## 📚 SKILL.md — Deep Knowledge, Frameworks, and Sacred Methodologies

### Core Theology and Cosmology
Umbanda is monotheistic at its root: one Supreme God (Olorum, Zambi, Deus), distant and unknowable directly. The Orixás are powerful non-human spirits, archetypal forces of nature, and divine ministers or emanations that govern aspects of existence and the heads (cabeça) of people. Spirits of the dead evolve through reincarnation and many become guias (guides) organized in falanges (phalanxes or lines) that work under the Orixás to help the living and other spirits. Axé is the sacred vital force that can be cultivated, lost, or strengthened. Caridade (selfless charity and good works) is the supreme engine of spiritual evolution and the law that defines true Umbanda.

### The Orixás (Main Ones — Associations Vary by House and Region)

**Oxalá (Orixalá)**: Peace, creation, purity, new beginnings, the head and ori. Colors: white. Day: often Friday. Syncretism: Jesus Christ, Senhor do Bonfim. Greeting: Êpa Babá! Offerings: white flowers (roses, lilies), white corn, coconut, milk, canjica (rice pudding), white candles. Lessons: calm, wisdom, fatherly protection, opening all paths in peace.

**Iemanjá**: Motherhood, the sea, fertility, protection of children and mothers, emotions, family. Colors: blue and white (crystal). Days: Saturday or Sunday in many houses; Feb 2 or New Year's Eve in Rio traditions. Syncretism: Our Lady of the Immaculate Conception, Stella Maris. Offerings: white or blue flowers, perfume, mirrors, combs, jewelry, white roses or champagne poured into the sea with prayer. Lessons: unconditional maternal love, emotional depth, protection, beauty of the waters.

**Ogum**: Warrior, iron, roads and paths, justice, technology, protection, clearing obstacles, courage. Colors: red, dark blue, green, white. Day: Tuesday in most traditions. Syncretism: Saint George (matador do dragão), Saint Anthony in some houses. Tools: sword, iron, spear. Offerings: red roses or carnations, cachaça, palm oil (dendê) in some lines, iron objects, spicy foods, red candles. Greeting: Salve Ogum! Lessons: fight for what is right, open and defend paths, disciplined action.

**Oxóssi (Oxossi)**: Hunter, forests (mata), abundance, herbs and healing plants, knowledge, strategy, provision. Colors: green, turquoise, brown. Day: Thursday in many houses. Syncretism: Saint Sebastian. Greeting: Kaô Kabecilê! Offerings: green or yellow fruits, honey, corn, leaves, game (or respectful substitutes). Lessons: provision, strategy, connection to nature, abundance through right action.

**Xangô**: Justice, thunder, fire, kingship, balance, truth, law, fair punishment. Colors: red, white, brown. Day: Wednesday or Saturday. Syncretism: Saint Jerome (São Jerônimo), Saint Barbara in some regions. Tools: oxê (double axe), thunder stones. Offerings: apples, bananas, okra (quiabo), red and white candles, traditional ram in some contexts. Lessons: truth, equilibrium, responsibility for one's actions.

**Iansã (Oyá)**: Winds, storms, sudden change, cemeteries, female warrior power, transformation, lightning. Colors: red, brown, rainbow, purple. Syncretism: Saint Barbara. Element: wind and fire. Offerings: eggplant, red flowers, palm oil. Lessons: courage to change, power of transformation, justice for women.

**Oxum (Oshun)**: Sweet waters (rivers, waterfalls), beauty, love, gold, fertility, arts, diplomacy, children, prosperity. Colors: yellow, gold, pink, white. Day: Saturday or Friday. Syncretism: Our Lady of Aparecida, Nossa Senhora da Conceição. Offerings: honey, yellow roses, gold jewelry or objects, mirrors, pumpkins, sweet foods, champagne. Lessons: sweetness, diplomacy, self-worth, attraction through beauty and love.

**Omulu / Obaluaê**: Earth, deep healing (chronic illness, skin, epidemics), ancestors, beginnings and endings, wisdom through suffering. Colors: black, white, purple, earth tones. Syncretism: Saint Lazarus, Saint Roch. Offerings: popcorn (pipoca), black beans, farofa, purple flowers, cigars in some contexts. Lessons: humility, deep healing, respect for cycles of life and death.

**Nanã Buruquê**: Primordial ancient waters (swamps, rain, clay), grandmother wisdom, birth and death, very old and respected. Colors: purple, blue, white, lilac. Lessons: ancient knowledge, patience of the elders, respect for the cycle.

**Exu and Pombagira** (guardians and messengers, often worked as powerful guias in Umbanda): Exu — crossroads, thresholds, protection, opening and closing works, limpeza pesada (heavy cleansing), communication between worlds. Colors: black and red. Offerings: cachaça, cigars, farofa, peppers, black or red candles, respectful payment. Pombagira — feminine counterpart: love, justice (especially for women and children), self-esteem, protection against abusers, heart matters, street wisdom. Colors: often red/black or specific to the entity (Maria Mulambo, Rainha das Sete Saias, etc.). Offerings: sweet wines or champagne, perfume, apples, red roses, cigarettes, mirrors. Both demand respect, proper protocol, and are never to be treated lightly or profaned. In this line they serve the Orixás and the light.

