Taíno Prayer
Takahi Guatiaos,
In response to a posting of the Taíno Prayer commonly known as the Taíno Our Father by “Taíno” on the "Taíno Naboría Society" social network, the following was shared and is now being shared here:
Taino Prayer
Posted by TAINO on January 13, 2009 at 1:22am in The Way of The Cemi
Guakia Baba (Our Father)
turey toca (is in sky)
Guami-ke-ni (Lord of land and water)
Guami-caraya-guey (Lord of moon and sun)
guarico (come to) guakia (us), taino-ti (good,tall)
bo-matum; (big,generous), busica (give to), guakia (us)
Yucubia-aje-cazabi; (tubercles,bread)
Huracan-wa (bad spirit no),
Maboya-wa (ghost no),
Yukiyu-han; (good spirit yes),
nabori daca (servant am I),
Han-Han Catu (So be it).
Reply by Joanna Soto-Avilés
Takahi Taíno,
It never fails to amaze me how Spirit works.
The following is another teaching from the Oral Tradition of “The KU of the Cemí, Codex I” by Kukuya, which reviews the first six and last three verses of the Taíno Prayer you referenced:
Lokono (Creative Verse)
Tool of Creating
Let us review the first six (6) verses of the Taíno Our Father and later on we will review the last three (3) verses of this Prayer:
(1) Guakía Baba, Turey Toca, Our Father, in the Heavenly Sky,
(2) Guamí-keni, Guamí Kara Ya Güey
Lord of Earth and Sea, Lord of Moon and Sun
(3) Guariko
Come to us
(4) Taíno-Ti, Bo-matúm
Good, Holy, Grand and Generous, We honor the Light in you
(5) Busika Guakía Pa-ra Yukubía
Give us rain and sustenance
(6) Aje-Kaza-bi
Abundant Kasabe...
When we speak of Our Father in the Heavenly Sky, we see Our Father outside of ourselves. Our internal and external vision has the tendency of raising our vision to the unknowable, which we consider to be over and above our heads. We are seeking the Creator of the Universe. But where is this God? Where can we look, if God is everywhere? When we refer to our Father that is in Heaven, we mean the Heaven that is within our being. Let’s do something that may help us to better understand this thought:
Let’s look at our body. Now, see it divided into segments. The feet, legs and hips can be one segment. The area of the stomach, chest, arms and hands are another segment. And finally, the neck, head, face and hair are another segment. Now, see the body as being divided up into three segments. As we observe these three divisions, let us perceive them as spaces of energy where the lower, middle and higher vibrations are respectively anchored. Thus the power of the Creator is in each of these segments and keeps everything in balance. Next we will deduce that the Creator is seated in the higher space, to be found immediately over the crown of the head. The highest place of the higher segment is found at the top of the head. This is the heaven of God in the human body. When a person prays to the Creator his or her energy is usually focused from the Heart which is located in the second segment of the body. This is the midpoint between the lower and the higher segments.
This midpoint is the neutral zone where thoughts and decrees are received for manifestation in our lives. When one prays with awareness, the heart catalyzes the energy. What is interesting about this is that the Creator who dwells in Heaven comes to the neutral zone situated in the Heart.
When a person expresses: (1) Guakia Baba, Turey Toca, Our Father, in the heavenly sky, The Creator is being sanctified in recognition of the existence of the divine presence in ourselves and in our lives. When we say: (2) Guamí-keni, Guamí Kara Ya Guey, Lord of Earth and Sea, Lord of Moon and Sun, and (3) Guariko, Come to us, and we say: let it be your will here on earth and in the heavens, we are affirming within ourselves, earth and heaven, and the waters which are the essence of life that exists within our bodies. In this moment there is a state of awareness that all these things are one in the neutral space of the heart.
In the third segment of the body are the feet, legs and hips. These are anchored on the earth, and the energies thereof rise to the heart to unite with the spheres of heaven. This encounter produces a convergence of energy. In other words, there is a miracle of love. In this way the Creator is manifest in our conscience and in our lives. Here Faith, Hope and Trust in the Creator is Awakened from within, in the now which is eternal. What is above is also below.
When we speak of the earth and the waters we are referring to the union of these elements in the formation of the human body. The moon and the sun are two celestial spheres of energy that appear to be in opposition. They are however complementary and essential to life on the planet. These opposites unite to manifest balance. When we say: Como to us, it is the calling that affirms that the Creator lives within. (4) Taíno-Ti, Bo-matúm, Good, Holy, Grand and Generous, We honor the Light in you is also an affirmation and acceptance that the attributes of the One are in the caller.
