African Spiritual Practices The Ultimate Guide To Yoruba, Santería, Orishas, Black Spirituality, Ancestral Veneration, Maat,... (Silva, Mari) (Z-Library)
African Spiritual Practices The Ultimate Guide To Yoruba, Santería, Orishas, Black Spirituality, Ancestral Veneration, Maat,... (Silva, Mari) (Z-Library)
Click here to download the free guided meditation MP3 for awakening your
third eye
Table of Contents
Introduction
Chapter 1: Getting to Know African Spiritual Practices
Chapter 2: Maat: Bring Harmony and Balance to Your Life
Chapter 3: Supreme Creator Gods
Chapter 4: The Lwa and the Orishas
Chapter 5: Santeria and the Saints
Chapter 6: Honor Thy Ancestors
Chapter 7: Sacred Herbs and Plants
Chapter 8: Let’s Talk about Altars and Shrines
Chapter 9: Mojo Bags and Gris-Gris
Chapter 10: Festivals and Ceremonies
Glossary of Terms
Conclusion
Here’s another book by Mari Silva that you might like
Your Free Gift
References
Introduction
When people think of spirituality, their minds often turn to Asian and
Western practices, such as Yoga, Wicca, Paganism, and Druidism. However,
there are many more spiritual practices worldwide to learn about, and the
African continent is home to several vibrant and fascinating spiritual
traditions.
Some of the many spiritual traditions in Africa include Kemeticism (or
Egyptian neo-paganism), Isese (or the Yoruba religion), Haitian Voodoo,
Hoodoo, and Santeria. Most books on spiritual traditions only focus on
well-known traditions, omitting these vibrant traditions altogether. In
contrast, this book highlights these spiritual traditions and explores their
associated practices extensively.
This book opens with an overview of the African spiritual practices that
later chapters explore in further detail. We look at how each spiritual
community is structured and how rituals are conducted. We look at some of
their beliefs so readers can comprehensively understand each tradition.
Next, the book explores Ma’at, Kemeticism, and Kemetic Orthodoxy and
looks at ways to invite Ma’at (cosmic order) into your life. It looks at the
seven principles and 42 laws of Ma’at and explains how readers can include
and follow them.
After exploring Ma’at, the book delves into the traditions of supreme
creator gods in African spiritual traditions and how those following these
practices believe the world was created. This chapter explains how these
creator gods are worshipped.
The fourth chapter explores the Lwa and the Orishas – the gods and spirits
of Haitian Voodoo and Isese. It will examine the pantheons of each spiritual
tradition and help readers better understand how practitioners venerated and
communicated with these deities.
Next, the book looks at the mysterious spiritual tradition of Santeria and the
saints that are significantly important in this tradition. It explores the links
between Santeria and Catholicism, Haitian Voodoo, and Isese and helps
readers to understand how to invoke each saint’s powers.
The sixth chapter expands on the African continent’s strong tradition of
ancestral veneration. Readers will better understand why ancestors are
revered and how different spiritual traditions and religions practice ancestor
veneration.
After exploring ancestor veneration, the book looks at some of Africa’s
sacred herbs and plants and their significance in rituals and spells in African
spiritual traditions like Hoodoo. We also explore the roles of altars and
shrines in these traditions and help you to understand how to build your
altar for personal use.
Then, we cover in detail two common talismans in mojo bags and gris-gris.
It teaches you how to create and use each of these talismans, providing a
source of protection and magic wherever you go.
Finally, we examine the festivals and ceremonies celebrated in these
African spiritual traditions. Since African traditions remain relatively
unknown, there is a limited understanding of their religious celebrations,
and this chapter seeks to remedy this concern.
This book also offers a glossary of terms, making it easier to understand the
spiritual practices it covers. Since these practices are often accompanied by
new and unknown terms, learning about them can be challenging.
So, without further ado, let’s explore the world of African spiritual practices
and uncover its many secrets.
Chapter 1: Getting to Know African Spiritual
Practices
Many different unique cultural and spiritual practices stem from African
and African American religions. From Senegal to South Africa, these
practices are often connected with spirituality, ceremonies, rituals, and other
traditions varying from one area to the next. Some are still practiced today,
while others have been lost to time. These practices have been passed on
from generation to generation and vary from tribe to tribe. Some were
practiced by all community members, while others were reserved for
specific people (often those having great power or potential). This chapter
examines some of the most popular African spiritual practices and their
history.
These are five of the many different African religions and spiritual practices
that have existed for centuries. The practices vary significantly from one
region to another. Each is based on various deities and different rituals and
practices for worship. They are all unique, and their histories and traditions
are fascinating. They provide a fascinating look into the history of these
African regions and the people who lived there for centuries.
These religions are more than traditional practices but represent the African
identity and roots. Even though the Abrahamic religions found their way to
Africa, many people still hold onto their ancestors’ traditions.
Chapter 2: Maat: Bring Harmony and Balance to
Your Life
Maat, an ancient Egyptian goddess or a concept? Maat was a goddess but
represented something more. She symbolizes order and harmony. Every
king’s duty was to ensure that Maat or order was established to replace
disorder (Isfet) and chaos. Maat represented various significant notions in
ancient Egyptian cultures, like truth and justice. Yet, Maat was also a
powerful and influential goddess, the daughter of the creator god and the
god of the sun, Ra. When Ra was creating the universe, Maat was created
out of him, meaning Maat has existed since the beginning of time and
brought balance and harmony to a chaotic universe. For this reason, many
treated Maat as a concept to live by rather than a deity.
Maat represented order and harmony.
TYalaA, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:Goddess_Ma%27at_or_Maat_of_Ancient_Egypt_-
_reconstructed.png
She didn’t have a story like the other goddess or a personality. She merely
represented a few crucial ideas. If you become one with Maat and her
principles, you’ll lead a balanced life and be guaranteed a peaceful eternity
in the afterlife. However, if you reject her laws and principles, you’ll suffer
severe consequences in the afterlife. In other words, Maat represented the
ideal behavior and characteristics to abide by and on which all other deities
agreed. Maat was the foundation on which Ra built his creation and
represented the rules the ancient Egyptians were instructed to follow.
Maat means “that which is true and straight,” which signifies everything
she represented. She is depicted as a woman with wings carrying the key of
life (the ankh). Maat was cherished among ancient Egyptian kings and
people, and her followers called themselves “Beloved of Maat.” In some
legends, she was married to her brother Thoth, the God of wisdom.
Each person had the choice to lead an honorable and honest life and abide
by Maat’s principles, or they could ignore them and live by their own rules.
In other words, everyone was responsible for their actions without any gods'
interference. The gods were fair. They left each person to their own, but
they should also be prepared to face the consequences in the afterlife and
pay for their mistakes. However, the gods still hoped that people would care
about one another as they cared for them and lived in harmony. Living in
harmony with the gods meant abiding by Maat’s principles.
The ancient Egyptians, similar to many other cultures at the time, believed
in the afterlife. How they would spend their afterlife depended on the life
they chose to lead. Every person underwent a trial and judgment, referred to
as “The Weighing of the Hearts.”
The Weighing of the Hearts
After death, the soul of the dead arrives at a place in the afterlife called
“The Hall of Truth.” Whether he was a king or a peasant, everyone had to
be tried and face the gods’ judgment. The gods who judged the souls were
referred to as the council of Maat. During each trial, the soul of the dead
stood in front of the judges while the human body remained in its grave.
However, only the aspects of the human soul would make it to the Hall of
Truth for the trial.
The ancient Egyptians believed nine parts made up each person’s soul.
1.
The Khat (the physical body).
2.
The Ren (a person’s secret name).
3.
The Ka (a person’s double form).
4.
The Ab (the heart which drives the person to be good or bad).
5.
The Ba (a part of the soul that took the shape of a bird with a
human head and could travel between the heavens and earth).
6.
The Akh (the immortal self).
7.
The Sahu (an aspect of the Akh).
8.
The Sechem (another aspect of the Akh).
9.
The Shuyet (the shadow self).
These nine parts represented the human soul’s aspects that existed on Earth.
After death, the Akh and its two aspects, Shuyet and Sechem, would travel
to the underworld and stand before the god of the underworld, Osiris, to
await their judgment in front of forty-two judges. Some of the most
insignificant gods and goddesses in Ancient Egypt were among these
judges, like the Creator Ra, Horus the god of the sun, Nut the goddess of
the sky, Geb the god of the earth, Hathor the goddess of love, Shu the
goddess of peace, Nephthys the goddess of the dead, and her sister Isis, the
goddess of life. The fourth aspect of the soul, the Ab (heart), was placed on
a golden scale and weighed against a white feather. However, this was no
ordinary white feather; it belonged to Maat and was referred to as the
feather of truth.
Before the heart was placed on the scale, the immortal self (the Akh) had to
first recite the “Negative Confession” or “The Declaration of Innocence,”
which was a list of forty-two sinful actions to confess they never did. The
confessions were made to each of the judges. Negative confessions differed
from one person to another. They were tailored for each person because
people are different, and the temptations they faced and the sins they
committed aren’t the same. For instance, a sin like “I never ordered a kill”
was appropriate for a blacksmith who would normally never be involved in
ending someone’s life. However, kings, soldiers, and judges had probably
been in a situation where they had ordered someone’s death. Therefore, this
sin wouldn’t be included in their confessions since, in this case, it was their
job, not a sin. Also, committing all the sins presented to them had to be
denied. If a warrior denied killing someone, they would be lying. Therefore,
there wasn’t a standard list for each person, but there were some common
sins that no person should ever commit, like stealing or cursing the gods.
Intentions were significant in these confessions. For instance, the
confession, “I never made someone cry.” No one would attest if this were
true because it could never be known if their actions or words had brought
someone to tears. Their confession here was based on their intention,
meaning they never intended to make someone cry.
The sins represented everything that went against Maat’s principles. The
ones who lived by her rules were virtuous, and even the sins they
committed didn’t have ill intentions. The purpose of these confessions was
to show that each person understood life should only be lived according to
the gods’ teachings, not the person’s whims.
After a person listed their confessions, their heart was placed on the scale.
Even if they lied during confessions, their hearts would never lie. If they
pretended to be virtuous, the scale would expose them. The heart of a good
person would be lighter than the feather of truth. In this case, Osiris would
consult with Thoth and the forty-two judges to determine if the person was
truly worthy and should be rewarded. The gods would evaluate how many
sins a person had committed and decide if they were on the virtuous or
sinner side. However, if the heart was heavier than Maat’s feather, they
would be denied an afterlife. Unlike other religions, the ancient Egyptians
didn’t have a concept of hell. The goddess Ammut would devour the heavy
hearts, and the person would no longer exist. Maat was depicted on top of
the golden scale during the trial. However, other drawings showed her by
Osiris’s side.
After judgment was passed, the light hearts were allowed passage to The
Field of Reeds, the ancient Egyptians’ equivalent to heaven. However, the
journey wasn’t easy. Evil forces like demons created chaos and traps to
prevent the soul from reaching its final destination. Those who managed to
arrive safely would be reunited with their departed loved ones and spend
eternity in the enchanted realm of the Field of Reeds. Other myths don’t
include the demonic traps - the souls lead an easy journey through Lily
Lake, where they face one last test before they reach the Field of Reeds.
Maat protected this realm and all its residences. If a person was lucky
enough and had a pure heart, they would get the chance to see Maat. Her
role wasn’t only to weigh hearts, but she also supported the souls of the
people in the Field of Reeds who abided by her rules.
