pieces are piled on the hides. The offal is thrown up on the roof so that the vultures, Oshun's birds, may also enjoy the feast.

Each butchered animal is presented to the Orisha who demand its death. The topmost vertebra is taken out of the animal's head. This bone is added to the bundle of oracular cowrie shells handed to the Iyawo. It is proof that his Orisha drank the blood of a four legged animal.


"After the big animals, it's time to sacrifice the birds. The Babalawo started with the roosters I'd bought."


Each rooster's head is cut off with a knife. Its blood is considered more powerful than that of the lesser birds, so it is mixed with the sheep's blood in the tureens. The Babalawo offers the bleeding bird to the Orisha.


"akuko mo kua ara aye."


He then sacrifices the remaining birds by tearing off their heads with his bare hands.


"ko si cu ete eye otoko amu otoko epo.'


"Every time that he tore off the head of a bird, he put the stump in my mouth so I could drink some of the blood to make me stronger. His assistants also had a little bit from each bird."


Before removing the dead birds from the Igbodu, its neck stump is joined to its legs and the Babalawo touches the floor three times.


"emi lo ku so osin ogun lo kua.'


All the feathers, except those of the ducks, are placed inside the tureens and mixed in with the blood and the sacred stones. The person nominated to clean the birds sings:


"etie eku edeku etie eye adeya to lo ma likui ela popo ini eye,"

while cleaning them.

The killing of the guinea hens ends the sacrificial ceremony. Before tearing off the head, the Babalawo twirls the bird above the novice's head.


"loricha fin fe to loricha fin fe to ara bobo loricha fin fe to ara bobo."


When it is dead, the Babalawo ends the ceremony.


"ero ko ishe."


"That was it. I stayed seated on the pilon, the blood dripping down my chest. The Babalawo's assistants brought in the heads of all the animals wrapped in their stomachs and put them in front of the Orishas."


The flesh and organs are left in the Igbodu as an offering before the Orisha's tureens for about an hour. This allows the Orishas' essences, manifested in the sacred stones, to absorb the blood in which they have been soaking.


"The Babalawo fed his knife with coconuts. Everyone came in and pitched in to clean the room. All the blood was scrubbed from the floor and the splatters of blood on the walls were washed off."


After the Orishas have fed, the blood is washed off the stones with Omiero. The blood and the feathers must be disposed of in the manner favored by each Orisha: Yemaya's in the sea, Oshun's in a river, Elegua's at a crossroads, etc.

The preparations then begin for the feast that will be shared by all the participants except the Babalawo or Iyalocha that performed the sacrifices.

"That night, I slept on a mat laid out in front of the altar. One of the Iyalochas stayed with me to take care of me."


"When I woke up the next morning, the Babalawo gave me a little bit of smoked fish and some smoked jutia and three drinks of Omiero."


"I took off all my clothes again and got inside the tub of Omiero. After all the blood and everything had been washed off, I put on some new clothes, a yellow shirt and red pants, because those are Oshun's favorite colors."


"The Santeros helping him put on my collars. Then, the Babalawo painted my head again. He helped me sit on the 'pilon'. I sat there, barefoot all day long. All the Santeros and Santeras were sitting in front of me on a mat, clapping and laughing."


"All my friends and relatives came by and congratulated me and left money in a big gourd in front of me. So, that helped to pay for a lot of it."


The third day is reserved for the oracles that will guide the novice in his future path within Santeria.


"On the fourth day, right before I had to go back to work, I dressed up in my best white clothes, got into the rented limo with the Babalawo and his assistants, and went shopping. We bought baskets full of all the fruits and foods that Oshun likes, and some food for the other Orishas, because it doesn't pay to make them jealous. Then, we took everything back to the house."


The Iyawo is now "married" to his Orisha. The initiation is over. He or she goes home. During the following year, life will not return to normal.


"Sleeping in separate beds is something my wife didn't like very much. But, I said, 'Look, I have to do this. If I sleep with you, Oshun will kill me.' Even if I were single, I couldn't be with a woman. That was the roughest part of the 'asiento' I couldn't be with a woman for a year."


"I couldn't shake hands with anyone. Nobody could tell dirty jokes around me. I was pretty anti-social, let me tell you."


"I had to sleep with my head covered with a white handkerchief that whole year."


The novice will also wear white socks every day. Her or she will change bed sheets every day. He or she will wear clean white clothes every day and change them immediately if they have become slightly soiled. Cleanliness is extremely important during the first year after the "asiento".

The women will not wear any make-up or shave their bodies. They are to avoid mirrors. They will have their own comb and will have a separate place in the house for all their personal objects. No one must touch their personal belongings.


"I couldn't visit anyone who was sick, or go to a funeral or a cemetery. The first three months were the hardest. I couldn't sit at the table with my wife or with anyone else. I had to eat in the kitchen. And, I could only eat with my hands or with a spoon."


"I couldn't go out at night. I couldn't go out in the rain. I almost got fired. I couldn't even take off my hat in the store."

"Three months after my 'asiento', I had to go get confirmed. I took all my tureens to the Ile (house where he was initiated), and went and did Ebo."


All the Otanes will be washed with their respective Ewes and offered fruits, sweets and feathers. The Babalawo sacrifices birds.


"In the afternoon, we fed the Orishas and gave them food, blood and Mayuba. Everybody had a great time. We just ate and danced till dawn. When we are happy, the Orishas are happy."


By the time the last initiation Ebo comes around, a year has passed since the "asiento". In that time, the novice has had the responsibility to learn and follow the basic laws of Santeria:

How to attend his or her Orisha.

The offerings that belong to each Orisha.

The stories of each Orisha.

The Orisha's sacrificial animals.

How the animal is to be killed and cooked.

How to prepare the Igbodu for an initiation.

Memorize his or her "asiento" oracle and follow its advice.

Learn the responses to the chants and prayers.

Learn to perform the minor rituals.

Learn to throw the coconut shell oracle (Biague)

Learn to invoke the spirits of the dead, the Orishas and the spirits of the elders (Mayuba).

Learn the ingredients needed for the rituals.

Learn his or her rights and responsibilities towards the elders in Santeria.


"At the end of the year. I had to do another Ebo. It was more important than the three month one, because it wasn't just a bird sacrifice. I had to feed the Orishas sheep and goats."


"All the Santeros and Santeras that came to my 'asiento' were invited and I gave them each gifts and money."


At the end of twelve months, the Iyawo is considered a Santero or Santera. At that time, he or she is allowed to participate in an initiation and in the major rituals for the first time.

http://w3.iac.net/~moonweb/Santeria/Chapter3.html
_________________
Psalms 34:1 - I will bless Jehovah at all times: his praise shall continually be in my mouth.
Psalms 16:7 - I will bless Jehovah, who giveth me counsel; even in the nights my reins instruct me
http://www.missouri-thc-ministries.tk
" I pass to you the torch that Christ once passed to me, others are still in the dark an need the light to see"
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