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African Spiritual Practices The Ultimate Guide To Yoruba, Santería, Orishas, Black Spirituality, Ancestral Veneration, Maat,... (Silva, Mari) (Z-Library)

This document serves as a comprehensive guide to various African spiritual practices, including Yoruba, Santería, Orishas, and Haitian Voodoo, highlighting their beliefs, rituals, and cultural significance. It emphasizes the importance of ancestral veneration, the role of deities, and the integration of these practices within the context of African history and diaspora. Additionally, it includes legal disclaimers regarding the use of the content and offers a free guided meditation as a gift to readers.

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100% found this document useful (1 vote)
226 views113 pages

African Spiritual Practices The Ultimate Guide To Yoruba, Santería, Orishas, Black Spirituality, Ancestral Veneration, Maat,... (Silva, Mari) (Z-Library)

This document serves as a comprehensive guide to various African spiritual practices, including Yoruba, Santería, Orishas, and Haitian Voodoo, highlighting their beliefs, rituals, and cultural significance. It emphasizes the importance of ancestral veneration, the role of deities, and the integration of these practices within the context of African history and diaspora. Additionally, it includes legal disclaimers regarding the use of the content and offers a free guided meditation as a gift to readers.

Uploaded by

ivyfontes
Copyright
© © All Rights Reserved
We take content rights seriously. If you suspect this is your content, claim it here.
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Download as PDF, TXT or read online on Scribd
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African Spiritual Practices

The Ultimate Guide to Yoruba,


Santería, Orishas, Black Spirituality,
Ancestral Veneration, Maat, Haitian
Voodoo, and Hoodoo
© Copyright 2023 - All rights reserved.
The content contained within this book may not be reproduced, duplicated, or transmitted without
direct written permission from the author or the publisher.
Under no circumstances will any blame or legal responsibility be held against the publisher, or
author, for any damages, reparation, or monetary loss due to the information contained within this
book, either directly or indirectly.
Legal Notice:
This book is copyright protected. It is only for personal use. You cannot amend, distribute, sell, use,
quote, or paraphrase any part of the content within this book without the consent of the author or
publisher.
Disclaimer Notice:
Please note the information contained within this document is for educational and entertainment
purposes only. All effort has been executed to present accurate, up-to-date, reliable, and complete
information. No warranties of any kind are declared or implied. Readers acknowledge that the author
is not engaging in the rendering of legal, financial, medical, or professional advice. The content
within this book has been derived from various sources. Please consult a licensed professional before
attempting any techniques outlined in this book.
By reading this document, the reader agrees that under no circumstances is the author responsible for
any losses, direct or indirect, that are incurred as a result of the use of the information contained
within this document, including, but not limited to, errors, omissions, or inaccuracies.
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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.

African spiritual practices span all over the African continent.


