Espiritismo Dictionary: Comprehensive Glossary of Espiritismo Terms

Espiritismo is a syncretic spiritual practice rooted in Spiritism (codified by Allan Kardec) and enriched by Catholic and Afro-Caribbean traditionsen.wikipedia.orgen.wikipedia.org. It centers on communicating with spirits (espíritus) for guidance, healing, and enlightenment. This comprehensive A-Z glossary covers core Espiritismo terms, prayers and ritual phrases (in Spanish with English translations), names of prominent spirits in the cortes espirituales (spiritual courts), ritual tools and herbs, divination methods, and regional variations (Puerto Rican, Cuban, Dominican Espiritismo). Each entry provides a Spanish term (with English meaning), definition, historical/spiritual context, and relevant details. Key products and tools (like spiritual baths, candles, oils, and herbs) are highlighted for their role in practice. Use this dictionary to deepen your understanding of Espiritismo’s rich vocabulary, whether you are setting up a bóveda espiritual or participating in a misa espiritual. Luz y progreso (light and progress) to you on your spiritual journey!

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• Agua Bendita (Holy Water): Water blessed in a Catholic church, used extensively in Espiritismo for cleansing, protection, and blessing. Espiritistas sprinkle holy water on people, tools, or around a space to dispel negative energy and invite divine lightsansespiritismo.blogspot.com. It’s a staple item on altars and in spiritual baths for its power to remove negativity and calm troubled spiritssansespiritismo.blogspot.com.

• Agua Florida (Florida Water): A famous spiritual cologne (flower-scented alcohol water) used for cleansing and purification in Espiritismosansespiritismo.blogspot.com. Practitioners apply Florida Water to the body, add it to floor washes and baths, or spray it in a room to clear heavy energy. It is believed to refresh the spirit, relieve tension and even ease minor spiritual ailments like the mal de ojo (evil eye)sansespiritismo.blogspot.com. (Product tip: Florida Water is commonly available in botánicas and is popular for spiritual cleansings.)

• Ahijado / Ahijada (Godson/Goddaughter): In Espiritismo, this refers to a spiritual apprentice or godchild under the mentorship of a more experienced practitioner (godparent). The ahijado(a) is guided in their development by their padrino (godfather) or madrina (godmother) through rituals, training, and care in the traditionsansespiritismo.blogspot.com. This relationship is sacred, creating a familial bond within a spiritual lineage.

• Allan Kardec: The French educator who codified Spiritism in the 19th century and whose writings (e.g. El Libro de los Espíritus) greatly influenced Espiritismo in Latin Americaen.wikipedia.org. Kardec’s doctrine introduced principles like communication with discarnate spirits, moral evolution through reincarnation, and the practice of development circles. Espiritismo as practiced in Cuba, Puerto Rico, and elsewhere is a creolized offshoot of Kardecian Spiritism blended with local beliefsen.wikipedia.org.

• Anima Sola (Lonely Soul): A spirit of a restless, departed soul often depicted in Catholic imagery as a woman in purgatory. In folk Espiritismo, the Ánima Sola is petitioned to help lost souls or to bring quick assistance in desperate cases (since it knows suffering). Espiritistas may keep an image of the Anima Sola on altars when working to elevate intranquil spirits, although care is taken due to its purgatorial naturesansespiritismo.blogspot.comsansespiritismo.blogspot.com. (Note: This figure is shared with folk Catholicism and is handled with respect and caution.)

• ¡Ave María Purísima, sin pecado concebida!: A Spanish Catholic phrase meaning “Hail Mary Most Pure, conceived without sin.” In Espiritismo sessions, one person often exclaims “¡Ave María Purísima!” and others respond “¡Sin pecado concebida!” as an opening salutation to invoke the purity of the Virgin Mary and set a sacred tone. This call-and-response functions like a spiritual password acknowledging the work will be done en el nombre de Dios (in God’s name) and under Mary’s immaculate gracefacebook.com. (It is comparable to saying “Blessed be” or “Amen” to commence communication with the divine.)

• Así Sea (So Be It): A phrase used like Amen at the end of prayers or affirmations. Espiritistas say “así sea” to seal an intention or prayer, affirming that the spoken words manifest by the will of God and spiritssansespiritismo.blogspot.com. For example, after a protective prayer one might conclude, “...que así sea, en el nombre de Dios” (“...so be it, in God’s name”).

• Ataque (Spiritual Attack/Panic Attack): In Espiritismo, un ataque can refer to a sudden fit, panic, or convulsive episode believed to be caused by malignant spirits or negative energy rather than mere psychologysansespiritismo.blogspot.com. The person experiencing an ataque might feel weak or hysterical. Other practitioners will surround the afflicted, praying and laying hands on them to ground them and drive away the attacking forcesansespiritismo.blogspot.com. This practice blends spiritual diagnosis with healing intervention (similar to exorcism of a fright).

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• Baño Espiritual (Spiritual Bath): A ritual bath prepared with blessed herbs, flowers, colognes, and other ingredients to cleanse the aura and remedy spiritual conditions. These baths can remove negativity, unblock pathways, attract love or luck, and infuse the bather with healing vibrationssansespiritismo.blogspot.comsansespiritismo.blogspot.com. Typically, an Espiritista steepes specific plants (like rue, basil, or rosemary) and adds colonia (e.g. Agua Florida, Kananga Water), holy water, and sometimes perfumed waters like Agua de Ruda. The mixture is poured over the body (often from head down) while prayers are recited. Spiritual baths are a key product and practice in Espiritismo for home spiritual maintenance, often crafted personally rather than store-boughtsansespiritismo.blogspot.com.

• Bendición (Blessing/Blessing Greeting): In Latin culture and Espiritismo, bendición is both the word “blessing” and a form of greeting elders or mentors. A practitioner might say “Bendición” upon meeting their madrina, padrino, or any elder, literally asking for their blessing. The elder then responds with a blessing phrase, for example: “Que Papá Dios, la Virgen y los santos te acompañen” (“May Father God, the Virgin, and the saints watch over you”)sansespiritismo.blogspot.com. This exchange is a sign of respect and transmits spiritual protection. It reinforces hierarchy and affection within the spiritual family.

• Bóveda Espiritual (Spiritual Vault): A sacred ancestor altar used in Espiritismo, typically consisting of a small table covered in white cloth, upon which multiple crystal glasses of water are arranged, often in odd numbers like 7 or 9sansespiritismo.blogspot.com. The bóveda (Spanish for “vault” or “dome”) serves as a portal for one’s spirit guides and elevated ancestors, with the water acting as a conduit for spiritual energythemagickalsolution.comthemagickalsolution.com. Other items on a bóveda can include a crucifix, flowers, candles, images of saints or deceased family members, and personal items of spirit guides. The water in the goblets is refreshed regularly (traditionally on Mondays or Fridays) to keep the energy clearmedium.commedium.com. By praying at the bóveda, the espiritista develops their mediumship and maintains a relationship with their guides. Note: In Puerto Rican Espiritismo, La Mesa Blanca (“the White Table”) is a form of bóveda espiritual – a white-draped table with one large central bowl (fuente) of water, surrounded by smaller glasses, flowers, and images of the deadsansespiritismo.blogspot.com. The terms are sometimes used interchangeably, though mesa blanca often refers to the practice/tradition as well as the altar.

• Brujería (Witchcraft/Folk Magic): Although Espiritismo is primarily about spirit communication and healing, many practitioners also engage in brujería or spellwork for practical results. Brujería here refers to folk magic traditions in the Caribbean that may involve candle spells, curse-breaking, herbal sorcery, etc., and an espiritista who practices magic might be called a brujo (male witch) or bruja (female witch)sansespiritismo.blogspot.comsansespiritismo.blogspot.com. However, in Espiritismo there is an ethical emphasis on working con luz (with light); brujería done by espiritistas often involves the aid of spirits and is geared toward helping or protecting, rather than harm. (E.g. performing an obra espiritual to neutralize witchcraft done on a client would be considered benevolent brujería.) It’s understood that brujos de luz work with higher spirits, whereas those doing harmful magic employ lower spirits or demons (hechicería). Espiritismo and brujería frequently overlap in practice, but Espiritismo proper always stresses spiritual elevation and alignment with God’s will even when employing spells.

• Burlón, Espíritu Burlón (Trickster Spirit): A mischievous spirit that plays pranks, causes confusion, and can mislead participants during spiritual worksansespiritismo.blogspot.com. These spirits, literally “mocking spirits,” often pretend to be someone they are not or give incomplete/incorrect information to amuse themselves. In a séance or misa, if phenomena turn chaotic or messages seem nonsensical and joking, an espíritu burlón may be present. Espiritistas handle them by sternly ordering them to depart or by elevating them with prayer and light (darle luz) so they cease their trickerysansespiritismo.blogspot.com. Trickster entities test the medium’s discernment; part of development is learning to differentiate a burlón from genuine spirit guides.

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• Causa (Cause/Affliction): In Espiritismo, la causa refers to a spiritual problem or ailment affecting a person’s life. It is essentially the root cause of misfortunes, illnesses, or disturbances, often believed to stem from a spiritual source such as a curse (brujería), an attached spirit, or unresolved ancestor issuessansespiritismo.blogspot.com. During a consulta espiritual (spiritual reading), the medium seeks to identify “¿Cuál es la causa?” (“What is the cause?”) of the client’s problem. Once identified, the spirits will advise how to “levantar la causa” (lift the cause)sansespiritismo.blogspot.com – for example through cleansings (despojos), prayer, or other remedies. Removing the causa brings relief and restores balance.

• Cadena Espiritual (Spiritual Chain): A powerful group prayer formation where participants join hands to form a human chain of energysansespiritismo.blogspot.com. In a misa espiritual, the cadena is used to unify everyone’s energy and amplify the connection to spirit. Often, all present will stand or sit in a circle holding hands while prayers or hymns are recited, creating a “chain” of light that spirits can work through. The term also refers to a lineage link: a spirit in one’s cuadro espiritual that is of one’s blood ancestry can be called a espíritu en cadena (a spirit bound by ancestral chain)sansespiritismo.blogspot.com. Both uses imply a connection that transmits spiritual power – either among living practitioners or between an individual and their ancestral spirits.

• Cascarilla: A ritual white chalk made of ground egg shells, used for protection in Espiritismosansespiritismo.blogspot.com. Cascarilla is sold in small tubs or formed into egg-shaped pieces. Espiritistas use it to draw crosses, circles, and firmas (magical symbols) on the body, on floors, or on ritual tools to seal them against evil. For example, a common practice is to mark a small white cross in cascarilla on the front door or on one’s forehead for protection. It’s also added to spiritual baths or floor washes for its cleansing vibration. (Product note: Cascarilla is inexpensive and found in most botanicas; it’s a must-have spiritual supply.)

• Centinela (Sentinel Guide): Also called guía principal, this is one’s principal spirit guide or guardian in Espiritismosansespiritismo.blogspot.comsansespiritismo.blogspot.com. The centinela (Spanish for “sentry” or guard) stands as the chief protector and coordinator of a person’s cuadro espiritual (spiritual frame). It watches over the medium’s spiritual development and well-being. Often an ancestral spirit or a highly evolved entity assumes this role. Espiritistas strive to learn the identity of their centinela through misas or misas de investigación, since knowing one’s primary guide helps in working more closely together. The centinela guide is sometimes symbolized by the central glass on a bóveda reserved for the “Copa del Centinela” (the sentinel’s cup of water)medium.com.