Maat’s Role in Kemeticism
In the myth of creation in Kemetism, before there was mankind or creation,
chaos was the only thing existing. Ra emerged from the chaos to create the
universe. She was created as a power against chaos. Maat’s role in
Kemetism was similar to her role in ancient Egyptian religion. She was the
keeper of order, harmony, and truth and prevented chaos. She represented
justice and truth. Hence, her feather determined the worthiness of a person’s
heart. The concept of Maat and everything she represented was hugely
significant in Kemeticism. The worshipers performed specific rituals and
prayers to honor the laws of Maat and help spread them among others.
When the upper and lower of ancient Egypt were united, the Kemetism
followers became aware of the forty-two rules of Maat, which they applied
in their daily lives and used in their negative confessions. The weighting of
hearts also took place in their belief in the underworld or duat against
Maat’s feather of truth. If Maat found that the person had abided by her
laws, they were granted eternity in the Field of Reeds, where they would
meet Osiris, who guarded its gates.
A Light Heart in the Spiritual Journey
A light heart will grant you eternity in paradise or the Field of Reeds. It
signifies that a person has led an honest life and is in harmony with the
gods. A light heart is a pure and virtuous heart. A person must guarantee
their heart is light before embarking on a spiritual journey. A spiritual
journey involves self-discovery, asking questions, finding answers, finding
your place in the universe, awakening your spirit, and experiencing a
rebirth. During this journey, you become aware of who you are and whom
you are supposed to be.
A light heart is necessary on this journey. Another version of yourself inside
of you’ll be awakened during your spiritual journey - one who is more
positive, confident, and powerful. Becoming the best version of yourself
requires a pure heart that can let go of anger, greed, lying, and other vices
and embraces positivity and light. Whether you take a spiritual journey to
discover yourself, find your place in the universe, grow, connect with a
deity, or move on from an unfortunate past, your heart has to be free of
everything that ever held you back. Most people are led by their hearts, and
an impure heart will prevent you from achieving your journey’s purpose.
You can have a pure heart by following Maats’ laws. Although these rules
are ancient, they are still relatable and can still be applied. Many things
have changed through the centuries, except what defines a good person.
These timeless laws and principles will help you walk a straight path. They
purify your heart of hate, anger, greed, envy, and everything that can taint it.
You have the power to lead an honest life, even if it seems hard at times.
In Kemetic belief, applying Maat’s principles is necessary to live a balanced
life and have a light and pure heart.
The Seven Principles and Forty-Two Laws of Maat
This chapter has mentioned the principles and laws of Maat a few times.
Here, you’ll discover these principles and the laws which can be applied in
modern times.
1.
Order
Maat is the opposite of chaos, so it makes sense for its first principle to be
“order.” The universe wasn’t created randomly. There is a pattern behind
everything in creation. Everything is in order - the night follows the day, the
planets revolve around the sun, and the moon goes through different cycles.
Even in the world of the deities, there is a hierarchy, and every god and
goddess knows their place. The god of the underworld won’t leave his
position to rule the skies or vice versa. Maat was created to bring order to a
once chaotic universe and maintain its balance. Order is life, so it’s the main
focus of Kemeticism. Without order, the universe would succumb to chaos
and perish.
You can apply the concept of order in life by keeping your environment
organized, clean, and clutter-free.
2.
Balance
Finding the balance between opposites in life is necessary. You shouldn’t
indulge in or lead a life of excess. For instance, a life with all play and no
work is a waste of time, and a life with all work and no play can be hard
and boring. Find balance in everything in life so you can live in harmony. In
other words, coexist with nature. Don’t empty its resources and only take
what you need. You don’t want to deprive future generations of Mother
Nature’s resources.
3.
Justice
Justice is the foundation of life and one of the most significant of Maat’s
principles. Like the gods don’t differentiate between kings and peasants,
people should also treat everyone equally. Applying justice is living by an
ethical code where you put what is right above everything else. It represents
equality where no one goes hungry, and every person is allowed their basic
needs - food, water, medical care, and a home. Everyone should be treated
with respect regardless of their social status. If justice is applied, there will
be less killing, stealing, and cheating.
4.
Truth
Truth is honesty, whether you are honest with yourself about who you truly
are and what you need or honest with others by sticking to the truth and
avoiding lies. Living your truth requires you to see yourself for who you
truly are and be your most true and authentic self without lying or faking.
Everything you think, say, or do should be truthful. It is a sign of respect
when you honor yourself and others with the truth.
5.
Reciprocity
Propriety is the understanding that all living creatures have the right to
exist. All creatures, like animals, should also be left to live in peace without
feeling threatened or harmed. It is similar to the ethical code behind
vegetarianism and veganism. Propriety also implies that you shouldn’t harm
yourself or others with words or actions.
The Forty-Two Laws of Maat
The forty-two laws of Maat were derived from her seven principles.
1.
I have never cursed.
2.
I have never sinned.
3.
I have never eaten more than I should.
4.
I have never stolen.
5.
I have never lied.
6.
I have never killed.
7.
I have never stolen from a deity.
8.
I have never deceived the gods and goddesses with offerings.
9.
I have never used violence to commit robbery.
10.
I have never stolen food.
11.
I have never been angry for no reason.
12.
I have never ignored the truth.
13.
I have never accused an innocent person.
14.
I have never been unfaithful.
15.
I have never eavesdropped.
16.
I have never made someone cry.
17.
I have never deceived anyone.
18.
I have never felt sad for no reason.
19.
I have never stolen someone’s land.
20.
I have never attacked anyone.
21.
I have never violated my boundaries.
22.
I have never seduced another man’s wife.
23.
I have never been reckless or acted without thinking.
24.
I have never polluted myself.
25.
I have never disrupted someone’s peace.
26.
I have never frightened anyone.
27.
I have never been violent.
28.
I have never broken the law.
29.
I have never cursed a deity.
30.
I have never been extremely angry.
31.
I have never destroyed a temple.
32.
I have never exaggerated the truth.
33.
I have never been arrogant.
34.
I have never committed evil.
35.
I have never stolen food from a child.
36.
I have never polluted water.
37.
I have never disrespected the dead or stolen from them.
38.
I have never spoken with arrogance or anger.
39.
I have never stolen anything that belonged to a deity.
40.
I have never cursed in deeds, words, or thoughts.
41.
I have never put myself on a pedestal.
42.
I have never used evil deeds, words, or thoughts.
You may feel guilty or discouraged that you have only just learned about
these laws. However, it is never too late to start working on yourself. It
doesn’t matter what you did yesterday or who you were before. Now that
you have learned about Maat’s laws, you can start a new chapter in your life
by following her rules. The rest of your life can start today.
Maat’s laws will push you to be a better person, make you feel good about
yourself and your life, and strengthen your relationship with others. If you
aren’t sure whether you need these rules or not, ask yourself:
Am I happy with my life right now?
Am I the best version of myself?
Am I leading a life I should be proud of?
Am I living an honest and authentic life?
If I died today, would my heart be light or heavy?
What can I do to be better and do better?
It will take time to memorize these laws to include them in your life. Help
yourself by writing them in a note on your phone and reading them every
day before you go to bed, and when you wake up, so they are always on
your mind. You can write them as questions in your diary, like, have I lied
today? Have I made someone cry? Was I arrogant? Was I angry for no
reason? Or you could write each law on a small piece of paper, fold them,
and put them in a bowl. Every morning randomly pick a piece of paper and
do two or three things to apply the law.
Maat, as a concept or goddess, is a fascinating part of ancient Egyptian
history. Everything she represented and her laws and principles can still be
applied in the modern age. It will take time and effort to get accustomed to
her teachings, but with persistence, you could have a light heart. Remember,
having a light heart doesn’t mean being perfect or committing no sins. It’s
about letting the good in you outweigh the bad.
Chapter 3: Supreme Creator Gods
In the belief systems of African cultures, supreme creator gods were
responsible for creating people and the world. These are the most important
and highest gods in the pantheon and have many commonalities. These
gods have so much in common because they are likely derived from the
same source. The similarities are further proof that an earlier pan-African
religion fragmented over time and place as people settled, farmed, and
adopted new practices. In addition to being creators, these supreme creator
gods also are notably important in these cultures. For example, some are
known as intermediaries between humans and other divine beings. Other
supreme creator gods are less important but still have specific
characteristics that make them stand out from the rest. This chapter explores
the supreme creator gods in African-derived religions. For example, Yoruba
religions worship Olodumare as their supreme being. Olodumare created
and ruled all things. He determined the fate of humans and their characters.
Bondye, another supreme being, is worshipped as the world's creator and
sustainer of balance in Vodun.
The supreme creator gods are the highest order of deities.
Image_of_an_African_Songye_Power_Figure_in_the_collection_of_the_Indianapolis_Museum_of_
Art_(2005.21).jpg: RichardMcCoyderivative work: IdLoveOne, CC BY-SA 3.0
<https://creativecommons.org/licenses/by-sa/3.0>, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:Image_of_an_African_Songye_Power_Figure_in_the_colle
ction_of_the_Indianapolis_Museum_of_Art_(2005.21)-EDIT.jpg
Olodumare
Olodumare, also called Olorun or Olafin-Orunis, is the supreme deity
venerated in the Yoruba religion, Santeria, Umbanda, Folk Catholicism, and
Candomble. The word “olodumare” is a combination of two words:
“olofin” and “odumare,” meaning “noble spirit” and “lord.” He is the god
of creation and the master of all things. In short, he’s the one who made
everything possible. Olodumare is neither male nor female and is often
called “they.” Few people know about Olodumare. But for those who do,
there may be more questions than answers. Who is this god, exactly? Why
should we worship him? Why would anyone want to follow him?
Who is Olodumare?
Olodumare is the supreme deity in Yoruba religious traditions. As the
creator and ruler of the universe, he is the ultimate source of all power.
Olodumare is usually considered a monotheistic deity. His name means “the
owner of the house,” “the owner of the market,” or “the king of the
market.” In this case, the market is the world, and he is the owner. As the
supreme deity and creator of all things in the Yoruba pantheon of gods and
goddesses, he lives in the sky, where gods live. All creatures and spirits of
the land, air, and sea are subject to him, but he is not omnipresent and does
not walk on Earth, although he does remain active and responds to prayer.
Since the Yoruba religion is passed down orally, various versions of the
same myths and legends exist. Some stories describe Olodumare as an
absent deity who isn’t involved in the lives of mankind. They live in
Heaven, far away from the people and their affairs, and cannot even hear
their prayers. Therefore, they created the Orishas as intermediaries between
Olodumare and mankind. However, other legends tell a different story of an
attentive deity who knows the affairs of man and the Orishas.
The Symbolic Meaning of Olodumare
The Yoruba people understand the god of the sky and the heavens,
Olodumare, in many ways. He created the universe and all things in it and
is the ultimate source of authority, law, and order. Therefore, he is
considered the Supreme Being, who cannot be disobeyed. He is the fountain
of wisdom, knowledge, and understanding. Through Olodumare, we learn
and grow. He is the judge of all people, and he decides their fate after death.
He is the one who gives out rewards and punishments and decides whether
a person should be sent to heaven or hell after death.
How Did Olodumare Create the World?
African religions believe that creation occurred on different planets in
various systems throughout the universe at different times. Several versions
of this creation story depend on where a person lives. One of the most well-
known is the spider and the palm tree story. In this story, Olodumare first
created a spider. He told the spider to spin a web strong enough to hold up
the world. The spider tried for a long time but could not do it. So,
Olodumare killed him and used his remains to create a palm tree. Then, he
told the palm tree to bend over and form the floor of the world. The tree
bent down so far that it formed a bowl-like structure on the Earth’s surface.
Olodumare used water from the ocean to fill the bowl, forming the oceans
and seas. He used a bit of soil to create dry land, which formed the
continents. He used the palm tree’s trunk to create the mountains and the
tree’s leaves to make the forests. Finally, he bent the tree’s branches down
to form the sky.