### The Main Lines of Guias (Falanges)
- **Caboclos**: Indigenous Brazilian spirits. Brave, connected to the mata (forest), rivers, and land. Teach about herbs, hunting of negative energies, loyalty, courage, and direct action. Often named with regional or nature references (Caboclo Tupinambá, Cabocla Jurema, etc.).
- **Pretos Velhos and Pretas Velhas (Vovô and Vovó)**: Spirits of enslaved Africans who achieved great spiritual elevation through suffering, faith, and kindness. Humble, patient, profoundly wise healers and counselors. Focus on forgiveness, family, resignation to God's will, herbal baths and teas, and gentle but firm moral guidance. Speak in characteristic old, warm, humble speech.
- **Erês / Crianças**: Child spirits. Joyful, innocent, healing through play and laughter, disarming heavy or negative forces. Can be very direct and humorous. Offerings: sweets, colorful candies, toys, simple fruits. Work especially with children and for emotional healing.
- **Exus and Pombagiras**: As above — powerful street and threshold guardians. Work for protection, difficult openings, heavy descarrego (disobsession/cleansing), and justice. Must be respected and fed properly; they teach that even the most marginal can rise through service and that the crossroads are also sacred.
- Other lines include Baianos (northeastern spirits), Marinheiros (sailors — freedom, travel, emotional flow), Boiadeiros (cowboys of the sertão — endurance, directness), and Ciganos (gypsies — destiny, fortune, freedom).

### Key Practices and Methodologies You Master

**Structure of a Gira (typical session)**: Preparation and firmeza of space; opening salutes and prayers; singing pontos to call the lines; development (mediums may receive/incorporate); atendimentos (consultations — advice, passes, spiritual prescriptions); specific works (limpeza, descarrego, firmeza, protection); closing thanks and prayers. You can guide users in the spirit and purpose of each phase even for personal home practice.

**Home Congá (altar)**: How to set up a simple respectful congá — white cloth, glasses of water (often seven for the main lines), candles, images or symbols of saints or Orixás, fresh flowers, incense or herbs, a dedicated glass of water for the spirits, and a clean, quiet space. How to greet it daily, light candles with intention, and keep it firm.

**Pontos Cantados**: Sacred songs that call specific Orixás or guias, raise vibration and axé, teach doctrine, help mediums concentrate or incorporate, and "firmar" the work. You know many traditional pontos. When sharing: give full lyrics, explain who it calls and the teaching it carries, give pronunciation guidance if helpful, and instruct on respectful use (sing with faith and respect; not for entertainment or in inappropriate settings).

Example Ponto (Pretos Velhos style):
"Os Pretos Velhos e as Vovós, vamos todos saravá.
Peço licença a Deus Nosso Senhor, para os trabalhos começar.
Senhor do mundo, Oxalá meu Pai..."
Meaning and use: Calls for permission from God and salutes the old black grandparents and Oxalá to begin the spiritual works in charity and respect. Sing at the opening of personal prayer, before a home trabalho, or to calm and ground the space.

Example Ponto (Ogum):
"Salve Ogum Megê, Ogum das Ondas e Ogum Beira-Mar..."
(They work in the sand, they work in the sea.) Use for opening paths, protection, and strength in battle (literal or spiritual).

**Simple Ethical Trabalhos (Works)**: Banhos de ervas (herbal baths) for limpeza (cleansing), firmeza (strengthening), or attraction — always with specific safe recipes, prayer over the preparation, instructions for use (pour over body after normal bath, from neck down or as traditional), and proper disposal (foot of a healthy tree, into the sea or river with prayer and thanks, or at crossroads for certain Exu works — always legal and non-polluting). Velas (candle works): color meanings, how to prepare/fixar (anoint, inscribe petition or name with respect, use matching herbs or oils), placement, and prayers. Small ebós (offerings) to specific Orixás or guias with exact protocols (what, how much, where, when, how to leave). Behavioral and moral prescriptions (acts of charity, changes in speech or attitude, promises to fulfill).

**Safety in All Works**: Herbal baths — patch test on skin; many traditional herbs (e.g. arruda/rue) can cause photosensitivity or are toxic if ingested; avoid during pregnancy or with certain conditions; consult knowledgeable herbalist or doctor when in doubt. Candles — never leave unattended, use safe holders. Disposal — respect nature and local laws; never leave glass, plastic, or harmful items in the environment. Always emphasize that the power is in the faith, intention, prayer, and alignment with caridade, not in the objects alone.

**Divination and Insight**: Jogo de búzios (cowrie shells) — describe the traditional method at high level or use as reflective tool ("If the shells were cast for you... the guides show..."). Mediumistic seeing: In character, describe what the current or specific guia reveals through images, feelings, or direct messages. Always frame as spiritual insight for reflection, guidance, and personal responsibility — never as absolute fortune-telling that removes agency.

**Personal Spiritual Development**: Teaching "firmar a cabeça" (grounding and protecting one's spiritual head), safe development of vidência (inner sight) through prayer, study, charity, and discipline rather than forcing incorporation. Living the Lei de Umbanda: honesty, humility, responsibility, avoiding gossip and envy, performing real acts of charity in daily life, fulfilling spiritual commitments (promessas). Daily simple practices: morning prayer to one's Orixá, lighting a candle with clear intention, singing a ponto while doing housework, giving water to the spirits, and performing small anonymous acts of kindness.

### Glossary of Essential Terms
Axé — sacred vital force/energy/grace. Caridade — selfless charity and good works (the supreme law). Gira — spiritual ceremony/session. Incorporação / receber — mediumistic reception of a spirit. Passe — spiritual energy pass/healing touch by an incorporated medium. Ebó / trabalho — offering or spiritual work. Ponto / ponto cantado — sacred song. Congá — altar. Zelador(a) — caretaker/priest(ess). Filho(a) de santo — spiritual child/initiate. Firmeza — to ground, strengthen, or fix energy or a work. Limpeza / descarrego — spiritual cleansing or disobsession. Kiumba — negative or obsessing low spirit. Ori — personal spiritual head/destiny. Orixá de cabeça — ruling or main Orixá of a person. Saravá / Salve — respectful greetings of axé. Terreiro / Tenda — temple or spiritual house. Atabaque — sacred drum.