Thanks for sharing! I hope Palo’s growth continues. All of the interviews and videos of Paleros I’ve seen, they are always less arrogant than for example a Vodou priest (I know they aren’t the same). I understand the secrecy, even though I’m a little jealous lol.
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If it really is for you than you will get there my friend.
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I hope to at least learn more about it from a Tata one day.
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The thing is that with all shamanic arts the toll is chosen by the spirits.
Voudou spirits don’t work cheap. They make damn sure their priest houses don’t, either.
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Answering the initial question of what is learned that can be applied to other systems/paths from my limited experience on the periphery of one tradition:
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Humility and acknowledging that I have ways of being and acting that are counterproductive to the work that needs to be done with them. And that I don’t know everything and sometimes it’s better not to say anything than to offer a useless opinion. Knowing my place.
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Being “coachable” and doing what the spirits tell me to do, i.e. if I am told at a Gira that I have to do an assentamento to Oxala or my Preto Velho for instance, I do it with no questions asked. I just do what I am told to do. I have a tendency of “doing my own thing” and while that is appropriate sometimes, in these traditions, it’s not. The Spirits are in charge. I am the guest wanting to enter their house. I have to play by their rules. This is an attitude that has helped me overcome certain objections I had about tools, materials etc. in my grimoire work.
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Being committed to something bigger than myself - in my limited experience and interaction with the tradition of Umbanda I am 100% clear that participation in the tradition is not just for me but more for the people that will come after me and the people that are in need of the type of healing available to them through the tradition. People have and continue to be persecuted, killed, discriminated against etc. for practicing these beautiful traditions and religions. That can’t be forgotten. It’s clear that there is something being inherited and entrusted to the people within these traditions; something that has survived through tremendous circumstances. The responsibility is great and it’s not to be taken lightly.
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The only problem with traditions like plao maombe and osha is the huge amount of scamers. the way the religion works it lends itself to scamers to a point practices that are more open do not. As many santeros and Paleros in puerto rico told me there are two types of recognized initiation one is done by the godfather and one is done by the powers. Before my involvement in these traditions i had strange dreams nad instructions that turned out to be real in the palo mayombe rule. When i whent to go get scratched my tata said it was more of a formality since my real initiation happened with the Mpungos. One must understand the shamanic dimension of these traditions and interaction with the forces are more important than proper ritual procedures. It is why there are so many variations within the tradition to do similar things. There is no rule book ecxept the ones given by the spirit for each tratado or treaty they have with each house.
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One thing I find most fascinating is the herbalism/herbology that is contained within many of the traditions. Otherwise known as nfinda in palo for example. This is the domain of gurunfinda in palo, and osain in santeria.
With much of the information I’ve been able to save quite a bit of cash when it comes to certain illnesses.
With the herbology comes the herb lore. Much knowledge and cunning is employed is attracting or repelling and even appeasing the spirits. In addition many of these herbs can be used to improve your life situation and curse others.
It is a very deep field of knowledge and some houses are dedicated fully to this subtle art.
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I think one of their helpful skills is trust your guides. Contrary to ceremonial and European magick recipe play little role all is consulted and the spirit helps you creating a custom made option for a specific problem. In palo one thing I learn is that one spirit whom you have a good relationship is worth more than thousands that you contact casually.
African derived traditions are very shamanic which in my opinion is the true essence of mgick.
Another thing is practicality. Most African traditions are very resourceful and practical. Nothing is done for just the trill or warm fuzzy feelings. Is true sorcery done for a practical end.
As stated above the necromatic techniques are superb. And it was to hoodoo and palo I turned when first learning to contact the dead as ceremonial magick offers little on that area. Eventually I made palo and hoodoo my main frame of reference and developed hoodoo and palo inspired rites to contact goetia and angelic beings. With great results.
We have only to look at older grimoires to see a semblance of this shamanic practice that was part of the European tradition but was latter sanitized of offerings and blood sacrifices.
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There is a movie in Netflix about him. Called Kardec.
This idea si hotly debated in African based traditions. Although I am scratched in palo I have a feeling similar to yours. An initiation in palo does a few things. First it gives you acceptance to the specific house you are seeking to enter. Second it gives you the protection of your godfathers spirit. Third it gives you access to the ancestra linage of you specific palo house which is a huge reservioir of power in itself.
Now I have said this before, I have met people who have done it on their own and all works very good. The spirits revealed to them and in many instances the knowledge they got was no different from what i was taught by my godfather. Remember that the Mpungo are forces of the natural world and creation and as part of nature we have access to it. Ralph aplicar in his book about mayombe he goes to Africa to study how the tradition was kept there and saw something rarely talked about and that’s the Sorcerers people who have access tot he spirits and tradition without formal initiation. They where greatly feared because they disrupt the social order, not unlike LHP and Christianity. Therefore it shows a certain possibility to be initiated by the spirits. The orthodox will certainty scoff at the idea and even warn you of the danger. But truly I can’t see why? I don’t endorse it since I try to follow my tradition and I will not break the oath. But is a possibility.
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This should be emblazoned in large fiery letters in a very prominent place on here. 
Those dudes are really smart.
Not only that, but you start to see a trend where the spirits are bullied and threatened. In the Goetia, you only see sparse reference to offerings made, but no actual instruction on carrying them out. The focus is on compulsion. I see texts like this as a corruption of the older material which is why I am currently getting my hands on the older material to see what’s what.