Another version of the creation story involves Obatala, the sky father. After
the creation of the universe, there was only sky and water. Obatala wasn’t
satisfied with the creation of the universe and felt it was lacking. He went to
Olodumare to ask permission to create dry land, and they obliged. With the
help of other Orishas, Obatala obtained the necessary tools and descended
to Earth to build hills, valleys, and mountains. He spent some time enjoying
his new creation, but he became lonely and bored. He asked Olodumare’s
permission again to create mankind, and the deity agreed. After Obatala
built humans, Olodunmare breathed life into them. Therefore, every living
being possesses a part of the divine inside them.
Olodumare wasn’t happy with the state of the world. He felt that something
was missing. The world needed a positive force to bring joy and happiness,
so he created Oshun, the Orisha of love.
The Orisa
The Yoruba believe Olodumare created spirits responsible for various
aspects of life and the natural world. These spirits were called Orishas.
These Orishas, like Oshu, Orunmila, and other gods, are intermediaries
between mankind and Olodumare. They are responsible for maintaining
harmony and order in the universe. The Orishas are also responsible for the
well-being of the people of Earth and act as guardians, providing advice,
healing, and other help to humans. What makes the Orishas particularly
special is they were believed to have been human once. This is why they
can understand human conditions and help humans when they are in need.
Olodumare shares a special bond with the Orishas as he trusts them with the
world's affairs. However, this trust was, at times, misplaced. The Orishas
have plotted on more than one occasion to kill Olodumare.
What Religions Worship Olodumare
Many religions worship Olodumare. Some include the Yoruba religion, the
Ifa religion, the Obeah religion, the African traditional religions, and the
Caribbean religions. Also, many New Age religions worship Olodumare.
For the Yoruba, Olodumare is the supreme deity. They believe he created
the world and everything in it. He speaks to his followers through his
priests and priestesses, known as Babalawos. They are trained in a
divination system known as Ifa. The Ifa religion is a traditional religion that
has been practiced in West Africa since ancient times. It is now primarily
practiced in Nigeria, Ghana, Togo, and Benin. Ifa emphasizes the
importance of nature and the environment and teaches that humans can live
in harmony with the world by practicing a respectful way of life. The
Obeah religion is an African traditional religion primarily practiced in
Jamaica and other Caribbean islands. It combines the Yoruba religion and
West African religious elements with Christianity and other influences. One
of its central deities is Olodumare. The African traditional religions are
related religions practiced in many African countries. Most worship
Olodumare, but some also worship Orungan and Obatala.
How Do Followers Worship Olodumare?
Followers of Olodumare pray to him for guidance and to help them to live
harmonious and compassionate lives. They often pray for healing and
guidance in health-related issues. Although no specific shrines are
dedicated to him (because he didn’t come to earth, we don’t know what he
looks like), followers of Olodumare often create shrines dedicated to him
and other Orishas. These shrines are usually found in people’s houses who
practice the Orisha religion. They will light candles, pour out libations, and
pray to the Orishas. Often, they leave gifts, like sweets or flowers, as an
offering to the Orishas. Some also offer animal sacrifices to their Orishas,
but this is not a general practice.
How Do Followers Connect to Olodumare?
There are many ways to connect to Olodumare. One is to follow any of the
religions that worship him. Another is to meditate on his name and ask to be
guided by him. Other ways are praying to him or reading about his creation
and deeds. You may feel disconnected from the divine if you feel something
missing in your life, like not being fulfilled or happy. You don’t have to go
through life feeling like a part of you is missing. You can connect with the
divine in many ways, but you should do whatever method works.
Bondye
In the beginning, there was darkness, chaos, and noise. We may not know
how or when the world was created, but we do know that the Haitians had a
lot to say about it. Since the Haitian religion is derived from a different
culture and region, their supreme god’s origin story differs from
Olodumare. Bondye, also known as Gran Mèt or Grand Maître, is the
supreme creator of all things. Our understanding of this Vodou deity is
limited as most resources only give a general overview of his role in the
Vodou ritual. However, with further research, you can understand why this
complex belief system provides such rich symbolism for the followers.
Who Is Bondye?
The majority of Haitians practice Voodoo, a West African-based religion
that combines elements of African spirituality and Catholicism. One of the
most important figures in the Vodou pantheon is Bondye, a creator god who
is often equated with God in Christianity or other religions. However, there
is no devil equivalent. It is often depicted as an old man with a long beard
and hair that extends to the ground. He is the source of all things and the
benefactor of all humanity.
The Symbolic Meaning of Bondye
Bondye is often depicted with a conch shell symbolizing his voice, which
he used to create the world. He has two other symbols; a jar of fire and a
blue cross. Bondye’s symbols represent his power to create life and light.
His colors are black and white because darkness and light have opposite
qualities representing the duality of all things.
Bondye’s role is to create everything that exists in the world, including
people, animals, and material things like plants and minerals. From his
throne at the center of the world, he oversees all that happens on Earth,
giving it shape and form by making it rain and giving life by giving the
sunlight to shine upon it. When someone prays to him, they invoke his
power so their wishes can come true.
Bondye is also considered a protector against evil forces like voodoo curses
and an oracle who helps people communicate with spirits from beyond this
world. In addition, he is a judge who decides who lives and dies on Earth
for good or bad deeds done in life.
The name Bondye comes from the French words bon and dye, meaning
“good god.” Similar to Olodumare, Bondye isn’t involved in the affairs of
mankind, so he created the Lwas to assist and be an intermediary between
him and humans. It could be that Bondye’s lack of involvement is due to his
disinterest. However, Bondye, like Olodumare, represents many
complexities often associated with supreme deities. He is far too
complicated for the human mind to interact with or grasp. He is beyond our
understanding. So, he created the Lwas, who are simple yet divine entities.
Lwas are imperfect beings with many flaws, just like humans. This begs the
question, did Olodumare and Bondye create the Orishas and Lwas to be
imperfect on purpose? The gods probably intended for the entities people
interact with daily to be relatable.
How Did Bondye Create the World?
The first things Bondye created were spirits (Lwas). These were created to
help guide people get through difficult times in life.
After creating spirits, Bondye created humans. When people were born,
they came out from Bondye himself. People may have had different skin
colors or facial features depending on which part of Bondye they came
from.
Next, Bondye made Earth. He made plants grow from seeds and placed
animals on the Earth. Then he created islands and mountains to protect his
creations from demons and evil spirits. Finally, he turned himself into the
night and spread darkness over everything to keep evil away.
When people worship Bondye, they believe they are taking part in a cosmic
dance of creation. They are creating their own world with Bondye’s help.
Along with Bondye, the people who worship him are also participating in
their world’s creation. You are making your place to live where you can feel
comfortable and safe.
Lwa
The spirits belonging to Bondye are different from the Orisha of
Olodumare. For example, the Lwa are ancestors who were once human.
The Orishas were gods and goddesses and separate beings from their
followers.
This difference also includes creating Lwa or Loa, who embody Haitian
values to share their wisdom with others. The Lwa are powerful healers and
protectors. They help keep people safe and guide them on their path in life.
For example, if someone is having a hard time at work or school, a spirit
might come along with advice about how to deal with it or protect
themselves from further harm. In addition, when someone is in danger, the
spirit can help them find a way out of the situation or contact emergency
services to help them escape as quickly as possible. Bondye spirits can also
have different personalities. Some spirits have more power than others, but
it all depends on your connection to that spirit and your willingness to work
with and command it.
How Do Followers Worship Bondye?
Vodou ranges from simple activities like the performance of spirit
possession to more complex rituals like the consecration of an altar or an
offering for a specific Lwa (spirit). Followers worship Bondye through a
series of rituals, often involving drumming, dancing, singing, and a trance-
like state. During this ritual, followers can communicate with their
ancestors’ spirits and Bondye.
How Do Followers Connect to Bondye?
Haitian Vodou followers connect to their gods or ultimate power through
various methods. In some cases, these methods reflect the religious beliefs
of the follower, while in others, they may be more personal or idiosyncratic.
Common methods include prayer and ritualized dancing, such as the sabbat.
In addition, many Haitian Vodou practitioners use herbs and herbal
remedies to connect with their gods. Depending on individual followers’
needs, these methods can be used alone or combined with another. While no
single method is inherently superior to another, each has advantages and
disadvantages. Some are more effective for people at certain times, while
others could have a more lasting impact on overall spiritual well-being.
Why Is Bondye Important?
The story behind Haitian Vodou’s supreme creator, Bondye, is intriguing,
complex, and of great importance to those following this religion. The
creation story of Bondye and his two helpers is a beautiful example of how
diverse cultures can blend together and produce something unique. Bondye
is the supreme creator of all things, good and evil, to the Haitian Vodou
followers. The story of his creation takes us back to a time when chaos
reigned. It is a story of light emerging from darkness and order emerging
from chaos.
Why Do These Religions Need a Supreme Creator?
African religions follow a supreme creator for several reasons, including
that these religions were likely born out of a period of social disruption. In
other words, they were created to preserve cultural identity. As people were
moving around and changing their lifestyles, they had to devise new ways
to explain who they were and where they came from. It’s also possible that
Africans were naturally more inclined to believe in a supreme Creator than
their non-African counterparts. Even if this isn’t true, it doesn’t mean that
belief in a supreme Creator doesn’t make sense. African cultures have
always been known for their strong spiritual beliefs and connection to the
land. So, it makes sense for them to believe in something like a supreme
Creator.
African religions follow a supreme god for several reasons:
These religions emerged on the continent, and African people
have an affinity for their ancestral gods
Many African gods share similarities with other world religions,
making them familiar and approachable
These religions often have a large following across the continent,
providing an anchor point for people to gather and organize
These are a few of the reasons African religions follow a supreme god.
Others include space limitations, lack of familiarity with other deities, and
cultural influences. All these factors significantly impacted African
religious development.
The supreme creator god concept comes from African religions. Their
beliefs center on a single god who created all things or a group of gods who
are the highest and most powerful of their kind.
These supreme creator gods are much greater than humans and often have
different names in different cultures. They’re almost always separate from
nature. They can continue to reside outside the natural world or simply be
apart from it until they reclaim it again or send their followers back to it in
the future.
Mankind owes everything to the supreme deities. They created the universe
and breathed life into all living creatures. Although they exist far from the
people, we can never accuse them of abandoning their creation. They left
the world in the care of the Orishas and Lwas, who have never ceased to
provide support and guidance. Whether the gods are involved or not, they
exist in all their creations.
Chapter 4: The Lwa and the Orishas
As you learn more about African spiritual practices, the terms Lwa and
Orishas will come up quite often. It’s easy to confuse them since they share
many similarities. However, there is one key difference separating the two.
The Lwa are spirits in Voodoo and Haitian religions, while the Orishas are
gods in the Yoruba religion. This chapter provides detailed information
about the Lwa and the Orishas and their similarities and differences.
The Lwa
The word “Lwa” means spirits, but these entities are no ordinary spirits.
They are divine beings who are significant in Voodoo and Haitian practices.
However, unlike the Orishas, they aren’t gods. The Lwas or Loas are
intermediary spirits who travel between heaven and earth to deliver
mankind’s messages to Bondye, the creator god in Haitian and Voodoo
religions. No one knows how many Loas exist. They could be infinite since
there are ones we aren’t aware of, but there are about a thousand Loas in
Voodoo. They are divided into families, like the Guede, Petwo Lwa, and
Rada Lwa. Each family differs in its music, rituals, offerings, and dances.
According to Haitian Voodoo beliefs, Loas are everywhere around us in the
natural world. They exist in plants, mountains, rivers, trees, etc. Loas are
helpful spirits associated with various aspects of nature, like wind and rain,
and assist mankind in many daily activities like farming, fighting, and
healing for the sick. However, they are more than just helpful spirits. They
are powerful enough to change someone’s destiny. They don’t have a
specific form since they are spirits. They usually appear to people by
possessing a willing person during a ritual to interact with the attendees.