https://unsplash.com/photos/Ue5kuMVmIhU
Yoruba
The Yoruba people have a rich and complex history that is still studied by
modern historians. The Yoruba religion is one of the largest African
diaspora groups, with members spread across the globe. From recorded
documents, the Yoruba people originated in West Africa, primarily Nigeria,
Benin, and Ghana, where they lived peacefully and independently for many
centuries. The Yoruba faith is one of the oldest religions in the world. Over
5000 years ago, the Yoruba people came into contact with European
explorers, traders, and Muslim and Christian missionaries, who influenced
their practices and beliefs. Several Yoruba groups converted to Christianity
during this period, while others embraced Islam. Still, many maintained the
traditional practices of their ancestors, resulting in a diverse and widely
practiced religion that continues as an essential part of Yoruba culture.
While there has been some variation in their beliefs over the centuries, the
Yoruba religion is generally defined by a polytheistic belief system
(multiple deities), a focus on ancestor worship, and a central role for
divination, known as Ifa. Through this divination system, followers can
understand the intent of the Supreme Being Olodumare.
During the slave trade, many Africans were forced to convert to
Catholicism. However, Yoruba represented their history and identity. They
couldn’t simply abandon their roots. They practiced their faith secretly by
merging some Yoruba aspects with Catholicism, blending many of the
Orishas with Catholic saints. Holding on to their faith was a form of
rebellion against enslavement and the loss of their freedom.
Beliefs of the Yoruba Religion
The Yoruba people believe that their supreme deity, Olodumare, created the
universe. With help from lesser spirits, Olodumare formed the Earth and
everything on it, including humans. People should strive to live according
to Olodumare to be blessed with good fortune. According to the Yoruba
religion, Ashe represents the energy found in all natural things, including
humans and deities.
The Yoruba religion primarily focuses on worshipping deities called
Orishas. These deities are often associated with natural forces like animals,
plants, and the environment. They are good and bad spiritual beings
(egungun and ajogun). Although they are not as powerful as Olodumare, the
Orisha can perform important tasks, including healing and protecting
humans from evil forces. In return for gifts and offerings, the Orisha
protects the people and provides them with special gifts.
Yoruba Rituals and Customs
Yoruba rituals are sacred and secular, ranging from religious ceremonies to
daily life. Traditional Yoruba rituals are done for many reasons, including
celebrating a person’s birth, marriage, or death. They also maintain
harmony and balance in the community. The most critical aspect of Yoruba
rituals is respect for all people. In Yoruba culture, everyone is equal. People
have different roles and responsibilities within the community, but everyone
has value and worth. Rituals show respect for those who have gone before
by commemorating their lives and ensuring future generations are cared for
in their absence. These ceremonies have immense meaning and vary
significantly across the various West African communities.
One interesting aspect of the Yoruba religion is the relationship between
priests and followers. While many religions have a strict hierarchy with a
few individuals (e.g., priests, ministers, etc.) at the top, Yoruba priests are
typically not seen as spiritually superior to the rest of the community.
Instead, priests are seen as advisors, teachers, and healers who have studied
and are knowledgeable in matters of the spirit. Priests are typically chosen
by their communities to lead worship and perform essential ceremonies, but
they do not hold a high spiritual authority position. Moreover, there is no
central organization or hierarchical leadership within the Yoruba religion.
Each community is autonomous and has the freedom to practice and
interpret the religion as they see fit.
While most Yoruba religion practitioners belong to one of the many distinct
lineages comprising the Yoruba community, every practitioner must adhere
to some basic tenets. The first tenet is that one must be initiated into the
religion as a child by a community member trained to perform this task.
This initiation must take place between birth and adulthood, but it is most
common for initiations to occur when children are between 5 and 7 years
old. After being initiated into the religion, it is vital to learn what it means
to be a Yoruba person. These principles include honoring your ancestors,
respecting your elders, and observing traditional laws and customs. They
also include how to behave in public, such as in churches and markets, so as
not to offend others or disgrace your family. However, above all else, not
forgetting to live with purpose and meaning in your life is essential.
Santeria
While Yoruba is an ethnic group, Santeria is a religion developed by the
Yoruba in Cuba and their descendants. Santeria is an Afro-Caribbean
religion created by Atlantic slaves brought to Cuba, Puerto Rico, and other
Caribbean islands between the 16th and 19th centuries. The enslaved people
took many of their traditional African beliefs with them to the Caribbean,
which were transformed over time into the Santeria religion. It is not just
one religion but a synthesis of traditional Yoruba beliefs, Spiritualism, and
Roman Catholic Christianity.
Beliefs of the Santeria Religion
There is no one set doctrine or dogma within Santeria. Instead, there are
multiple sects with slightly different beliefs and practices. However,
Santeria is polytheistic and revolves around the same multi-Orisha deities
as the Yoruba people. It emphasizes the idea that all things have a spirit and
that spirits come from the gods who created the universe. People who
practice Santeria believe they can communicate with these spirits and ask
them for help. The main goals of this religion are to honor and respect the
spirits.
Santeria Rituals and Customs
In this religion, practitioners engage in rituals and ceremonies to connect
with the spirit world. These rituals worship deities, and their ceremonies
involve drumming, dancing, and chanting. They also include prayers,
offerings, and fasting. These rituals are often guided by a santero (male) or
santera (female). In addition to acting as a spiritual medium for its
practitioners, Santeria allows followers to connect with their ancestors
through rootwork and spirit possession rituals. Some practitioners believe
they can communicate with their ancestors through these mediums.
The extent of participation in Santeria varies greatly. The practice of
Santeria recognizes three primary deities, each with its associated ritual
practices. The most important deity is the Orisha, which comes from the
Yoruba people of West Africa. There are many Orisha, and some are
honored in more than one form of Santeria.
The rituals of Santeria are divided into different categories reflecting the
spirit being honored. Any ritual can be described as “Santeria” as long as it
honors one or more deities. Each category has specific steps that must be
followed to honor the particular spirit properly. For example, some
ceremonies involve elaborate offerings and dances that allow participants to
communicate with the honored spirit. Others focus mainly on spiritual
cleansing and healing through prayer and herbs. Some ceremonies also
involve animal sacrifice to appease the spirit being honored and bring
protection.
Haitian Voodoo
During the Atlantic slave trade of the 16th to 19th centuries, Haitian
Voodoo, also known as Vodou, developed among Afro-Haitian
communities. Yoruba, Fon, and Kongo, among other enslaved West and
Central Africans, came to Hispaniola with their traditional religions melded
together. Over time, the religion evolved to include elements from
indigenous religions and Christianity. It combines native spiritual beliefs
and practices from Catholicism and is characterized by worshipping spirits
and ancestors. Many people around the world currently practice voodoo.
Globally, 60 million practitioners follow one of several variations of the
faith. Some Haitian Voodoo practitioners trace their ancestry back to those
brought to Haiti as enslaved people. Others claim direct descent from those
born there or moved there after slavery was abolished. People of both
backgrounds practice Voodoo, either out of belief or curiosity. The
followers of Voodoo are referred to as Vodouisants.
In many ways, Haitian Vodou is similar to African religions. For example,
Haitian Vodou rituals often involve foods, drinks, and herbs for healing and
spiritual purposes. Like many other religions of the African diaspora,
Haitian Vodou has been influenced by Christianity. Many Haitians are
Christians who practice some elements of their ancestor’s religion alongside
their Christian beliefs.
Vodou is considered a syncretic religion because it incorporates elements
from multiple sources. These sources include African religion and
Christianity. One thing that sets Haitian Vodou apart from Yoruba and
Santeria is their theology. In this theology, worshipping a single deity is
combined with worshipping multiple deities (polytheistic).
There is a misconception that Voodoo is associated with dark magic,
violence, and devil worship. However, this is an unfair representation of a
peaceful religion with no relation to witchcraft. For centuries, Voodoo has
suffered from many misunderstandings that led people to fear and to be
curious about it. Hollywood didn’t help by constantly portraying it as a
method to cause people harm.
A famous incident in Haiti in 1791 could have sparked controversy and
misunderstandings around Voodoo. There was a peaceful Voodoo ceremony
many witnesses misinterpreted as participants making a deal with the devil.
Violent slavery revolutions resulting afterward led white settlers to make
these negative associations.
Voodoo dolls are also misrepresented in pop culture as tools to perform
black magic and bring pain and suffering to others. Vodouisants assign
specific dolls to their Lwa and use them to invoke assistance or guidance.
Beliefs of Haitian Voodoo
The religion can be challenging to define because it draws from many
sources and contains many traditions. However, Voodoo is characterized by
its emphasis on magic and ancestor worship. Some voodoo religions believe
that spirits can possess people, animals, and objects (Loa). Others worship
gods and goddesses. Also, different types of magic are part of Voodoo.
Some magic rituals use animal sacrifices. Others use potions or powders
believed to have special powers. Voodoo rituals often involve dancing,
chanting, and drums. Offerings are sometimes made to gods and goddesses
during these ceremonies.
Haitian Voodoo Rituals and Customs
Vodoun priests can be male or female. Male priests are called Oungan,
while female priestesses are called Manbo. Both perform initiation rituals
such as bowing, chanting, and praying in an effort to communicate with
spirits or Iwa. They are responsible for administering blessings, charms, and
rituals for sick people and curing illness through prayer. Besides possessing
knowledge about voodoo rituals, mambos have expertise in herbal
medicine, using herbs in their potions and for healing purposes.
Hoodoo
Voodoo and Hoodoo are often used interchangeably, but there is a
difference.
Voodoo is a religion, while Hoodoo is not. In addition to rituals, teachers,
and leaders, Voodoo has two distinct branches; New Orleans Vodou and
Haitian Vodou. In contrast, Hoodoo is not a religion, has no organizational
structure, and is performed by individuals claiming to possess certain
magical powers, each with their distinctive style.
In Hoodoo, Christianity, Spiritualism, African religion, and Islam are
combined into a syncretic spiritual system.
There are many misconceptions about Hoodoo - it is like Voodoo, or its
practitioners are fortune-tellers. In reality, Hoodoo is a blend of various
practices to interact with the spiritual world. It is a religion that evolved
from the West African tribal religions brought to the Americas by enslaved
Africans. Nowadays, it is often associated with the African-Americans
culture in the South, Southwest, and Northeast United States.
Hoodoo is a southern U.S. form of magic originally brought over to the
U.S. by enslaved Africans. It remained an important tradition in the
southern U.S. and continues to be practiced today. The religion evolved
from the West African tribal religions brought to the Americas by enslaved
Africans. Although its exact roots are disputed, scholars agree that
Hoodoo’s development can be traced to the 19th century. Beginning in the
Southern states where most Africans were kept as slaves, Hoodoo evolved
from a secret (hidden from slave owners) system of spiritual practices,
initially used for healing and protection, into a religion that also addressed
daily life problems.
Beliefs of Hoodoo
Hoodoo is the synthesis of various African and New World folk practices
and traditions. Hoodoo practitioners believe a number of mystical forces are
at work in the world. These include potent entities, spirits, and supernatural
forces. They also believe these forces can be harnessed and used to improve
people’s lives. Hoodoo practitioners use a range of techniques to connect
with these forces. Some techniques include casting spells, making potions,
and performing rituals. They also use charms and talismans. All these
techniques aim to create a connection between the practitioner and the
mystical force they are attempting to harness. Once this connection has
been created, the practitioner can influence or control the supernatural
force. Hoodoo practitioners believe that mystical forces can be manipulated
by using certain objects. These objects include stones or bones from
animals like dogs or cats because some hoodoo practitioners believe these
animals have supernatural powers.
Hoodoo Rituals and Customs
Hoodoo religion is a spiritual practice focusing on using magic, witchcraft,
and Botanics. There are many different hoodoo spiritualisms, but they all
share common elements. These include a belief in the power of nature and
an emphasis on offerings to deities and spirits. Many hoodoo religions
incorporate elements from other religions, like Christianity or African tribal
beliefs. No established rules or laws govern the hoodoo religion, making it
difficult for outsiders to understand. However, there are some basic
practices most people in the religion can agree on. For example, most
practitioners agree that magic requires an element of chance and includes
rituals like fortune-telling. They also agree that any worship must be
accompanied by at least some form of sacrifice or offering. Some common
hoodoo rituals harness spirits for various uses, use lucky charms called
mojo bags or lucky pieces to bring good fortune, and perform spells to
change a person’s or situation’s outcome, and hexes to call upon or expunge
negative energy.
Hoodoo priests are known as rootworkers. Rootworkers use hoodoo
practices to help people with their problems or issues in life. They are also
referred to as conjure doctors or conjure masters. While these terms can be
used interchangeably, rootworkers are distinct from conjure doctors, who
are usually herbalists using folk remedies to heal ailments. Rootworkers
focus on using folk magic and spiritual practices, like hexes or spells, to
help people with their problems. The hoodoo tradition is passed down from
teacher to student, and students often have to go through a rite of passage
before they can begin their studies. In some cases, students might undergo
an initiation or test before they can begin their studies and become fully-
fledged hoodoo practitioners.
Kemetic Orthodoxy
Less of a religion and more of a theology dedicated to the exploration of
truth and knowledge through worshipping deities, Kemetic Orthodoxy is a
religion based on the ancient Egyptian religion and way of life. It has been
adapted and changed to fit modern life and values. It is a syncretic approach
combining Christianity and other world religion elements to create a new
synthesis. The faith focuses on the spiritual power of ancient Kemetic
elements, including Egyptian gods and goddesses, mythical beasts, plants
and animals, and sacred places such as temples, cemeteries, and burial
grounds. It draws on an eclectic mix of sources, including the ancient
Kemetic religion, neo-paganism, animism, African traditional religions, and
Western religious traditions like Christianity and Judaism. Many people
practice aspects of Kemetic Orthodoxy without necessarily identifying with
the entire religion. In particular, Kemetics practice ancestral spirituality
alone or combined with other forms of spirituality. For example, some may
practice Kemetic Orthodoxy while also practicing Wicca or neo-paganism.
Others practice Kemetic Orthodoxy while also following a more traditional
Christian or Jewish path.
Kemetic Orthodoxy originated in the United States and has experienced
significant growth since its founding in the 1980s by Rev. Tamara L. Siuda.
It is now practiced globally by individuals and groups.
Beliefs of Kemetic Orthodoxy
Practitioners, known as Shemsu, are guided through the faith by five basic
tenets:
Taking part in the community and respecting it
The belief in Netjer (the Supreme Being)
The veneration of Akhu (ancestors)
Upholding the principles of ma’at (morality and ethics)
An acknowledgment of Siuda (the founder of the faith) as the
Nisut (leader)

While Kemetic Orthodoxy believes in one divine power (Netjer), it is also a


polytheistic religion believing in multiple deities, similar to Yoruba and
Santeria.
Kemetic Orthodoxy Rituals and Customs
The practice of the faith is divided into three categories:
Formal or state worship: All members are observed by a
chosen priest and perform prayers at sunrise to a chosen deity
Personal piety: All members, priests, and higher clergy give
praise and worship the deities in an established Senut (shrine)
Ancestral devotion through offerings and prayer

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

Reciprocity resembles the concept of karma or what goes around comes


around. This concept is in many religions, like Christianity and Buddhism.
If you do good deeds and treat everyone with kindness and respect, others
will treat you in the same way, and good things will happen to you.
However, bad deeds and disrespect will only bring negativity into your life.
6.
Harmony
Harmony is achieved when people, plants, and animals live authentically
and move together in alignment.
7.
Propriety

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
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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 Orishas are gods in the Yoruba religion.


