๑۩۞۩๑ BOSNIAN MAGIC ๑۩۞۩๑

WELCOME TO BOSNIAN FORUM DEDICATED MAGIC AND FORTUNE TELLING – REGARDS FOR READERS FROM IRAN, SYRIA, EGYPT, IRAQ, FRANCE, GREECE, PALESTINE, SWEDEN, NORWAY, LIBANON, CHINA, BULGARIA, ROMANIA, INDIA, PAKISTAN, USA, AUSTRALIA, UKRAINE, VENEZUELA...
 
HomeFAQSearchMemberlistUsergroupsRegisterLog in
Latest topics
» Za liječenje grla
Yesterday at 6:40 pm by Ariana

» Facebook i magija
Yesterday at 3:23 pm by Sadaka

» U Tuzli rođena beba đavo: Zbog prisustva šejtana prebačena u Ameriku!
Tue Jan 17, 2017 8:42 pm by sun ayla

» Misteriozna Bosna i Hercegovina – između legendi i stvarnosti
Tue Jan 17, 2017 8:25 pm by Donaton

» Za poslušnost džina
Mon Jan 16, 2017 8:48 pm by Artemida

» Čaj za izbacivanja viška tečnosti
Mon Jan 16, 2017 9:03 am by Emina

» Stefan Schwarz: BiH se mora okrenuti Evropi, a ne Turskoj
Sun Jan 15, 2017 7:01 pm by Donaton

» Nazar bonđuk (boncuk) ili plavo oko
Sun Jan 15, 2017 1:23 pm by ferka

» NDH i RS - jedna te ista priča
Sun Jan 15, 2017 12:13 pm by Donaton

January 2017
MonTueWedThuFriSatSun
      1
2345678
9101112131415
16171819202122
23242526272829
3031     
CalendarCalendar
Statistics
We have 491 registered users
The newest registered user is BOLTHORN VELES

Our users have posted a total of 19811 messages in 1757 subjects
Most active topics
Bošnjačke basme i bajalice
Kako otkriti da li ste žrtva crne magije?
Pitanje o zapisima?
Bogumilstvo i Bošnjaci
Magija & Uvod
Mitologija Bosne i Hercegovine
Ljubavni sihir sa 41 zrno graha
Bosnian mythology
Pohvala od forumaša
Introduction to Lenormand Cards and Lenormand Card reading
Top posting users this week
sun ayla
 
BOLTHORN VELES
 
Geron
 
Artemida
 
Ariana
 
Donaton
 
Fata od zlata
 
Šansel
 
Vidasus
 
Sadaka
 
Keywords
ciganske talisman falanje dzin bajalice tilsum pecat crnom ljubavne skidanje dove Spell karte Karin ljubavna svijecama gatanje magic Novac ljubav spells black kalendar sihir venerin Jinn

Share | 
 

 Voodoo magic

View previous topic View next topic Go down 
AuthorMessage
Donaton
Admin


Broj komentara : 2941
Join date : 2013-02-15
Mjesto : هللا ءاش ام

PostSubject: Voodoo magic   Sat Feb 23, 2013 9:01 am

[You must be registered and logged in to see this image.]


Vodou initiation ceremonies are never undertaken lightly or routinely. Almost always it is trouble with the spirits, manifesting in problems in the individual’s life, that lead a person to undergo initiation. In the temples of the Port-au-Prince area there are four levels of initiation possible. Each level involves a period of seclusion that may vary from three to twenty-one days, and most temples have a small interior room set aside for such purposes. Persons tend to be initiated in small groups. The men and women in these groups become “brothers” and “sisters” in a special way. Above all, they are committed to helping each other with ritual duties. This is the case even when the groups contain individuals who are seeking different grades of initiation.

All grades of initiation have public rituals that occur intermittently in the exterior temple dancing area as well as rituals reserved for the already-initiated members of the house that occur within the inner chamber. The first level of initiation is called the lave tet (head-washing) and involves cooling and soothing as well as feeding the spirits in a person’s head. The second level is kanzo, a word that refers to a rite in which initiates are briefly removed from the initiation chamber in order to undergo a ritual trial. In the semipublic part of the kanzo ritual, small, hard dumplings are snatched from boiling pots and pressed into the palm of the left hand and the sole of the left foot of the initiate. When this ceremony is completed, the initiates are told: “Now you are kwit [cooked]; no one can eat you,” that is to say, no one can do harm to you. They are also admonished: “Never say hot again, say strong!”.