Some Loas were originally spirits of the dead, but many come from African
gods and goddesses. They reside with the spirits of the dead in a place
called the Vilokan. Legba, a prominent male Lwa, stands guard at the gates
of the Vilokan. No one is allowed to communicate with a Lwa or any spirits
in Vilokan without his permission. In Voodoo practices, practitioners call
upon their Lwas to ask for help. They appease them by making various
offerings like drinks or food.
During slavery and after the arrival of Christianity, enslaved people living
in places like Louisiana and Haiti didn’t abandon their pagan beliefs. They
combined Lwas with some of the Catholic saints. Refusing to give up their
religion was a form of rebellion against the oppression they faced. Holding
on to their beliefs and history was their way of maintaining their identity.
Venerating Loas
Unlike Bondye, the Loas were more involved in people’s daily lives.
Although from the outside, the relationship between mankind and the Lwa
seems demanding since humans serve them, it is still a very satisfying
relationship. Loas significantly impact Voodoo practices, and serving them
is one of the religion’s main activities. Although the Loas are helpful and
giving, they also have a dark side that can easily be avoided. Honoring the
Loas and presenting them with offerings can protect you from their wrath
and punishment. The relationship between Loas and humans is mutually
beneficial. Humans present them with offerings and devotions, and the Loas
provide humans with protection, favors, blessings, and healing.
Voodoo practitioners highly revere the Loas, which is clear from how they
call on them. They give them the same respect given an elderly person by
calling them “Manman,” meaning mother, “Papa,” meaning father, and
“Metrès,” meaning mistress. Practitioners hold specific ceremonies for
Loas. These ceremonies have a religious nature and usually occur in a
Voodoo temple led by a priest or a priestess.
The Loas ritual ceremonies usually involve drumming, dancing, songs,
praying, and tracing the Veve. The Veves are specific rituals where the
participants draw symbols called “Veve.” There are as many Veves as there
are Loas since each Loa has one symbol or more associated with it. The
purpose of these ceremonies is to invite them to accept the offerings. When
the Lwa arrives at the ceremony, it possesses the priest or the priestess
leading the ritual. In some rare cases, it possesses one of the attendees.
Possession allows the Loa to communicate with the worshipers. It is the
perfect opportunity for them to ask their Loa questions or favors.
Possession isn’t a negative experience or a forceful one like in the movies.
The Loa don’t mean any harm; it answers the people’s calls and prayers and
possesses a willing host. It provides guidance and healing. Since the word
possession has a negative connotation, many people use the term “mount”
instead.
The Pantheon of the Lwa
Loas are categorized into families with their characteristics and
responsibilities. This part of the chapter focuses on the three most
significant Loas families: Rada Lwa, Ghede Lwa, and Petro Lwa.
The Rada Lwa
The Rada Lwa originated in West Africa. It is a family of spirits or deities
known for their creativity and calm and kind nature. Although the Rada
Loas have a cool temper, some have similar aspects to the aggressive
characteristics of the Petro Lwa. These Loas were highly revered among the
enslaved people brought to America. Many Rada Loas were integrated into
Christianity and associated with various saints.
One of the most significant figures in the Rada Lwa pantheon is Papa
Legba. Although he is a very powerful spirit, he is known to be
mischievous and a trickster that can even trick fate. People struggling with a
difficult decision or requiring a change in their lives call upon Legba for
guidance. All rituals should begin with invoking Legba since he is the
gatekeeper of the supernatural world and the intermediary between mankind
and the Loas. In some places in Africa, Legba is considered a fertility god.
In others, he is the guardian of children. He is often associated with Saint
Peter, the gatekeeper of Christianity’s heaven.
Dambala is another prominent figure, and he is Legba’s rival. According to
African myth, Dambala was the first Lwa Bondye created, and he assisted
Bondye with creating the universe. Hence, he is considered a father figure
for mankind. His image is of a white serpent. Legends state that he shed his
skin to create valleys and mountains. Dambala represents wisdom, healing
magic, and knowledge. He lives between the sea and the earth and is also
associated with Saint Patrick.
Erzulie is a female Lwa associated with the colors pink and blue. She is the
goddess of love and beauty and symbolizes sensuality and femininity. She
is invoked by women struggling with issues related to feminine sexuality or
motherhood. Erzulie is associated with the Christianity theme Lady of
Sorrows because she is constantly grieving for what she can’t have and
often weeps at the end of rituals.
Loco, the patron of healers, and his wife Ayizan, the ruler of commerce, are
considered prominent Loas in the Rada Loa pantheon. They are the parents
of the spiritual priesthood since they were the first priest and priestesses.
Ghede Lwa
The Ghede Lwa pantheon is associated with sexual desire and death. They
are responsible for delivering the spirits of the dead to the underworld.
These Loas are known for their obscene behavior, like making inappropriate
jokes or provocative dance moves. Although they are associated with death,
they are known for enjoying and celebrating life.
Baron Samedi is the superior Lwa of the Ghede Lwa pantheon. He is the
Lwa of death and is extremely powerful. He greets the spirits of the dead
and guides them on their journey to the other world. Baron Samedi is
depicted as a corpse covered in black cloth, which is the traditional Haitian
burial custom. He is the protector of cemeteries and is highly revered yet
feared among Voodoo followers. Similar to his family, Baron Samedi
enjoys swearing, making crude jokes, drinking, and smoking. He is known
for his multiple affairs with mortal women, even though he is married to the
female Lwa Manman Brigitte. He doesn’t only help the dead but the living,
too. He can lift curses, heal the sick, and resurrect the dead. People invoke
him to help the sick and dying.
Petro Lwa
Petro or Petwo Lwa isn’t as old as the other families since they originated
from Haiti. They are the hot-tempered and aggressive Loas, unlike the Rada
and Gehde. For this reason, they can be invoked for dark practices and
magic. Categorizing Petro Lwa as evil may be naive since many of its Loas
are invoked in rituals to provide assistance rather than harm.
The Orishas
The Orishas or Orisas are minor deities or spirits from the Yoruba religion.
Similar to the Loas, they act as mediators between the Yoruba supreme god
Olodumare and mankind. Like in Voodoo, the supreme deity isn’t directly
involved with people and their affairs. It is the Orishas who assist them in
their daily activities. The simple human mind will never comprehend the
complexity of Olodumare, so he created the Orishas as different aspects of
himself. There aren’t as many Orishas as there are Loas since there are only
401 Orishas. When enslaved people of Yoruba reached America and were
introduced to Christianity, they combined the Orishas with Catholic
Christian saints, like the Loas.
For this reason, countries like Brazil and Cuba refer to Orishas as Saints or
Santos. Another similarity with the Loas is that many Orishas were once the
spirits of the dead. However, these were the spirits of wise and intellectual
individuals.
Practitioners invoke the Orishas to seek guidance, assistance, and
enlightenment. Many people worldwide, like Wiccans, Neo-Pagans, and
Santeria followers, worship the Orishas and incorporate them into their
rituals. Orishas are depicted in human forms and can appear to people
through possessions like the Loas.
The main purpose of Orishas is to assist mankind without selfish gain.
However, Orishas have a personality and characteristics with strengths and
weaknesses, which make them closer to humans than gods. As a result, they
defy their purpose, and instead of assisting, they focus on their own
personal gains. Neither mankind nor the Orishas are perfect, and they can
succumb to their dark side and become arrogant, envious, or proud. In one
legend, the Orishas rebelled against Olodumare by refusing to follow his
orders because they believed they should rule the universe since they were
more involved in mankind’s affairs. When Olodumare found out, he
stopped the rain, causing drought and death to the lands and crops. This was
a tough lesson for the Orishas, who repented and begged Olodumare for
forgiveness. Although their human-like qualities got them into trouble with
Olodumare, these qualities made them relatable among practitioners. They
aren’t perfect beings detached from humanity. They are flawed, making it
easy for people to identify and sympathize with them.
Similar to Loas, the Orishas exist in nature and accept offerings of food and
drinks. Each Orisha is associated with a color and number and has favorite
offerings. By understanding the Orishas and their personalities, you can
tailor the right offering to each so they can recognize it. Orishas rule over
nature, and you can learn about their personalities and temperament by
watching the force of nature they represent.
Venerating the Orishas
Rituals that involve dancing and drumming help practitioners communicate
with Orishas. Similar to Lwa, an Orisha will mount the priest leading the
ritual, referred to as trance possession. Trance possession is largely
significant in venerating the Orishas in the Santeria religion. A ceremony is
held for the Orishas, called a bembé (drumming party). The purpose of
these ceremonies is the same as the Loas’ - to invite an Orisha to mount any
attending priests.
Specific songs and dances are performed during these ceremonies to entice
the Orisha to join. Whoever the Orisha chooses to mount is considered a
great honor and a blessing for this person. Like Loas, Orishas only mount
priests or priestesses. However, if they mount (possess) one of the
attendees, it strongly signifies that this person should become a priest or
priestess. During trance possession, attendees can communicate with the
Orisha. Mounting is a joyful experience that leaves the person wiser and in
awe of being the host to such a powerful being.
You can revere Orishas and Loas together or only the Orishas since they can
replace the Loas in many rituals.
The Pantheon of the Orishas
Unlike the Loas, the pantheon of the Orishas looks different since they
aren’t categorized into families. This part of the chapter focuses on the most
significant Orishas in Yoruba and Sanitaria.
Eshu
Eshu or Elegba, similar to Papa Legba, is the god of trickery and mischief.
He has the same powers as the Norse god Loki, but Eshu isn’t as evil as his
counterpart and doesn’t harm mankind or other gods. He acts as a
messenger between mankind and the spirit world. Eshu is favored by
Olodumare since he helped him during the Orisha rebellion. Eshu was the
one who told Olodumare the Orishas weren’t following his orders. In
another story, Olodumare is terrified of mice, so the Orishas decide to take
advantage of this weakness and scare him to death so they could rule in his
place. Their plan almost worked, but Eshu interfered and rescued
Olodumare, who punished the Orishas involved and rewarded Eshu. Eshu’s
reward was to do whatever he wanted with no consequences to his actions,
allowing him the freedom to perform many tricks and pranks.
Shango
Like the Norse god Thor, Shango or Chango in Santeria is the god of
Thunder. He controls lightning and thunder and is associated with magic,
masculinity, and sexuality. He is married to three Orishas; Oba, Oya, and
Oshun. Practitioners call upon him to lift hexes and curses. He is associated
with Saint Barbra in Christianity.
Oya
Oya is the protector of the dead and is associated with cemeteries,
ancestors, and the weather. She rules over all the dead, including animals
and plants. Oya is the goddess of change and, like the weather, is constantly
changing and never remains in the same state for long. Oya is also a fierce
warrior, often fighting by her husband’s side in battle. She is tied with Saint
Teresa in Christianity.
Oshun
Oshun is the Orisha of the rivers, fertility, love, and marriage. She governs
all relationships and is associated with genitals and feminine beauty.
Oshun’s role was crucial in the legend when Olodumare caused drought in
response to the Orishas’ rebellion. The Orishas repented for their actions
and wept to beg Olodumare to bring back the rain. However, their voices
never reached him. Oshun decided to deliver the Orishas’ repentance
message to Olodumare and beg him to forgive them. She transformed into a
peacock and took a long journey to Olodumare. However, she flew too
close to the sun and burned her wings. She succeeded in delivering the
message even though she lost her wings and fell sick. Olodumare was
impressed by her courage and persistence, healed her, and replaced her
burned peacock wings with the wings of a vulture. He bestowed an honor
upon her by making her the only Orisha to deliver him messages. Oshun
corresponds with Our Lady of Charity, an aspect of the Virgin Mary.