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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.
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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:

“Mary, you are grace,


You’re enlightenment,
You are blessed among women,
And so is the fruit of your womb.
Bless me, mother of all
Help me now throughout this journey.”
Practitioners often combine a similar version of the prayer to
Mary (Hail Mary) with a rosary. If you feel comfortable, you can
repeat this prayer several times using rosary beads.
When you have finished with this prayer, in your words, tell the
goddess what help you need
End with an expression of gratitude for granting her power

Las Mercedes - Obatala


As the second aspect of the divine trinity, Obatala represents the male
counterpart of Mary. Known as Our Lady of Mercy, Obatala was the one
who brought life to earth. He was the first saint (deity) ever created by
Olodumare, implying that he is the wisest of all. He can chase away
negative energies and protect the fathers, just as Yemaya protects mothers
and their children.
Obatala’s color is white, meaning any offerings and representations would
be presented in this color. Traditional offerings to this deity include rice,
milk, coconut, yams, cascarilla, white hens and doves, and cotton. Offerings
made and prayers requesting assistance should be recited on Sunday.
Calling on Obatala is helpful when you need to communicate your negative
feelings toward others or eliminate negativity from your life. Using a white,
seven-day candle will ensure you acquire purity in mind and body and
obtain your goals.
You need the following:
Yams
Rice
Milk
Coconut shavings
Cascarilla - fresh or dry
A piece of white cotton yarn
A white, seven-day candle
A representation of the saint

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.

Then, recite the following spell:


“Oh great Lady of Mercy, please lend me your power,
Send me patience and knowledge.
May I be strong and wise,
So I can pursue my passions.
Help me stay fair and caring,
To treat others with great integrity.”
7.
The candle should burn for seven days. The best practice is to
leave it burning only during the time you can supervise it and
focus on gathering the saint’s energy.
8.
Snuff the candle out when you have finished your prayer and go
about your day. Relight it when you can supervise it until it burns
out.

Saint Barbara - Chango


Representing the third aspect of the divine trinity is Chango, the patron of
transformation, fire, and merriment. He rules over thunder and lighting,
through which he provides immense power. Saint Barbara was an innocent
young woman who became the protector of souls who suffered wrongful
deaths after being killed by her father when she converted to Christianity.
Chango is a spirit who empowers people seeking revenge or wanting to take
back something stolen from them. According to the lore, her father was
struck by lightning when Saint Barbara died. Hence the connection between
this seemingly unlikely pairing.
Chango’s colors are white and red. Friday is the best day to pray to her or
ask for her assistance. On this day, you can reclaim your power using
Chango’s power. Here is a practice to help you with this endeavor.
You’ll need the following:
Red and white prayer beads (98 in total)
Paper and pen
Red candle

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.

Saint Anthony - Eleggua


Whereas Eleggua is the messenger of the deities in the Yoruba pantheon,
Saint Anthony reconciles people who have lost touch or had a disagreement
with each other. Eleggua can open the door to divine wisdom and make
people hear what they would otherwise miss. Before invoking another saint,
you must first call on Saint Anthony (Eleggua) to ensure your message will
be sent. For example, you can say:
“Eleggua, I ask you to open the doors for me,
To remove the barrier between this world and the spiritual
realm
So I can pass my message through.”
Since Eleggua is also linked to protection, you can harness his power to
ward off negative energies. His colors are red and black, so use beads,
flowers, or decorations in this color to make a charm or talisman. Place this
on your front door to protect your home, or take it with you to safeguard
your person.
You can also offer rum, cigars, coconut, smoked fish, other red and white
food and drink, candy, and toys on Mondays to evoke Eleggua. It will come
in handy if you need a specific favor.
You need the following:
A brown candle
A representation of the saint or deity
An assortment of canned food

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.

Saint Joseph - Osain


The husband of Mary, Saint Joseph, has a clear connection to Osain, the
nature god of the Yoruba. Despite often depicted as a frail person relying on
a crutch, Saint Joseph can be a powerful ally. He answers all the prayers
dedicated to him, especially if coming from the heart. He is the patron of
homes, carpenters, other hand laborers, fathers, those who die happy, and
parents who take in children needing a loving home.
Osain is associated with nature and the forest and empowers healing herbs.
According to Santeria, if you pray to him while foraging, he will help you
find the plants to ward off evil spirits and their effects. However, Saint
Joseph oversees everything vulnerable, so you must ask his permission
before removing any plant or herb from its natural habitat.
A ritual performed in the name of Saint Joseph can help grant his ashe to
assist you in protection or healing. He favors the color yellow, and offering
food and other items in this color on a Thursday makes the ritual even more
powerful.
For this ritual, you need the following:
A yellow candle
Pine incense (to represent nature)
A symbol (picture or statute) of Saint Joseph
Plant parts you find in a forest, like pine cones, cedar needles,
blackberry thorns, etc.
A small bag

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:

“Our protector, Saint Joseph,


Grant me relief from spiritual harm
I implore you to protect this home from evil.”
4.
Place the bag with the plant parts in front of your home by
hanging it up or burning it partially in the ground to secure it in
place.

Our Lady of Charity - Oshun


Also known as the Our Lady of Caridad del Cobre, Oshun is one of the
most influential saints and deities. She is the goddess of love, fertility,
rebirth, renewal, pleasure, marriage, sexuality, art, and finances. Oshun can
grant you fertility in all areas of life and is known to be very charitable,
which explains why she is linked to Our Lady of Charity.
Oshun is often evoked on Fridays. However, she is the most powerful on
September 8 and celebrated with an enormous feast on this day. Despite
being compassionate, she can be easily angered. To avoid making her lose
her temper, she must be appeased regularly. She loves gold and lavish
decorations, so if you want to address her, this is how you should adorn
your altar. Gold-colored jewelry, gold, yellow or white candles, honey,
white wine, rum cakes, pumpkins, and other yellow and white fruit and
vegetables are her favorites.
Perform this ritual for Our Lady of Charity to attract love and prosperity.
You need the following:
A piece of jewelry
A nice metal dish
A yellow or gold candle
Honey
A representation of the saint
A piece of yellow cloth
Paper and pen

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.

Saint Peter - Oggun


Like Saint Peter is asked for help when a person needs work or wants to be
successful in their workplace, Oggun provides the ashe for hard-working
people. If you’re willing to put in the effort, he will help you reach your
professional goals. He is associated with the colors green and black. If you
want to realize a new business venture or manifest a better job, adorn your
altar with these colors. The best day to pray to Saint Peter is Tuesday. The
best offerings for him are green food, rum, cigars, green leaves, and “hard-
working” animals like a rooster that gets up early in the morning. Oggun is
connected to the earth element, so you can use soil in your rituals.
For a simple ritual invoking Saint Peter, you need the following:
A symbol of Saint Peter
An iron cauldron or bowl
Two keys (symbolizes the saint and the deity)
Seven other pieces of iron (nails, small tools, etc.)
Black and green cloth for the altar
Black and green beads
String
Offerings of your choice
Paper and pen
Instructions:
1.
Make a circlet of the string and beads, starting with a black stone.
Follow up with seven green beads, add seven black ones, and
finish the sequence with a green one.
2.
Repeat six times to have 112 beads on the circlet.
3.
Write your intention on the paper, and tuck the paper under the
green candle you placed on your altar.
4.
Light the candle, and pray to Saint Joseph while visualizing your
goal and going through the beads.
5.
When you’ve finished, snuff out the candle and bury the paper in
the soil.

The Santeria religion includes many saints represented by Catholic saints.


These saints are of the highest order and demand due respect. So, whenever
you invoke them for favors or questions, you must do so with the utmost
respect and gratitude.
Chapter 6: Honor Thy Ancestors
Ancestral veneration is a practice shared by various cultures. People who
honor their ancestors through spiritual practices believe their loved ones
exist in another realm. Most humans are only capable of seeing what is in
the physical realm, and not everyone can witness spirits who have crossed
the physical realm.

Honoring the ancestors is an integral part of African spirituality.


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Therefore, people communicate with their ancestors through spiritual
means. Of course, there are other reasons why honoring ancestors is a vital
practice. This chapter thoroughly explains the nature of ancestral worship,
how different spiritual practices view the ancestors, and how and why they
honor them.
Ancestors: Who Are They? Why Should We Honor Them?
Defining the word “ancestors” may seem a bit absurd, but it is crucial to
understand ancestral veneration truly.
When the word “ancestors” is mentioned, most people think of the family
members who came before them; grandparents, great-grandparents, etc. In a
strictly biological sense, to an extent, this is true. Your ancestors are the
people who came before you and with whom you share a connection by
blood.
However, the definition of ancestors becomes less about blood and more
about connection with spiritual practices. It includes all connections made
throughout a person’s life, spiritual connections, connections made with
guides or mentors, connections with loved ones, friends, and blood
relatives.
Of course, some practitioners firmly believe that only blood relatives count
as ancestors. There are no rigid rules in spirituality. Ultimately, it’s about
what aligns best with the practitioner.
According to African Theology, man is not just flesh. Humans have three
layers, Ma, Ka, and Ba. Ma is the body, Ka is the energy force that moves
the body, and Ba is the soul. However, when the body completes its earthly
cycle, the soul is separated from it and returns to its divine realm. The soul
of the physically dead person is still around, and you can communicate with
it.
Honoring the dead is part of African culture. It is deeply ingrained. It is
reflected in their spiritual practices regardless of how they vary. Dedicating
specific days or hours to the ancestors is a celebration of their lives. It is
how we pay respect to and honor them.
Ancestors are seen as protectors and wisdom givers. Many believe
ancestors can help from the beyond. Their help can be whatever you need it
to be. Are you looking to answer questions you do not have answers for?
Ask your ancestors. Do you need guidance with a certain situation? Pray for
your ancestors to guide you. Are you having trouble with your life lately?
Ask your ancestors to help you through this difficult time.
The ancestors are perceived as divine and loving figures. They love you,
and they watch over you from another realm. Trust that they have your best
interest at heart. They will offer you wisdom and guidance whenever you
need it.
So, it is important to keep up communication with your ancestors.
Celebrating them on certain days shows you honor and respect them. It
shows you appreciate what they do for you and that you are grateful.
Honoring the ancestors on specific days or frequently communicating with
them builds a strong relationship with them. The more you communicate or
pray to your ancestors, the stronger you feel them around you. You’ll feel
their presence around you and feel their protection and warm embrace
around you.
It is important to clarify that every African culture has its own way of
honoring spirits from beyond. African spirituality is mostly viewed as a
closed practice, meaning only people with African roots can engage in these
practices. This also applies to practices within the culture. If you practice
Haitian Voodoo, it may be best to honor your ancestors according to your
beliefs.
However, some practices like Hoodoo and Haitian Voodoo allow outsiders
to practice their beliefs and rituals. This only happens through a process of
initiation conducted by certain priests. If you are not a member of either
practice but feel connected to their teachings and rituals, it is best to
research and consult the priests before joining. It is also vital to remain
polite and respectful when addressing the priests. After all, these faiths are
highly regarded and valued, so always be respectful.
Yoruba
Individuals who live according to the Yoruba religion, called Isese, have
shrines for their ancestors. The ancestors can be related to you through
blood, land, or history. Building a shrine or an altar is essential to connect
with your ancestors. You’ll go to the shrine whenever you need to pray for
advice or guidance, as this is the designated meeting place you built for
your spirit guides.
To build a shrine, you must first choose a surface. You can use a clean table
or anything that can be used as a table top. It is preferable to place this table
somewhere private in your apartment or home. You do not want
interruptions when you are engaging with the energies.
You can place anything on it which is related to your ancestors when they
were alive. It could be a piece of clothing, their favorite flower, leaves,
pictures, etc. Place a clay plate or a seashell containing leaves or herbs.
Cleansing the altar physically and spiritually is vital. The place must be free
of dust or clutter. It is considered disrespectful when the altar is placed in a
dirty area. Spiritually cleansing the altar requires sage smoke or rosemary
smoke. Set your heart and intentions in the right place as you energetically
cleanse the altar. You must believe the smoke is getting rid of any wanted
energies and is welcoming the spirits into a purified space. The spiritual
cleansing must occur before and after your prayers.
It is also vital that you give offerings to the ancestors. The offerings could
be as simple as a bowl of fruits, a white, lit candle, a cup of water, oils, etc.
When you make offerings, you show appreciation and gratitude to the
spirits. The offerings must proceed with a prayer. The prayer invites the
spirits and lets them know these offerings are for them.
“E nle oo rami o. I am greeting you, my friends.
Be ekolo ba juba ile a lanu. If the earthworm pays homage to the
earth, the earth always gives it access.
Omode ki ijuba ki iba pa a. A child who pays homage never suffers
the consequences.
Egun mo ki e o. Ancestors, I greet you.
Egun mo ki e o ike eye. Ancestors, I greet you with respect.
Ohun ti wu ba njhe lajule Orun. Whatever good things are being
eaten in the realm of the ancestors.
No mo ba won je. Eat my offering with them.
J’epo a t’ayie sola n’igbale. Eat richly from the earth.
Omo a t’ayie sola n-igbale. The children of the earth are grateful for
your blessing.
Ori Egun, mo dupe. I thank the wisdom of the ancestors.
Ase. May it be so.”
When you need guidance from the spirits, you must pray to them first. The
prayer is done over the shrine and is part of the cleansing ritual. The prayer
is said over the leaves to bless them.
“Iba se Egun. I pay homage to the Spirit of the Ancestors
Emi (your name) Omo (list your lineage starting with your parents
and working backward). I am (your name), child of (lineage)
Iba se Ori Ewe. I pay homage to the Spirit of the Leaves
Ko si ‘ku. Send away the Spirit of Death
Ko si arun. Send away illness
Ko si wahala. Send away all gossip
Ase. May it be so.”
Burn the leaves over the shrine. The smoke can also be used to cleanse
yourself. Guide the smoke to move from your feet to your head. When you
feel the smoke has cleansed the shrine, say, “toe,” which means enough.
Yoruba priests advise the people only to invite specific spirits to the shrine.
They typically avoid inviting ancestors who struggled with or exhibited
addictive behavior. The same goes for ancestors who engaged in any form
of abuse. Yoruba priests say their energies could cause unwanted problems
for the person who prays to them.
Finally, you must seal the shrine with a fragrance you often wear mixed
with your saliva or bodily fluid belonging to you. This lets the spirits know
you are at the shrine they are being invited to. When done, ask the spirits
for guidance or do readings to receive answers from them.
Santeria
Santeria is similar to the Yoruba religion. People who practice Santeria also
build a shrine to their ancestors. The components may be different, but the
rituals are similar. Like Isese, Santeria originated in Nigeria, but it is
practiced more in Cuba and the United States.
The word ‘Santeria’ is translated as “the way of the saints.” The saints refer
to the Orishas, known as African spirits or deities. Santeria revolves around
praying to the saints and constantly honoring them. So, building a shrine to
honor them is a vital step.
In Santeria, ancestors are referred to as Egun. An Egun can be related to
people by blood or religion, meaning you do not have to limit your prayers
to your family ancestors. You can pray to any ancestor who practiced
Santeria. The shrine should include two main ingredients, sticks and
offerings.
The sticks you place on your shrine come from a specific tree the priests
have blessed. Ask your priest and receive nine sticks from them. Tie the
nine sticks with a red cloth and place them on the altar.
Next, place the offering. The offering can be an animal sacrifice, food, or
drink. All offerings must be placed around the sticks. If you are invoking a
spirit, you must use an Opa egun – a straight, tall stick taken from a tree. If
you are to summon a spirit, you must be male and slowly tap the floor with
the stick to catch the ancestor’s attention, and they can hear your prayers.
Eating after you have made your offerings is important when offering food
and drink to the spirit. Otherwise, it is considered disrespectful. The
offerings should always contain food and drink. The drink could be water or
any alcohol or liquor. It is also tradition to sprinkle water or liquor on the
shrine through the lips or fingertips.
Certain ceremonies must be conducted to honor the ancestors in Santeria.
The ceremony takes a few days to complete. On the first day, people offer
large quantities of cooked meals, animal offerings, and drinks. People also
sing and dance to their ancestors. People sing, dance, and play drums on the
second day to honor the spirits. Food is also served on that day.
During the ceremonies, the following prayer is said if a member wants to
connect to their ancestor. The spirit of the ancestors mounts (or possesses)
the mediums gently while a vulture flies over the ceremony like a snake.
The ancestors possess power beyond the realms of death. We must sweep
and clean the ground before greeting our ancestors upon their arrival.
“The spirit of death directs our Ori toward the ancestors who have
obtained the secret of life beyond death. Today, I show the marks of
my body as a hymn to the sacred oath. I offer my devotion to the
ancestors through the oath. And I am blessed by your energy and your
wisdom. Ashe.”
Fét Gede in Haitian Voodoo
Fét Gede, or Festival day of the dead, is an important celebration dedicated
to honoring the ancestors. Haitian Voodoo believes the spirits are not seen
on any other day and only appear during their ceremony.
The Gede or ancestor can be a close friend or a family member. During a
ceremony, the Voodooist or Voodoo practitioner invokes their spirit and
turns them into a Gede.
This festival happens every November first and second. It is usually
conducted in the cemetery, and, like Santeria, it involves a lot of singing
and dancing. The Gede may possess individuals during the festival.
If an individual is possessed, they will immediately be recognized because
of their physical appearance. They usually dress their faces with white
powder and may wear black sunglasses, and have a walking staff. They also
wear purple, black, and white clothing. They drink alcoholic beverages
infused with hot peppers since the Gede love spicy peppers. Many will eat
or apply hot peppers to their skin during the festival.
The possessions are another way to honor the dead. It is one way,
Voodooists show the spirits they are welcomed into their world, space, and
bodies. Ideally, Gedes do not have bad intentions toward their person, so
usually, no harm is done during the possession.
The possession also shows the strong bond between the person and Gede.
Of course, not everyone is comfortable with possessions, but they are
practiced, nonetheless. If you are interested in having this bond with your
Gede, ask your priest to learn more.
Like Santeria and Isese, Haitian Voodooists offer food and drinks to their
ancestors. The offerings must be placed on a table in the cemetery to honor
and respect those who have passed to the spiritual realm.
The Haitian Voodoo celebration of the dead is similar to Santeria since they
dance, sing, and drum to the dead. The priests also pay respects and eat the
food offered to the dead. Unlike Santeria and Isese, possessions occur on
the day of the festival.
The ceremony cannot be conducted unless permission is granted from Papa
Gede, the first man ever to die. Once priests have permission to conduct the
ceremony, the celebrations begin.
Hoodoo
Hoodoo is similar to Isese and honors the ancestors. A clean shrine must be
established in a neat environment. It must be cleansed with salt water or
sage smoke. The altar must have pictures of the ancestors or any item
connected to them. Hoodoos communicate with their ancestors frequently.
Their communications can be through prayers or normal conversations. Of
course, offerings must be made, and this is something Isese, Santeria,
Haitian Voodoo, and Hoodoo have in common.
The offering can be a lit candle, food, drink, or a special item. The honoring
ceremony might not be as loud as Santeria or Haitian Voodoo, but it is rich
with deep feelings and emotions. Usually, Hoodooists ask the ancestors to
take away illnesses or challenges that have been affecting their lives.
Hoodoos deeply connect with their ancestors because of their high
communication level. Practitioners practice spiritual readings with their
ancestors. They may get a yes, no, or maybe through a spiritual medium.
Practitioners use corn shells, tarot cards, and other tools to understand what
the spirits say.
They leave an animal sacrifice or a fruit basket next to a tree in the name of
their ancestors. The tree should be close to the person’s house and is yet
another way of respecting and showing appreciation to the spirits.
Like Santeria, some practitioners sing to their ancestors. However, the
songs are sung by one individual, usually during their private time with
their ancestors. Practitioners light candles for the spirits and must
energetically cleanse the space before and after a prayer, or a ceremony is
conducted.
Honoring the ancestors is a sacred activity shared by many African Spiritual
beliefs. No matter how different they are from one another, remembering
the spirits is a divine practice conducted yearly or daily.
African spirituality revolves around the connection between the individual,
nature, and spirits. This connection must be kept even when the living takes
a different form. Therefore, it is essential that practitioners continue
honoring the dead, so their connection remains strong and alive. The spirits
are seen as deities who have wisdom and power. They are believed to
influence your life for the better, so practitioners ask for their guidance and
help.
African spiritual practices like Santeria and Isese do not see ancestors as
only relatives. The ancestors can be anyone linked to the religion or the
practitioner’s history. On the other hand, Haitian Voodoo sees the ancestors
as relatives or close friends. Isese is similar to Haitian Voodoo since it also
defines ancestors by bloodline or their relationship to the practitioner.
Offerings are a common element between these beliefs. When people honor
their spirits through offerings, it is seen as a way to welcome their
ancestors, honor them, and show them respect. The tools used during the
ceremony differ from one belief to the other. However, it does not matter
what tools you use so long as your heart is in the right place when honoring
your loved ones.
Whether you were born into African spiritual traditions through ancestral
roots or an outsider with a deep sense of belonging, you must respect the
faith’s beliefs and adhere to its rules. The consequences of disrespect and
arrogance will significantly impact your life negatively. These traditions
have survived for centuries due to the followers’ devout faith.
Chapter 7: Sacred Herbs and Plants
Herbalism is sacred knowledge, and African spiritualists are no strangers to
it. Whether the root, stem, petals, or leaves, nearly every part of the plant is
used in all spellwork. This chapter explains the different herbs heavily used
by African practitioners. If you have been trying to find herbs for love or
protection spells, you’ll find them in this chapter. Other herbs are also
explained to help with power, prosperity, purification, spirits, and lust.

