The Haitian Vodou Handbook: Protocols for Riding with the Lwa
Format: PDF / Kindle (mobi) / ePub
A working guide to the proper methods of interacting with the full Vodou pantheon
• Includes the myths, cultural heritage, and ancestral lineage of the lwa and how to honor and serve them
• Provides an introduction and guide that is especially useful for the solitary practitioner
• Discusses the relationship between Vodou, Haitian culture, and Catholicism
In The Haitian Vodou Handbook, Kenaz Filan, an initiate of the Société la Belle Venus, presents a working guide to the proper methods of interacting with the full Vodou pantheon, explaining how to build respectful relationships with the lwa, the spirits honored in Haitian Vodou, and how to transform the fear that often surrounds the Vodou religion.
Until recently, the Haitian practice of Vodou was often identified with devil worship, dark curses, and superstition. Some saw the saint images and the Catholic influences and wrote Vodou off as a “Christian aberration.” Others were appalled by the animal sacrifices and the fact that the Houngans and Mambos charge money for their services. Those who sought Vodou because they believed it could harness “evil” forces were disappointed when their efforts to gain fame, fortune, or romance failed and so abandoned their “voodoo fetishes.” Those who managed to get the attention of the lwa, often received cosmic retaliation for treating the spirits as attack dogs or genies, which only further cemented Vodou’s stereotype as “dangerous.”
Filan offers extensive background information on the featured lwa, including their mythology and ancestral lineage, as well as specific instructions on how to honor and interact fruitfully with those that make themselves accessible. This advice will be especially useful for the solitary practitioner who doesn’t have the personal guidance of a societé available. Filan emphasizes the importance of having a quickened mind that can read the lwa’s desires intuitively in order to avoid establishing dogma-based relationships. This working guide to successful interaction with the full Vodou pantheon also presents the role of Vodou in Haitian culture and explores the symbiotic relationship Vodou has maintained with Catholicism.
www.luckymojo.com/crossroads.html. D But not all of the Ghede drink piman. Some prefer cola, wine, or other beverages. Because the Ghede are the reclaimed spirits of the dead, there will be as much variation between individual Ghede as between individuals within any group of people. E Of course, depression or anger management difficulties can be caused by spiritual oppression, by chemical or emotional issues, or by some combination thereof. These problems may well require medication or therapy.
orgies” where women held enormous snakes in their arms as they danced, and where the blacks groveled before the enormous serpents they worshipped. These images had little to do with anything but their overheated fantasies—but they persisted even after the revolution and became staples of pulp fiction. Although “snake worship” was ruthlessly suppressed, the colonists encouraged their slaves to honor the saints. Catholicism was seen as a “civilizing” influence on the “savages”; the colonists could
transfer some of his bullish nature to your loins. 19 SIMBI There is magic in the places where salt water joins with fresh, magic in the places where farmland meets forest, magic in the places where springs bubbles up from the earth. You may hear the water whispering when you least expect it. You may see something out of the corner of your eye. But when you turn to look, when you listen intently, there is only water and shadow. Magic rarely makes itself obvious. Simbi hides in all these
space through whatever means you normally use. You may also want to honor your family’s religious beliefs by saying a few of their favorite prayers: a psalm you grandmother particularly loved, or a recitation of the Kaddish. If you are not allergic to incense, you may want to burn a tiny bit of copal resin: it has traditionally been used to honor and strengthen the dead in Mexico and Central America, and in my experience the dead are quite fond of its smell. If you can’t find copal, you can burn
the slaves killed every white person they could lay hands on. Thousands died and thousands more were driven out of the country. The mulattoes who had been shopkeepers or artisans now found themselves at the top of the social heap; and, like the poor whites of the southern United States, they fought bitterly for every scrap of privilege they had been able to acquire. They did not want to overthrow the established order of things. Rather, they wanted to take their place as rulers over the majority.