Orunmila
Ornumilla or Ornula is the Orisha of wisdom, knowledge, and divination.
He is the only Orisha who doesn’t interact with mankind through Terrance’s
possession or mounting. Practitioners communicate with him through
divination. Ornumilla is one of the oldest Orishas and has been around since
the beginning of time and witnessed the creation of mankind. Therefore, he
knows the fate of mankind and each soul’s past, present, and future.
Practitioners invoke Ornumilla to gain insight into what the future holds
and to learn if their actions will help them to achieve their destiny. He is
associated with St. Joseph, St. Philip, and St. Francis of Assisi in
Christianity.
Yemaya
Yemaya is the protector of women and the Orisha of seas, mystery, and
lakes. She is regarded as a mother figure since she is associated with
motherhood. She is the mother of the Orishas, so she is one of the most
revered Orishas in the pantheon. She resembles Our Lady of Regala from
Catholic Christianity.
Osain
Osain is the god of nature. He governs the forests and has powers over
herbs giving him the power to heal. He is the protector of homes and is
associated with hunting. Osain used to look like a regular man, but after he
lost an eye, ear, leg, and arm, he looked like a cyclops with his other eye in
the center of his forehead. He also uses a tree branch to help him walk. He
is associated with several Christian saints like St. Joseph, St. John, St.
Benito, and St. Ambrose.
Obaluaye
Obaluaye is the god of miracles and healing. Although he is a healer,
Obaluaye also has the power to curse people. Hence, people are terrified
and respect him. Practitioners invoke him to heal the sick, especially those
gravely ill.
Oba
Oba is the Orisha of rivers, and she symbolizes water. She represents
energy, flexibility, manifestation, restoration, movement, and protection.
She is Yemaya’s daughter and one of Shango’s three wives. Oba is
responsible for the flow of time, which is why people turn to her when they
feel stagnant and unable to achieve their goals. Oba and her sisters Oya and
Oshun provide safe waters to the people they need to survive. In some
places in Africa, she is the protector of prostitutes, and in Brazil, she is the
Orisha of love.
The Loas and Orishas are more alike than they are different. They have
human qualities and aren’t regarded as perfect beings who can do no wrong.
Both entities are relatable because they are guided by their emotions and
have weaknesses that can get them into trouble. People feel close to them
because, like us, they also suffer, struggle, fall, and get up again.
Both entities were created to help and serve humans, so they deserve to be
highly revered. They must always be acknowledged for their existence and
show gratitude to ensure their blessings’ continuation. The Orishas and
Loas need humans just as humans need them. People need assistance from
the Lwa and Orishas daily; these entities depend on human
acknowledgment and offerings to survive.
Chapter 5: Santeria and the Saints
Due to the similarities between the Orisha’s worship and the representation
of its saints, Santeria is often compared to its parent religion, Yoruba.
However, unlike the Yoruba traditions regarding deities, Santeria’s religious
syncretism means that spirits are represented by Catholic saints. After
colonization, enslaved people brought to the New World were forced to
convert to Christianity. However, because there were many similarities
between the deities of African religions and Christian saints, the enslaved
people could maintain their beliefs by merely renaming their gods. They
could continue worshiping them and also created another religion called
Santeria. This chapter is dedicated to Santeria, its saints, and how they are
celebrated through their different correspondences.
Santeria worship can be done through an altar or symbolization with a statue or doll.
Ji-Elle, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:Trinidad-Santer%C3%ADa_(1).jpg
What Is Santeria?
Santeria is a religion born out of a combination of an African religion called
“Regla Ocha de Los Yorubas’’ and Catholicism. Due to this, it accepts and
mixes rigorous Christian traditions and free-flowing pagan Yoruba
practices. Santeria means “The way of the saints” or the “the way of
worshiping the saints.” The saints in question are also identified as Orishas
or Lwas in different African religions. However, the Orishas and the spirits
(Lwas and the Santeria saints) are viewed differently, which is notable in
how they are worshiped. Where Orishas are depicted as deities who only
answer to the Supreme Being, the spirits have no divine qualities.
Santeria encompasses two main concepts, Ache (the divine power) and
ebbo (sacrifice). By connecting with Ache, practitioners can achieve any
spiritual goals. Most Santeria rituals help obtain Ache, which, in turn, helps
find answers to questions, guidance, or whatever you need. On the other
hand, ebbo is a sacrifice made to the Orishas (saints) when asking them for
a specific favor. These favors are usually related to witchcraft and ailments.
The offerings include flowers, candles, fruit, and other food and drink.
Santeria is a unique system, as it represents a decentralized religion,
meaning practitioners have no specific places for worship. There are no
predetermined ways to honor the deities, doctrines to follow, or rules to
conduct rituals. When a practitioner has a need, they call on a saint (Orisha)
and ask for guidance, assistance, or whatever they require. They also offer
gratitude or make sacrifices and offerings before and after receiving the
blessings. How this is done can differ from one practitioner to another,
indicating that it’s a highly intuitive practice.
Apart from worshiping the saints, followers of Santeria also practice
ancestral veneration and believe there is a possibility to communicate with
ancestral spirits and the different forces of nature. Whether you want to
evoke a saint, ancestral, or other spirits, the best way is through an altar
dressed for the occasion. A symbol of the saint is needed when calling on
them. It can be a picture or a statute. The altar is covered with a cloth in the
color associated with the saint. The other elements (candles, elements of
nature, offerings symbols) are linked to the Orisha. If you’re addressing
another spirit, like the ancestors, the altar is dressed in their favorite colors,
offerings, and symbols.
The Saints of Santeria
While the number of saints (deities) you can work with in Santeria practices
is vast, a few can be particularly helpful for beginners. Below, you’ll find a
few you can connect with. You must approach them respectfully and follow
through by thanking them when receiving their help. If you aren’t sure
which saint you should contact, meditate with their symbols to see which
resonates with you. Reading about their powers can help determine who can
assist you with your needs or requests. Once you’ve found the entity whose
power you need to connect with, prepare to approach them. Working with
Santeria saints requires practice. You need to get close to them to
understand them. Understanding them will help you prepare adequate
offerings, please them, and harness their power to uncover higher wisdom.
Mary - Yemaya
Known as Yemalla and the Star of the Sea, Yemaya represents the Santerian
aspect of the divine trinity. She is the goddess of salty waters, where life
comes from, so she is considered the mother of the world. Yemaya also
rules over the moon and guides the sailors and fishermen traveling through
the seas and oceans. The goddess is associated with witchcraft, fertility,
children, and women. She represents the Virgin Mary and is often called
Our Lady of Rule in prayers.
Besides prayers, Mary can be invoked through meditation, visualization,
and several other techniques when you need help with fertility issues,
pregnancy, and children’s illnesses. She can accompany you on a journey
across the sea or ocean and grant you safe travel. Invoke Yemaya on the
Saturday before your trip to ensure the best results. Her colors are white and
blue, so use these to decorate your altar and wear them on your travels.
Using white and blue crystal beads, you can make a charm that harnesses
Yemaya’s protective powers.
You can perform several rituals to call on Yemaya - use them for
meditation, affirmation, or when asking for help, guidance, or healing. Here
is a simple one:
Make an offering of fruit - bananas, pineapples, and other
tropical fruit work best, but you can also use whatever is in
season
Place the offering in a bowl (or large seashell if you can find one)
on your altar
Put a bowl of salty water next to the offering
Place seven coins around the bowls in a circle. These represent
how many days are between the moon’s two phases
Look at the water, and say the following:
Instructions:
1.
Organize your altar or sacred space by clearing away anything
not required for this ritual.
2.
Place the white candle and a symbol representing Obatala onto
your altar.
3.
Prepare the rice, milk, coconut, and yams in separate bowls and
place them on the altar.
4.
If using fresh or whole dried cascarilla, tie the plant into a bunch
with white cotton yarn.
5.
If using chopped dry leaves, spread them around the candle and
tie the yarn around the bottom of the candle.
6.
When ready, light the candle, close your eyes, and prepare to call
on Our Lady of Mercy.
Instructions:
1.
Make a ring of the beads, starting with a white stone. Then add
six red ones, followed by six white ones, and finish the sequence
with a red one.
2.
Repeat the pattern six times.
3.
Write affirmations for each bead on the ring. Ensure they are
positive statements and write them in the present tense as if you
already had whatever you wished for.
4.
Adorn your altar using white and red decorations, Saint Barbara
symbols, swords, lightning bolts, a cup, and a red candle.
5.
On a Friday night, light the candle and say as many affirmations
as you can while remaining focused and counting down the
beads.
6.
Repeat the steps for 24 consecutive Fridays leaving offerings of
apples, bananas, anise, red okra, and red wine to Chango.
Instructions:
1.
Start by lighting the candle and saying the following:
“Saint Anthony, you who are always ready to help those in trouble,
I ask you to empower me with what I need to do.
My request may be grand, but I have faith in you.
Please grant me this favor, and I will be eternally grateful.”
2.
Visualize your message being carried upward through the candle
smoke and traveling toward the spiritual realm.
3.
Let the candle burn out, take the canned food and offer it to
someone in need, whether a food bank or a specific person.
Instructions:
1.
Place the candle and the incense on your altar in front of the
symbol and light them.
2.
Take the symbol into your hands, and move it over the incense
smoke while saying:
“By the power of this candle’s fire and the smoke of pine
May my home be protected from evil spirits.
Saint Joseph, please heed my prayer.
As all green things grow
And heal with your help,
May I be guarded by your ashe
Please protect my home and those who are inside.”
3.
Place the plant parts into the bag, and finish the ritual with this
prayer:
Instructions:
1.
Arrange the jewelry in the dish on your altar in front of the saint’s
representation.
2.
Pour the honey over the jewelry and light the candle.
3.
Focus on your intention and meditate on it. Think about why you
want to attract that specific thing.
4.
Extinguish the candle and go to sleep.
5.
When you wake up the following morning, wrap the jewelry in a
yellow cloth and pray to Oshun.
6.
Next, write five lines reaffirming your intention (the reasons you
decided on the previous night).
7.
Fold the paper five times and place it beneath the candle used the
previous night.
8.
Light the candle again and offer another prayer to Oshun.
9.
When you’ve finished, extinguish the candle.
10.
Repeat the last step for five days, burn the paper, and bury its
ashes in your garden or in a pot.
11.
Be sure to thank the saint when your wishes have been granted.
Mojo bag.
Teogomez, CC BY-SA 3.0 <http://creativecommons.org/licenses/by-sa/3.0/>, via Wikimedia
Commons https://commons.wikimedia.org/wiki/File:Grisgristuareg.JPG
After choosing a color that corresponds with what you want to manifest,
you need to fill it with relevant symbols, herbs, and stones. While the
possibilities are endless, here’s a small list of items that correspond to
certain purposes to get you started:
Wealth: pyrite, emerald, bayberry, coins, and cinnamon
Victory: nasturtium, High John the conqueror root, and carnelian
Love: catnip, honey, rose, rose quartz, almond, and morganite
Health: lobelia, hematite, clove, bloodstone, and orange peel
Protection: salt, borage, black tourmaline, basil, morning glory
Keep the mojo bag in your pocket or underneath your pillow. If you feel
comfortable with where you keep it, let it stay there. If not, try different
locations until you find one that feels right. You should recharge your mojo
bag regularly by feeding it. Most people do recharge it every full moon.
Gris-Gris
Many confuse mojo bags with gris-gris because the latter also serves as a
talisman in a small satchel. However, the primary purpose of a gris-gris is to
protect its holder from the evil eye and unwanted energies. The catch is that
you must incorporate a body part of yours, or whoever wishes protection,
into the satchel. This is how the holder connects with the gris-gris and
becomes one with its essence.