The third level is called sou pwen, on the point. Pwen is a complex, multivocal concept in Haitian Vodou, as it is in Haitian culture in general. Within the general culture, “singing the point” or “sending the point” refers to a socially appropriatemeans of indirect communication that is especially useful for conveying difficult messages. For example, one young man in Haiti told me this story: he was courting a young woman who came from a family as impoverished as his own. The girl’s mother decided that the match offered neither one any chance of advancement, and yet she was loathe to insult her daughter’s suitor. So when he visited, she went about her household tasks singing a popular song, the refrain of which was “Dč mčg pa fri,” (Two lean [pieces of meat] do not fry). The young man got “the point” and broke off his relationship. In and out of the temples, it is often Vodou songs that are used for the purpose of singing the point. These songs have a sparse, even cryptic quality to them that lends itself to communicating several different, sometimes contradictory, meanings at once. The person who “sends a song” in the Vodou temple, that is, the one who suggests the next song to be sung by the group, is not only following a closely prescribed ritual order in which each important lwa is saluted in the proper order with his or her own songs and rhythms, but quite frequently is also sending the point, pwen, to a person or group of persons present at the ceremony. Such an observation both reveals the extent to which Vodou ritual intertwines with and comments on the life of the community and suggests a preliminary definition for the troublesome word pwen. At a level of abstraction uncharacteristic of the way people who serve the spirits speak, pwen may be said to mean the condensation or pith of something. At a concrete, ritual level pwen are charms or medicines composed of words, objects, gestures, or some combination of the three. They may be drawn on the earth, spoken, sung over a person, placed under the skin, or ingested; they may be buried at the crossroads, in a cemetery, or in the courtyard of a house. When one is initiated “on the point,” the reference is to the condensation of the power of a particular spiritwho has been diagnosed as the met tet.

The fourth and final level of initiation is the one that gives a person license to begin practicing as a healer. It is called assogwe, literally, “with the asson,” the beaded rattle that gives priests and priestesses some measure of leverage in the spirit realm.

In Haitian Creole, the verb kouche (to lie down, to sleep, to make love, to give birth—less commonly, to die) is the general word used to describe initiation. Entering the initiation chamber is like dying. Friends and family members cry as they line up to kiss the initiates goodbye. Shortly after this genuinely emotional leavetaking, the initiates are blindfolded and led through a dizzying dance of spirals and turns before being taken into the small room where they will kouche. As in many other sorts of initiation around the world, to kouche is to be forced by ritual means to regress, to become a child again, to be fed and cared for as a child would be, only to be brought rapidly back to adulthood, a new kind of adulthood, again by ritual means. When the initiates leave the inner chamber after days of seclusion and ritualizing, they have their heads covered. Initiates must keep their heads covered for forty days. Like newborn babies with vulnerable soft spots, new initiates must protect the ops of their heads. The spirits within have been fed and are still changing and strengthening day by day. On an altar inside, the initiates have left their po tet (head pots), residues of the internal externalized, the self objectified, the spirits concretized.

These po tet generally remain on the altar of the priest or priestess who performed the initiation and who will be ever after the initiates’ spiritual mother or father. Thus, through initiation rites, bonds among the living—as well as between the living and the spirits—are reinforced.


Last edited by Admin on Tue Mar 12, 2013 10:32 am; edited 2 times in total
Back to top Go down
View user profile
Donaton
Admin


Broj komentara : 2941
Join date : 2013-02-15
Mjesto : هللا ءاش ام

PostSubject: Re: Voodoo magic   Sat Feb 23, 2013 9:02 am

The spirits that comprise the Voodoo pantheon are the result of the forced mingling of various tribal groups during the institution of slavery. In an incredible feat of psychological and spiritual survival, the tribal groups were able to combine their very different religious practices into one Voodoo practice that is no longer “pure” according to African standards. However, in the throws of slavery, the stolen people created new rites that incorporated not only their own rites and deities, but the rites and deities of other cultural groups. The original African rites spread to Haiti, Cuba, Brazil, the West Indies, the Dominican Republic, and other parts of the United States, where they began to take on characteristics of the local cultures. There are literally hundreds of spirits, and the list is ever growing.



The spirit forces in New Orleans Voodoo and Haiti are referred to as Loa (lwa). The Loa are also referred to as the Mystères and the Invisibles. In Santería they are known as Orisha. They are somewhat akin to saints or angels in Western religions in that they are intermediaries between Bondye (Bon Dieu, or good god)—the Creator, who is distant from the world—and humanity. It is not uncommon to refer to spirits, saints, angels, and archangels as loas. In fact, it is not uncommon for New Orleans practitioners to acknowledge the loas found in Haiti, the orishas of the Yoruban tradition and Santeria, as well as Catholic saints, the spirits of ancestors, zombie spirits, Native American spirits, archangels, and spirits that are uniquely New Orleanian in origin.



Unlike saints or angels however, the loa are not simply prayed to; they are served. They are each distinct beings with their own personal likes and dislikes, distinct sacred rhythms, songs, dances, ritual symbols, and special modes of service. Contrary to popular belief, the loa are not deities in and of themselves; they are intermediaries for a distant Creator. In the Yoruban tradition, the Orishas are emissaries of God, ruling the forces of nature and the fortunes of mankind. Their aspects are generally determined by their elemental natures. Thus, the Orisha of lightning is also the Orisha of sudden inspiration, vengeance, and dance; the Orisha of the Ocean is the Orisha of motherhood, femininity, and creativity. In this way, the orishas represent ancient archetypal forces, a concept reflected in the phrase “Las Sietes Potencias,” or the Seven African Powers.
Back to top Go down
View user profile
Donaton
Admin


Broj komentara : 2941
Join date : 2013-02-15
Mjesto : هللا ءاش ام

PostSubject: Re: Voodoo magic   Tue Feb 26, 2013 6:36 pm

There are a number of Voodoo traditions, or nations, that are related according to a common origin or theme. Two of the major nations are the Rada and Petro. The Rada loa spirits like Damballa, Erzulie Freda and Papa Legba -- are said to come from Africa, from the former Dahomean empire. Some mistakenly refer to the Rada loa as "good" and the Petro loa as "evil." This is misleading; the Rada loa can be used to make malevolent magic, while the Petro loa can heal and do beneficial workings. They are more accurately referred to as "cool" and "hot," respectively. You will find that the hoodoo spells have little if anything to do with the Voodoo nations. It is for the sake of being thorough with regards to the religious aspects of Voodoo that I have provided this information.