(5) Busika Guakía Para Yukubía, Give us rain and sustenance.
(6) Aje-Kaza-bi, Abundante Kasabe, brings forth the bread of life and its wisdom. Kasabe is the product that is derived from the root of the Yuka. The aim of the Ceremony of the Kasabe is to bring into fruition the true, primordial essence of life that lives within each Taíno person. Upon removing the shell of the Yuka, there is a birth, revealing the essence of the root. That which has been born is to be cleansed with the water element. It is then to be grinded, compressed and strained, made whole and cooked. All of these steps are the experiences that the Taíno descendent undergoes throughout life. The Taíno person consciously performs this ceremony upon him or herself as the Kasabe is being prepared. The Taíno person is the Yuka, being transformed into the Kasabe. This is done for his/her own higher development and growth, and that of the People. The Yuka (White Bread) as primordial essence represents the untouchable, that which is pure and sacred within. We are thus the Temple, the Ku of Yukahú. This is the grand metaphor in Taíno Spirituality.
The Creator-Provider and the relationship with the Taíno Descendent:
The Creator-Provider, Yukahú, is represented as the Architect of the Universe and is the Source of food that sustains Life. The Taíno Descendent is the temple of the Creator. Thus the Creator and the Taíno Descendent are One. It is the responsibility of the Taíno Descendent to work with the Divinity of the Creator, Yukahú, who lives within. As the seed is planted in fertile ground, we nurture it and, when it is ready, the Kasabe is prepared.
The Kasabe is the essence of what has been nurtured. It is the product of the effort made with purpose and meaning that brings forth equilibrium. We are then better prepared to be an awakened Creator and are in connection with the Spirit of Creation.
In having reached this state of equilibrium in the Heart, the duality of opposites unites. There is no struggle. There is no separation between Creator and that which is created. In the conscience of the Taíno descendent, the Creator which is feminine and masculine is One. There is a union that prevails. Therefore, Mother and Father and Night and Day are also One. In this way, the Konuko that is in the Cemí is cultivated for the manifestation of the Law of Creation.
As it is above, so it is below. What is in heaven is also upon the earth. It is the middle path that transcends the apparition of temporalities. Opposite energies unite to bring forth the Light of the Cemí within the Universal Consciousness in the Awakened Taíno Descendent, Child of the Sun.
The last three verses of the Taíno Prayer: Our Father, verse (7), (8) and (9) are a decree.
(7) Jura-kan na, Yuki-yu jan, The turbulent winds of Hura-Kan that manifests the creative life force of wind and water is present within the space of that which is created, Yukiyú, Creator. These forces of nature appear to be in opposition, but are working together to bring about change until the process is completed and a new dawn arises. (8) Di-osa Naborí Daka, I am present in the eternal now. I am in service. (9) Jan, Jan, Katu are words of power that affirm what is.
When there is awareness in the Taíno descendent, he/she decrees, affirms and creates through the spoken word.
Guakía Baba, Turey Toca, Our Father, in the heavenly sky,
Guamí-keni, Guamí Kara Ya Güey
Lord of Earth and Sea, Lord of Moon and Sun
Guariko,
Come to us
Taíno-Ti, Bo-matúm,
Good, Holy, Grand and Generous, We honor the Light in you
Busika Guakía Para Yukubía
Give us rain and sustenance
Aje-Kazabi
Abundant Kasabe...I am in you
Jura-kan na, Yukiyu jan
That the cleansing energies of Hurakan bring forth the renewal in Yukiyú
Di-osa Naborí Daka
I am present in the eternal now,...I am in service
Jan, Jan, Katu
It is so.
We will end here, for now, with the teachings of the Oral Tradition of “The KU of the Cemí, Codex I” by Kukuya.
May YaYa Bless all of you and your loved ones, now and always.
Omá Baharí (With Respect),
Tio Bo Guatukan (Ancestral Blessings),
Love, Hugs, Peace, Blessings & Taíno-tí,
Joanna & Family
P.S.: Although this posting is not as lengthy as the posting regarding The White Cemí and the KU of the Cemí, it is still part of a very profound and Spiritual Oral Tradition. We hope you understand.
