the parish or region of a houngan or mambo's influence.
a small earthen bottle into which the gros-bon-ange of dead ancestors can rescued. After a person dies the gros-bon-ange goes to the underwater place. A year and a day after he or she goes their the relatives can recall the gros-bon-ange. Unfortunately this is a very expensive service, requiring a significant animal sacrifice, often an ox. Thus it is often considerable time before the service can be done. If too much time passes the ancestor may get a bit restless and cause trouble--illness etc.
serious practitioners of Voodoo.
the magic rattle of the houngan or mambo.
lave tet
(washing of the head) an initiation ceremony held for serviteurs after they have been mounted for the first time.
the initiation ceremonies for those moving into a very serious level of Voodoo practice.
taking of the ason
the final initiation into being a houngan or mambo.

NOTE: Both kanzo and the taking of the ason are very secret services. However, in Alfred Mtraux's book (VOODOO IN HAITI), through observation and talking with people who were not too careful about the secrecy of kanzo, he has pieced together a detailed account of the ceremony.

ceremonial drawings done in flour, of the various loa.
the Voodoo temple. A tiny tiny place.
poto mitan
the center pole in a Voodoo peristyle. It represents the center of the universe and all dancing revolves around the poto mitan.
Les Invisibles
all spirits.
Les Mysteries
1--the loa themselves.
2--sacred knowledge. Also called konesans.
The crossroads.
A central image in Voodoo. This is the place where the two worlds (earth and spirit world) meet. Virtually all Voodoo acts, even healing, begin with the acknowledgment of the crossroads.

Some of the central loa in the Voodoo pantheon:

An old man who is the gatekeeper between the two worlds, world of earth and the world of the Invisibles. He is the origin of life. The sun is one of his symbols, but he is also the source of regeneration and uses the symbol of the phallus.
(crossroads) is the Petro counterpart to Legba. He is the spirit of the night, the origins of darkness. The moon is his symbol. He can be placated, but is a dangerous loa.
Papa Ghede.
Loa of death and resurrection. A total clown. Very erotic and comic. He is the lord of eroticism.
The father figure. He is the good snake. The source of peace and tranquillity. The egg is offered to him when he comes to mount a person. He is much loved and sought after. His wife Aida-wedo attends him.
The sovereign of the seas. Especially honored, as one might well expect, by people who live near the sea.
The warrior. Today, too, the force of politics. Violent.
The earth mother. Spirit of the goddess of love. The muse of beauty. (Strongly identified with the Virgin Mary.) Her appearance (when she mounts someone) is one of cleansing, dressing, delicate foods daintily eaten. She can read the future in dreams. A much loved loa.

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Replies to This Discussion

Very interesting and informative, thank you.

I am drawn to Aida-wedo, my 4 year old son suddenly drew me a picture of her back in 1992 and told me to put it on the wall near the front door to the street, so she has been there ever since. 

I would love more information about her if you could please point me in the correct direction?  Thank you x

I would be happy to see what I can find out about her Liz.

Oh, thank you, so much!  That would be wonderful.

+Thanks for the updates on the terminology of Voudu. Name a few solid suggestions on good reading material for both supplemental study and work.  How far did the writer / practitioner/servitor William Seabrook go in his study and research of the Voudu cultus? What are ojas? How  are the Chaud Points activated? These sincere inquiries are addressed  to anyone who will take a knowledgeable swing at them. The movie/book , the serpent and the rainbow.  How much of it,  was true  to the practice,  and how much was simply Hollywood entertainment? LLL/Pax ,my Illuminatus family!


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