Palo Mayombe is an African Diasporic religion that originated with the Bantu people from the Congo region of Africa. They were brought to the Caribbean area as slaves to the Spanish settlers hundreds of years ago. Palo is similar to Santeria, which was a product of the enslaved Yoruba people who hailed from Nigeria. Palo, however, has many crucial differences from Santeria. Palo is the most prevalent in Cuba, as well as South America where a similar practice is called Quimbanda or Umbanda. Its practitioners, however, can be found in many areas, and there are many American Paleros operating in the States, though their lineages all no doubt began in Cuba.
Palo is broken down into several ramas, or "branches". Each branch is a lineage that is passed on from Padrino (Godfather) to ahijado (godson). All Palo lineages branches from three main "trunks": Mayombe, Kimbisa, and Brillumba. Each one has different philosophies and views on how and why things are done including rituals, initiations, etc. All of the lines together form the Reglas de Congo, or the Rules of Congo.
Many people consider Palo to be the "dark side" of Santeria, which is erroneous, since Palo is a religion of its own and not a part of Santeria or Lukumi. Many fear Palo's Priests (called Paleros or Mayomberos) because of their practice of brujeria or witchcraft. However, many santeros, or priests of Santeria, will be quick to employ a Palero to get jobs done because of the speed and the effectiveness of Palo in solving even the most troublesome problems. The truth is, like any other Magickal system, Palo is dualistic in the sense that it can be used to positive or negative ends. Munanso Siete Rayos is dedicated to removing the stigma that surrounds Palo Mayombe and elevate it to a level where it is considered a force for good, not just evil.
Practice and worship in Palo is centered around the prendas or nganga, which are consecrated pots that contain sticks, bones, dirts and herbs that are sacred to a particular Nkisi: the Gods and Goddesses of Palo. Only an initiated Palero can properly construct a Prenda. Prendas are very powerful in the hands of a trained Palero, and can be utilized to perform nearly any function.
The Spirits of the Dead, called the Muertos or Fumbi, are also of paramount importance to the Palero. Paleros work with Spirit Guides to obtain information and wisdom, as well as with lower spirits that serve a variety of functions at the Tata's (Father's) or Yaya's (Mother's) behest. These lower spirits are sometimes referred to as perros, or dogs.
Paleros are capable of all the work of a Babalawo, or High Priest of Santeria. There are some in the Santeria community that believe in the "natural progression theory" that states that a person moves from Palo to Santeria to Ifa over the course of spiritual development. This, of course, is false. Though it is possible for a person to be initiated into Palo as well as other traditions, it must be remembered that these religions are all separate, not rungs on a ladder. A Santero doesn't have the authority to tell a person that they must begin some involvement in Palo unless they are initiated Paleros themselves, and vice versa. It is these this type of difference in opinion that may confuse the prospective initiate into Palo and/or Santeria. The initiate should go with what feels right to them when it comes to becoming involved with either tradition, and try not to let politics influence their decisions.
Since Palo hit the US shores decades ago, changes have been taking place. Cut off from their homeland for one reason or another, many Paleros began to adopt their own traditions and practices. These practices were passed down from Padrino to ahijado until Palo in America developed its own flavor. American Palo is fundamentally the same as Cuban Palo, but it does hold many crucial differences.
American Paleros still regard Regla highly, but are quick to innovate when a situation arises that may require a fresh, more modern approach. American Palo tends to be a little less formal and more open to new ideas. Many American Paleros mix elements of other systems in with their current work, thus creating a Palo tradition that is just as effective but more applicable to their environment. Such changes involve using indigenous trees and plants in their work, as well as many other things that make their work more grounded and effective.
Is this wrong? From a historical standpoint, it's perfectly natural. When the Congo people were brought over to Cuba from Africa during the slave trade, a lot of things were forced to change as they adapted to new surroundings. In Africa, the Nkisi were represented by small statues. Thus, you won't find a Cuban style nganga in Africa.
When Palo was brought to America, certain essential changes were made as well. Different climates forced the use of new herbs and trees, and changing viewpoints allowed a more open-minded approach to an old religion.
There are a lot of people out there who may be offended by the concept of "American" Palo. However, we have to face change and roll with it, just like our Bantu ancestors did. They kept their religion alive in a strange world by adapting, which is what many American Paleros do. We all remember our ancestors, and it is my belief that they would welcome the changes we make in order to keep our ways fresh and alive.
Palo, in fairly recent years, has been given an undeserved bad reputation due to some unfortunate occurrences that involved people that call themselves Paleros. This has led many to believe that Paleros are evil and malevolent, which is completely and utterly false. To make matters all the worse, this fear is perpetuated by many of those who are involved in Orisha, and especially Ifa. The reasons these lies are pressed are manifold, but most of it boils down to simple ego problems that revolve around an overdeveloped sense of self-importance that plagues many of Palo's detractors. At any given time the average person can find many sites on the Internet that claim that Palo is a demonic, horrible path and that all Paleros are in league with the powers of darkness. Again, these statements are utterly false. Those of us close to the religion know that Palo's dualism does not make the religion evil at all. Evil in religion is the fault of mankind, not of religion itself.
Make no mistake; Palo is a very powerful tradition that is not for the casually curious, as some publications both in print and on line, have let on. The power of Palo must be respected, and not abused, lest great harm befall the abuser. Any Palero who is well trained and competent knows that with great power comes great responsibility.
Munanso Siete Rayos offers various levels of initiation to those interested in the mysteries of Palo Mayombe to those who are accepted by the Spirits of the House. Interested parties should contact the House for further information on initiations into Palo.