In response to a posting of the Taíno Prayer commonly known as the Taíno Our Father by “Taíno” on the "Taíno Naboría Society" social network, the following was shared and is now being shared here:
Taino Prayer
Posted by TAINO on January 13, 2009 at 1:22am in The Way of The Cemi
Guakia Baba (Our Father)
turey toca (is in sky)
Guami-ke-ni (Lord of land and water)
Guami-caraya-guey (Lord of moon and sun)
guarico (come to) guakia (us), taino-ti (good,tall)
bo-matum; (big,generous), busica (give to), guakia (us)
Yucubia-aje-cazabi; (tubercles,bread)
Huracan-wa (bad spirit no),
Maboya-wa (ghost no),
Yukiyu-han; (good spirit yes),
nabori daca (servant am I),
Han-Han Catu (So be it).
Reply by Joanna Soto-Avilés
Takahi Taíno,
It never fails to amaze me how Spirit works.
The following is another teaching from the Oral Tradition of “The KU of the Cemí, Codex I” by Kukuya, which reviews the first six and last three verses of the Taíno Prayer you referenced:
Lokono (Creative Verse)
Tool of Creating
Let us review the first six (6) verses of the Taíno Our Father and later on we will review the last three (3) verses of this Prayer:
(2) Guamí-keni, Guamí Kara Ya Güey
Lord of Earth and Sea, Lord of Moon and Sun
(3) Guariko
Come to us
(4) Taíno-Ti, Bo-matúm
Good, Holy, Grand and Generous, We honor the Light in you
(5) Busika Guakía Pa-ra Yukubía
Give us rain and sustenance
(6) Aje-Kaza-bi
Abundant Kasabe...
When we speak of Our Father in the Heavenly Sky, we see Our Father outside of ourselves. Our internal and external vision has the tendency of raising our vision to the unknowable, which we consider to be over and above our heads. We are seeking the Creator of the Universe. But where is this God? Where can we look, if God is everywhere? When we refer to our Father that is in Heaven, we mean the Heaven that is within our being. Let’s do something that may help us to better understand this thought:
Let’s look at our body. Now, see it divided into segments. The feet, legs and hips can be one segment. The area of the stomach, chest, arms and hands are another segment. And finally, the neck, head, face and hair are another segment. Now, see the body as being divided up into three segments. As we observe these three divisions, let us perceive them as spaces of energy where the lower, middle and higher vibrations are respectively anchored. Thus the power of the Creator is in each of these segments and keeps everything in balance. Next we will deduce that the Creator is seated in the higher space, to be found immediately over the crown of the head. The highest place of the higher segment is found at the top of the head. This is the heaven of God in the human body. When a person prays to the Creator his or her energy is usually focused from the Heart which is located in the second segment of the body. This is the midpoint between the lower and the higher segments.
This midpoint is the neutral zone where thoughts and decrees are received for manifestation in our lives. When one prays with awareness, the heart catalyzes the energy. What is interesting about this is that the Creator who dwells in Heaven comes to the neutral zone situated in the Heart.
When a person expresses: (1) Guakia Baba, Turey Toca, Our Father, in the heavenly sky, The Creator is being sanctified in recognition of the existence of the divine presence in ourselves and in our lives. When we say: (2) Guamí-keni, Guamí Kara Ya Guey, Lord of Earth and Sea, Lord of Moon and Sun, and (3) Guariko, Come to us, and we say: let it be your will here on earth and in the heavens, we are affirming within ourselves, earth and heaven, and the waters which are the essence of life that exists within our bodies. In this moment there is a state of awareness that all these things are one in the neutral space of the heart.
In the third segment of the body are the feet, legs and hips. These are anchored on the earth, and the energies thereof rise to the heart to unite with the spheres of heaven. This encounter produces a convergence of energy. In other words, there is a miracle of love. In this way the Creator is manifest in our conscience and in our lives. Here Faith, Hope and Trust in the Creator is Awakened from within, in the now which is eternal. What is above is also below.
When we speak of the earth and the waters we are referring to the union of these elements in the formation of the human body. The moon and the sun are two celestial spheres of energy that appear to be in opposition. They are however complementary and essential to life on the planet. These opposites unite to manifest balance. When we say: Como to us, it is the calling that affirms that the Creator lives within. (4) Taíno-Ti, Bo-matúm, Good, Holy, Grand and Generous, We honor the Light in you is also an affirmation and acceptance that the attributes of the One are in the caller.
(5) Busika Guakía Para Yukubía, Give us rain and sustenance.