Certain herbs and plants are considered to be sacred.


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It is common to ingest certain herbs during ceremonies and spellwork.
However, you must be careful what you are ingesting. For starters, it is
probably best to avoid ingesting any herb or plant if you are a beginner
spellcaster. If you do not know whether you are allergic to certain herbs or
plants, you should avoid swallowing anything. You can always burn the
herb instead of consuming it and see its power manifest.
Adam and Eve Root
The Adam and Eve root is mainly used for love spells. Its spiritual
properties are associated with matters of love, connection, and lust.
Practitioners anoint the root with attraction essential oils, like clary sage,
lavender, jasmine, or rose.
This root is used on same-sex couples and opposite-sex couples. The Adam
and Eve root can be worn as an amulet carried by the couple or anointed
daily to strengthen the love and spice up the relationship.
Agrimony
Agrimony is a versatile herb. It is mainly used for protection purposes but
also to remove energy blockages. This herb is typically used in protection
spells and is the main ingredient practitioners use to break jinxes.
People practicing Hoodoo magic use agrimony to clear energetic blockages.
They also use it to cleanse their tools before working on their spells.
Burning agrimony is common for protecting themselves against the evil
eye. Often, spiritualists use this herb as candle dressing when working on a
spell that breaks gossip or stops people from badmouthing them. It is
common for people to burn agrimony to strengthen their energetic field.
Basil
Basil is commonly used in all African witchcraft. It is associated with
prosperity, luck, and happiness. Practitioners use it to invite prosperity into
their lives and bring in more money. They anoint a green candle with dried
basil leaves and cast a spell allowing money to flow smoothly toward them.
Some people carry basil with them when gambling because it is seen as a
lucky charm.
Other practitioners use basil as a healing herb. Besides curing and warding
off illnesses, it also energizes the spellcaster since it helps with fatigue and
brain fog. Female practitioners dress a red candle with basil oil to relieve
painful menstruation.
Bay Leaves
Spiritualists from different backgrounds use this herb because of its high
versatility. Some use it to draw in money, and others to cast against evil
eyes, banish harmful spells, and release themselves from work and family
problems. The outcome of this herb depends on the spell and how you use
it.
It is common in African spirituality to wash with bay leaf water. It is
believed that washing hands and feet with this water increases the chances
of receiving money. Other practitioners save bay leaf water to cleanse their
doors and mirrors. Why? Because it brings positive energy and gets rid of
negativity entering the house.
Belladonna
Belladonna is an herb that must be used with caution. It should not be
ingested or inhaled in any way. This herb is associated with hallucination,
seduction, and magic. It is usually used in love spells and on voodoo dolls.
Beginner practitioners are advised against using it because of its power, and
it is tricky to work with when you do not have enough experience with
witchcraft.
Some voodooists stuff belladonna into voodoo dolls when working on a
love spell. Usually, this spell involves increasing a person’s allure to seduce
them. Others merely carve the individual’s name onto a red candle and
anoint it with belladonna to attract them toward themselves.
Cedar
Cedar smoke is famous for sharpening psychic abilities and hearing from
spirits. It is also known for its rejuvenation capabilities. Spiritualists use
cedar to feel energized and heal from aching or tired bodies. Cedar is used
for warding off illnesses, so it is common to be around cedar smoke when a
spiritualist feels they are about to get sick.
Voodooists use cedar smoke to sanctify their voodoo dolls. This
sanctification ritual is the last part of a voodoo doll creation. The cedar
blesses the doll and protects it from any unwanted energies.
Cedar smoke is used to sharpen psychic abilities and ward off illness.
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Chamomile
Chamomile is another highly versatile herb. Some practitioners use it to
ensure their manifestations come true, while others use it to have better
dreams.
African practitioners put chamomile in their Mojo bags to increase their
winning chances in gambling. Others fill their sachets with chamomile and
put them under their pillows to have better dreams and decrease their
chances of experiencing nightmares and sleep paralysis.
Some spiritualists bathe with chamomile water to increase allure and self-
love. Others sprinkle dried chamomile petals around the house to ward off
negative energies and entities from their space.
Cinnamon
Cinnamon is a powerful plant associated with financial prosperity and
protection. If you want to invite money into your life, follow this spell.
On the first of every month, put some cinnamon powder in your hands and
blow it onto your front door. You can do the same with your shop, company,
etc. When you are blowing the cinnamon powder, visualize yourself
receiving money and feel the emotions you would experience with
prosperity. After you blow the powder, rub it into your hands. Washing it
away may lessen the intensity of the spell.
When working on a protection spell, anoint a piece of paper with your name
on it with cinnamon, or dress a white candle in cinnamon and picture
yourself being shielded from negativity and people who wish you harm.
John the Conqueror Root
This root is highly valuable among Hoodoos. According to folklore, John
the conqueror fell in love with Lilith, the devil’s daughter. The devil
challenged John and promised him Lilith’s hand should he successfully
complete the challenges. John bravely took on the challenges, but he knew
the devil would kill him. Knowing this, John and Lilith stole the devil’s
horse and escaped to Africa. They agreed never to use their powers again so
they could not be found and murdered by Lilith’s father. John put his
powers into the root in the United States and escaped with Lilith.
Today, Hoodoos use this root to be blessed by John’s power. Practitioners
dress white candles with this root seeking protection and peace. Others
anoint red and pink candles with this root to attract love. People use this
root with green candles to receive money and increase their luck.
Hyssop
Hyssop is a popular herb in African witchcraft. It is mainly used in
purification and cleansing rituals. It is common for practitioners to bathe in
its water before and after working on a powerful spell.
Haitian Voodooists sprinkle its water on their altars, while the Hoodoos
clean their mojo bags and gris-gris with the herb’s smoke. Others like to
clean their witchcraft tools with hyssop water or smoke before spellcasting.
The tools must be purified from previous spells. Otherwise, the
consequences could be dire. Spiritualists also put Hyssop’s purple flowers
and leaves in their mojo bags to protect themselves from evil deities and
entities.
Jimson Weed
The Jimson weed was used among Voodooists during slavery. They
believed this herb eased the possession process. During the ceremonies, the
individual consumed this herb and would be possessed by a spirit or an
ancestor.
To this day, this herb should not be consumed without supervision. Multiple
witnesses have claimed the herb causes people to have a complete lack of
self-awareness. Researchers, Busia and Heckles, noted that the herb causes
a “bodily frenzy” during possession ceremonies.
Voodooists use this herb to reach refined consciousness levels. Not
everyone feels safe taking this root, so it is best not to consume it if you are
not experienced with it or are not surrounded by professionals who can
ensure your safety.
Lavender
This flower has various spiritual properties, like attracting love, and beauty,
increasing money, and enhancing intuition. The flower’s purple hues are
associated with intuition and psychic abilities. Mixing lavender with rose
petals is known to draw love into a person’s life and enhance their physical
allure. Carrying lavender around makes the person financially richer.
If you want to partake in any of these spells, pay close attention to these
instructions:
To increase your allure and find love, draw a bath, sprinkle it
with lavender and rose petals, and soak your body in the water. If
you do not have a bathtub, put lavender and rose petals in a
sachet and hang the sachet over the shower head. Let the water
run through and shower with its water.
If you want more money, put lavender in a green sachet with a
few coins. Carry this sachet on you, especially if you are on your
way to work or to gamble.
To strengthen your intuition, burn some lavender and surround
yourself with its smoke. Exercise your intuition by praying to the
ancestors or practicing your psychic abilities during this time.
The lavender will sharpen your intuition to achieve better results.