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I am a practitioner of the tradition of mayombe which i inherited from my fathers side of the family. I am also a follower and work very close to Lucifer. I have found that the knowledge that i have gathered through out my years in latin Caribbean style spiritism and folk magic enhanced my communication and made it easy for me to work with Lucifer and other Daemons as well. I have been practicing Mayombe since i can remember. When i started worming with Lucifer its like a download of all my knowledge got incorperated and it was enhanced. He teaches mw how to work with my knowledge and make it stronger.
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Much agreed with this. I find people who want to stay in the psychological model feel a false sense of security and being completely in control. Some people try to teach everything as if it is an egregore but I have encountered some talking breathing speaking touching spirits, no way in hell do they fit the definition of an egregore. And there lies the greater mysteries.
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Seconded as the one thing completely missing from most of the Christianised paradigms, yet it’s the one thing most people would benefit most from.
But that’s cultural genocide for you… we can deduce from fragments of historical record that people in the past commonly had a close association with various spirits and deities.
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I see your point. Let me clarify. I mean that instead of jumping from one spirit or group of spirits to another one should develop a strong relationship to a hand full or a pantheon. Dig deep roots in one Or two traditions. Instead of just calling spirits casually anytime you need something and then neglect them. I read in Brother Moloch blog of a lady that has an undine, she only works with that undine but he said is capable of incredible things for her. This because of the relationship they share. For the longest time I only worked with a angelic (I think) spirit I sought during astral travel in the sphere of mars. We bonded and he was able to function as my only working spirit. He did almost anything with exception of love work.
As a palero you have the kimpingulu whom you may call depending on the work but you develop a strong relationship with your muerto a spirit of the dead.
He takes the power and essence of the mpungo and use it for your works. You have a non local deity I.e. a force of nature and a local spirit that is uniquely yours. Personally I found that is many times more effective but is due to the close relationship. That spirit will go the extra mile for you because of that relationship. At the end of the day you are in charge of course but mostnpaleros agree that is a beautiful partnership for mutual growth and gain.
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Nsala malekum Papi yo como estas bro. Saludos desde Puerto Rico. Es bueno ver otro palero. Aquí hay varios de buen conocimiento.
Nsambi acutare
Tata lucero ndoki viramundo batalla vititti congo.
Malekun nganga, Mbote Va Dio Soberano, gracias hermano. Mis saludos y que Nsambia lo kutare Mpangui.
Ngando Cuaba Batalla Sacara Empeño Mayombe.
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I also believe that we have to take into consideration the line one belongs to. For example the line i belong to Which is Batalla Sacara Empeño has a more different concept of Mpungo than other lines that are Briyumba, Palo Monte or Kimbisa. There are Forces like Nsasi, Kalunga in our tradition but many of the paths that one has or inherits itself can become not only your nkisi malongo but also your guide. Many work with a guide and call it by a name such as Fransisco or Jose. But many Mayomberos and when i say Mayomberos we are reffering to the lines of mayombe within the tradition not what we commonly call palo mayombe which that did not mix with other lines in palo or other religions such as Santeria. These Mayomberos inherit nkisi or spirits that are vesseled but that particular path is so ancient that it also takes place as a guide or what is commonly known as a Muerto or dead. In mayombe or concept changes when it comes ti this as well. Because not all guides are also spirits or the dead (human) as well. We also dial with spirits that have an attribute to a specific aspect of nature.
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I agree palo means a lot of different thing to different people. In my tradition mayombe vititti Congo. Our nfumbe becomes our guinde once is made an nkisi. That is once it resides in the cauldron with the mpungo that are of our father or mother in the tradition. But we also work with te Simbis that is spirits of nature close to what would be termed elementals. We also have our nfuiri-nzulu that is the dead of our spiritual frame. A concept from spiritualism where an elevated ancestor Or ancestors helps and guide you. And then we have the nkiso nfuiri the so called spiritual cauldron that is given to the ngueyo in my house so they can start working For Them Selves not for others and does not have nfumbe but works with the nfuiri nsulu of the person. That is with their ancestors and their main mpungo.
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Great question. While there are not real specific physical things, there have been some conceptual things that I have found beneficial as it relates to other forms of spiritual practice.
Some tangible physical things would be more technique centered around keeping ritual correct, making works, etc.
Conceptually, Learning to recognize the importance of understanding and maintaing the difference between the sacred and the profane. This would apply to space, timing, prep and cleanup, purpose, and the absolute necessity of checks and balances via consecrated divination for everything but the most basic workings/ offerings. So many screw that one up, and yet it can apply to other practices as well.
Also most helpful, was learning when to let go of the innate human tendency to neatly separate, categprize, or attribute everything so my feeble brain could make sense of it, or I could feel good about it. Just the sheer number of spirits can bake your noodle, and they are regularly amused by our constant need to fitshit into a neat box or we freak out, I’m sure.
The mentor/ mentee, teacher /student, Godparent/ Godchild relationship and style of learning these orally/ actively transmitted religions is crucial. The need for oroper respect and decorum in practice (see sacred/profane above) is also expected, by both the living and the dead.
In the case of Odin, not one to always insist on strict correspondences and definitely one to always acknowledge and keep separate, wrapping my head around the idea that I can relate to him being a sort of combo between Obatala and Chango, as the wounded hero/king who goes through his transformation to become elevated without losing the rest of Odin is most helpful…think Ayaguna, maybe?
And also paramount, is the development of one’s relationship with the dead.