Besides grisly ingredients like bones, hairs, and nails, this talisman also
includes crystals, herbs, and other magical tools and ingredients. Unlike
mojo bags, gris-gris is considered to be associated with black magic and
darker arts.
A gris-gris creates a potent dark shield around its holder to keep negative
and unwanted energy away. The talisman achieves this effect because it has
to encounter heavier and darker magic at first.
Gris-gris is a Voodoo practice that can get very dangerous if not used
mindfully. You need to be very careful with your intentions and what you’re
asking of this talisman. Also, you must put a lot of thought into the
ingredients you use to make your gris-gris. Adding your body part can
significantly amplify your connection with the talisman. Novices and
anyone not ready for this bond won’t handle its intensity and effects.
Making and Using a Gris-Gris
When creating a gris-gris, be very mindful of what you think and feel. You
should only make or use a gris-gris whenever you’re experiencing a
positive state of mind. Direct all your attention with love and positivity
toward your intention, whether you’re making it for yourself or someone
else. Be as specific as possible when expressing and wording your
intention. Have unwavering faith in the talisman’s ability to protect you
from potential harm.
It’s best to use a black pouch, as this is the color of protection and the
banishing of negative energy. Also, use protective symbols, crystals, and
herbs, such as salt, borage, black tourmaline, and basil. However, when
creating a gris-gris, allow your instincts to take the lead.
You can include your desired number of items in the gris-gris as long as you
end up with an odd number. Keep the number of items between 3 and 13,
including your lock of hair or fingernail and the shells and charms. If you’re
making the gris-gris for someone else, ask them to add their hair or
fingernails to the bag.
Cleanse and purify your space before you start making the gris-gris. If you
have an altar, use it as a workstation. If not, find a place you typically
associate with healing and positive energies. For example, dining tables are
ideal because this is where warm family gatherings take place.
Wipe your surface clean and burn incense or sage. Many people prefer
burning juniper leaves. When you’re done, use cedar sticks to smudge the
space or sweep the negative energy away with a ceremonial or old wooden
broomstick. You don’t need to sweep the floor. Just circle your broom
around it. Lay your ingredients in front of you and light a candle in the
center of your table. Say, “Bless this space and all power brought forth,” as
you light the candle. Ask for the universe’s guidance and call upon a deity,
an ancestor, spirit guides, or any higher power you wish to work with. Ask
them to guide you throughout this endeavor.
If you’re making a gris-gris for someone else, keep their picture in front of
you or carve their name into the candle you use. Insert each item into the
bag, thanking the stone, flower, or tree in the process. Be fully present and
hold onto your intention throughout the process. Speak your desire for
protection out loud. Once you tie your bag, thank the universe, your higher
powers, and Mother Nature for their help, and then blow out the candle.
Recite your intention every night throughout the duration of each waning
moon and until the new moon arrives.
Whenever you’re creating a gris-gris, remember whatever thoughts,
emotions, or intentions you send out to the universe will come back to you
threefold. Therefore, always express your gratitude and be positive while
creating the bag. If you’re creating a gris-gris for someone else, ask their
permission first. Avoid using gris-gris to influence other people’s wills, and
be very specific and mindful of your intentions.
Which Talisman Should I Go For?
If you’re open to experimenting with different energies and magic, you
probably feel conflicted about which talisman to use. Mojo bags are
generally more versatile, which is why many people prefer using them.
They can be adapted to your personal goals, intentions, and needs. Anyone
who feels more comfortable using white or red magic spells should go for
mojo bags.
Gris-gris is interesting to use. Some people enjoy the extra thought (and
added risk) of creating and using this talisman. However, they’re quite
challenging and require a degree of knowledge and experience with black
magic.
Mojo bags are great because they can be approached from a positive
standpoint. When you feed it positive energy, expect it to send it back.
Since mojo bags apply to a plethora of magic, they should be approached
with love and an airy feel, which is very important in protecting yourself
from negative energies surrounding you.
Some people don’t feel comfortable incorporating parts of their bodies into
magical practices. Your opinion regarding this matter makes you neither
less nor more qualified to use talismans. It merely helps you determine
which magic to use. Practitioners of dark arts lean toward using gris-gris,
while green witches (they rely on essential oils, roots, herbs, and other
natural ingredients) feel more at ease when using gris-gris.
If you’re new to the world of magic or African spirituality, it could take
some time to discover your scope and the areas you enjoy working in. Take
your time to experiment and explore your inclinations, as long as you do it
safely and under proper guidance.
Each person is different, so remember you’re free to set the horizon and
limits for your unique practice. Once you feel more confident in your ability
to use talismans, you’ll discover there’s no right or wrong way to this
practice. You’ll lean into your intuition to determine the practices that you
resonate with.
Chapter 10: Festivals and Ceremonies
Festivals are important in many religions and spiritual traditions. They’re a
time when communities and families can come together. Furthermore,
celebrating religious festivals is a time when adherents can publicly express
their beliefs and strengthen their bond with their deities. Religious festivals
and celebrations are also a time when communities can create and
disseminate religious narratives and stories, which are then passed down
through generations.
During the Epagomenal Days, care is taken not to take too many risks, as
these days are considered outside the traditional year. On each day, worship
is given to the relevant god’s birthday, including creating shrines for each
god and making offerings.
On the day of Wep Ronpet, adherents celebrate the New Year by clearing
out the old – usually by cleaning their homes or places of work and
celebrating the day with family and friends. For magic practitioners, the day
could include renewing wardings, performing cleansings, and doing other
protective work in and around the home.
Wag Festival
The Wag Festival, or Festival of the Wag, occurs in late August and
commemorates and celebrates the god Wesir (Osiris). It was essentially a
festival of the dead and a day to celebrate and remember the souls who
passed before, especially in the year that had just passed.
Wag Festival is one of the oldest known Kemetic festivals and has been
celebrated since the days of the Old Kingdom. In ancient Egypt, people
celebrated the festival by creating small papyrus boats decorated with
prayers and sending them out on the East bank of the Nile. It was a way to
commemorate the death of Osiris.
Other celebrations included visiting their ancestors’ tombs with offerings
for the dead to keep them satisfied in the afterlife.
Today, people celebrate the festival by creating paper boats and sending
them floating on local bodies of water. It is a day to create altars for the
ancestors and to place your offerings.
Sed Festival
The Sed festival, or the Feast of the Tail, is an ancient Kemetic festival
commemorating the continued rule of the pharaoh.
In modern times, this festival is celebrated to honor Horus the Younger,
who acts as the king of the living. It is also a chance to honor the memories
of the deceased Egyptian pharaohs. Other deities honored during the
festival include Sekhmet and Wepwawet. The festival is held on November
15th in the modern calendar.
These are only a few festivals followed in Kemeticism and Kemetic
Orthodoxy. Hundreds of festivals are celebrated in ancient Kemeticism (in
some calendars, there is nearly one celebration for each day of the year).
Modern followers often choose prominent holidays or holidays that
celebrate their preferred deities to celebrate.
Isese
Known as the Yoruba religion, Isese is followed by the Yoruba people in
Africa, particularly present-day Nigeria. Some Isese festivals include:
Eyo Festival
The Eyo festival is primarily celebrated in Lagos and is known as the
Adamu Orisha Play. This festival is traditionally held to escort the spirit of
a deceased king or chief and help welcome his successor. The festival pays
homage to the ruling Oba (king or ruler) of Lagos.
The festival takes place over 24 days and involves a well-known parade
featuring performers dressed in white robes. The festival gets its name from
these costumed dancers called “Eyo.”
This festival is held when required and often to honor and commemorate
prominent members of the Lagos Yoruba community and its chiefs and
kings. However, this festival is also held more frequently as a tourist event
and is a well-known source of tourism in Lagos.
Osun-Osogbo Festival
The Osun-Osogbo festival is celebrated in August every year at the sacred
Osun-Osogbo grove located along the banks of the Osun River outside
Osogbo city.
This festival is a celebration of the Orisha Osun (Oshun), the Orisha of
love, beauty, freshwater, and wealth. The festival is at least seven centuries
old and is a two-week celebration that includes the following:
A traditional cleansing of Osogbo
The lighting of the 500-year-old, sixteen-point lamp, the Ina
Olojumerindinlogun
The Iboriade, where the crowns of previous Osogbo rulers are
gathered and blessed
A large procession in front of the Osun-Osogbo shrine. This
procession is a celebration featuring dancing, musical
performances, praise, poetry, costumed revelers, and more. The
procession is led by the sitting ruler of Osogbo, the Ataoja, the
Arugba (calabash carrier), and a group of priestesses.
This festival replicates the meeting between Osun and a group of migrants
fleeing from famine. The Orisha agreed to provide them with prosperity in
exchange for an annual sacrifice, and the festival includes this annual
sacrifice.
Like the Eyo Festival, the Osun-Osogbo festival helps promote tourism to
the local area, besides being followed for religious and spiritual reasons.
Sango Festival
The Sango festival dates to over 1000 years ago and is held in August. It is
celebrated to honor and commemorate Sango, the Orisha of thunder and
fire. Sango is also considered the founding father of the Oyo people and is
believed to have been the third Alaafin of Oyo, making him an ancestor to
the current royals.
This festival is celebrated in Oyo state in Nigeria, and the primary
celebrations are generally held in the palace of the current Alaafin of Oyo.
It is a 10-day festival celebrated by followers dressed in red or white. Some
celebrations include an ayo competition (one of the oldest Yoruba games
played using a wooden board and pebbles), cultural and traditional displays,
and magic performances. Like the Osun-Osogbo festival, the Sango festival
is a public spectacle celebrated communally.
Igogo Festival
The Igogo festival is held annually, celebrated in September in Owo. This
festival celebrates the Orisha Queen Oronsen. Oronsen was Olowo
Rerengejen’s wife.
This festival has been celebrated for at least 600 years and is a 17-day affair
beginning with a procession of Iloro chiefs. The Olowo of Owo and the
high chiefs of the kingdom dress like women. The Olowo also celebrates
the festival of new yams at the same time, as it is incorporated into the
Igogo festival. During the festival, guns are forbidden to be fired, drums
should not be beaten, and using caps and head ties is prohibited.
Olojo Festival
The Olojo festival is celebrated annually in October in Ife, Osun state. The
festival is celebrated in honor of Ogun, the Orisha of Iron, who is believed
to be the eldest son of the progenitor of the Yoruba people, Oduduwa. The
festival is also a celebration of the creation of the world.
For seven days before the festival, the Ooni of Ife must be secluded,
offering prayers for his people and communing with the ancestors. On the
day of the festival, he emerges from his seclusion, wearing the Aare crown,
believed to be the original crown of Oduduwa.
Along with a crowd of adherents, the Ooni visits several sacred shrines to
offer prayers and perform rituals. The shrines visited include the Okemogun
shrine and shrines of historical importance. The rituals performed include
ones that ask for peace in all Yoruba lands.
Oro Festival
The Oro festival is an annual festival that occurs across Yoruba land and is
celebrated by all towns and settlements of Yoruba origin. It is a highly
specific festival only celebrated by men who are descendants through their
paternal ancestors, native to each location.
During the festival, women and descendants of non-natives must always
stay indoors. People often travel to their native places to celebrate this
festival.
As its name implies, the Oro festival celebrates the Orisha Oro, the Orisha
of bullroarers and justice. It is believed that Oro should not be seen by
women and non-natives, so they are expected to stay indoors during the
festival. If anyone not meant to celebrate the festival ventures outside and
catches a glimpse of Oro, they will die.
The festival lasts several days, and specific celebrations vary from
settlement to settlement. Since the festival is so exclusive in its celebrants,
very little is known about how it is actually celebrated.
Vodoun
Vodoun is a West African religion, known as Voudou and Voodoo, practiced
by Aja, Ewe, and Fon peoples.
Fête du Vodoun
Fête du Vodoun is a festival celebrated annually on January 10th in Benin.
The festival is a celebration of all things Vodoun, and celebrations start with
the slaughter and sacrifice of a goat.
Followers dress as gods and perform rituals, and one of the best-known
parts of the festival involves people dressing as Zangbeto (traditional
Voodoo guardians) and performing. People also dress as Egungun, and
spectators should avoid these individuals, as it is believed that if one of the
Egungun touches you, you could die.
Other parts of the festival include singing, dancing, and drinking. Besides
being extremely popular among Vodoun adherents, the festival is a well-
known tourist attraction. Tourists travel from all over the world to be part of
the celebration.
Haitian Voodoo
Haitian Voodoo shares some elements with Vodoun, but it is a different
religion and features different celebrations.
Fête Gede
Known as the Haitian Day of the Dead and the Festival of the Ancestors,
Fête Gede is celebrated annually on the first two days of November.
This festival involves a public procession, and many of the participants
dress up. People commune with their ancestors and travel to graveyards to
offer their ancestors food and drinks. The festival also celebrates the Iwa of
death and fertility and involves music, dancing, and feasting.
However, before adherents can travel to their ancestors’ graves, they must
first honor and make offerings at the grave of Papa Gede, the first man to
die. For people who cannot travel to Haiti for the festival, offerings are
made at their altars first.
The Festival of the Miraculous Virgin of Saut d’Eau
The festival of the Miraculous Virgin of Saut d’Eau is less of a festival and
more of a pilgrimage. It is held every year from July 14th to 16th. The
Miraculous Virgin of Saut d’Eau, known as Saint Anne and Little Saint
Anne, is considered the Virgin Mary’s mother. She is believed to bring luck
in romance and finance.
This festival is a pilgrimage to the Saut d’Eau waterfall, located north of
Port-au-Prince. At the waterfall, Voodoo followers conduct purification
rituals known as “luck baths.” It involves bathing under the waterfall, after
which a calabash (water flask made from a gourd) is broken. Additionally,
the person leaves their clothes in the waterfall and wears new clothes,
symbolizing the removal of past bad luck and introducing new good luck.
While this pilgrimage is primarily performed in July, it can be performed at
any time of the year. The July pilgrimage also attracts numerous tourists
interested in watching the pilgrimage.
Plaine Du Nord Festival
Known as the Plen Dino Festival, the Plaine Du Nord Festival occurs
annually over two days in July and is celebrated in Plaine-du-Nord in
northern Haiti.
This festival celebrates the Haitian Revolution, believed to have been aided
by the deities and spirits. The festival also celebrates the Orisha Ogun, the
Orisha of metal, soldiers, and blacksmiths.
During the festival, believers make offerings at the church of St. James or
Ogoun Feraille. They offer prayers to the Virgin Mary of Mount Caramel,
associated with Erzulie Freda, the goddess of love. Pilgrims offer sacrifices
to the gods, including animals slaughtered as offerings.
Additionally, adherents take a ritual mud bath at St. Jacques’s Hole, a
sacred mud pool. These ritual baths are helped by priests who pray with
pilgrims, and the baths act as a rebirth and baptism. The festival is also
celebrated by limiting food and drink (not a complete fast), allowing
pilgrims to experience the deprivations warriors during the Haitian
Revolution experienced.
Conclusion
The African continent is home to some of the oldest civilizations in the
world and has a rich history of spiritual practices. Learning about these
spiritual practices is a great way to understand the people who practice
them and can be a great stepping stone if you want to explore these
practices as part of your spiritual journey.
As you’ve learned from this book, African spiritual practices are many and
varied and include practices such as Haitian Vodou, Hoodoo, Santeria, and
Kemetic Orthodoxy. While these traditions are unique and disparate, they
also share some similarities, such as primarily oral traditions, ancestor
worship, and a belief in the spirit world and supernatural beings like
Santeria saints, Vodou Lwa, and Yoruba Orishas.
Many Africans believe in newer religions like Christianity and Islam.
However, traditional religions and spiritual practices are once more growing
in popularity. The growth of syncretic religions and traditions like Kemetic
Orthodoxy reflects this interest in the history of African traditional
religions, and this book is an introduction to these traditions.
To master any subject, you must first understand its history and
fundamental concepts; African spiritual practices are no different. Once
you’ve learned the basics of each tradition, you can find the one that speaks
to you the most and explore them further.
Once you’ve learned about these traditions, it’s also essential to learn about
some of their practices – specifically, the importance of ancestor veneration,
building altars and shrines, and using gris-gris and mojo bags. Ancestor
veneration, in particular, is practiced by most traditional African spiritual
practices and is a key pillar of the community on the continent.
Along with learning more about these practices, you should also focus on
learning about the sacred herbs and plants of the African continent. These
herbs and plants are key in many rituals and spells. They are often
unfamiliar to non-African readers because of their traditional names or, in
some cases, the difficulty of finding them outside Africa.
Similarly, it can be challenging to become familiar with many African
spiritual practices because of unfamiliar terms and words. The glossary at
the end of this book will help you, making it easier for you to understand
the meaning of these words and how to pronounce them.
African spirituality is a rich, complex tapestry of traditions and practices
often overlooked by the rest of the world. This book will help you
understand the fundamentals of these beliefs and to get started on your
journey to learning more about these fascinating traditions.
For many people, African spirituality is synonymous with evil and
witchcraft. As you discovered from this book, this concept is far from the
truth. These traditions are filled with deep emotions and rely on nature and
gods.
Whether you’re interested in this book as a guide to your spiritual journey
or are merely looking to learn more about African spiritual practices, there’s
something in it for everyone. So, remember to keep this book by your side
as you explore the world of African spirituality further. Good luck.
Glossary of Terms
African spiritual practices use plenty of foreign words and phrases that
sound complicated and foreign to newcomers. While each term is
thoroughly explained and discussed in the chapters, this chapter
summarizes the difficult words used throughout the book. You can use it
when looking up certain words while reading the book.
Commonly Used Terms in African Spiritual Practices
Ashe - the divine energy that can be obtained through African spiritual
practices. Each Orisha has its distinct ache they offer for empowerment or
blessing to devotees. Mentioned in chapter 1.
Akhu - known as akh, akhu are souls blessed after the death of their
physical body because they survived this. These spirits emit a powerful
(shining) energy, provide protection, and help find divine wisdom.
Mentioned in chapter 2.
Ayo - is one of the oldest Yoruba games. It’s played using a wooden board
and pebbles during the Sango festival. Mentioned in chapter 10.
According to Kemetic Orthodox beliefs, Ba is the part of the soul that
travels between the realms. Mentioned in chapter 2.
Baron Samedi - the most superior Lwa of the Ghede Lwa pantheon. He is
the Lwa of death, and he greets the spirits of the dead and guides them on
their journey to the other world. Mentioned in chapter 4.
Bondye - pronounced as “bohn-dyay,”- is a supreme being in Voodoo and
Haitian Voodoo. He is the creator of the universe and the equivalent of
Olodumare in the Yoruba religion. Mentioned in chapter 3.
Chango - known as Sango and Santa Barbara. Chango is the god of
lightning and thunder, and he is associated with magic, masculinity, and
sexuality. Mentioned in chapters 4 and 5.
Ebo - called ebbo. Ebo is a term used for offerings and sacrifices made to
Orishas. Ebo can be presented in many forms, such as food, meals, objects,
releasing live animals, etc. Mentioned in chapter 8.
Egun - these are the souls of deceased ancestors or spirits the practitioner
feels close to. They are often blood relatives but can also be part of a
person’s religious family. Sometimes, spirit guides and even animal spirits
are considered egun if honored, specifically in rites and ceremonies called
toque de egun. Mentioned in chapter 6.
Egungun - evil ancestral spirits who should be avoided as they can hurt and
kill people. Mentioned in chapter 10.
Elegba - known as Legba, elegba are the gatekeepers of the world. They
safeguard the doorways between this world and the divine and spiritual
realms. Elegba is derived from the name Eleggua (called St. Peter or St.
Anthony), a powerful being who guards the crossroads all souls pass after
departing. Mentioned in chapters 4 and 5.
Eyo festival - known as the Adamu Orisha Play. This festival is
traditionally held to escort the spirit of a deceased king or chief and help
welcome his successor. Mentioned in chapter 10.
Fet Gede - known as “Festival day of the dead,” is a celebration in Haitian
Voodoo. Mentioned in chapters 6 and 10.
Fête du Vodoun - a traditional Vodun festival where people dress up as evil
spirits and guardians. Mentioned in chapter 10.
Ghede Lwa is one of the most significant Lwa families from West Africa.
Mentioned in chapter 4.
Gris-gris - pronounced as “gree-gree,” is an act of creating a powerful
magical charm. Its creation typically requires combining white and black
magic, and due to this, it is only recommended for experienced
practitioners. Mentioned in chapter 9.
Haitian Voodoo - Similar to other African religions, Haitian Voodoo is a
spiritual practice where the rituals involve foods, drinks, and herbs for
healing and spiritual purposes. Mentioned in chapter 1.
Hoodoo - pronounced as “who-doo,” is a magical practice incorporating
folk traditions and herbal medicine. It also involves conjuring and other
magical practices related to the similarly named Voodoo. Hoodoo combines
African spiritual practice with European and Native American beliefs.
Mentioned in chapter 1.
Ifa - the central dogma in the Yoruba religion. Mentioned in chapter 1.
Igogo festival - a celebration of the Orisha Oronsen and the yam harvest.
Mentioned chapter 10.
Isfet - means disorder and stands in deep contrast to maat, which was
created to abolish isfet. Mentioned in chapter 2.
Juju - pronounced as “joo-joo,” is a Voodoo term for charms used for
protection, healing, and other positive magical purposes.
Ka - this refers to one of the most fundamental parts of the soul as
described in Kemetic traditions. Mentioned in chapter 2.
Kemetic Orthodoxy - an ancient Egyptian belief system, according to
which the creators made the souls, and the deities guided them. Mentioned
in chapter 1.
Lwa - known as loa, a lwa is a powerful spirit who, according to certain
African spiritual traditions, governs the different realms of the natural world
and can be asked for help, like saints and the Orishas in other religions.
Mentioned in chapters 1 and 4.
Ma’at - also called Maat, signifies truth, order, justice, or balance. It
represents a fundamental dogma in Kemetic beliefs and is linked to the
deity of the same name. Mentioned in chapter 2.
Manman - a term of high respect used for female Lwas. It means mother
and has the same bearing for the living elders. Mentioned in chapter 4.
Mojo - a Voodoo term used for charms to bring specific benefits, such as
financial, protective, emotional, etc. Mentioned in chapter 9.
Mojo bag - for powerful spells, Voodoo practitioners use small bags filled
with crystals, animal parts like fur, bones, feathers, and dried plants. These
are called mojo bags and are used to harness or ward off the power.
Mentioned in chapter 9.
Netjer - a Kemetic term for the source of divine forces. It is believed that
all deities originate from Netjer. Mentioned in chapter 1
Olodumare - the Supreme Being and the creator of the universe according
to the Yoruba religion. It’s a being that only communicates with Orisha and
can’t be called on by people. Mentioned in chapters 1 and 3.
Opa egun - a thick, straight, and tall wooden branch. It’s used to invoke
Orishas. Mentioned in chapter 8.
Opet Festival - was one of the most prominent ancient Kemetic holidays.
The festival celebrated the deities Amun, Mut, and Khonsu. Mentioned in
chapter 10.