• Cigar / Tabaco: The tobacco cigar is a ubiquitous ritual tool in Espiritismo (and Afro-Caribbean traditions). A cigar, usually an unflavored one, is lit and used in several ways: offered to spirits, used for cleansing, and as a divination method. Espiritistas will blow cigar smoke over a person or an object to cleanse it, believing the smoke carries away negative spirits and feeds beneficial spiritsthemagickalsolution.com. Many spirit guides (especially indigenous and African spirits) love tobacco, so cigars are placed lit on the altar or held by the medium as an offering during sessionsthemagickalsolution.com. Tobacomancy (tobacco divination) is also practiced: the way the cigar burns, the direction of the smoke, or the ash’s shape can be interpreted for messagessimplybridges.com. Tabaco is considered sacred; its smoke is a bridge between the material and spiritual realms. (Safety note: Always use a fire-safe dish for ashes and proper ventilation when burning cigars.)

• Circulo de Oración (Prayer Circle): Also called círculo de plegaria or círculo de desarrollo, this is a development circle – a group gathering for prayers and mediumship practicesansespiritismo.blogspot.com. In a círculo, participants (often a small group of espiritistas) sit together regularly to pray, meditate, and exercise their psychic faculties under guidance. The aim is to strengthen their connection with spirit guides in a safe, controlled environment. By praying and singing hymns in unison, the vibration is raised and novice mediums can begin to sense or channel messages with the support of the group. These prayer circles are the Espiritismo equivalent of a “home circle” in Kardecian Spiritism and are foundational for mediumship development.

• Corte Espiritual (Spiritual Court): See Comisión.

• Corte Africana (African Court): A division of spirits in the Espiritismo pantheon comprised of spirits of African origin or those connected to the legacy of African slaves in the New World. Often also referred to as the Congo Court or included within Comisión de Congos y Madamas. These spirits endured the trials of slavery and are strong protectors and healers, bringing the knowledge of rootwork, herbal medicine, and resiliencesansespiritismo.blogspot.com. Symbols: They are often associated with chains (sometimes shown broken, symbolizing liberation), knives or machetes (for cutting away negativity), and drums or rhythmic music (echoing African traditions). Notable spirits: Francisco Congo (a common name for a male Congo spirit, depicted as an enslaved man who found spiritual power) and La Madama (an archetype of an elderly Black woman dressed in 19th-century servant attire). Madama spirits, while female, are often counted in this court due to their African lineage. They act as wise counselors and herbal healerssansespiritismo.blogspot.comsansespiritismo.blogspot.com. In Dominican and Puerto Rican practice, famous names like Negro Francisco, Negra Francisca, or Nganga may be invoked as representatives of this court. (See Madama and Congos for more detail.)

• Corte India (Indian Court): One of the most beloved spirit courts, composed of Indigenous spirits of the Americassansespiritismo.blogspot.comsansespiritismo.blogspot.com. These may include Taíno chiefs, Amazonian warriors, North American First Nations guides, or other Native spirits. They bring profound wisdom of nature, strength, and healing skills with plants. Espiritistas venerate them to receive protection, courage, and knowledge of herbal remedies. Symbols: feathers, bows and arrows, spears, tobacco (peace pipes or cigars), and drums are commonly associated with Indio spiritssansespiritismo.blogspot.com. They often wear traditional dress in visions or statue form (feathered headdresses, beaded jewelry). Notable spirits: Many espiritistas work with spirits like Cacique Hatuey (a Taíno chief who resisted Spanish conquest, revered in Cuba), Chief Guarionex or Anacaona (Taíno leaders of Borinquen/Puerto Rico)sansespiritismo.blogspot.com, and various unnamed “Indio” spirits (e.g. an Apache warrior, a Maya shaman, etc.) that become personal guides. These spirits are seen as noble and very elevating. They often specialize in physical healing and fighting injustices. During fiestas espirituales (spiritual feasts), Espiritismo groups may specifically invoke the Indian Court with traditional songs and even host a Velada Indígena where the Indio spirits “come down” to give mesages and perform healingssansespiritismo.blogspot.com.

• Corte Gitana (Gypsy Court): A spiritual court consisting of Romani/Gypsy spirits and other wandering souls of bohemian character. They are known for their joy, passion, and divinatory skills (as the Romani people are stereotypically associated with fortune-telling). In Espiritismo, Gitana spirits (female) and Gitano spirits (male) are called on for help with intuition, luck in love, and material fortune. Symbols: colorful scarves, hoop earrings, tambourines, guitars, and Spanish playing cards (baraja española) or tarot cards are often linked to these spirits. They bring a festive, vibrant energy and are fond of music and dance. A medium overshadowed by a Gitana might perform an impromptu flamenco-like dance or read someone’s palm. Notable spirits: They are typically referred to by descriptive names rather than specific historical figures, e.g. La Gitana (The Gypsy woman, often named Rosa or Sara), El Gitano (The Gypsy man), or titles like Madame Safira or Madame Salomé. These spirits might hint at having come from Spain or Eastern Europe originally. Their role in one’s court is to teach divination, optimistic living, and breaking free of restrictions. (Cultural note: The term “Gypsy” is used in Espiritismo context without malice, but it is an exonym; these spirits represent Romani people and other nomadic souls.)

• Cortes/Comisiones (Courts/Commissions of Spirits): Espiritismo categorizes spirits into various groups known as cortes or comisiones. There are traditionally 21 Divisiones or Comisiones recognized in Puerto Rican/Dominican Espiritismosansespiritismo.blogspot.comsansespiritismo.blogspot.com, though this number is symbolic and categories can vary. Each court is like a team or family of spirits with a shared cultural or functional theme. Some widely recognized spiritual courts include: Corte India (Indian spirits), Corte Africana/Congo (African spirits and Madamas), Corte Gitana (Gypsy spirits), Corte Criolla (Creole ancestors/mestizo spirits of the New World), Corte Europea (European spirits, sometimes including Corte Española of Spanish nobles or monks), Corte Celestial (Celestial court of angels and saints), Corte Médica (Medical court of doctor and nurse spirits who diagnose and heal), Corte Vikinga (Nordic/warrior spirits, less common), Corte Árabe (Moorish or Middle-Eastern spirits), Corte de los Juanes (spirits named Juan, often referring to various folk saints like Juan del Camino, etc.), and Corte de las Ánimas (the Court of Souls, including purgatory spirits like Ánima Sola)sansespiritismo.blogspot.comsansespiritismo.blogspot.com. Each person’s cuadro espiritual (spiritual frame) typically has at least one guide from many of these courts – hence the idea of “21 Commissions” covering the full range of possible spirit alliessansespiritismo.blogspot.com. Knowing the cortes helps an espiritista understand which spirits to work with for different needs (e.g. asking the Medical Court for health issues, or the Indian Court for purification). (For example, see entries for specific courts like Corte India, Corte Gitana, etc.)

• Cuadro Espiritual (Spiritual Frame): The collective of spirit guides that accompany and assist an individualsansespiritismo.blogspot.com. It literally means “spiritual portrait/frame,” implying that these spirits frame the person’s life. One’s cuadro typically includes ancestors (antepasados), protective spirits (protectores), and guides from various courts (e.g. an Indian, a Madama, a Gitana, etc.), as well as a main guide (guía principal or centinela)sansespiritismo.blogspot.com. Each spirit in the cuadro has a role: some may bring wisdom, some offer protection, others teach specific skills (like herbal knowledge or divination). Through misas and meditative work at the bóveda, an espiritista learns the identities and characters of their cuadro espiritual. Having a strong cuadro means the person is well-guided and can channel messages or do spiritual work more effectively. Espiritistas often say “Fulano tiene un buen cuadro” (“So-and-so has a good/strong spiritual frame”) when someone shows spiritual aptitude or resilience.

• Consulta Espiritual (Spiritual Consultation): A divinatory reading or session where an Espiritista consults spirits to help a client. In a consulta, the practitioner may use tools like Spanish playing cards, tarot cards, a pendulum, or simply mediumship (channeling messages from spirit guides)sansespiritismo.blogspot.com. They often also use a lit cigar, a glass of water, or other items to aid concentration. The purpose is to uncover spiritual influences on the client’s situation (diagnosing any causa), to give insight or advice from the spirits, and to prescribe remedies (like cleansings or offerings) if neededsansespiritismo.blogspot.com. Consultas can be one-on-one and somewhat informal, or part of a larger misa espiritual if done publicly. They are usually opened with prayers and done with the protection of one’s guides. Many espiritistas use la Baraja Española (Spanish deck) as a preferred divination method in consultassansespiritismo.blogspot.comsansespiritismo.blogspot.com, reading the spread of cards with the guidance of a spirit (sometimes referred to as a Pitonisa spirit if using tarot, i.e. a “Pythoness” or oracle spirit that speaks through the cardssansespiritismo.blogspot.com).

• Cruceta / Cruz Espiritual: (Lit. “little cross” or “spiritual cross”) A small cross often placed on or above the bóveda or worn by the espiritista. A notable example is La Cruz de Caravaca (Caravaca Cross), a double-cross bar crucifix popular in Espiritismo for its protective power. The cruceta on the altar represents the intersection of the material and spiritual worlds and the blessing of Christ over the spirit communication. Often prayers like “En el nombre del Padre, del Hijo, y del Espíritu Santo” are said while making the sign of the cross over the altar to consecrate it. If a Caravaca Cross is used, it might be part of an opening prayer or invocation to la Santísima Cruz (Most Holy Cross) to open the session. (This concept ties into the heavy Catholic influence in Espiritismo.)

• Cruzado, Espiritismo Cruzado (Crossed Espiritismo): A form of Espiritismo that is “crossed” with Afro-Cuban Santería and Palo practices, developed in Cuba in the early 20th centuryen.wikipedia.org. In Espiritismo Cruzado, mediums might incorporate elements like drumming, singing in African languages, or working with orisha and mpungu spirits alongside astral spirits. It’s a very syncretic approach – essentially Spiritism blended with African diaspora religion. Many Cuban Santeros also practice Espiritismo Cruzado, using Misa-style spirit communication to complement their Santería ritualsen.wikipedia.org. This tradition was historically opposed by authorities (after the Cuban Revolution it went underground) but it persists in Afro-Cuban communities and has influenced Espiritismo in the diaspora. Note: The term “cruzado” highlights that it’s a “cross-breed” or mixture – not pure Kardecian Spiritism, but enriched with Afro-Caribbean cosmologies.

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• Darle Luz (Give Light): An expression meaning to pray for a spirit’s elevation or to send an unquiet spirit towards the lightsansespiritismo.blogspot.com. When espiritistas encounter a suffering or earthbound spirit (e.g. the soul of someone who died tragically and is stuck), they will “give light” by praying, offering a candle, and asking God to help that spirit find peace and progress. One might say “Vamos a darle luz a este espíritu” (“Let’s give light to this spirit”) during a séance if a troubled entity comes through. Candles and glasses of water are typical tools for this – a candle is lit and a glass is set out as part of the prayer for that soulsansespiritismo.blogspot.com. Darle luz is fundamental to Espiritismo’s charity towards spirits; it helps espíritus intranquilos transform into espíritus de luz (spirits of light). Often a spirit who receives light in session will calm down or stop causing disturbances.

• Desarrollo (Development): Shorthand for the development of one’s mediumistic faculties. Espiritistas undergo desarrollo via attending misas, prayer circles, and practicing communication with their guides. A círculo de desarrollo is a development circle specifically for training mediums (see Circulo de Oración) where they learn to control trance states, deliver messages accurately, and distinguish spirit types. Desarrollarse means to develop oneself spiritually; this can include heightening one’s clairvoyance (videncia), clairaudience, trance mediumship, etc. For instance, a teacher might say, “Ella está en desarrollo” (“She is in [the process of] development”) about a student medium. Development is considered a lifelong journey—poco a poco, con la práctica y la fe (little by little, with practice and faith) the medium improves. Espiritismo places emphasis on moral and psychic development together: as one cultivates virtues and prayer, the mediumistic abilities unfold safely.