Rada Loa



The Rada Loa are a major family of loa in Haitian vodou. They include older, beneficent spirits who can be directly traced to Dahomean Vodou. They are generally the older, more beneficent spirits. Rada loas are guardians of morals and principles and related to Africa, whereas Petro loas

are connected to the New World. Rada loas include Legba, Loko, Ayizan, Damballa Wedo and Ayida Wedo, Erzulie Freda, La Sirène, and Agwé. Some loas (such as Erzulie) have both Rada and Petro manifestations. Their traditional color is white (as opposed to the specific colors of individual Loa) and they are associated with the element air.





Petro Loa



The Petro Loa are generally the more fiery, occasionally aggressive, and warlike loa. The story is that they originated in Haiti, under the harsh conditions of slavery. Their rites feature whip cracking, whistles and ignited gunpowder. In addition, Petro drumbeats are swifter and more syncopated than the Rada rhythms. The Petro rites are an integral part of the initiation ceremony (Kanzo), the rite by which serviteurs are initiated as priests and priestesses (houngans and mambos) of Haitian Vodou. Erzulie Dantor is considered the "mother" of the Petro nation and is one of the most important Petro loa. Petro loas include Erzulie Dantor, Marinette, Ogun, and Kalfu (Carrefour). Their traditional color is red and they are associated with the element fire.


Congo Loa


Originating from the Congo region of Africa, these spirits include the many Simbi loa, as well as the much dreaded Marinette, a fierce and much feared female loa. They are associated with the element water. The entire Northern area of Haiti is especially influenced by Congo practice. The Congo loa are thought to descend from the Lemba, an ethnic group in southern Africa who claim a common descent belonging to the Jewish people.





Nago Loa



Originating from Nigeria (specifically the Yoruba speaking tribes), this nation includes many of the Ogun spirits.





Guede Loa



The Ghede are the spirits of the dead. They are traditionally led by the Barons (La Croix, Samedi, Cimitière, Kriminel), and Manman Brigit. The Guede are loud, rude, crass, sexual, and a lot of fun. Their traditional colors are black and purple.


Back to top Go down
View user profile
Donaton
Admin


Broj komentara : 2941
Join date : 2013-02-15
Mjesto : هللا ءاش ام

PostSubject: Florida water   Wed Feb 27, 2013 1:57 pm

Meeting the Voodoo Spirits

There are more than 500 Iwa and we don't have time to meet them all in this book, but actually we don't to because than most important ones for love nad happiness are Erzulie, Ogoun, La Sirene, Baron, and Legba, who is key among them and central to magical work.
Our relationship with the Iwa begins with making an altar. Altars are central to all faiths, either as the focal point a church or as a quiet place to meditate, like a Buddhist peace garden. They are power places as well as gateways to intuition and inspiration.
In Haiti, altars are sometimes known as kay myste (or „house of mysteries“) and can be separate buildings, like small houses, or just a small space in a room, screened off from the rest.
The easiest way of making an altar is simply to cover a table or chest with a clean white cloth and sprinkle it with perfume or Florida water (a special perfume used in Voodoo).
Florida Water

You can find Florida water easily in most botanicas or you can make your own using this recipe:

Rose Water: 15 parts
Oil of Jasmine: 6 parts
Oil of Musk: 5 parts
Oil of Bergamot: 3 parts
Oil of Lavander: 1 part
Oil of Lemon: 1 part
Oil of Clove: 1 part
Oil of Cinnamone: ½ part
Oil of Neroli: ½ part

Add the ingredients to alcohol ( medicinal alcohol is best, but if this is unavailable use vodka because it is odorless and has no color), then allow it to stand for nine days. Decant the liquid into smaller bottles for use.
Back to top Go down
View user profile
Sponsored content




PostSubject: Re: Voodoo magic   Today at 9:49 am

Back to top Go down
 
Voodoo magic
View previous topic View next topic Back to top 
Page 1 of 1
 Similar topics
-
» Aldila VooDoo NV6 + Adams 9032LS
» Voodoo Cycles
» Mr. Clean Magic Erasers EAT grease and grime on interior
» PDF BOOK The magic of jewels and charms
» Xx_Black-out's Voodoo Blue FJC

Permissions in this forum:You cannot reply to topics in this forum
๑۩۞۩๑ BOSNIAN MAGIC ๑۩۞۩๑ :: ۞ WHITE MAGIC vs BLACK MAGIC ۞-
Jump to: