The VOODOO existed since the birth of man in the land of Africa, and its history is not respect borders. Today, VAUDOU feeds multiple phantasies conveyed by centuries of colonization, then by HOLLYWOOD with sensational cinema.
We cannot say that there is a VAUDOU! but let’s say maybe 100 different VAUDOUS. Each VAUDOU being adapted to its own rules as dictated by the HOUGAN which is in charge of it.
The VOODOO is above all a great Magic Art, mixed throughout its history and has adapted to all kinds of environments. VAUDOU still remains today one of the most powerful and feared Arts of High Magic. known to date.
VAUDOU comes from the word VAUDOUM which, in ” Fon” dialect , means SPIRITS. The VOODOO is the worship MINDS we indifferently called LOAS, or ZANGES MYSTERIES.
The VAUDOU Culture is the only legacy of Africans thrown into the new world.
It is a testament to the vitality of human identity, to resistance to oppression.
It is a vision of yesterday for an alternative of tomorrow.
The VAUDOU is therefore multiple because it is everything for its children in the diaspora of the new world. He is medicine, justice, police, art, dance, music as well as religious practice.
One can be VAUDOU without being a practitioner as one can be Protestant and incredulous, although birth does not prevent sharing the values of VAUDOU.
At the origin of VAUDOU, we find the great traditional African medicines, great magic exercised by the initiates whose source we find in NIGERIA via GUINEA, CONGO, COTE D’IVOIRE, GHANA, LIBERIA, TOGO, BENIN, CAMEROON, SENEGAL , etc …
Each country has several VAUDOU rites , even if the name VAUDOU could be different and adapted according to needs. Thus, the LOAS essential to VAUDOU have different names depending on
the places where they are invoked; among the Sudanese they are mlouk (melk in the singular), among the Wolofs of Senegal practicing NDÖP it will be the RAB and among Ethiopians practicing ZÂR they will bear the same name.
Missionaries brought Christianity to Africa. It will immediately be “creolized” and mixed with traditional local magic. Then came slavery with the slave trade.
We are in the 16th century. According to Mahtar M’Bow, Director General of UNESCO and confirmed by the CNRS, more than 100 million Africans will be deported for 3 centuries, and it is estimated that approximately 10 million blacks will die. during the “voyage”, and this, according to the travel logs of the slave traders.
We do not of course speak of the others “dead of the consequences …” .
These deportees will take with them their Traditional Magic and will make it evolve, in particular, with all the other Great Magics encountered both in the islands and coming from Europe. This is how the explosive mixture of these different elements gives a new birth to the VAUDOU from which the rites as we currently practice them will be drawn.
Voodoo, a means of struggle for blacks
For it to begin exercising effectively in the form we know it, it will be necessary to wait a little longer , the VAUDOU will experience its era of clandestinity, then it is the great slave revolt that gave birth to the first Black Republic of HAITI.
The VAUDOU then takes all the contemporary power that we know.
From this moment, the VAUDOU will return to Africa and it will adapt again with other traditional magics, then will disperse in the
world wherever there will be blacks.
It would be absurd to think that the VAUDOU of Port-au-Prince is the sole heir, among all the Afro-Caribbean and American descendants, of the great multi-millennial cultural melting pot of which the culture of our African fathers was the object on a continent of nearly twenty million square kilometers.
Yet we believe that the Voodoo Culture is unique because it is built on the tolerance of the tradition of the other.
Thousands of forms of VAUDOU exist. Among the best known: the VAUDOU BLANC (Voodoo RADA) , equivalence with those who practice in Europe what is called “white magic” and the VAUDOU ROUGE (Voodoo PETRO) , more feared and formidable because having no limit in the application of his rite.
The VOODOO RED is based on the cult and exploitation of the dead, with their consent or not this is a response to a spell of evil.
Let us recognize that until now, no human group has the monopoly of good or evil, and the VAUDOU does not hide it from him.
In the RED VAUDOU
, the art of bewitching and unenchanting has no secrets for the HOUGANS. Note that the very fact of bewitching does not necessarily mean a hold of evil. Bewitching can also be used to carry out an action to release a person or to bring back a spouse who would have moved a little too far. The spell in this case will be temporary and will not bring larvic consequences to the applicant, or to the target of the applicant.
The VOODOO RED is exercised RITE FIRE
and THE MAGIC CANDLES
Fire, in this specific case, is a purifying element, just as the RED recommended in this RITE represents BLOOD and thus symbolizes LIFE . Indeed, it should be known that BLOOD is a great purifying and exchange element. BLOOD energy is a substitute means of retribution towards the LOAS (Spirits of Voodoo) who will be called upon to perform the tasks which will be asked of them.
We enter here in the practices of HAUTES MAGIES in the greatest traditions of the genre. Today, VAUDOU has adapted to its environment and becomes in our industrialized countries theURBAN VAUDOU , like the SANTERIA of CUBA or the MACUMBA of BRAZIL owe their existence to the origins of VAUDOU .
Voodoo, a great tolerance!
The VOODOO combines at the same time the cult, initiation and knowledge. He can only be tolerant of rites, religions and races. In VAUDOU , sectarianism in relation to a state of being cannot exist. In the form of VOODOO we practice within our Association, religions are mixed in harmony there with the Great Principle GOD Coord i nator of the Universe. Thus in VAUDOU, MUSLIMS rub shoulders with CHRISTIANS, JEWS or BUDHISTS without any difficulty.
The various aspects of Voodoo
There are several forms of Voodoo . For our part, we practice URBAN VAUDOU and we work a rite similar to the Ritual of Red Voodoo , ritual of fire (one of the most powerful rites in VAUDOU). We cannot of course claim to exercise pure RED VAUDOU without the adequate initiation of our voodooists, so we will be satisfied with a very powerful rite, elaborated from different elements extracted from the most varied forms of VAUDOU , as dictated by the LOAS requested by the HOUGAN.