• Despojo (Cleansing / Uncrossing): A spiritual cleansing ritual to remove negative energies, witchcraft, or spirits affecting a personsansespiritismo.blogspot.com. Despojo literally means “to rid or strip away.” It can be performed in various ways: herbal baths, smoke cleansings (with cigar or incense), passing eggs or lemons over the body (to absorb sickness), or brushing with leafy bundles. Commonly, an Espiritista might prepare a baño de despojo (herbal bath) for the client and/or personally perform a cleansing by sweeping the person’s body with herbs and then burning them or disposing of them at a crossroads. Another form is using Huevo (egg) to rub the body and then discarding it, believed to pull out spiritual heaviness. After a proper despojo, the client often feels lighter or experiences yawning/vomiting (releasing bad energy) during the ritualsansespiritismo.blogspot.com. Despojos are often prescribed after a consulta reveals a crossing (cruzado) or spirit attachment. (Product tie-in: Many botanica shops sell prepared “despojo” baths, but traditionally espiritistas prefer to make them fresh from herbs and colonia waterssansespiritismo.blogspot.comsansespiritismo.blogspot.com.)

• Espíritu Intranquilo (Unquiet/Restless Spirit): A restless soul that has not found peace, often due to sudden death, unfinished business, or moral turmoilsansespiritismo.blogspot.com. These spirits, also called espíritus perturbados or restless dead, can cause disturbances among the living—such as haunting a house, causing nightmares, or influencing a person’s mood negatively. In Espiritismo, a major work is to identify intranquil spirits that might be plaguing a person and then elevate them (through prayer, light, and often mesadas or special masses) so they no longer cause harm. A famous folk prayer called “El Espíritu Intranquilo” actually calls on a restless spirit to go disturb a target (used in hexing), but in Espiritismo this is viewed as low magic. Espiritistas instead aim to tranquilizar (tranquilize/soothe) these souls by giving them attention, offerings, and sending them to the Light. Once calmed and guided, an intranquil spirit can even transform into an ally. (Until then, they are akin to ghosts that need resolution.)

• Espíritus de Luz / Espíritus Elevados (Spirits of Light/Elevated Spirits): Benevolent, enlightened spirits who operate on a higher vibrational level. These include angels, archangels, spirit guides who have evolved, and the spirits of ancestors who have been purified. In Espiritismo, one always tries to work with espíritus de luz, inviting only those entities that come in the name of God and goodnessen.wikipedia.org. Prayers often specify “espíritus de luz, seres de luz, vengan en mi ayuda” (“spirits of light, beings of light, come to my aid”). During a séance, unknown spirits are challenged: “¿Eres un espíritu de luz?” (“Are you a spirit of light?”). If not, they may be asked to depart. Espíritus de luz bring messages that uplift, guide morally, and heal; they will never incite fear or chaos. Many espiritistas also refer to their muertos (spirits) affectionately as mis luces (“my lights”), acknowledging that these guides shine wisdom on their life. The ultimate goal for an intranquil or low spirit is to receive luz y progreso (light and progress) and join the ranks of the espíritus de luzsansespiritismo.blogspot.com.

• Espiritismo (Spiritism, as practiced in the Caribbean): A Latin American/Caribbean belief system in which mediums communicate with the spirit world to seek guidance, healing, and enlightenmenten.wikipedia.org. It emerged from Kardecian Spiritism but incorporated Catholic saints, Indigenous and African spiritual traditions over timeen.wikipedia.org. Key tenets of Espiritismo include belief in one Supreme God, the immortal soul, reincarnation or spiritual evolution of spirits, and the ability of spirits (both benevolent and malevolent) to influence the livingen.wikipedia.org. Espiritismo has no single holy book or central authority, and practices vary by region:

  • Espiritismo Criollo/Mesa Blanca (Puerto Rican Espiritismo): Emphasizes white table séances, prayer, and a mix of Catholic and folk elements. It evolved as a form of resistance to colonial Church control, blending Spanish Spiritism with Taino and African elementsen.wikipedia.org. Often simply called mesa blanca (white table) for the style of its altars and sessionssansespiritismo.blogspot.com.

  • Espiritismo Cubano: Commonly includes Espiritismo Cruzado, where Afro-Cuban Santería and Spiritism intersecten.wikipedia.org. Also in 19th-century Cuba there was Espiritismo de Cordon, a practice where participants formed chains (cordones) and sang to raise energy – an influence from Congolese slaves helping white Spiritistsen.wikipedia.org.

  • Dominican Espiritismo: Often intertwined with 21 Divisiones (Dominican Vodou). Dominican “Espiritistas” may call upon mysteres/loa (known as Misterios in Spanish) like Anaísa or Candelo within a Spiritist framework. This blend is sometimes called Creole Vudu or Dominican Sanse (see Sanse below).

  • Espiritismo in the U.S.: Puerto Rican and Cuban communities in New York/New Jersey in the 1960s melded Espiritismo with Santería, termed Santerismoen.wikipedia.org. Today, Espiritismo is practiced in many Latino communities, often alongside other Afro-Caribbean religions.

  Fundamentally, Espiritismo practice involves prayer (often using Catholic prayers like the Padre Nuestro), creating an altar (bóveda), and conducting misa espirituales (spiritist sessions) where a group invites spirits to give counsel or perform healingen.wikipedia.org. Ethical conduct, faith in God, and using one’s abilities to help others (in both the living and spirit worlds) are stressed as the path of an espiritista de luz.

• Espiritismo Científico / Kardeciano: The more codified, “scientific” Spiritism following Allan Kardec’s teachings closely (popular in Spain, Venezuela, Brazil, etc.). In the context of this dictionary, Espiritismo refers mainly to the folk-Christian spiritualist practices of the Caribbean, but it’s understood that Kardec’s work (sometimes called Scientific Spiritism) underpins the philosophyen.wikipedia.org. Some groups still practice a very Kardecian style of Espiritismo, focusing on reading Kardec’s books, conducting orderly development classes, and avoiding the folk magical elements. This is usually termed Espiritismo Científico. By contrast, Espiritismo Folclórico or Espiritismo Popular refers to the grassroots practice mixed with santería/brujería elements – which is what most of our entries describe.

• Espiritista: A practitioner of Espiritismo, i.e. a spiritist mediumsansespiritismo.blogspot.com. Also called espírita in some countries. Espiritistas communicate with los muertos (spirits of the dead) and serve as healers and counselors in their communities. They may work in a home temple or centro espiritual. Espiritistas often undergo an informal apprenticeship with a mentor (padrino/madrina), developing their abilities to perceive and channel spirits. The community respects them for their gift to convey messages from ancestors, spirit guides, or even Catholic saints. In everyday usage, someone might say “Soy espiritista” (“I am a spiritist”) to indicate they follow this practice. Sanctity and humility are expected; they greet each other with Bendición and depart with phrases like “Que Dios y los espíritus te acompañen” (May God and the spirits accompany you). In social context, Espiritistas can be Catholic churchgoers as well, since Espiritismo isn’t seen as incompatible with Catholic faith – it’s often an enhancement of it.

• Exus y Pomba Giras: (Included for clarity, but note these belong more to Brazilian Umbanda/Kimbanda) – In some contemporary Puerto Rican/Dominican circles influenced by Umbanda, the terms Exu and Pomba Gira (entities from Afro-Brazilian traditions) are known, but they are not traditionally part of Espiritismo and generally fall outside the Espiritismo courts. They might be referenced by very syncretic “Sanse” practitioners but are more properly part of other spiritist traditions. (Espiritismo proper would treat them as either misterios or avoid them to stick with Catholic-framework spirits.)

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• Facultades (Spiritual Faculties/Gifts): This refers to one’s psychic and mediumistic abilities – gifts like clairvoyance (clarividencia), healing, trance communication, etc.sansespiritismo.blogspot.com. In Espiritismo, developing las facultades is a primary goal. These gifts are seen as bestowed by God (el don) but requiring cultivation. For instance, someone might have la facultad de evidencia (the gift of seeing spirits), or facultad de incorporación (gift of spirit incorporation). A common phrase: “Está desarrollando sus facultades” (“They are developing their faculties”) in the context of a novice medium. El Don (the Gift) is a related term, essentially synonymous with facultad – the innate spiritual gift a person hassansespiritismo.blogspot.com. The highest use of one’s facultades is in service to help others (never for selfish ends, as misusing them could result in losing them or spiritual regression).

• Fiesta Espiritual (Spiritual Feast/Celebration): A festive ceremony in Espiritismo where music, food, and sometimes dance are used to honor and invite certain spiritssansespiritismo.blogspot.com. Unlike a formal misa, a fiesta espiritual is more celebratory – akin to a party for the spirits. For example, a group may hold a Fiesta Espiritual for the Indian Court on Día de la Raza (Columbus Day) with traditional Taino music and foods to please the Indio spiritssansespiritismo.blogspot.com, or a fiesta for Corte Africana where drumming and African foods are offered. During these events, spirits are invoked to “montar” (possess) the participants in joyous trance, delivering messages or simply enjoying the offerings and dancing via the mediumssansespiritismo.blogspot.com. Fiestas Espirituales often coincide with feast days of saints (which correspond to certain spirit guides or loas). They are community-building events – including singing canciones espirituales (spiritist songs) and sharing of a communal meal – expressing gratitude to the spirit guides.

• Flores (Flowers): Fresh flowers, particularly white flowers, are a regular offering and tool in Espiritismo. They symbolize purity, elevation, and the fleeting beauty of life. Vases of flowers (like white roses or carnations) are kept on the bóvedasansespiritismo.blogspot.com. Their vitality is believed to attract positive spirits and please the guides. When flowers wilt, it’s taken as a sign they’ve absorbed negativity or that it’s time to refresh the altar’s energy. In healing rituals, a white flower can be passed over a patient to absorb illness, then discarded. Certain spirits have favorite flowers (for example, Indian spirits may be offered wildflowers or tobacco blossoms; Madamas might like sunflowers). Flowers also denote the presence of Ochun and Yemaya in Santería contexts, but in Espiritismo they are generally an all-purpose blessing tool.

• Fluidos (Spiritual Fluids/Energies): A term from Kardecian spiritism referring to the subtle energy or vibrations that spirits and humans emitsansespiritismo.blogspot.com. In Espiritismo, fluidos are sensed as currents or tingling (like the hair standing on end) when spirits draw nearsansespiritismo.blogspot.com. For instance, a medium might feel a cold fluid or breeze when a spirit passes by, or a warm comforting fluid when a healing guide is present. Water on the bóveda is sometimes called fluido as well – as it contains the “fluid condensations” of spiritual energy and can transmit clairvoyant vision to the mediumsansespiritismo.blogspot.com. Managing one’s fluidos (keeping them “bright” through prayer and avoiding negative emotions) is part of spiritual hygiene. In a séance, the combined fluidic energy of participants forms a magnetic chain that spirits use to manifest. The concept is somewhat analogous to aura or prana in other traditions.

