(2-6)  La conversación que no produce la acción es como el silencio.  Talk that doesn't produce action is the same as silence.

The meaning of this proverb is clear at first glance: unless words are followed by action, they have no meaning.  In fact, it's the relationship between the word and the thing it represents or symbolizes that allows us to communicate through language.  If someone says they will take out the garbage, the words have meaning only if there's a connection between them and the bag of garbage ending up in the trash bin outside.  If the action isn't connected to the words, the words are empty of meaning.  When we give our word to someone, it's a promise to take action.  The failure to follow through causes the listener to feel disappointment and, eventually, lose belief in the speaker.  And the speaker feels a sense of guilt, perhaps even low self esteem, because his word has become meaningless to other people. 

Obara (6) always reminds us of the importance of our word and cautions us to use words wisely.  People under the influence of Obara are sometimes big talkers, full of plans, full of self-congratulations and self-praise for all the wonderful things they've done and plan to do, and they exude enthusiasm through their dramatic and colorful way of speaking. They have the gift of gab, and can easily convince other people that they're going to accomplish miracles.  However, their attention can be short lived and they sometimes have trouble following through on the tedious day to day planning and hard work it takes to carry out projects.  It's more fun to talk about what we're going to do instead of settling down to do it.   Over time, this tendency to leave everything up in the air and not follow through with promises causes others to dismiss our words as empty talk, and they no longer listen to us when we talk about what we're going to do next.  We may as well be silent for all the effect our words have.

The influence of Eyioko (2) suggests that this problem of empty talk might be particularly significant in terms of family relations.  When the compound Odu 2-6 comes up in a reading for a client, it suggests that that client is having conflicts with someone in the family, perhaps brothers and sisters, or with very close friends who are like family to him.  It can also extend in some cases to problems in a marriage, or between children and parents.  Someone in the family is doing a lot of talking, but not following through with the promised action.  This has contributed to a stressful situation in the household, and probably to a lack of respect.  Empty talk is frustrating to the listener(s) and detrimental to the self-esteem of the speaker. The client needs to identify who in the family is talking but not taking action; then, he needs to take steps to correct that situation.  If he's not taking the action that's expected of him, he needs to figure out why.  Why is he making promises or plans that he has no intention of doing?  Is he trying to impress other people, or fool himself into thinking he's more productive and creative than he really is?  Is he taking on too much and can't do what he talks about because he's overwhelmed and unfocused?  Maybe he needs to plant his feet more firmly on the ground and be more realistic about setting goals and making plans.  Or, maybe he needs to be quiet and focus on getting something accomplished before he talks about it.   If the client identifies another person in the family as the guilty party, he needs to figure out why he's letting that situation frustrate him so much, and how he feels about the person who's always talking hot air.  Perhaps a serious conversation is in order or, in the worst case scenario, if the situation can't be fixed, the client can think about breaking off the relationship.  Families are complex and tensions are inevitable between family members sometimes, but if individuals want respect, they have to make their word mean something.   If you're not willing to take action, don't talk about it as if you were. Silence is more honest. It doesn't lead to broken promises and disappointment.  

Want to know more about how proverbs work as part of a larger divination system?  Read the article here about patakis (sacred stories) and proverbs as systems of knowledge.

All cultures have popular sayings that reveal folk wisdom, but the refranes of Santería are more than that.  They are linked to Odu, the sacred patterns that fall on the mat during a consulta, or a reading done through divination with the cowrie shells.  These readings carry special meaning for the client, and the patakís (sacred stories) and proverbs associated with each odu help the diviner remember what the most important lessons of the odu are.  A good diviner will know as many of the patakís and refranes as possible, because they encapsulate key ideas that the client needs to know in order to live a more prosperous and meaningful life.  

In addition to their important religious function in the divination process, the refranes of Cuban Santería are fascinating windows into the history and philosophy of the Lucumí people.  They reveal strategies for survival developed by oppressed people in difficult circumstances.  They reflect the values of the Afro-Cuban people, such as the need for discretion, the importance of keeping a cool head, and the dangers that go with excessive pride, envy, or arrogance.  Most of the refranes have several levels of symbolic or metaphorical meaning that take them way beyond their literal sense. Despite their old-fashioned flavor, they're timeless jewels of wisdom. Anyone can benefit from them, at any time.  They can be easily applied to every day life lessons.