(6) Aje-Kaza-bi, Abundante Kasabe, brings forth the bread of life and its wisdom. Kasabe is the product that is derived from the root of the Yuka. The aim of the Ceremony of the Kasabe is to bring into fruition the true, primordial essence of life that lives within each Taíno person. Upon removing the shell of the Yuka, there is a birth, revealing the essence of the root. That which has been born is to be cleansed with the water element. It is then to be grinded, compressed and strained, made whole and cooked. All of these steps are the experiences that the Taíno descendent undergoes throughout life. The Taíno person consciously performs this ceremony upon him or herself as the Kasabe is being prepared. The Taíno person is the Yuka, being transformed into the Kasabe. This is done for his/her own higher development and growth, and that of the People. The Yuka (White Bread) as primordial essence represents the untouchable, that which is pure and sacred within. We are thus the Temple, the Ku of Yukahú. This is the grand metaphor in Taíno Spirituality.
The Creator-Provider and the relationship with the Taíno Descendent:
The Creator-Provider, Yukahú, is represented as the Architect of the Universe and is the Source of food that sustains Life. The Taíno Descendent is the temple of the Creator. Thus the Creator and the Taíno Descendent are One. It is the responsibility of the Taíno Descendent to work with the Divinity of the Creator, Yukahú, who lives within. As the seed is planted in fertile ground, we nurture it and, when it is ready, the Kasabe is prepared.
The Kasabe is the essence of what has been nurtured. It is the product of the effort made with purpose and meaning that brings forth equilibrium. We are then better prepared to be an awakened Creator and are in connection with the Spirit of Creation.
In having reached this state of equilibrium in the Heart, the duality of opposites unites. There is no struggle. There is no separation between Creator and that which is created. In the conscience of the Taíno descendent, the Creator which is feminine and masculine is One. There is a union that prevails. Therefore, Mother and Father and Night and Day are also One. In this way, the Konuko that is in the Cemí is cultivated for the manifestation of the Law of Creation.
As it is above, so it is below. What is in heaven is also upon the earth. It is the middle path that transcends the apparition of temporalities. Opposite energies unite to bring forth the Light of the Cemí within the Universal Consciousness in the Awakened Taíno Descendent, Child of the Sun.
The last three verses of the Taíno Prayer: Our Father, verse (7), (8) and (9) are a decree.
(7) Jura-kan na, Yuki-yu jan, The turbulent winds of Hura-Kan that manifests the creative life force of wind and water is present within the space of that which is created, Yukiyú, Creator. These forces of nature appear to be in opposition, but are working together to bring about change until the process is completed and a new dawn arises. (8) Di-osa Naborí Daka, I am present in the eternal now. I am in service. (9) Jan, Jan, Katu are words of power that affirm what is.
When there is awareness in the Taíno descendent, he/she decrees, affirms and creates through the spoken word.
Guamí-keni, Guamí Kara Ya Güey
Lord of Earth and Sea, Lord of Moon and Sun
Guariko,
Come to us
Taíno-Ti, Bo-matúm,
Good, Holy, Grand and Generous, We honor the Light in you
Busika Guakía Para Yukubía
Give us rain and sustenance
Aje-Kazabi
Abundant Kasabe...I am in you
Jura-kan na, Yukiyu jan
That the cleansing energies of Hurakan bring forth the renewal in Yukiyú
Di-osa Naborí Daka
I am present in the eternal now,...I am in service
Jan, Jan, Katu
It is so.
We will end here, for now, with the teachings of the Oral Tradition of “The KU of the Cemí, Codex I” by Kukuya.
May YaYa Bless all of you and your loved ones, now and always.
Omá Baharí (With Respect),
Tio Bo Guatukan (Ancestral Blessings),
Love, Hugs, Peace, Blessings & Taíno-tí,
Joanna & Family
P.S.: Although this posting is not as lengthy as the posting regarding The White Cemí and the KU of the Cemí, it is still part of a very profound and Spiritual Oral Tradition. We hope you understand.
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Replies to This Discussion
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Permalink Reply by maria on
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Thank you so much Joanna. These prayers are very precious. Thank you for the teachings.
Maria (Friend and adopted Family member to the Sague's -
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Permalink Reply by Joanna 'Aya' Soto-Avilés on
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Thank you, Maria, for your kind words.
May YaYa Bless you and your loved ones, now and always.
Tio Bo Guatukan,
Love, Hugs, Peace, Blessings & Taíno-tí,
Joanna & Family -
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