Voodoo Ritual CO1
Mar 16, 2013
Altar Devotions
West outside – cup of strong, black coffee
West inside – red food
North – leaves, plants
East – ram
South – rum
Center – pipe & mound of earth surrounded by palm fringes
Purify the Area
(Walk the Circle with gourd rattle)
Cast Circle
I cast this Circle three times ‘round in the names of the Maiden, the Mother, and the Crone.
The first is a Circle of Protection - as we ask our Golden Lord to cast a protective eye upon all who dwell within these walls.
The second is a Circle of Hope - as we understand that all who pass through these doors will find hope in themselves and in their futures.
The third is a Circle of Love - as we know that our Silver Lady shines the light of Her love upon all who gather here beneath this roof.
Three times round this Circle’s bound. West, North, East and South, from edge to edge this Circle is cast. As above, so it is below, as without, so it is within. This Circle is sealed. So, Mote It Be!
Salute to Atibon Legba
The Great Gatekeeper
Papa Legba, we salute you, beloved opener of the way between this world and the world of the Lwa. We ask you to open the doorway between the spiritual and material worlds, to allow communication between us and the Lwa.
Call Quarters
North: Gran Bwa, master of the sacred forest and protector of wild animals, we invite you to observe us as we honor you, and to communicate with us from a distance, if you so desire it. So, Mote it Be.
East: Bade, God of the winds, we invite you to observe us as we honor you, and to communicate with us from a distance, if you so desire it. So, Mote It Be.
South: Ogoun, deity of fire and metal, we invite you to observe us as we honor you, and to communicate with us from a distance, if you so desire it. So, Mote It Be.
West: Baron La Croix, God of Death and giver of life, we invite you to observe us as we honor you, and to communicate with us from a distance, if you so desire it. So, Mote It Be.
Anoint
(Long-stemmed cross)
Unite and Raise Energy
Ground and Center
Invocation
God – Loko: I light this pipe in honor of the God Loko, priest of all priests and guardian of initiation secrets.
Goddess – Ayizan Velekete: I anoint this earth with oil, in honor of Ayizan Velekete, patroness of the initiation into Voodoo and wife of Loko, whose name means ‘very well-chosen friend of the earth.’
History
First and foremost, Voodoo is a religion, the dominant religion of Haiti, and is the result of many different cultures and ethnicities of people being uprooted from Africa and imported to Hispaniola during the transatlantic African slave trade. Vodouisants believe, in accordance with widespread African tradition, that there is one God who is the creator of all, referred to as “Bondje”, from the French words “Bon Dieu” or “Good God.” Bondje is distant from its creation, and so it is the spirits that the Vodouisant turns to for help, as well as to the ancestors. The Vodouisant worships God, and serves the spirits, who are treated with honor and respect as elder members of a household might be.
There are three important categories of other spiritual beings - Lwa, or Spirits; the twins, who are a curious and rather mysterious set of forces of contradictories: good and evil, happy and sad, and so forth; and the dead. These are mainly the souls of one’s own family members who have died but have not yet been ‘reclaimed’ by the family.
Ignored family dead are dangerous. Honored and cared for family dead are helpful. The priesthood of Voodoo contains both men (houngan) and women (mambo). Their functions are: healing, performing religious ceremonies; holding initiations; telling the future; reading dreams; casting spells; creating protections, and creating potions. The central and key aspect of Voodoo is healing people from illness. Such healing activities probably constitute 60% of all Voodoo activity.
Another central feature of Voodoo is the ‘service’ the religious rites of the religion. These are usually held outside, under a rough roof and around a center pole. Drums are used extensively to provide music, and dancing is absolutely essential to the whole service, in which nearly everyone who attends participates. In most services, the Lwa ‘mount’ people. That is, they come and take over a person’s body for a time. When the Lwa come, the person is gone. (It’s not clear where the person goes.) The body is the body of the person, but it is really the Lwa.
Everyone has spirits, and each person has a special relationship with one particular spirit who is said to “own their head”; however, each person may have many Lwa, and the one that owns their head may or may not be the most active spirit in their life. Most Vodouisants are not initiated, since it is not a requirement to be an initiate in order to serve one’s spirits. Far more common among the Haitian community is the “maryaj mistik”, or the mystical marriage, in which the Vodouisant literally marries one or more Lwa, in a ceremony complete with bridal dresses, rings, cakes, and a priest. In return they gain special protection and favor from the spiritual spouse. This is generally in exchange for one day of sexual abstinence per week in which the human spouse receives the spirit in their dreams, and any other terms spelled out in the marriage contract.