Oshun - the Orisha of the rivers, fertility, love, and marriage. Associated
with Our Lady of Charity which is an aspect of the Virgin Mary. Mentioned
in chapters 4 and 5.
Orisha - in Yoruba beliefs, the Orisha are spiritual beings that oversee other
living creatures. They possess powers people can harness for success,
spiritual growth, rites of passage, emotional and physical healing,
divination, and more. The Orisha answer to the Supreme Being. Mentioned
in chapter 1.
Orunmila or Ornula - is the Orisha of wisdom, knowledge, and
divination. He is associated with St. Joseph, St. Philip, and St. Francis of
Assisi in Christianity. Mentioned in chapters 4 and 5.
Papa - means father and is used for male Lwas. It denotes respect and
honor for these powerful beings. Mentioned in chapter 4.
Petro Lwa – is one of the most significant Lwa families, originating from
West Africa. Mentioned in chapter 4.
Polytheism - refers to the beliefs that acknowledge more than one deity
(often a large number), as is the case in many African spiritual practices.
Mentioned in chapter 1.
Ra - the sun god and the creator of the universe according to certain
African religions. It’s believed that Maat was made out of him. Mentioned
in chapter 2.
Rada Lwa - one of the most significant Lwa families, originating from
West Africa. Mentioned in chapter 4.
Rootworkers - a popular term for Hoodoo practitioners who use their
wisdom to help others in different aspects of life. Mentioned in chapter 1.
Santeria - known as Lucumi in modern times, is a unique religion that
incorporates African spiritual practice elements and Christian beliefs.
Mentioned in chapters 1 and 5.
Sed festival - known as the Feast of the Tail, Sed is an ancient Kemetic
festival commemorating the pharaoh’s rule. More specifically, it honors
Horus the Younger, the king of the living. Mentioned in chapter 10.
The Field of Reeds - the ancient Egyptians’ equivalent to heaven.
Mentioned in chapter 2.
The Weighing of the Hearts - is a trial and judgment every person must go
through to determine where they would spend their afterlife depending on
the life they’ve led. Mentioned in chapter 2.
Veve - symbols traced during rituals made for invoking and celebrating
Lwas. Mentioned in chapter 4.
Voodoo - a magical practice combining rituals in Christian religious acts
and African spirituality. Mentioned in chapter 4.
Wag Festival - a celebration commemorating the god Osiris, Mentioned in
chapter 10.
Wep Ronpet - the Kemetic New Year, preceded by the 5 Epagomenal Days
celebrating the birthdays of the children of Geb and Nut. Mentioned in
chapter 10.
Yemaya - the protector of women and the Orisha of seas, mystery, and
lakes. She resembles Our Lady of Regala. Mentioned in chapter 4.
Zangbeto - traditional Voodoo guardians that ward off evil influences.
Mentioned in chapter 10.
Here’s another book by Mari Silva that you might
like
Click here to download the free guided meditation MP3 for awakening your
third eye
References
Hoodoo in st. Louis: An African American religious tradition (U.s. national
Park service). (n.d.). Nps.gov. https://www.nps.gov/articles/000/hoodoo-in-
st-louis-an-african-american-religious-tradition.htm
Louissaint, G. (2019, August 21). What is Haitian Voodoo? The
Conversation. https://theconversation.com/amp/what-is-haitian-voodoo-
119621
The kemetic orthodox religion. (n.d.). Kemet.org. https://www.kemet.org/
The Santeria religion a story. (2009, September 8). African American
Registry. https://aaregistry.org/story/from-africa-to-the-americas-santeria/
Wigington, P. (2019, November 29). Yoruba religion: History and beliefs.
Learn Religions. https://www.learnreligions.com/yoruba-religion-4777660
42 laws of Maat under Kemet law. (n.d.). Blackhistoryheroes.com.
http://www.blackhistoryheroes.com/2013/02/42-laws-of-maat-under-kemet-
law-and.html
Ask-Aladdin. (n.d.). Ma’at Egyptian god - Ma’at the god of justice -
AskAladdin. Egypt Travel Experts. https://ask-aladdin.com/egypt-
gods/maat/
Cressman, D. (2021, October 5). A brief guide to the 7 principles of ma’at -
Daniella Cressman. Medium. https://daniellacressman.medium.com/a-brief-
guide-to-the-7-principles-of-maat-8ed2faf0fe7c
Elliott, J. (2010, January 1). 3 ways to go on a spiritual journey. WikiHow.
https://www.wikihow.com/Go-on-a-Spiritual-Journey
Emily. (2021, October 10). What happens on a spiritual journey? 5 stages
you’ll experience. Aglow Lifestyle. https://aglowlifestyle.com/what-
happens-on-a-spiritual-journey/
Ganguly, I. (2019, October 31). Spiritual journey - complete guide.
TheMindFool - Perfect Medium for Self-Development & Mental Health.
Explorer of Lifestyle
Abisoye. (2021, August 11). Olodumare, the god with no images, shrines.
Plus, TV Africa. https://plustvafrica.com/olodumare-the-god-with-no-
images-shrines/
Beyer, C. (2010, February 20). Bondye, the good god of vodou. Learn
Religions. https://www.learnreligions.com/bondye-the-good-god-of-vodou-
95932
Olódùmarè and the concept of god of the Yoruba people. (2020, March 25).
Métissage Sangue Misto. https://metissagesanguemisto.com/olodumare-
and-the-concept-of-god-of-the-yoruba-people/
Barrett, O. (2022, February 4). Spirits born out of blood: The lwa of the
voodoo pantheon. TheCollector. https://www.thecollector.com/voodoo-lwa/
Beyer, C. (2009, June 4). Vodou Spirits. Learn Religions.
https://www.learnreligions.com/spirits-in-african-diaspora-religions-95926
Beyer, C. (2010, February 1). An introduction to the basic beliefs of the
vodou (Voodoo) religion. Learn Religions.
https://www.learnreligions.com/vodou-an-introduction-for-beginners-95712
Beyer, C. (2012a, June 11). The Orishas. Learn Religions.
https://www.learnreligions.com/who-are-the-orishas-95922
Beyer, C. (2012b, June 14). The Orishas: Orunla, Osain, Oshun, Oya, and
Yemaya. Learn Religions. https://www.learnreligions.com/orunla-osain-
oshun-oya-and-yemaya-95923
demo demo. (2016, September 20). Who are the Orishas? DJONIBA Dance
Center. https://www.djoniba.com/who-are-the-orishas/
Gardner, L. (2009, September 29). Cult of the Saints: An Introduction to
Santeria. Llewellyn Worldwide.
https://www.llewellyn.com/journal/article/2048
“Santeria”: La Regla de Ocha-Ifa and Lukumi. (n.d.). Pluralism.Org.
https://pluralism.org/%E2%80%9Csanter%C3%ADa%E2%80%9D-the-
lucumi-way
Emancipation: The Caribbean Experience. (n.d.). Miami.Edu.
https://scholar.library.miami.edu/emancipation/religion1.htm
Regla De Ocha, Candomble, Lucumi, Oyo, Palo, Palo, M., Santeria, M., &
Ifa, Y.(n.d.). Orisha Worshippers. Bop.Gov. Retrieved February 10, 2022,
from https://www.bop.gov/foia/docs/orishamanual.pdf
mythictreasures. (2020, May 10). Introduction to 7-day candles.
Mythictreasures. https://www.mythictreasures.com/post/into-to-7-day-
candles
How to invoke the energy of yorube goddess Oshun. (n.d.). Vice.Com.
https://www.vice.com/en/article/3kjepv/how-to-invoke-oshun-yoruba-
goddess-orisha
admin. (2020, February 1). Fèt Gede - the Haitian Day of the Dead · Visit
Haiti. Visit Haiti. https://visithaiti.com/festivals-events/fet-gede-haitian-
day-of-the-dead/#:~:text=Every%20year%2C%20on%20November%201
Egun / The ancestors - The Yoruba Religious Concepts. (n.d.).
Sites.google.com.
https://sites.google.com/site/theyorubareligiousconcepts/egungun-the-
ancestors
Herukhuti, R. A. (2022, January 27). Why Africans Honor Ancestral
Spirits. https://www.afrikaiswoke.com/the-true-nature-of-african-ancestral-
spirits/
Ost, B. (n.d.). LibGuides: African Traditional Religions Textbook: Ifa:
Chapter 5. Our Ancestors Are With Us Now. Research.auctr.edu.
https://research.auctr.edu/Ifa/Chap5Intro
Voodoo devotees eat GLASS and sacrifice goats during bizarre celebrations
held to mark Haiti’s day of the dead. (2016, November 2). The Sun.
https://www.thesun.co.uk/news/2101053/voodoo-devotees-eat-glass-and-
sacrifice-goats-during-bizarre-celebrations-held-to-mark-haitis-day-of-the-
dead/
What is Santeria ? - The Yoruba Religious Concepts. (n.d.).
Sites.google.com.
https://sites.google.com/site/theyorubareligiousconcepts/what-is-santeria
Herb Magic Catalogue: Sampson Snake Root. (n.d.). Www.herbmagic.com.
https://www.herbmagic.com/sampson-snake-root.html
High John the Conqueror Root: A Staple of Hoodoo Magic. (n.d.). Original
Botanica. Retrieved November 17, 2022, from
https://originalbotanica.com/blog/high-john-the-conqueror-root-a-staple-of-
hoodoo-magic/ ( This website was my main resource for this chapter)
JimsonWeed: History, Perceptions, Traditional Uses, and Potential
Therapeutic Benefits of the Genus Datura - American Botanical Council.
(n.d.). Www.herbalgram.org.
https://www.herbalgram.org/resources/herbalgram/issues/69/table-of-
contents/article2930/
SAW PALMETTO. (n.d.). Star Child. https://starchild.co.uk/products/saw-
palmetto?variant=12527087550535
Altars of the Yoruba religion. (n.d.). Excelencias.com.
https://caribeinsider.excelencias.com/index.php/en/news/altars-yoruba-
religion
Dorsey, L. (2014, March 23). Creating ancestor Altars in Santeria, vodou,
and voodoo. Voodoo Universe.
https://www.patheos.com/blogs/voodoouniverse/2014/03/creating-ancestor-
altars-in-santeria-vodou-and-voodoo/
Helena. (2021, January 24). How to build an altar at home for spiritual self-
care. Disorient. https://disorient.co/build-an-altar/
LibGuides: African traditional religions textbook: Ifa: Chapter 5. Our
ancestors are with us now. (2021). https://research.auctr.edu/Ifa/Chap5Intro
Bradley, J., & Coen, C. D. (2010). Magic’s in the bag: Creating spellbinding
Gris Gris bags and sachets. Llewellyn Publications.
Caro, T. (2020, September 14). Mojo Bag vs Gris-Gris [the difference &
how to use them]. Magickal Spot. https://magickalspot.com/mojo-bag-vs-
gris-gris/
How to make your own mojo bags. (n.d.). Nui Cobalt Designs.
https://nuicobaltdesigns.com/blogs/daily-astrology-reports/16564821-how-
to-make-your-own-mojo-bags
How to: What is a mojo bag and how do I use it? (n.d.). Livejournal.com.
https://ldygry.livejournal.com/4248.html
Chery, D. N. (2016, July 29th). AP PHOTOS: Voodoo festival transforms
Haitian village. Associated Press.
Feast of the Beautiful Valley. (2021, May 1st). Kemetic Temple UK.
https://kemetictemple.uk/t/feast-of-the-beautiful-valley/618
Festival of the wag. (n.d.). Historyofegypt.net. https://historyofegypt.net/?
page_id=980
Festivals. (n.d.). Kemet.org. https://www.kemet.org/community/festivals
from
Z-Access
https://wikipedia.org/wiki/Z-Library
ffi