Our rite becomes URBAN VAUDOU , and is our own. It is therefore a real VAUDOU rite , certainly adapted, but just as powerful in its form and its demands and above all very close to the famous VAUDOU ROUGE .
As we indicated previously, the exercise of the Voodoo Cult never calls into question the race, the free choice of the religion or the life of each voodooist.
In Voodoo , dogma does not exist. Thus, each HOUGAN remains the only Master in his HOUNFOR, and each voodooist has the free will of his belonging to VAUDOU or not, therefore, nothing to do with a sect such as those we hear about negatively around us. However, by coming together for an ever stronger VAUDOU , we form a group that could be likened to a sectarian appearance. Rest assured, we will only keep the appearance!
The goal is of course to come together to give ever more force to our requests to VAUDOU . It is here that the notion of group becomes truly important, through its solidarity which takes root in its power.
In accordance with tradition, Voodoo ceremonies take place according to the VAUDOU Calendar and in relation to the positions of the Moons in correspondence with the requests made. They are always done in close correlation with the LOAS that will be requested during these ceremonies by the HOUGAN.
The VAUDOU ritual which is articulated around a temporal axis, conveys homage to our ancestors and respect for the living in both directions. “m’salye Doki la, m’salye Gwo-pwen lakay mwen” so we recognize the past and understand our present state.
Sacrifices (chicken, pig, sheep or goat) are sometimes practiced there, although today the practice of Voodoo fits perfectly with modernity, which means that in most cases, the sacrifice remains a purely symbolic action. .
Special or community initiation work in Voodoo is carried out for voodooists who request it, thus offering them the opportunity to climb the different Levels that we have defined according to our own organization, numbering 9.
What is unique in the VAUDOU ritual is the coming among men of immortal deities during propitiatory ceremonies. The LOAS come, converse with humans: they provide service, by acting very effectively, to those who honor them. Then they leave.
There are necessarily thousands of LOAS, as many as there are reflections in a gemstone. These primary forces of the universe merge with the divine essence of the human soul. LOAS are neither good nor bad. We must avoid this Manichean notion that we want to apply awkwardly to rites: the Rada would be good, good, honorable, the Pétro would be bad, demonic, of bad attendance. Some HOUGANS would serve with the right hand and others (the bad guys, presumably) with the “left” hand. This very Western easy notion is in no way applicable within the framework of the exercise of VAUDOU.
With all due respect to certain detractors of VAUDOU, no devil with horns or forked feet as defined in the Catholic religion in the Pétro (or elsewhere in the VAUDOU), no human sacrifices in the ritual, even secret (without presuming of the criminal imagination), not even of Good or Evil in the absolute, leaving this purely Judeo-Christian notion to its designers.
Obviously, the VAUDOU Ceremony only takes place with voodooists or Vaudoussi (initiates) and sometimes with guests handpicked and accepted by the HOUGAN.
Thus particular applicants can all claim to participate in a VAUDOU ceremony on the condition of undergoing their own acceptance with the VAUDOU in an initiatory form which can sometimes be partial just for a ceremony, but which can, if they wish and if the VAUDOU accept them, go much further within the framework of VAUDOU, this aspect can only be beneficial for the applicant who succeeds.
The study of LOAS is more akin to the study of our faults and our qualities. And LOAS must be judged by their actions, like ourselves. It is undeniable that the Rada spirits are more dignified, more disciplined, in a word more civilized and the Danpétro spirits more volatile, less predictable, even more violent. But these differences are more related to form than to substance. These are the similarities that interested us. For example, in the Agoé family, we have brought together, as for others, the Loas Rada, Danwonmen and Danpétro who share the same characteristics. We claim that there is a deep universal truth behind the obvious stereotype of our hero-loa-gods.
Each ceremony must be organized in the tradition as dictated by the HOUGAN, otherwise the ceremony will be said to be ” simplified “.
The place where we officiate is called: HOUNFOR. It is the name of the temple dedicated to the exercise of the Voodoo cult . It is a SANCTUARY.
It is first of all ” the men’s house ” from which often nothing distinguishes it at first sight.
Some HOUNFORS are very large and can contain more than 100 people, others will be more modest and can only contain ten.
Whatever the case, HOUNFOR must remain intimate on the scale of those who practice it. Thus, HOUNFOR will have to meet all the needs of voodooists, even the most humble.
The HOUNFOR ,
a Sanctuary , a privileged place of worship
The HOUNFOR is a privileged meeting place where each voodooist can freely come and discuss his problems. Symbolically, the HOUNFOR can be at the same time a community restaurant, a roof for all Voodooists who, passing by, do not know where to sleep, a parallel university where VAUDOU is taught , a dance class, singing, housework. , a nursery, a sewing workshop, a traditional hospital, a ballroom, a theater … In short, a privileged place of life as one can imagine it in any sanctuary.
of Hounfor de la Mandragore
The hierarchy of each Hounfor is specific to the requirements of the Hougan, who remains the only Grand Master of his Hounfor. There will perhaps be as many rites as there are Hounfors as there are Hougans.
Before entering the place of ceremony, the participants, on an empty stomach, must purify themselves by a “bath of release and protection”. This is the applicant’s first contact with the Spirits of Voodoo .
This bath is already part of the ceremony and can be initiatory for some applicants. It is only after having gone through this mystical bath that the voodoo can enter the place of Worship, barefoot and without drying out. The bathing ceremony can cause a salutary shock to the Recipient.
It is only from this very privileged moment that the CEREMONIE VAUDOU can truly begin.
It goes without saying that the rest and the background of the course of the ceremony cannot be revealed so simply on these pages.