Lucky Hand Root


From the name, you can gather that this root’s spiritual properties are
related to luck. The lucky hand root is an excellent herb to have on you
when competing, gambling, or taking part in the lottery.
You can wear this herb, keeping it close to your chest, or put it in your mojo
bag. Many Hoodoos replace their mojo bag with a lucky hand root because
it is that powerful. People who carry this root, instead of a mojo bag,
usually anoint the lucky hand with essentials, like cinnamon and
sandalwood, to enhance their luck and ensure their winnings.
Mandrake Root
The mandrake root is close to the Voodoo dolls’ function. In other words, it
can heal or harm someone. For instance, let’s say you created a Voodoo doll
to heal a client. Instead of creating a Voodoo doll from scratch, you can
carve the client’s name into the root and proceed with your healing
ceremony.
This root is incredibly powerful, especially if you manifest something in
your life. For example, carve your name into the root and apply herbs and
oils associated with success and prosperity if you want to manifest success
and wealth.
If you use this root, you must be careful with its location and ingesting it.
This root can heavily influence someone’s life, so you must ensure you are
the only person with access to it. Also, avoid ingesting the root since it is
not meant for human consumption.
Maguey Root
Santeros, Santeria priests, believe the maguey root has incredible healing
powers. It is highly common to drink maguey root tea if you practice
Santeria since they believe it heals illnesses and wards off negativity.
Hoodoos use this root as a charm that boosts the mojo bag’s power. This
root is used with red candles to increase lust in a relationship or make
someone fall in love with you. Maguey root is used to spiritually cleanse
the self from negative spirits and energies.
Rattlesnake Root
Burning rattlesnake root with the intention of attracting love brings the right
people into your life and protects you from individuals not meant for you.
Spiritualists say that this root may make people leave your life, but, in
reality, the root shields you from people who are not right for you. If you
have a love interest and want to know whether they are a good fit, then you
use this root. However, if you do not want to experience the harsh reality
the root might expose you to, then maybe this is not the time to use it.
Rue
If you think someone has cast a spell on you or has hexed you, you might
need to bathe with rue water. Practitioners sprinkle rue in their bathtubs to
break hexes and jinxes.
Other practitioners prefer to drink rue tea instead of bathing in it, but again,
it is better not to drink any herb if you do not know what effect it will have
on your body.
Spiritualists believe sprinkling rue leaves outside their houses can bring
them prosperity and luck. If you want more wealth in your life, you are
more likely to attract prosperity if you blow cinnamon onto your door and
sprinkle rue leaves outside of it.
Sage
Sage is another herb all African practitioners use. It is mainly known for its
cleansing properties. For instance, Yoruba people and Hoodoos use sage
smoke to cleanse their altars.

Sage is used to cleanse.


https://unsplash.com/photos/k44X7D5bpms
Haitian Voodooists use sage to cleanse themselves and their house. For
example, let’s say you had a guest in your house, and after they left, you felt
the house’s energy took a turn for the worst. In this scenario, the best thing
to do is grab a sage bundle or sage leaves and burn them. Open a window so
that the negative energy has a place to go, away from your house. Your
house’s energy will be replenished and renewed.
Sampson Snake Root
The Sampson snake root enhances male fertility and sexual performance. It
is also used to gain power and respect in the community or workplace.
Practitioners usually soak the herb with whiskey and consume 1 tablespoon
every day. Others prefer to make it into tea and drink it. Male practitioners
wanting to perform better sexually wash their genitals with its water to get
the full effect of this powerful root.
People who want to increase their male energy use this root. In other words,
women can use this root, too. As people, we all have feminine and male
energies, so people who want to connect with their male energies will
benefit from using the Sampson Snake Root.
Saw Palmetto Berry
The Saw Palmetto Berry is mainly used by people practicing Santeria.
People mix it with their alcohol and use it as an aphrodisiac. It is considered
one of the main ingredients in love and lust spells. Practitioners also add
honey to it to enhance its love-inducing powers.
During sex magic ceremonies, the saw palmetto berry is soaked with liquor
and served to the participants. The drink prepares them for the energies and
emotions they are about to experience.
Other practitioners use the berries as love charms and put them in their
mojo bags or around the Voodoo doll to increase love and lust.
Sassafras
Sometimes practitioners find themselves targeted by other spellcasters.
These practitioners could be victims of bad hexes or harmful entities. One
way they protect themselves is by stuffing a mojo bag with sassafras leaves
and leaving it near their bed or under their pillow.
The sassafras leaves are known for their protective properties. They mainly
shield from evil entities and hexes or harmful spells. However, the sassafras
leaves must be replaced with new ones every 2 days, depending on the
entity you are dealing with. Change the mojo bag every 2 days to ensure
your safety.
Solomon Seal Root
This root binds spirits, good and evil. Some practitioners use it to call on
good spirits to protect themselves against evil entities targeting them.
Others call on the spirits to get ahead in life or seek revenge on people who
have wronged them.
Working with this root can be tricky and challenging. Novice practitioners
are advised to avoid this root because it needs a lot of energy and
experience they do not have. So, if you are not an advanced spellcaster,
work with easier roots before using the Solomon seal root.
Quita Maldicion
The Quita Maldicion is a popular herb in Santeria. This plant is mostly
known as the “curse remover” within the community. If you or someone
you love is exhibiting symptoms of being cursed, it is best to burn quita
maldicion around them. This herb also comes in handy when removing a
hex or the evil eye from yourself or someone else. Remember, burning this
herb removes curses, but they do not prevent them. So, the next time you
are cleansing yourself from an evil eye or a curse, make sure to use herbs
that also shield you from them. Moreover, do not use both herbs together.
First, remove the curse, cleanse yourself with sage, and lastly, burn an herb
to shield you from future harm.
Frescura Herb
The frescura herb is excellent for curing energy blockings. If you feel your
house has lost its energy or has weird energy, then you need to burn this
plant. You can also use it if your energy is blocked. How can you tell if
your energy is blocked? Your intuition will not be as sharp, you may feel
tired, and, most importantly, your spark will gradually fade away. Energy
blockings are temporary, so you do not need to worry. Burn this plant to
restore your energy and have it run smoothly through your body.
There are a plethora of herbs and plants to use on candles or bathe with.
Moreover, other spells require ingesting certain plants but avoiding
consuming any plant or root is best. However, if you are sure you will not
suffer from a bad reaction, it is safe to ingest these ingredients. But, if you
are unsure or have not consumed certain herbs before, it is best to avoid
ingesting them. You can take allergy tests and always ask a health
professional about the plants and roots you are curious about. Remember,
not every spell here is for beginners, so if you are a novice, work with
easier ingredients and spells that match your level. It is better to gain
experience before working on challenging spells. Good luck, and be safe.
Chapter 8: Let’s Talk about Altars and Shrines
Altars and shrines are considered highly delicate topics, as most African
spiritual traditions require initiation. Therefore, you should always seek a
priest’s guidance and approval before you build your shrine and use it to
work with your ancestors or the Orishas.

Altars and shrines are sacred in African spirituality practices.


Ji-Elle, CC BY-SA 4.0 <https://creativecommons.org/licenses/by-sa/4.0>, via Wikimedia Commons
https://commons.wikimedia.org/wiki/File:La_Havane-Vente_d%27articles_religieux-
Santer%C3%ADa_(4).jpg
At-home shrines and altars are relatively easy to set up. They’re great
because they can be adapted to a wide range of beliefs and faiths. A sacred
spot for spiritual practices, rituals, and prayers helps strengthen your
connection with the deities and the spirits and replenishes your faith.
Regardless of your belief system, an altar can help you recharge and
maintain your peace and inner comfort.
On reading this chapter, you’ll understand the structure and general layout
of altars in Yoruba, Santeria, Hoodoo, and Haitian Vodou. You learn about
their differences and similarities and discover how each spiritual tradition
sets up and works with Orisha and ancestor altars. Finally, we give you tips
on how to build your own at-home altar.
Yoruba
Yoruba altars come in various sizes and appearances. A shrine’s exact form
differs from one practitioner’s preferences and ideologies to the other.
Yoruba shrines aren’t typically ornate and humungous, and the best thing
about them is they could be adapted to the space, monetary, and tool
limitations of the average person. They are much like the characteristics the
saint withholds.
Yorubas use shrines to communicate with the saints, so they’re typically
located on a higher level than the ground. A Yoruba altar is a sacred space
where you can make offerings, perform sacrifices, pray, or partake in other
spiritual activities. Your choice of practices and offerings mainly depends
on whether you dedicate your altar to Orishas or ancestors. There’s no need
to worry if you want to worship Orishas and ancestors simultaneously
because the Yoruba religion doesn’t require altars to be immovable once set
up.
On specific days of the year, such as October 4th and December 17th, Orula
and San Lazaro days, respectively, practitioners build great altars and
celebrate together. People also dedicate a large portion of their homes to
making colorful altars with numerous symbols, representatives, and
offerings.
Christian Yorubas often incorporate Catholic saints into their shrines. Most
commonly include the Virgin of Rule, the Virgin of the Mercedes, Saint
Barbara, and the Charity of the Copper, among other significant figures.
They further decorate the shrines with fruits, candles, and flowers. The
Yoruba Orishas are represented with ceramic, guira, porcelain, or clay soup
containers in order of hierarchy.
Figures of the deities are placed on stones in the soup bowls and are
typically adorned with rings, robes, and other symbols associated with the
Orishas and the saints. These typically include food, drinks, flowers, fruit
offerings, fans, toys, and tools. What you do to work with or honor an
Orisha depends on its unique preferences and characteristics.
When preparing an ancestor shrine, you must seek a priest’s help because
you need to obtain 9 sticks from a specific tree and ritually prepare them
before tying them together using a red cloth. This bundle of sticks is what
you’ll be making your offerings to. You also need an “Opa egun,” any
thick, straight, and tall wooden branch for your invocations. A male
practitioner will use it to tap on the floor as you, or someone else, invoke
the ancestors. Always offer them the first serving of any meal. Water or
liquor is also typically offered.
Santeria
Like Yoruba, many major Orishas in Santeria have Catholic counterparts.
You can build a shrine to honor the Orisha you wish to worship and honor
using symbols and colors that represent them and make relevant offerings.
Yorubas and Santeria practitioners share the same belief regarding
ancestors; they pass onto the invisible world to watch over their loved ones.
However, only those who qualified to be honored through ancestor work
can live up to their destiny. These are often people who lived honorable
lives and contributed to their society. Those people should have also
experienced long lives and natural deaths.
Some people dedicate a separate space or even a separate building for their
altars. It depends on family traditions and personal preferences. Ancestor
altars commonly include a white candle and cloth. Pictures or belongings of
the ancestor, flowers, or three water glasses (you can use any odd number of
water glasses) should also be added. Some people like to separate the male
and female ancestors on the altar. Some people also separate different
families, which would be a great idea for individuals who never get along
well.
If you’re setting up an Orisha altar., keep all the Orishas (except for the
warrior deities) in ceramic tureens. The color and decoration of the tureen
depend on the characteristics and symbols of the Orisha you’re working
with. These tureens hold the sacred stones of the Orishas, which is an
extension of the Yoruba tradition of placing stones in bowls or pots.
If you’re working with a warrior Orisha, avoid using tureens. Keep them in
uncovered iron or clay pots. Use sealed containers with water for the water
Orishas. Each Orisha accepts unique offerings, often left beside their tureen
or another vessel. Some offerings, known as ebó, are considered sacrifices
because they are either purchased, which is a financial sacrifice, or made,
which is a sacrifice of time. Making a weekly ebó for the Orisha can keep it
strong and pleased.
Hoodoo
Hoodoo practitioners prepare their altar by visiting their ancestors’ graves
with a small container. They introduce themselves and notify the ancestors
of their intentions. They store a little dirt in the container, take it home, and
use it to build a connection with the ancestor.
Hoodoo practitioners spoon the dirt into their containers by digging with
coins near their ancestor’s graves after pouring whiskey over the grave.
When they get home, they empty the dirt into a nicer-looking container.
According to Hoodoo traditions, Saturday is ideal for working with the
dead. They usually make food offerings of meat and potatoes and some
dyed pale blue water. They set up a basic altar for their ancestors and create
them weekly with music, food, or other offerings. You can also serve your
ancestor’s favorite dishes.
You can include several containers with grave dirt from different people’s
altars, with their pictures and a few of their belongings. Some practitioners
include an empty picture frame as a symbol of the relatives and ancestors
they don’t know.
Haitian Vodou
Haitian Vodou shrines are known for their vibrant colors and magnificence.
The Orishas are typically represented in their own spots. Haitian Vodou
shrines incorporate several objects required by the deities, or Lwa,
depending on who you’re working with. Other tools, like decorated bottles,
are considered offerings and serve a specific purpose.
Filled and empty bottles are usually ornamented with images and specific
symbols. They are often covered with sequins or other colorful decorations.
While dolls are used, they’re not as terrifying as Voodoo dolls are thought
to be. Many people believe practitioners stick pins in these dolls to cast
harmful curses on others. However, they are used to honor certain deities.
Some people employ dolls as messengers between the physical realm and
the spirits. Herb-filled cloth packets are also popular altar decorations. The
colors of the pieces of cloth and how they’re decorated depend on the colors
of the Lwas. These packets are believed to bring protection and stimulate
healing. Interestingly, Haitian Vodou practitioners leave flags leaning
against an altar as ritual objects that attract the Lwa to replenish its spiritual
energy.
Building Your Altar
Decide Its Purpose
The first thing you must do before building your altar is to determine its
purpose. Which spiritual path are you following? Do you intend to build an
Orisha or ancestor altar? Do you have a specific deity you wish to honor?
Will you use your altar for celebrations? Is your altar movable, or must it be
fixed?
You need to ensure your altar offers a comfortable space, as you could use it
to meditate, pray, communicate with your ancestors, make invocations, or
conduct other rituals.
Decide Where to Place It
The location and size of your altar mainly depend on your needs, lifestyle,
and preferences. Some people like to dedicate an entire room to their
spiritual practices, while others believe their dresser or bookshelf would
suffice. However, when setting up your altar, it should face a meaningful or
pleasant direction. For instance, if you’re building an ancestor altar, face it
toward the direction of your ancestor’s homeland.
It’s best if you build your altar somewhere quiet and private. This way, you
won’t have to worry about someone knocking it over or interrupting your
spiritual practices. You don’t need to rush to find the right location. Some
people are drawn toward a spot that just “feels right.” Consider the energy
this place gives off. Is it welcoming and bright? You can use smudging or
other energy-cleansing techniques before you set up your space. It also
helps if you do an energetic cleanse every once in a while.
Find Out Which Tools You Need
Even though there are some rules you must follow when setting up your
altar, especially if you’re working with specific Orishas, you’ll often have
to lean into your intuition. Pay attention to your cravings and signs to pick
up on the offerings the Orishas wish to receive. Your gut may also signal
certain objects to incorporate into your ancestor shrine. Unless you’re going
against instructions, there are no limits to what you’re allowed to keep on
your altar. However, always ask for your priest’s opinion until you’ve
gained enough confidence in your own knowledge.
Candles are very popular tools to add to your altar and are often required
when working with certain Orishas. Be careful not to leave your burning
candles unattended, and keep them away from flammable materials. Be
extra careful if you have any children or pets at home.
Set Up Your Altar
Once you’ve cleaned your space energetically, think about how you’d like
to arrange your tools and objects on your altar. Start with a few items to
avoid feeling overwhelmed. As a rule of thumb, keep your altar
symmetrical, with the tallest item in the middle. Cover your table or surface
with a cloth if you wish to protect it from candle wax, ash, or other
potentially damaging objects.
Maintain Your Efforts
You should aim to use your altar habitually. If it’s too much pressure, start
with a seasonal practice and build from there. For instance, if you practice
Yoruba, set up an altar to commemorate notable celebrations. Once you feel
ready, you can build an Orisha or ancestor altar and tend to it once a week.
If working with an altar becomes a habit, you can easily incorporate it into
your daily routine. Your day will eventually feel incomplete without the 10
or 15 minutes you spend at your altar daily.
Most importantly, your altar must always be clean and organized, no matter
how often you use it. You should exude positive emotions each time you
approach your altar; it should never feel like a chore. If you beat yourself up
for not praying today, you’ll eventually dread having to do it. Instead of
being a peaceful space you can retreat in, it will feel heavy and suffocating.
Refurbish your altar, remove items you no longer need, and introduce new
ones every now and then. Clean the altar and everything on it often.
Your altar or shrine must be in a place where you won’t be interrupted. You
should dedicate the time to connecting with your ancestors for peace and
guidance. Know your purpose for contacting them – have your questions
prepared beforehand.
Now that you have read this chapter, you understand how different African
spiritual traditions use altars and shrines. You are ready to build your
ancestor or Orisha’s altar with the guidance of an experienced priest. These
spiritual traditions have been used for centuries, so they will work for you if
you believe in the system.
Chapter 9: Mojo Bags and Gris-Gris
Mojo bags and gris-gris are typically mistaken as the same. However, both
tools have significant differences. You must learn the distinctions between
both instruments to guarantee a safe practice environment and experience.
This chapter delves deep into the differences between these talismans to
identify the right one for you. You’ll learn how mojo bags and gris-gris are
created and how they’re cleansed, consecrated, charged, stored, and safely
used.