The cultural values that Vodou embraces center around ideas of honor and respect – to God, to the spirits, to the family and society, and to oneself. Love and support within the family of the Vodou sosyete seems to be the most important consideration. Generosity in giving to the community and to the poor is also an important value. Our blessings come to us through our community and we should be willing to give back to it in turn. Since Vodou has such a community orientation, there are no 'solitaries' in Vodou, only people separated geographically from their elders and house. It is not a 'do it yourself' religion – a person without a relationship of some kind with elders will not be practicing Vodou.
Way of Worship in Haitian Vodou
After a day or two of preparation setting up altars, ritually preparing and cooking food, etc., a Haitian Vodou service begins with a series of Catholic prayers and songs in French, then a litany that goes through all the European and African saints and Lwa honored by the house, and then a series of verses for all the main spirits of the house. This is called the African Prayer. After more introductory songs are sung, the songs for all the individual spirits are sung. As the songs are sung spirits will come to visit those present by taking possession of individuals and speaking and acting through them. Each spirit is saluted and greeted by the initiates present and will give readings, advice and cures to those who approach them for help.
On the individual’s household level, a Vodouisant may have one or more tables set out for their ancestors and the spirit or spirits that they serve with pictures or statues of the spirits, perfumes, foods, and other things favored by their spirits. The most basic set up is just a white candle and a clear glass of water and perhaps flowers. On a particular spirit’s day, one lights a candle and says an Our Father and Hail Mary, salutes Papa Legba and asks him to open the gate, and then one salutes and speaks to the particular spirit like an elder family member. Ancestors are approached directly, without the mediating of Papa Legba, since they are in one’s blood.
The most important concept in Voodoo is reverence to ancestors. Always be sure to remember those who have gone on before you. It is the single most important thing you can do to ensure success in your ritualistic endeavors.
Raise Power
Name the Working
In Voodoo, use of the seven-day candle, or ‘7-day vigil candle’ is commonplace. The seven-day candles are used in difficult cases and cases where concentrated energy is needed. The candle is burned over a period of seven days, while the practitioner pays attention to revealing and divinatory signs from the candle.
To use your pins with a candle, you start with a regular offertory or large candle and seven pins of the seven colors. The candle is divided into seven equal parts by sticking the pins into the candle at seven equal intervals. The seventh pin goes into the top or bottom of the candle. Make sure the pins go all the way into the candle.
Take a piece of parchment paper (best to start with a rather large piece of paper) and write down seven wishes. Fold the paper at a 90-degree angle and write your full name over your wish, then fold again and write your name again, proceeding with this process seven times. Dress your candle with the appropriate oil and place the folded paper under the candle. The candle is burned for seven nights, with the flame pinched out each time a pin falls. Save all of the pins and when the last needle falls, stick the pins into the paper so that it looks like the one in the picture. According to the law of attraction, bury the paper, pins and leftover wax under your doorstep to attract your wishes to you. If your wishes are of the repelling type, throw the ritual remains in a crossroads, graveyard, or in a moving stream or river.
Perform the Work
Cakes and Ale
Nearly every Voodoo service has animal sacrifice. By killing the animal, one releases life. The Lwa are exhausted by the taxing task of running the universe, thus they can receive this life sacrificed to them and are rejuvenated. As the dish of animal cookies are passed around, take a moment to thank the animal for its sacrifice.
Release Quarters
West: Baron La Croix, God of Death, we thank you for your watchfulness and bid you farewell. So, Mote It Be.
South: Ogoun, deity of fire and metal, we thank you for your watchfulness and bid you farewell. So, Mote It Be.
East: Bade, God of the winds, we thank you for your watchfulness and bid you farewell. So, Mote It Be.
North: Gran Bwa, master of the sacred forest, we thank you for your watchfulness and bid you farewell. So, Mote It Be.
Feast
Open Circle
Using the Seven Pins in
Candle Magick
Welcome to the CircleOfOne Archives
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