• Fuente (Espiritual) – Spiritual Font/Bowl: The large central bowl of water on a mesa blanca or bóvedasansespiritismo.blogspot.com. The fuente espiritual (spiritual font) is typically a clear glass bowl filled with fresh water, often with a crucifix or silver coin at the bottom. It represents a reservoir of spiritual power and clarity, giving the spirits a medium through which to manifestsansespiritismo.blogspot.com. During a misa, the medium may gaze into this bowl for scrying (to receive visions from the spirits)sansespiritismo.blogspot.com. The fuente anchors the altar; smaller goblets or copas of water surround it dedicated to specific spirits or groups. If the water in the fuente turns cloudy or forms bubbles, espiritistas interpret it as spiritual activity or the absorption of negativitysansespiritismo.blogspot.com. After heavy works, the water is disposed of (often at the foot of a tree or in running water) and replaced. In cleansings, sometimes a whole raw egg is left in the fuente to trap malign influences. Thus, the fuente is both a symbol of life (water, as the source of life) and a portal between worlds.

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• Guía Espiritual (Spirit Guide): Any spirit entity that guides and protects an espiritista or a temple group. Guías espirituales can be ancestral spirits, enlightened strangers, or beings from higher planes. Each person has a personal set of guides (their cuadro espiritual) with one Principal Guide (Guía Principal or Centinela) at the headsansespiritismo.blogspot.com. Guides communicate through intuition, dreams, signs, or via incorporation in trance. In a misa, it’s common to hear messages prefaced by, “Tu guía espiritual dice…” (“Your spirit guide says...”). Espiritistas cultivate relationships with their guides by making offerings, speaking to them at the bóveda, and heeding their advice. Some typical categories of guías:

  • El Indio (an Indian guide – gives protection and wisdom),

  • La Madama (an old wise black woman – gives counsel and cleansings),

  • El Gitano/Gitana (gypsy guide – aids in divination and prosperity),

  • El Africano o Congo (African guide – strong protector, root worker),

  • Doctores (doctor spirits – for healing, often forming the Medical Commission),

  • Monjas/Monjes (nuns/monks – for prayer, morality, part of Celestial Court),

  • Ancestros Familiares (blood ancestors – who look after family matters).

  Each guía has a personality and often a name revealed over time. Espiritistas sometimes have a specific spirit altar (like a statue or doll) for a particular guide (especially if that guide is very active with them). For example, one might have a statue of Santa Clara or Francisca la Madama as representations for their guide of that nature. Ultimately, the guías’ role is to help the person fulfill their spiritual mission while on earth, and in turn the espiritista helps the guides by giving them light and opportunities to do good works.

• Guía Principal (Principal Guide): This is the main spirit guide who leads one’s spiritual court – essentially the chief guide or guardian angel for the personsansespiritismo.blogspot.com. Also known as Espíritu Protector, Centinela, or colloquially Spirit Guardian. The guía principal often steps forward in critical moments to give warnings or help (even if other guides are more frequently encountered day-to-day). In a misa, the medium or the person’s own intuition might identify a strong presence as the principal guide. Traditionally, one might learn the identity of their guía principal during a Misa de Investigación, a special séance aimed at discovering one’s spiritual framemedium.com. Examples could be: a Native chief, a specific archangel, a well-known enlightened spirit (e.g. Beaucoup de Colores or Miguel, depending on tradition). This guide can be seen as analogous to a guardian angel, though Espiritismo still distinguishes it from the Catholic concept of ángel de la guarda. The principal guide is with the person from birth (some say even before birth, as part of their spiritual pact), ensuring that no matter what other spirits come and go, that person is never alone or defenseless in the spiritual realm. When an espiritista says “mi guía” in singular, they often mean this principal one.

• Guerra Espiritual (Spiritual Warfare): Not a formal Espiritismo term per se, but commonly understood as the efforts to fight off evil spirits, hexes, or dark forces through prayer and ritual. Espiritistas might say they are engaging in guerra espiritual when doing a series of despojos and prayers to break a heavy curse, or when a spiritist group is helping a member under severe psychic attack. They call upon warrior guides (like Belie Belcan, who is St. Michael, or Santa Bárbara as St. Barbara/Shangó) as well as justicia divina (divine justice) to combat these influences. The notion underscores that part of the espiritista’s role is as a spiritual warrior defending the balance between light and darkness in their community. Candles for justice, psalm readings (like Psalm 91, “You shall not fear the terror of night…”), and the intercession of Arcángel San Miguel are typical elements in spiritual warfare scenarios in Espiritismo.

• Güiro: A rattle made from a gourd, traditionally used by Taino and other indigenous groups, and sometimes employed in Espiritismo sessions, especially when working the Indian Commission. The shaking of the güiro (or maracas) during a ceremony is thought to attract and please the spirits with its sound, as well as break up stagnant energy. An espiritista hosting a Velada Espiritual might use a güiro or maraca when invoking the corte india to create the proper vibration for those spiritssansespiritismo.blogspot.com. It’s part of the eclectic toolkit – not used in all Espiritismo settings, but those who incorporate Afro-indigenous musical elements will have it.

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• Hechicero / Hechicera (Sorcerer/Sorceress): A practitioner (male/female) of black magic or sorcery, especially one who employs spirits to do harmsansespiritismo.blogspot.com. In Espiritismo culture, hechiceros are viewed as those who misuse spiritual knowledge for selfish or evil ends – the opposite of an espiritista de luz. They might send demons or espíritus oscuros (dark spirits) to plague someone. Espiritistas often find themselves undoing the work of hechiceros by cleansing victims of curses. The term carries a negative connotation (whereas brujo can be positive or neutral depending on context). In stories or referrals, one might say “Le hicieron un trabajo de hechicería” (“Someone did a witchcraft job on him”) to explain an affliction. Many espiritistas consider it their duty to counteract hechicería with justicia y luz (justice and light). Notably, Allan Kardec’s moral teachings influence espiritistas to refrain from revenge – they focus on freeing a person from a hex rather than retaliating in kind. The existence of hechiceros is an accepted reality in this worldview, and it underscores why spiritual protection and ethical mediumship are so important.

• Hierbas (Herbs): Plants play a crucial role in Espiritismo for cleansings, baths, and healing. Common hierbas include ruda (rue) for strong cleansing and evil eye removal, romero (rosemary) for protection and peace, albahaca (basil) for prosperity and spiritual attraction, menta (mint) for clarity and uncrossing, anil (indigo plant) for dispelling negativity, llantén (plantain weed) for grounding, and flor de anis (anise) for spirit communicationthemagickalsolution.com. Espiritistas often have extensive knowledge of herbal folklore inherited from Indigenous and African traditions. They create brews and infusions to use in spiritual baths, floor washes, or as incense. There is also the concept of “despojo en yérba” (herbal poisoning) when someone has been cursed via herbs, and an antidote must be foundsansespiritismo.blogspot.com. In contrast, hierbas buenas are used to bless and heal. A Yerbatero/Yerbero is an herbalist, someone skilled in medicinal and magical use of plantssansespiritismo.blogspot.com. Many Espiritismo works involve collecting fresh herbs at certain times (dawn, full moon, etc.) and praying over them to enhance their virtue. (Product note: Dried herb packs for common spiritual purposes can be bought in botanicas, but fresh is typically preferred when available.)

• Humo (Smoke): The use of smoke for spiritual purposes is prevalent – from cigar smoke to incense resin – often referred to simply as humo. By smoking a space or person, the espiritista claims the environment for positive spirits and chases out negative ones (since harmful entities despise pure, fragrant smoke). Frankincense (olíbano) and myrrh (mirra) are classic incenses burned to raise vibration and clear a séance spacethemagickalsolution.com. Copal (tree resin) is favored in Latin American traditions and also used in Espiritismo for purificationthemagickalsolution.com. As the smoke wafts, prayers or affirmations are spoken (similar to smudging practices globally). In divination, watching how the smoke rises or moves can give clues: e.g., if it wafts strongly toward a person, a spirit might be indicating attention to them. If it scatters wildly, it might signal restlessness or a negative presence. Thus, humo is both a tool and a sign in Espiritismo rituals.

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• Incorporación (Incorporation): The act of a spirit temporarily taking control of a medium’s body to communicate – essentially, spirit possession in a controlled, invited manner. In Espiritismo when a medium goes into trance and allows a spirit to speak or act through them, this is incorporación. Colloquially, “lo montó un espíritu” (“a spirit mounted him”) is said, likening the body to a horse and the spirit as the ridersansespiritismo.blogspot.com. The medium in trance is also called caballo (horse) or casilla (vessel)sansespiritismo.blogspot.com. Skilled trance mediums train to safely incorporate only light spirits or guides. During incorporation, the medium may take on mannerisms, voice, or even facial expressions that are markedly different – identifying the specific spirit. For example, when an old Madama spirit incorporates, the young medium might walk stooped and ask for a headwrap and pipe; an Indio spirit might want to smoke a cigar and speak in stilted Spanish or an Indigenous language greeting. Safe incorporation always begins with permission from God and protective prayers (to keep away lower entities) and ends with a licensing of the spirit to depart and the medium’s full consciousness returning. It’s a hallmark of misa espiritual when it occurs, and usually an experienced medium acts as banco (seat/anchor) to watch over the one in trance, making sure the spirit behaves and then properly dismissing it.

• Intranquilidad (Unrest): Often used to describe a condition caused by an unquiet spirit. If someone feels persistent anxiety, insomnia, or a sense of being spiritually “shaken up”, an espiritista might say “Tienes intranquilidad” (You have unrest) meaning there’s likely a spirit disturbing your peace. A specific famous folk spell “La Novena del Espíritu Intranquilo” summons an unsettled soul to go torment someone until they return to the spell-caster; espiritistas frequently must treat victims of such workings by performing a despojo and elevating the intranquil spirit so it stops being used for harm. On the flip side, there is a spirit named El Espíritu Intranquilo addressed in that spell (though it’s more a concept than a singular spirit). In Espiritismo practice, intranquilidad is something to be healed – by giving the affected person and the attached spirit both some peace (through prayer, Masses, etc.). The term underscores the interplay between human emotional states and spiritual influence recognized in Espiritismo.

• Investigación, Misa de Investigación: A special type of séance specifically to investigate a person’s spiritual court and circumstancesmedium.com. When someone is new or going through serious issues, a godparent may organize a misa de investigación to have multiple mediums read the person. The goal is to identify key spirits around them (guides, ancestor, or even obsessing spirits) and the root of any problems they have. It’s often a preliminary step before any initiations or deeper training, ensuring the person’s spiritual framework is known. During this misa, the person usually sits at the table with the mediums, and the mediums will take turns channeling or giving clairvoyant descriptions of what they see behind the person (e.g., “I see an older woman in a headwrap behind you – likely a Madama guide”). They may also reveal if the person has a mission or specific don. The findings of a misa de investigación help tailor the person’s spiritual work going forward – for instance, if it’s found that an ancestor spirit needs light, they will hold a Requiem mass for that soul; if a certain guide is very present, the person might be encouraged to set up an image or altar for them. Essentially, it’s a spiritual diagnostic session.

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• Madama, La Madama: A highly respected archetype of a wise old Black female spirit, often envisioned in the attire of a 19th-century housemaid or nanny (head-wrap or kerchief on her head, apron over a long dress, sometimes smoking a pipe or holding a broom)sansespiritismo.blogspot.comsansespiritismo.blogspot.com. Las Madamas are not one single spirit but a class of spirits – the souls of elderly African-descended women (many were once enslaved or servants) who in life were healers, herbalists, midwives, and caretakers of familiessansespiritismo.blogspot.com. In Espiritismo, a Madama guide embodies maternal wisdom, strength, and practical magic. They are famously knowledgeable in herb lore and home remedies, often called the “Brujas” by Spaniards in older times due to their abilitiessansespiritismo.blogspot.com. A Madama’s personality is usually loving but firm – she’ll scold when you’re wrong but protect you fiercely. Many espiritistas have a Madama as a principal guide or protector. It’s common to see Madama statues on altars (these statues are usually “prepared” by cleansing, blessing, and often loading with a cloth bag of secrets insidesansespiritismo.blogspot.comsansespiritismo.blogspot.com). The statue might carry symbolic tools: a broom (to sweep away negativity and spiritually cleanse), a knife/machete (to cut herbs and cut spiritual attacks), a basket or bowl (to hold herbs or healing items), and a deck of cards (as Madamas are known to read fortunes with the Spanish cards)sansespiritismo.blogspot.com. She usually also wears a wooden rosary around her neck, recalling how enslaved women used makeshift rosaries of seeds or beads for prayersansespiritismo.blogspot.com. La Madama Francisca is a name that appears often, possibly referring to a well-known Madama spirit (some say she was a powerful Venezuelan espiritista in lifesansespiritismo.blogspot.com). In court context, Madamas are paired with Congos (male African spirits) as part of the Comisión de Madamas y Congos, reflecting both the nurturing female and strong male African energies in the spiritual pantheon. Espiritistas hold Madamas in very high regard – “una Madama siempre cuida a sus hijos” (a Madama always takes care of her “children”), meaning the people under her protection.

• Madrina/Padrino (Godmother/Godfather): In Espiritismo, this is one’s spiritual mentor or godparent. A madrina (female) or padrino (male) is an experienced espiritista who takes a novice under their wing, much like in Afro-Caribbean initiatory religionssansespiritismo.blogspot.com. They guide the ahijado/a in developing mediumship, teach them prayers, how to set up their bóveda, how to do cleansings, etc., and they also provide spiritual protection for their godchild. The relationship is considered very sacred – akin to family. The padrino/madrina often presides over important rituals for the godchild (like the bautismo espiritual – a symbolic spiritual baptism/initiation into Espiritismo, if practiced). They are the first port of call if the ahijado has trouble, and they often lead misas where the ahijado is the subject (like misa de investigación). One never “pays” a padrino in a commercial sense; rather one might bring small gifts or help them in return, but the bond is one of mutual respect and care, not transaction. Choosing a spiritual godparent is done by intuition and sometimes signs from the spirits (for example, one’s guides might indicate that a certain person should mentor them). Likewise, padrinos must feel they can accept the responsibility, as they will be somewhat karmically accountable for that person’s progress. It’s not unusual for espiritistas to also be initiates in Santería or Palo and thus have multiple sets of godparents – but within pure Espiritismo, the concept remains important for passing on knowledge in a lineage manner.

• Mal de Ojo (Evil Eye): A widely-known folk illness caused by a jealous or envious glance, believed to transmit negative energy and spiritual harmsansespiritismo.blogspot.com. Symptoms might include unexplained sickness, crying (in babies), misfortune, or fatigue. Espiritistas treat mal de ojo by cleansing the person with a raw egg or various herb waters, and by having them wear a red ribbon or azabache (jet/black onyx) amulet as protection. The blog’s spiritual pantry lists Agua de Ruda (Rue cologne) as a remedy to remove the evil eye and calm disturbed individualssansespiritismo.blogspot.com. Rue, being a primary anti-evil-eye herb, is often used in baths or amulets. Prayer is also crucial; an espiritista may quietly recite the Bendición or Lord’s Prayer while doing the cleansing. In the Espiritismo context, mal de ojo is just one of many causas that can afflict someone, but it’s common and relatively easily resolved compared to serious spirit attachments. Prevention includes keeping one’s aura strong (through prayer and cleansing) and sometimes keeping a small glass of water behind the door – it’s said to absorb any evil eye that comes with visitors.

• Médium (Medium): See Espiritista, Incorporación, Desarrollo. (Note: In Spanish, médium is often used just like the English word. One might say “Ella es médium” meaning she can communicate with spirits. In Espiritismo communities, though, they more often use espiritista to emphasize the doctrinal aspect. Médium is more a functional term, while espiritista is an identity.) A common phrase: “tiene facultades de médium” (has medium faculties) for someone showing psychic ability.

• Mesa Blanca (White Table): Refers to both a style of altar and the Puerto Rican Espiritismo tradition as a whole. Literally a “white-covered table,” it is the centerpiece for ceremonies called sesiones or misassansespiritismo.blogspot.com. A mesa blanca altar is draped in white cloth to symbolize purity, and on it are placed the central bowl of water (fuente), usually one tall glass of water for each major spirit guide, flowers, a crucifix, images of saints or deceased relatives, and sometimes a bit of bread or a crucifix. The table is kept very clean and simple (no blood or animal offerings, consistent with the “white” designation meaning only elevated work). Historically, Mesa Blanca became a name for the creole espiritismo in Puerto Rico which distinguished it from brujería or Afro-Cuban practices – it focused on Kardecian method (prayer, moral teachings) and ancestor contact in a “white” or pure mannersansespiritismo.blogspot.com. Over time, even as Espiritismo Criollo incorporated more elements, the term stuck. In a misa espiritual, participants will literally sit around a white-draped table, with the medium or Presidente de Mesa (table president) at the headsansespiritismo.blogspot.com. The white table is believed to be where spirits will manifest, even causing raps or movements. It’s analogous to a séance table in European Spiritism. Many espiritistas maintain a permanent mesa blanca in their home which doubles as their bóveda.

• Misa Espiritual (Spiritual Mass): A seated gathering (séance) where espiritistas and participants join in prayers, hymns, and mediumistic communication with spiritssansespiritismo.blogspot.com. Despite the name “mass,” it is not an actual Catholic Mass but is so called because it involves prayers, singing, and is somewhat liturgical in structure. A typical misa begins with opening prayers (Lord’s Prayer, Hail Mary, Apostle’s Creed) and invocations of protection (such as “En el nombre de Dios, la Virgen, y el Espíritu Santo...”). Everyone usually wears light-colored clothing (white if possible). The group sits around a mesa blanca with a centerpiece of water and candles. A Presidente de Mesa (table president, often the most experienced medium) leads the ceremonysansespiritismo.blogspot.com. During the misa, mediums enter mild trance to transmit messages from spirits for those present – this can include identifying lost loved ones, giving advice, or pointing out spiritual causes of issues. It’s open to anyone seeking messages or healingsansespiritismo.blogspot.com; often family members attend to hear from ancestors. A part of the misa might be dedicated to “levantar causas” (lifting causes) where through prayers and instructions given by the spirits, any dark influences on attendees are removedsansespiritismo.blogspot.com. There is usually a time for consultas during the misa, where individuals can ask questions. The misa ends with prayers of thanks and license given to the spirits to depart in peace. Many misas also feature familiar Spiritist songs called canciones espirituales that help raise the vibration and invoke specific courts (for example, there are songs to call the Indian spirits, Gypsy spirits, etc. by name or theme)sansespiritismo.blogspot.com. In sum, a misa espiritual is the heart of community Espiritismo: it blends prayer service with group mediumship for collective benefitsansespiritismo.blogspot.com.

• Misterios (Mysteries): In Espiritismo (especially Dominican and Puerto Rican Sanse practice), Los Misterios refers to high-level powerful spirits, often those of African or syncretized origin, that are beyond full human understandingsansespiritismo.blogspot.com. The term is analogous to the lwa (loas) of Vodou or orishas of Santeríasansespiritismo.blogspot.com, but used in a Spiritist context. These are considered “mysteries” because their true cosmic nature is largely hidden to living humans. Examples: Anaísá, Candelo, Barón del Cementerio, Santa Marta Dominadora (Filomena Lubana), Belié Belcán, etc., which correspond to Catholic saint images but are really unique spiritual powers in the 21 Divisions pantheonsansespiritismo.blogspot.comsansespiritismo.blogspot.com. An Espiritista who also practices 21 Divisions or Sanse might invoke un Misterio in a session if needed for strong work. For instance, calling on Misterio Belié Belcán (St. Michael) for protection or Misterio Anaísá (St. Anne/Anaisa, spirit of love and joy) for a love blessingsansespiritismo.blogspot.com. In a misa, one might hear a spirit say, “Fulano tiene un Misterio hecho Santo” meaning the person has a big spirit (like an orisha/loa) “crowned” on them, indicating that person might have gone through an initiation in another tradition. Nonetheless, classical Espiritismo mesa blanca doesn’t actively worship the Misterios in the way Vodou does; instead, they are acknowledged and respected. Many espiritistas keep their work primarily with Muertos (the dead) and elevated guides, and separate the Misterios to not confuse the practices. Yet, in Dominican Espiritismo, it’s common to see a blend, where a session might shift from talking to ancestor spirits to suddenly a Misterio mounting a medium and giving dramatic messages or performing healing. When used generally, misterios can also just mean the subtle secrets of the spiritual world. But capitalized, Los Misterios usually points to that pantheon of awe-inspiring entities one approaches with both faith and cautionsansespiritismo.blogspot.com.

• Montar (to Mount): A term describing a spirit coming down to possess a medium – the spirit “mounts” the person like a rider on a horsesansespiritismo.blogspot.com. See Incorporación above. “Montar” is often used in the context of more dramatic possessions, like “Cuando el Espíritu comenzó a montar al caballo…” (“When the Spirit began to mount the horse [medium]…”). A spirit that has mounted someone can also be called embajado (from embajada, a term the blog used meaning a spirit’s “embassy” on earth via the medium)sansespiritismo.blogspot.com. Only spirits of a higher order or strong energy truly mount – these could be santos (saints/loas) or guiding spirits with an urgent message. Lesser phenomena like a spirit influence causing a person to jerk or make a brief outburst is sometimes called un choque (a hit/shock)sansespiritismo.blogspot.com rather than a full mount. Montar implies the medium’s consciousness is partially or fully displaced while the entity uses their body. In Espiritismo belief, a spirit can mount only if God permits and if the medium’s perispirit (spirit body) aligns with that entity’s vibration sufficiently; protective prayers are always done to ensure only good or authorized spirits mount.

• Muerto, Los Muertos (The Dead): Literally “the dead,” but in Espiritismo it commonly means spirit entities (usually of human dead) in a very general sensesansespiritismo.blogspot.comsansespiritismo.blogspot.com. Espiritistas often refer to their spirit guides as mis muertos (“my dead ones”), emphasizing the ancestral and human connection. Los muertos espirituales would be the spirits present or the spirits working with someone. There is a saying, “Todo el mundo tiene su muerto” (Everyone has their dead [behind them]), implying we all have ancestral or spirit presences accompanying us. The term can also distinguish between classes of beings: e.g., “Trabajamos con los muertos, no con demonios.” (“We work with the dead, not with demons.”) When someone is experiencing haunting or possession, one might ask, “¿Qué quiere ese muerto?” (“What does that dead spirit want?”). It’s less blunt than it sounds in English – in Spanish it’s a respectful, almost affectionate term for souls of the departed. Muerto Oscuro or Muerto Burlón would specify a dark or trickster dead spirit. Meanwhile, in Afro-Cuban religions like Palo, el muerto specifically means the spirit of the dead (as opposed to mpungu or orisha), and Espiritismo shares this basic delineation. Espiritistas act as mediators between los vivos (the living) and los muertos (the dead), fostering a harmonious relationship through prayer so that the dead in turn aid the livingen.wikipedia.org.

• Muertero: Literally an undertaker or “dead-handler”. In Espiritismo lexicon it refers to someone who works excessively with dark spirits of the dead or necromancy, often for ill purposessansespiritismo.blogspot.com. A muertero might grave-rob for bones, do rituals in cemeteries at night, or send dead spirits to attack others (essentially a sorcerer specializing in dead spirits). The blog definition describes them as necromancers who sometimes steal human remains to conjure spirits for black magicsansespiritismo.blogspot.com. This is closely aligned with Palo Mayombe’s practices (Palo priests sometimes are called muerteros by outsiders because they work with human skulls and bones in their ngangas). In Espiritismo communities, calling someone a muertero is a bit pejorative, implying they dabble in heavy dark stuff. A legitimate Espiritista might work with muertos but not be a muertero – the difference lying in intent and methods (light vs dark).

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• Nicho: A small wall shrine or niche used to house images of saints or particular spiritssansespiritismo.blogspot.com. Some Espiritistas create nichos in their home – perhaps a recessed shelf or a cabinet – where they keep a mini-altar for a specific spirit guide or saint separate from the main bóveda. For example, one might have a nicho for Santa Bárbara or San Miguel in a corner, with their statues, candles and medals inside. Nichos can also refer to the small shadow-box altars sold in botanicas that contain prayer cards or figurines behind glass. In Spanish homes, a nicho might simply be the spot on the wall where the crucifix and a couple of saint statues stand. In Espiritismo, having a nicho allows for a more permanent reverent space beyond the table setup. The blog mentions it as a “frame shelf that houses a Spirit or a Saint”sansespiritismo.blogspot.com, underscoring its use as a dedicated place for spiritual figures one may venerate daily.

• Novenas (The Nines): In Catholic tradition, a novena is nine days of prayer for a particular intention or in honor of a saint. In Espiritismo, Las Novenas specifically refer to the nine days of prayer held after someone’s death to pray for the elevation of their soulsansespiritismo.blogspot.com. It’s a common ritual: the family and friends gather each evening for nine consecutive days (usually starting the evening after the funeral) to recite the rosary and other prayers, petitioning God to grant the deceased luz y progreso. On the ninth day, often a more elaborate prayer service (sometimes with a medium present) is done to bid the spirit farewell as it transitions to the light. The blog notes it is “performed one day after a person’s burial, to give light to the spirit of the recently departed...so that it may elevate into the light”sansespiritismo.blogspot.com. This is a beautiful syncretic practice because it’s both fully Catholic and fully Espiritismo in intent. Even outside of someone’s actual death, espiritistas may do a novenario of prayers for a spirit that’s stuck or causing trouble (e.g., if a spirit identified in a misa needs help, they’ll say “we’ll do a novena for that soul”). During the novena period, people might also refrain from parties or loud music in respect, and sometimes dress in subdued colors. The ninth-day mass or reunion often ends with sharing food – symbolizing closure and celebrating the soul’s release from earthly ties.

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• Obra Espiritual (Spiritual Work): A general term for any magical or ritual working performed in the context of Espiritismosansespiritismo.blogspot.com. It can include cleansings, spells, prayers, making charms, etc., typically done with the guidance of spirits. When someone asks an espiritista for help with a problem, the remedy given is often called una obra (a work). For example: a homemade incense to drive away negativity, a binding to stop an enemy, or a sweetening work to harmonize a household – all would be considered obras espirituales. They usually involve elements like candles, baths, ribbons, written petitions, and deployment (where to place or bury the materials). The blog enumerated La Obra as encompassing folk magic, herbalism, ancestral veneration, divination, and spiritual cleansingsansespiritismo.blogspot.com – essentially all hands-on aspects of Espiritismo practice. While Espiritismo emphasizes communication with spirits, la obra is where that communication turns into action. Often the spirits themselves prescribe the obra (e.g. through a message: “light two blue candles with such herb for 7 days”), so it’s considered a collaboration between mediums and their guides. There is an implicit difference between an obra espiritual and a mere trabajo de brujería (witchcraft job); the former should align with divine will and proceed with permission of one’s guides, thus having a higher chance of success and ethical standing.

• Oraciones (Prayers): Prayers form the backbone of Espiritismo rituals. Many Catholic prayers are used – Padre Nuestro (Our Father), Ave María (Hail Mary), Gloria (Glory Be), Credo (Apostle’s Creed) – as well as specific Spiritist prayers and psalms. A key prayer unique to espiritistas is often the Opening Prayer to the Seven Spiritual Powers or to the Holy Trinity asking permission to work. They also utilize the Allan Kardec Spiritist Prayer Book, which has prayers for suffering spirits, for protection, etc., albeit often adapted. For example, an espiritista might pray: “Con la bendición de Dios Todopoderoso, Padre, Hijo y Espíritu Santo, de la Santísima Virgen María, Reina de la Caridad, y con el permiso de mis guías espirituales, abro esta sesión…” etc., which invokes God, Mary, and one’s guides to start a session. Additionally, Psalms from the Bible are used as powerful prayers or incantations (the blog Brujo Luis even mentions Magical Uses of the Psalms as a topicsansespiritismo.blogspot.com). For instance, Psalm 23 is recited for blessing, Psalm 91 for protection, Psalm 51 for cleansing. Oración a Santa Clara is a prayer espiritistas say for clarity (“Santa Clara, aclárame la mente…” asking St. Claire to clear one’s mind or path)tiktok.com. And Oración a la Santísima Cruz de Caravaca might be prayed at the end of a session to seal it with the sign of the cross. In summary, while mediumship is spectacular, it’s the humble oración that is the constant tool of an espiritista – to heal, to protect, to give light, and to give thanks.

• Obsessión (Spirit Obsession): A Kardecian term referring to a spirit attaching itself to a person’s mind and influencing them negatively, often due to a moral weakness or past-life ties. In Espiritismo, the concept of obsesión espiritual is acknowledged when someone cannot shake off a particular harmful influence – essentially a haunting of the psyche. The person might experience intrusive thoughts, cravings, or destructive behaviors that feel not entirely their own. The remedy in Spiritism is prayer, moral reform, and sometimes assistance from a more experienced medium to dialog with the obsessing spirit and convince it to leave. While not spoken of in folk terms as much as in Kardec’s literature, espiritistas do talk about “espíritus obsesores” (obsessing spirits) which can plague individuals or even entire households. A severe obsession might require a series of misas to resolve, akin to a series of spiritual therapy sessions for both the afflicted person and the spirit. The aim is to educate and enlighten the obsessing spirit, and strengthen the will and spiritual defenses of the obsessed person. This concept underscores Espiritismo’s view that some mental or emotional disturbances have a spiritual component and should be treated holistically.

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• Pases Espirituales (Spiritual Passes): A magnetic healing technique where the healer’s hands pass over the patient’s body to cleanse and balance their energysansespiritismo.blogspot.com. Taken from Kardecian Spiritism, los pases are analogous to Reiki or mesmerism – the practitioner channels divine and spiritual energy through their palms into the patient’s aura. This can be done without touching (or with light touch on head/shoulders) and usually in a downward sweeping motion to remove accumulations of negative fluid, then upward or circular motions to revitalize. The blog describes it as “healing with the hands, using the energy of the universe”sansespiritismo.blogspot.com. Espiritistas perform pases during healing portions of a misa or as part of a private session for someone sick or distressed. Often, it’s accompanied by prayer (invoking Jesus as the great doctor, etc.). Pases can be general or targeted (for example, focusing on the head to clear the mind, or on the back to fortify). The medium-healer may feel heat or a tingling indicating the transmission of fluido. Recipients often report feeling lighter, sleepy, or relieved after pases – signs that the spiritual energy was received.

• Pegado (Stuck/Attached): Describes a case when a spirit is stuck to a person – an attachment. One might say, “Tiene un muerto pegado” (“He has a dead spirit stuck to him”). This means an entity has latched onto the person’s aura, often causing symptoms or influencing behavior. Pegado literally means glued, indicating it’s not easily shaken off. The attached spirit might be there by accident (just a wandering soul attracted to the person’s light or sadness) or by malintent (sent via witchcraft, or clinging out of obsession). The resolution is through a despegue – essentially a despojo to unglue the spirit. Sometimes a dialog is attempted: the medium will address the spirit in the person’s vicinity and persuade it to leave and go to the light, often with promises of prayers or by stern command in God’s name. If it’s very persistent, more formal rites like a misa de investigación or a special mass (like a misa for the Ánimas – souls in purgatory) might be done to give it sufficient light to depart. The term espíritu pegado is commonly used in Latin American folk spirituality and espiritismo alike.

• Petición (Petition/Request): The specific wish or prayer request made in a spiritual workingsansespiritismo.blogspot.com. When doing any obra or attending a misa, one often writes or states a petición to focus the intent. For example, a client’s petition might be “abrir mis caminos en el trabajo” (to open my roads in employment) or “que se me cure esta enfermedad” (that this illness be healed). Petition papers are often placed under candles, inside mojo bags, or burned to send the wish to the spirit world. The blog defines it simply as “wish, plea, desire”sansespiritismo.blogspot.com. In group settings, sometimes there’s a Petition Bowl where attendees drop written petitions to be prayed over. A powerful time for petitions is during a Velada or at the end of a misa when spirits are active; the leader may say “Ahora formulen sus peticiones en silencio” (Now formulate your petitions in silence) and everyone prays internally for their needs, while the medium asks the spirits to hear and fulfill them if it be God’s will. Velas of specific colors might be used with petitions (e.g., a green candle for a prosperity petition). Petitions merge the devotee’s will with the spirits’ aid, concretizing abstract prayers into written words or clearly spoken intentions.

• Posesión (Possession): See Incorporación/Montar. (In Espiritismo, they prefer terms like incorporación or entranced, as posesión can imply a more involuntary, even demonic takeover. However, when speaking casually or describing what happens in a session, possession is understandable as the phenomenon of a spirit taking control. They’ll differentiate posesión espiritual (by a dead or guide, potentially benign) from posesión diabólica (demonic, which usually is considered rare and more a matter for Catholic exorcists than espiritistas, although an espiritista might still help).)

• Prenda: Not directly an Espiritismo term (more from Palo Monte where a prenda is the spirit-pot). In Espiritismo, prenda just means an enchanted object or sometimes a charm. Unless the espiritista is also a palero, they generally don’t deal in prendas/ngangas. If anything, they might refer to a particularly charged object or cursed item as carrying a prenda oscura. But typically not used, so we skip formal definition.

• Presidente de Mesa (Table President): The leader of a spiritual session or centrosansespiritismo.blogspot.com. This is the person (often an elder espiritista) who directs the proceedings of a misa espiritual. The Presidente de Mesa is responsible for opening and closing the ceremony, leading prayers, maintaining order, and ensuring no disruptive spirits take oversansespiritismo.blogspot.com. They often are the most developed medium present and can help interpret messages given by others. In a public velada (spiritist meeting), the presidente might even wear something to signify their role (like a white suit or special cross). They will call on individuals to speak if their guides have something, and politely manage any situation of someone falling into trance unexpectedly (helping them or signaling the banco to assist). The blog calls this person the elder spiritist who “leads the Centro Espiritista”sansespiritismo.blogspot.com. In a home setting, the head of the family often acts as presidente in familial séances. Being a Mesa President requires confidence, deep faith, and knowledge of how to handle various spirits – it’s often a role bestowed after many years of experience.

• Protecciones (Protections): This can refer to both protective spirits around a person and physical protective measures like amulets or talismanssansespiritismo.blogspot.com. The blog mentions “Spirits that create a protective shield around a person”sansespiritismo.blogspot.com, implying protecciones as spirit guides whose main role is protection. For instance, one’s cuadro might include a gypsy protector who wards off envy, or an indio protector who stands guard against malefic spirits. Espiritistas often ask their guides for protecciones: “Mis guías y protecciones me acompañan” (my guides and protective spirits accompany me). On the physical side, protecciones are also items like a red ribbon on a child’s wrist, a blessed medallion of St. Michael, a seed amulet (like the black and red azabache hand against evil eye), or a small crucifix worn on the person. Before undertaking any spiritual work or going to a potentially negative environment, espiritistas fortify their protecciones by praying and sometimes anointing themselves (e.g., with a bit of Florida Water or holy water, making the sign of the cross). Some will carry a small drawstring bag with protective herbs like Rue, camphor, and garlic – also called a resguardo or protection mojo. Summarily, protecciones keep harm at bay, whether through unseen guardian spirits or consecrated objects imbued with power by those spirits.

• Pruebas (Trials/Tests): The trials permitted by God and the spirits in one’s path, often to strengthen or teach the individualsansespiritismo.blogspot.com. Espiritistas view difficult times or challenges as pruebas – spiritual tests of faith, patience, and virtue. During development, a medium might face many pruebas: perhaps periods of doubt, or personal hardships, or even trickster spirits testing their resolve. These are seen as necessary for growth. A mentor might console a struggling ahijado by saying, “Estás pasando por una prueba; los espíritus te están puliendo” (“You’re going through a trial; the spirits are polishing you”). Overcoming a prueba often leads to an increase in one’s spiritual strength or understanding. In consultations, spirits might mention, “Esta enfermedad es una prueba que debes vencer con fe” (“This illness is a trial you must overcome with faith”). The concept encourages a proactive stance: to respond to problems with prayer, ethical behavior, and trust in divine justice, rather than despair or quick fixes. Some espiritistas also intentionally undergo pruebas as part of their development – e.g., fasting, vigils, or abstaining from something for a period – to prove their dedication or to gain clearer spiritual insight. It aligns with the idea of spiritual crucible – by enduring the test, the gold of the soul shines brighter.

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• Romper (Break/Cut): In ritual language, romper is to break curses or hexes, e.g. romper una brujería means break a witchcraft spell. You’ll hear “rompimiento” as well, a breaking work. E.g., a baño de rompimiento is a bath to break negativity. Espiritistas may say, “Vamos a romper todo mal” (“We are going to break all evil [works]”) while doing a cleansing, often making a snapping motion or literally breaking an object (like an egg or a coconut) to signify the curse is shattered. This term reinforces the view of magic as something that can be tied/knotted and thus also untied or broken. A powerful prayer used for rompimiento is Psalm 91 or the Prayer of St. Michael, calling on heavenly forces to cut away demonic influences.

• Revelación (Revelation/Vision): A spontaneous vision or message revealed to a medium (often by a spirit or divine source). If during prayer or sleep an espiritista receives a vivid message about someone’s situation, they call it una revelación. Such revelations are highly valued because they’re considered guidance coming unbidden (not actively sought like during a card reading). For example, “Tuve una revelación de que debíamos hacer misa el 15 del mes” (“I had a revelation that we should hold a misa on the 15th of the month”). Many espiritistas keep a notebook to jot down dream revelaciones and then discuss them with colleagues to interpret their meaning. The word implies that something hidden was uncovered by spiritual means. It’s similar to visión, but revelación often carries a weight of prophecy or important insight. In Espiritismo, they encourage paying attention to dreams and sudden intuitive knowings, as these are common ways guides communicate personal revelaciones.

• Reencarnación (Reincarnation): The belief that the soul returns to earth in new lives to continue learning and progressing. As per Kardecian Spiritism, Espiritismo accepts reincarnation as a cornerstone: spirits evolve morally over multiple lifetimesen.wikipedia.org. While day-to-day Espiritismo practice focuses more on spirit communication of the departed, reincarnation provides the larger framework explaining why souls are at different levels and why suffering happens (often seen as karma or chosen trials). During some sessions, a spirit might reveal a past life detail to explain a current prueba. For instance, a spirit guide could tell someone that their difficult mother-in-law was once their child in a past life, and now roles are reversed to learn patience. These insights, however, are approached carefully; Espiritismo discourages frivolous inquiries into past lives without purpose. The emphasis is on mejoramiento (improvement now) rather than who was who before. Nonetheless, some advanced development classes might incorporate past-life regressions or readings if it serves healing. Reincarnation also comfortingly suggests that death isn’t the end – if a loved one in spirit doesn’t fully resolve something, they or we might meet in another life to continue our association. Espiritistas often say we belong to “spiritual families” that reincarnate together in different roles across eras.

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• Sanse (Puerto Rican/Dominican Sanse): A syncretic spiritual tradition also known as Santerismo or 21 Divisions (Las 21 Divisiones) in Dominican Republic. Sanse blends Espiritismo (Spiritist practices) with elements of Vodou (loas/misterios) and Santería (orisha worship)sansespiritismo.blogspot.com. The word comes from the French “sans séance” (without session) or perhaps a creolization of “Sancé”. In Puerto Rico, Sanse developed as a parallel to Cuban Santería but with heavy Spiritist overlay: Sanse practitioners hold misas and work with muertos and also perform Vodou-style dances and have loas mounted in fiestassansespiritismo.blogspot.com. It’s been called Umbanda Boriqua (Boricua Umbanda) due to similarities with Brazilian Umbanda (which mixes Spiritism and African deities)sansespiritismo.blogspot.com. Key features: Sanse has Los Siete Jefes (Seven Principal Chiefs of the pantheon) who roughly correlate to the seven African Powers; it uses Catholic iconography for the misterios (e.g. St. Anne = Anaisa, St. Michael = Belié Belcán, etc.)sansespiritismo.blogspot.comsansespiritismo.blogspot.com; and it involves initiation rituals where initiates receive necklaces, undergo cleansings, but notably lacks the full hierarchical priesthood of Santeríasansespiritismo.blogspot.com. The blog notes Sanse has “no priestly ritual ceremonies” as in Santería – it is more free-form, with bautismos (baptisms) and necklace giving, but not the elaborate ordinationssansespiritismo.blogspot.com. Centers of Sanse existed in Puerto Rico (esp. around Loíza) and the Dominican Republic, and it’s enjoying a resurgence among some young brujos who want the best of both worlds (working with both muertos and misterios). In essence, if Espiritismo is the foundation (the mesa blanca, prayers, development) then Sanse is like Espiritismo “on the wild side,” bringing in powerful pagan deities under the Spiritist framework. A Sanse altar might have a bóveda for the dead next to a firmamento (a platform with figures for the 21 Division spirits).

• Santiguar (to Bless/Heal with Prayer): Santiguar is a verb meaning to give a folk blessing or healing by making the sign of the cross and prayersansespiritismo.blogspot.com. A santiguador or santiaguero is a traditional healer, usually an old-school folk Catholic healer, who cures people by santiguando – praying over them, often with a crucifix or relic, and crossing them. The blog defines Santiguar as faith healing using “prayer, holy water, and a crucifix”sansespiritismo.blogspot.com. This practice is deeply embedded in Latin American spirituality and has been incorporated into Espiritismo. When an espiritista santigua someone, they might recite specific prayers (sometimes secret ones) and sign crosses on the person’s forehead, palms, and affected body part. For example, for espanto (fright), a santiguadora passes an egg while praying and making crosses until the patient burps or yawns, signifying release of the malady. The prayer often starts “En el nombre del Padre, del Hijo y del Espíritu Santo…” and includes invoking saints. Santiguar is typically done 3 or 7 times depending on the ailment. This is a gentle form of healing, distinct from spiritist passes in that it is explicitly Catholic in wording. Espiritistas who have this gift are often sought out in their communities much like curanderos. The term Santiaguero in PR also refers to folk healers named after Santiago (St. James) or just from the verb santiguarsansespiritismo.blogspot.com.

• Santos (Saints): In Espiritismo, los Santos usually refers to the Catholic saints, who are often invoked as high-level spirits or celestial guides. Espiritistas are devout about saints like la Virgen María (the Virgin Mary), San Miguel Arcángel (Archangel Michael), San Expedito, San Francisco, Santa Clara, etc., treating them as part of the spiritual pantheon. Many have images or statues of favorite saints on their altars. However, due to syncretism, santos can also colloquially mean the Orishas/Loas (e.g., in Santería, they call the Orishas “the saints”). So context matters – in an Espiritismo session, if someone says “bajaron los santos” (“the saints came down”), they likely mean elevated spirits or even the Orishas showed up. A Celestial Court in Espiritismo includes saints and angels, often led by figures like Allan Kardec or Dr. José Gregorio Hernández (a Venezuelan doctor beatified by the Church, very popular among espiritistas as a spirit of healing). Espiritismo prayers often call on “Papa Dios, la Santísima Trinidad, y todos los Santos y Ángeles” (Father God, the Holy Trinity, and all the Saints and Angels) to preside. There’s a close working relationship: e.g., before attempting a difficult spirit rescue, an espiritista might pray the Prayer of St. Michael for strength. Imagenes de Santos on the altar also help some mediums go into trance, as they focus on the compassionate presence of, say, St. Anthony or Our Lady of Charity and feel safe to open up psychically. Essentially, the Catholic communion of saints is integrated into Espiritismo’s worldview as powerful intercessory spirits full of light.

• Sombra (Shadow): Sometimes used to refer to a dark spirit or shadowy attachment around a person. Tiene una sombra could mean he has a negative spirit following him like a shadow. It can also mean the person’s own spiritual “shadow” or unresolved trauma. In a more psychological sense, Kardec wrote about our “sombras” being the flaws we must illuminate. But in common parlance among espiritistas, if they detect something dark, they might say “Veo una sombra detrás de ti” (I see a shadow behind you), implying a spirit that should be addressed. The cure is similar to dealing with an intranquil spirit – prayer, cleansing, or even a mass for that entity. No tener sombra (to have no shadow) would be to be clean spiritually.

• Susto (Soul Fright): A condition also known as espanto, referring to when part of a person’s spirit is believed to have startled out of the body due to a scare or traumasansespiritismo.blogspot.com. Symptoms include lethargy, loss of appetite, nervousness, and in children, crying and clinginess. Espiritistas treat susto with rituals to “call back the spirit” to the body. One method: passing a toddler or object (like the person’s shirt) through smoke or around a candle flame while calling their name, sometimes going to the spot where the fright happened and symbolically collecting the spirit. The blog mentions susto as “soul loss or fright caused by a traumatic experience… or being bothered by evil spirits”sansespiritismo.blogspot.com. So susto can also be the result of a brush with a negative entity that frightened the soul out. Recogiendo el espíritu (gathering the spirit) is the goal – often done via rezos (prayers) and using a water-filled basin or mirror to catch the lost soul fragment and reunite it. Many Latin American families have traditional susto remedies like rubbing with tequila and rue while praying, or having a curandera do a ceremonial sweeping with basil. Espiritistas combine those folk methods with their spirit-guided insight. Once the soul piece is back and the person’s aura sealed (with holy water and prayer), symptoms generally resolve. They also counsel the person to avoid further shocks and strengthen spiritually so it doesn’t recur.

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• Table Tipping / Mesa Parlante: Though not as common today, early Espiritismo (in the Kardec tradition) included table-tipping séances where the table itself would tilt or knock in response to spirit communications. In Puerto Rican Espiritismo history, this was called mesa parlante (talking table). Some espiritista groups still do a version of it, asking the table to knock once for yes, twice for no, etc., to basic questions. It’s worth noting as a technique, although most prefer using mediums’ mouths for communication. Table phenomena, however, still occur spontaneously: the table might vibrate or a glass slide by itself, seen as spirit acknowledgement. Experienced mediums caution not to focus on these physical signs too much (lest an espíritu burlón be playing), but they add to the mystique of the sessions.

• Trabajo (Work/Spell): Similar to obra, but trabajo usually connotes a spell or magical job done, often in the context of brujería. People will say “Me hicieron un trabajo” (They did a work on me) meaning they suspect someone performed witchcraft against them. Espiritistas will examine if a “trabajo” exists and then undertake “deshacer el trabajo” (undo the work). They may also do trabajos for clients, but if so, they frame them as obras espirituales positivas. The word trabajo is more frequently used in a negative/hex sense, whereas obra is more neutral/positive. But this can vary by region. For SEO awareness: folks often search “limpia para trabajo que me hicieron” (cleanse for a spell that was put on me). An espiritista offering services might say limpio trabajos de brujería (I clean witchcraft works). So it’s good to mention it in that context.

• Toque (Spiritual Knock/Touch): A rap or knock that spirits make to signal their presencesansespiritismo.blogspot.com. It’s also literally “a touch”. The blog explains it as knocking three times on an altar room door as respect, and also the phenomenon of spirits communicating by rapping on walls or woodsansespiritismo.blogspot.com. In practice: if one is about to enter someone’s home temple or sacred space, they might perform un toque – knocking gently three times and saying “¿Con permiso?” to ask the spirits’ permission to entersansespiritismo.blogspot.com. This custom acknowledges the room as the spirits’ domain. On the other hand, during a séance, hearing knocks (without physical cause) is taken as a spirit trying to get attention or answer a question (a classic Spiritism technique where one knock = yes, two = no, for example). Some mediums, when in light trance, might exhibit toques by tapping the table with fingers as the spirit’s way to agree or disagree before the medium can vocalize. Another use: a toque de campana (bell’s ring) can be called just toque – where a bell is rung three times to open or close the spiritual session. Essentially, toque is any respectful signal or spiritual Morse code bridging communication.

• Trance: Often just referred to as en trance or trance mediúmnico, meaning the state a medium enters to allow spirit communication. Already covered under incorporation, etc. I note it here for completeness: Espiritistas differentiate between light trance (semi-conscious, the medium remembers after) and deep trance (full incorporation, often with no memory after). They sometimes say “Entró en trance” (he went into trance) when describing a particularly strong connection.

• Tranquilo/Tranquilizar: The process of calming a spirit or person. After a cleansing, a person might feel “más tranquilo” meaning more at peace. The goal with an intranquil spirit is to tranquilizarlo – calm it through prayer, light, and reason. “Vete en la santa paz, tranquilo y resignado” is a phrase telling a spirit to go in holy peace, calm and reconciled (common at session close-outs).

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• Velada Espiritual / Velación: A public spiritual vigil or candlelight ceremony often open to the communitysansespiritismo.blogspot.com. The terms velada and velación are used somewhat interchangeably; both come from vela (candle). A velada espiritual generally refers to a night-time gathering of prayer and mediumship, which can resemble a misa but often has more of a pueblo (village) feel – people might come and go, there could be dozens of attendees, and multiple mediums rotating. There are lots of candles (hence the name). The blog description: “Candle Mass where the public is invited. A table is set for the Mediums. The head medium speaks to everyone present about a causa or problem in their lives”sansespiritismo.blogspot.com. It sounds like a more church-like service with maybe preaching from the medium. Velaciones often are held on specific feast days or in fulfillment of a promise to a spirit. For instance, around All Souls’ Day, an Espiritismo group may hold a Gran Velada to pray for all the ancestors and for peace in the community. Typically, the space will be illuminated by many vigil candles (seven-day glass candles, called velonessansespiritismo.blogspot.com). There is usually singing of Spiritist hymns, and one or two mediums possibly giving messages or passes to attendees. A velada might run all evening, even overnight in some traditions (like some in Venezuela where they have veladas that end at dawn, similar to a Pentecostal vigil). It’s both a devotional act (honoring God and spirits) and a service event (people come to get cleansed or hear a message). Some velaciones are named after the court they honor, e.g., Velada de la Santísima Trinidad or Velada Indígena etc., setting the theme of which spirits will be highlighted. After a velada, it’s common to share food or coffee with everyone – it builds fellowship.

• Vela / Velón (Candles): Candles are fundamental tools in Espiritismo, symbolizing divine light, faith, and the presence of spirit guides. A vela is any candle (often taper or votive), while a velón is specifically a 7-day candle in a glass jarsansespiritismo.blogspot.com. White candles are the default for purity and general purposesthemagickalsolution.com. But espiritistas also use colored candles depending on intention: e.g., blue for peace and healing, red for strength or to honor elevated spirits like Martyrs, green for prosperity, yellow for enlightenment or to invoke specific saints (e.g., yellow/gold for Ochún if syncretizing), purple for transmutation of negativity or for dead (All Souls Day). In a bóveda espiritual, one or more white candles are usually kept burning while one is in prayer to “illuminate the spirits’ path”themagickalsolution.com. The blog notes “Velas are the name for candles in general, or candela”sansespiritismo.blogspot.com and that a Velón de 7 días is often used on altars. Espiritistas pay close attention to how a candle burns: if the flame is high and steady, it’s a good sign; if it flickers or soot forms on the glass, it might indicate obstacles or spirit presence working on a difficultythemagickalsolution.com. Reading the glass candle’s wax and soot after it finishes is a form of divination: clear glass means a clean work, lots of black soot might mean strong negativity was encountered, cracked glass can mean a major attack was broken by the candle. They rarely leave candles unattended due to safety and spiritual respect (snuffing out a candle improperly is considered to abruptly cut communication—usually one lets it burn out, or if needed, snuffs it respectfully rather than blowing). In commerce, many spiritual supply shops sell prepared velones with herbs/oils for specific intentions (e.g., Abre Camino road-opener candle). An espiritista might use those or simply pray over a plain candle themselves. Encender una vela (lighting a candle) is often the first step in any Espiritismo activity, big or small, marking the opening of a channel to the spirit world.

• Veinte y Una Comisiones (21 Commissions): See Cortes/Comisiones above. This phrase specifically encapsulates the broad idea of the 21 spirit courtssansespiritismo.blogspot.com. The blog literally says “Veinte y Uno Comisiones: Read blog post on the 21 Courts of Spirits.” It’s a hallmark concept in PR/Dominican Espiritismo; often a medium will talk about “mis comisiones” meaning the categories of guides they have – tengo comisión india, comisión gitana, etc. There’s even folk art or diagrams listing the 21 commissions (some list slightly different ones depending on who you ask). For thoroughness, here’s a commonly cited list of 21: 1. Madamas, 2. Congos (Africanos), 3. Indios, 4. Gitanos, 5. Arabes, 6. Vikingos (or Piratas), 7. Chinos (Orientales), 8. Médicos, 9. Monjes, 10. Niños, 11. Célestial (Angeles y Santos), 12. Firmamentos (Cosmic beings, maybe Archangels separate?), 13. Marinos (spirits of the sea, e.g. sailors, possibly attached to Yemaya), 14. Judíos (biblical era spirits), 15. Africanos (overlap w Congos? sometimes Africanos means Yoruba or Nigeria region), 16. Brasilero/Amazonas (jungle spirits), 17. Esclavos (the slaves – which might be under Congos but sometimes separate as spirits of slavery era who aren’t congo nation per se), 18. Europeos (general European, could be French, British, etc.), 19. Orientales (could include Hindu or far east sages, sometimes put separately from Chinos), 20. Luzbeles (actually a weird one – some lists mention a commission of rebellious spirits that turned to light, rare usage), 21. Egipcios (Egyptians) – again, lists vary. The main idea is to cover humanity’s spectrum and beyond (even elementals or extraterrestrials might find a slot). But not every espiritista will focus on all 21; they usually have a handful most pertinent to them.

• Videncia (Clairvoyance): The psychic ability to “see” spirits or visions. An espiritista who is vidente can perceive images from the spirit world either with eyes open (seeing apparitions) or in the mind’s eye. Many messages in misas come through videncia: “Estoy viendo…. (I am seeing…) followed by a description of a spirit or a symbolic vision. Evidencia was mentioned in the blog as “evidence divined during spirit possession”sansespiritismo.blogspot.com but I believe that’s a different use – meaning the signs that reveal the kind of witchcraft used. But videncia is often used interchangeably with clarividencia. It’s one of the prized facultades. There is also clariaudiencia (hearing spirits) and clarisentimiento (clear feeling). Collectively, evidencia might have been intended as a synonym for any clear perception.

• Voluntad (Willpower/Intention): While not a ritual term, tener voluntad is stressed as important – one’s will and faith fuel the effectiveness of any spiritual work. Buena voluntad (goodwill) is also to have the right intention. Sometimes spirits say they help as far as the person’s voluntad goes – meaning if the person has no will to change, the help can only do so much. This underscores personal responsibility in Espiritismo’s outcomes.

Y

• Yerbatero / Yerbero (Herbalist): An herb specialist, someone knowledgeable in the curing and magical properties of plantssansespiritismo.blogspot.com. In Espiritismo, some practitioners naturally become the yerbero of the group, preparing the best baths and remedies. They might grow their own herbs or know where to wild-harvest them. Many espiritistas collaborate with local yerberos (like those who sell medicinal herbs in markets) to get ingredients. A yerbatero espiritista will also spiritually charge the herbs – e.g., praying over a bunch of mint before using it in a cleansing to imbue it with extra virtue. Historically, in rural communities, the espiritista/brujo was often the yerbatero too, doubling as community healer. The blog just defines it plainly as herbalistsansespiritismo.blogspot.com, but in practice, it’s a respected role because it preserves the botanical wisdom part of the tradition.

• Yemayá, Ochún, etc.: (Not actually part of traditional Espiritismo dictionary since these are Santería orishas – the user requested excluding Santería except where crossing.) In Santerismo/Sanse contexts, you might hear Yemayá (syncretized with Our Lady of Regla) or Ochún (Our Lady of Charity) mentioned, but purely within Espiritismo sessions, they would call them by the Catholic names if anything, or refer to them as Misterios under the Celestial/Mistico courts. We will thus not list them as entries, but an espiritista glossary wouldn’t normally include Orisha names except to explain syncretism under Santerismo perhaps.

• Yugo (Yoke): Occasionally used metaphorically to describe an oppressive spiritual condition – like carrying a yoke. If someone is “bajo yugo” spiritually, it’s like saying they are under a heavy burden, possibly of a spirit or curse. The solution is to break the yoke (romper el yugo) through strong prayer, reminiscent of Biblical phrasing. Not a common term, but might appear in prayers or messages.

Z

• Zarabanda, Siete Rayos, etc.: (These are Palo orisha names – not part of Espiritismo proper unless the espiritista is syncretizing heavy Palo elements. Typically excluded.)

• Zángano (Drone/Lazy Spirit): Sometimes a negative spirit that just hangs around feeding off someone’s energy is referred to as espíritu zángano (like a drone bee that doesn’t produce honey). The idea is it contributes nothing, just saps vitality, often making the person lethargic or unmotivated. Treatment is to smoke it out and give it light elsewhere so it buzzes off. It’s more slangy within circles, not a formal category.

• Zuño/Zungo: In some Afro-Latin practices, a zuño is a charm or fixed spirit in a bottle. Not really in Espiritismo vocabulary, but if someone had a spirit in a bottle causing trouble, an espiritista might call it “un trabajo de botella” (a bottle spell) rather than use Palo’s term nganga or prenda or zuño.

(The letter Z is rarely used to start key Espiritismo terms; often if anything it’d be a name of a spirit like “Zarabanda” which is outside our scope, or something like “Zenith” for cosmic energies – uncommon. So we will conclude here.)