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

The History of Mojo Bags


Mojo bags were brought to America by enslaved Africans centuries ago.
Making these mojo bags and carrying them around in their pockets was the
only thing that kept them sane as they endured the terrors of the slave trade.
Mojo bags were a lot more than talismans to enslaved Africans. They were
a means of assurance and offered a sense of security in a highly cruel and
uncertain environment. Soon, these small, good-luck charms were
incorporated into Hoodoo, a traditional magical system.
The incredible thing about mojo bags and the entire practice of Hoodoo is
they combine many African, Native American, and even European magical
practices and traditions. Some people believe these talismans have a great
number of similarities with medicine bags, which are indigenous to the
Native Americans. Both magical tools incorporate several personal and
natural items to induce a specific, powerful effect, and both are carried
discreetly or kept in a safe place.
Mojo Bags
Mojo bags are created to attract certain things and energies into a person’s
life. Various mojo bags serve a wide array of purposes. For instance, you
can create one to attract protection into your life and another to initiate love.
Mojo bags come in different colors, depending on the energy and the results
you wish to achieve.
A mojo bag contains various stones, herbs, and other trinkets that can help
you manifest your desires. You must set a clear intention, name your mojo
bag, and replenish it every now and then. A mojo bag must first be slept
with to set its effects in motion. Keeping it under your pillow or bed or
placing it beside you as you sleep allows you to bond with it. The main
objective behind this practice is to amalgamate its essence with yours. Wear
your mojo bag or keep it on you, but it should never be visible to others.
This talisman can transform or elevate several areas of your life. It can
make you more successful, keep you in good health, protect you from
potential harm, attract love and abundance into your life, and more. Think
of it as an amulet charged with spells and magic. Many people regard mojo
bags as mystical beings you must feed and properly care for, as it is the only
way they will grow their powers and redirect their energies into their
holders’ lives.
Making and Using a Mojo Bag
Choose a cloth bag that aligns with your desire and intention. These
pouches come in a wide array of colors and fabrics and are available at any
craft store. Use the following list as a guide to help you choose the color
that corresponds with your intention:
Orange: success, stamina, endurance, and vitality.
Purple: divination and spirituality. It’s also used when
overcoming and healing from karmic lessons.
Red: protection, courage, and passion. Red could also be
associated with marriage.
Blue: wisdom and philosophy. Blue is considered the color of
intellect.
Black: protection and eliminating negativity. It is also related to
discipline.
Yellow: self-expression, happiness, and creativity.
Pink: love, romance, and friendship. Pink also corresponds with
art, emotional healing, and beauty.
Grey: secrets and mysteries. It also represents neutrality.
Green: wealth, abundance, and prosperity. Green is also
associated with luck and employment.
Silver: receptivity and meditation.
White: peace and psychological healing. White is considered the
color of angelic guidance.
Gold: projectivity and prosperity.

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

Consider hand-sewing your mojo bag instead of purchasing a ready-made


one, as this helps amplify its effects. Here’s how to do it:
1.
Measure the width of your ribbon, and cut it at length 3 times as
long. For instance, if you’re using a 2-inch-wide ribbon, make it
6 inches long.
2.
Fold it in half, ensuring both halves are perfectly aligned.
3.
Sew the sides together, leaving around 1.25 inches unsewn at the
end. The top must not be sewn, as this will be the mojo bag’s
opening.
4.
Turn the ribbon inside out, hiding the stitching inside.
5.
Fold the 1.25-inch flaps outside and down and make around 4
small cuts along both folds.
6.
Unfold the flaps and thread a string through the cuts around the
bag’s circumference.
7.
Fill your bag with your selected items and firmly tie the
drawstrings into a knot.
8.
To feed your mojo bag, anoint it with an essential oil or burn
incense and pass it through the smoke. You should set a clear
intention as you do this.

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.

Festivals and ceremonies celebrate spirituality.


https://unsplash.com/photos/tGfB7t4L1JY
The importance of these festivals and ceremonies is evident in religions and
spiritual practices around the world, and African spiritual practices and
traditions are no different. Each religion and spiritual practice promotes and
celebrates a different set of holidays, which have spiritual importance in the
specific tradition.
Kemeticism and Kemetic Orthodoxy
Kemetic Orthodoxy is an offshoot of traditional Kemeticism (known as
Egyptian paganism) and features many holidays celebrating Kemetic
deities. Some major holidays in Kemetic Orthodoxy include:
Beautiful Feast of the Valley
Also known as the Feast of the Beautiful Valley, the Beautiful Feast of the
Valley is an ancient Kemetic holiday that celebrates the dead. In the modern
calendar, it is celebrated around April 28th.
This festival involves remembering the dead and those gone before and was
the major festival in Thebes. It had grand processions to temples and tombs,
where families would hold feasts with their ancestors. It was also a time to
celebrate the god Amun, whose figure led these processions.
In the modern day, this festival often coincides with the pagan festival of
Beltane and is celebrated similarly. It involves creating altars for the
ancestors and eating meals with friends, family, and other loved ones.
Opet Festival
Also known as the Beautiful Feast of Opet, the Opet Festival was one of the
most prominent ancient Kemetic holidays. The festival celebrated the
deities Amun, Mut, and Khonsu and took place over 24 days. It was the
most prominent celebration in Luxor.
The festival was celebrated during the flooding of the Nile. Therefore, it
also acted as a festival and celebration of fertility. In the modern calendar,
this festival is celebrated in June and celebrates the deities Amun, Mut, and
Khonsu. While modern festival celebrations do not last 24 days, many
adherents of Kemeticism leave the altars up throughout June and make
daily offerings to replicate the ancient celebration.
Aset Luminous
Aset is another name for the Egyptian mother goddess Isis. It is a festival of
lights and commemorates Aset’s (Isis’s) search for her brother-husband
Wesir (Osiris) after their brother Set (Seth) traps and kills Osiris in a
wooden coffin.
In the story, Aset searches for her husband everywhere, including at night,
by the light of her torch. Kemetic adherents light candles, lamps, and
torches to aid her in her search. Additionally, they create paper boats with
prayers written on them and containing a light source (like a tealight
candle) and place them on a water source (like a river) so that the goddess
has light available wherever she goes.
This festival is generally in early July, around July 2nd.
Wep Ronpet
Wep Ronpet is essentially the Kemetic New Year. The date of this festival
varies every year, but it is generally celebrated at the end of July or the
beginning of August. The specific date depends on when the star Sirius
rises at the Tawy temple (the primary temple of Kemetic Orthodoxy, based
in Illinois, United States).
Wep Ronpet is preceded by 5 days known as Epagomenal Days. These days
are celebrated as the birthdays of the four or five children of Geb and Nut –
in order:
Osiris
Horus - in some traditions (particularly later Greco-Egyptian),
there are two deities known as Horus – Horus the Elder is a child
of Geb and Nut, and Horus the Younger is the child of Isis and
Osiris
Set
Isis
Nephthys

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.
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