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Related posts:. How to Remove a Binding Spell? Can you do Voodoo With a Picture? Footer About Us Magickal Spot is a witchcraft site dedicated to offering magical education, and we do this thorough explanation of the craft and its many nuances.
Explore Search this website. It is believed one's soul returns to God after death, however their spirit may still remain on Earth.
Spirits can interact with the world by providing good fortune or bringing bad deeds. A spirit that torments the living is known as a Boo Hag.
Hoodoo shows evident links to the practices and beliefs of Fon and Ewe Vodun spiritual folkways. In the Americas, the worship of the Vodoun loa is syncretized with Roman Catholic saints.
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See also: Ring shout. See also: Haint blue. See also: Boo Hag. Pineapple Press. Retrieved March 24, The Voodoo Hoodoo Spellbook.
The Journal of American Folklore. Arcadia Publishing. Retrieved 29 August Retrieved Original Publications. Archived from the original on Knoxville: Mules and Men.
Conjuring Culture. See also, Hurston's, Mules and Men. In the appendix she lists the "paraphernalia of conjure," the last on the list being the Christian Bible.
Another primordial god is Loco. He is the spirit of vegetation and male form of plants. According to the legend he was the first priest, who transformed from a human being into a loa.
Therefore he is the intermediary between people and gods. If Loco appears at a ceremony, he could be recognised by a gnarled stick that he always carries with him or by his companion who always smokes a pipe and always accompanies Loco.
He is the loa of white magic. Simbi is depicted as a green snake and he is very wise. A person obsessed b y Simba is turning like a snake and is attracted by the water, because he is more than Damballah depending on the element of water.
Simbi is also providing certain connection between people and ghosts, because among voodoo people the mythical other side is deep in the sea.
Symbol Petro has only dark character. It represents aggressive side of voodoo. Barons are gods of death and cemeteries. The most powerful is baron Samedie.
He appears as a thin black man wearing a hat and holding a walking stick in his hand. Baron La Croix appears as a skeleton, he answers all the questions with sarcasm and he scares by his chilling look.
Baron Cemetiere Boumba has sinister look and his frightening behaviour evokes fear. The colours of barons are black and purple.
All the rituals have to be done at night-time at a cemetery. The most suitable sacrifice offers are coal, black candles, purple flowers or stones, but also rum and black chickens.
The speciality of voodoo is the worship of twins. They have an important meaning that has been transferred from African tradition.
Special attention that is paid to live and dead twins has its roots in the veneration of godly twins: Mawa and Lisa. They symbolise active male and passive female energy, they personify the sun and the moon.
Together they create a hermaphrodite bisexual god that symbolises inseparable divine unity. Twins, especially if it is a boy Dossou and a girl Dossa are considered as their earthly delegates.
The birth of twins is in every case associated with a number of problems as they are seen as exceptionally powerful creatures.
They are foreseen as difficult, impulsive, sensitive and malicious mischievous, vicious beings. In everyday life it is recommended to deal with both children the same way, as they react in a very sensitive way to any differences made between them.
Families with twins often suffer diseases or bad luck, which is explained among voodoo people that the family did not complete the duty to Marassa.
More about Candomble Voodoo and the unity of religions. So if a family member dies but still exists in material form, then there is no reason to not talk further with this family member and ask for help and advice from them.
As a payment for their assistance sacrifices must be made and their graves kept in order, so you can remember them more.
While ancestors are considered not as powerful as Loa, they have some knowledge and a certain power to influence the future and fate of their offspring.
Voodoo believers understand the soul not as a compact unity, but divide it into two parts, the Ti-bon-ange vital spark and conscience - Voodoo and the Gros-bon-ange the individual and immortal soul, also can be equated to the ego.
After physical death it returns to the underworld of the minds. Together these parts form the mind and the soul of a living person.
The Ti-bon-ane is of the unique vital spark of a person, without him he cannot live. If a person dies, the Ti-bon-ange goes to Dahome Vodooistische On the other side , remains with the forefathers and becomes one of them.
The Gros-bon-ange is unique and the mind of a person. As soon as a person has passed away, and his Gros-bon-ange was long enough with Dahome, his Gros-bon-ange is born again and receives a new Ti-bon-ange in the birth.
Thus, it is absolutely logical for Voodoo believers to talk to their ancestors and ask them for advice and help, even if they have been deceased for many years.
Bon Dieu is the universal power and primordial God. He created all the original deity's and is the epitome of universal power. He gave the deity's order in power in the world.
His word is law, even for the deity's. Believers of Voodoo almost never contact Bon Dieu directly, it is the job of the Diety's to take care of the worries and concerns of believers.
No problem is too small to be presented to the Gods and spirits: Be it love, pain, or financial worries, the academic difficulties of children, conflicts with family or at work, especially health emergencies - a Mambo Chief Priestess of Voodoo or an Oungan Senior priest of Voodoo will be ready to ask the deity's Loa or Loa's for their council and support.
The role of the Mambo and the Oungan is therefore, less compared with that of a priest or pastor in the Christian churches. Mambo and Oungan in Voodoo devote themselves, primarily, to the practical "life help" and are more healers than priest and the Voodoo "temple" more "advice centers" than law.
A lot of Mambo or Oungan offer regular "speech hours" during which they question the deity's about the problems which are reported to them.
Behind his is the belief that disease, but also all other kinds of hardship and adversity, are consequences of disturbed relationships in the spiritual realm.
At the same time one believes in Voodoo that the responsible spiritual forces can be identified and be influenced in favor of the believer.
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