There are many lineages of Vodou such as "Haitian": Asogwe lineage
and other lineages in Haiti and the Dominican Republic such as 21 Divisiones and family groups.
There is also New Orleans or Louisiana Voodoo and West African Vodoun from which the lineages in the new world originate and arrived from via the slavery diaspora.
Little known is Sanse a Vodou lineage through Puerto Rico which is more spiritualist and deals more with the dead in its approach. Within the other listed traditions there are also differences in how things are performed and this is not because there is no unity of thought rather that the way that things are done have some similarity and an underlying reason for choices that went into the way these lineages were perserved. For example I have learned from some people in "Dominican" Vodou 21 divisiones that their practice is baptismal and more saint based in their approach than others in the same umbrella tradition. Those familiar with these traditions know some things never change and others can be done correctly in different ways that make sense. Most of these traditions are family based, while others are a mixture of family and temple in organization. There are Lwa that are more concerned with individuals and others with community and family groups so that there are going to be differences in spirits served from one region or locale to another, which also influences focus and way the group operates.
When it comes to Sanse we also see ourself as organized by lineages of spirit groups. Our house has pantheon 7 chiefs, whereas others have 21 divisions of families of Lwa or chiefs that oversee a group of Loases. Within the 7 chief lineage the 7 chiefs served can again vary from one house to the next for example.
Ours is Candelo, Tindjo Alawe, Ghede Limbo, Metresili, Ogun Balendjo, Beli Belcan and Legba.
They all have spirits under them. Wheras other houses may have different Ghede jefe chief or Lwa Anaisa or Marta the Dominator instead of Metresili to head the female spirits in general. Gran Solier is generally viewed as head of them all the chief of chiefs.
The candidate entering Sanse would receive these 7 by lineage and also any Lwa insistent within their spiritual frame. Other Lwa can be received at a future date. Some choose to only baptise if they do not intend to or serve as a horse for the spirits to come in preliminary ceremonies to connect them with their own court of spirits. This is partly where the idea of the 7 african powers came from, mistakenly taken to mean the Orishas
example from Sancista Brujo Luis
21 jefe:
Sanse includes the spiritualist tradition of Espiritismo, some are cruzado with african elements and some indigenous elements, whereas others are more classic, minimalistic or european spiritist in their tradition. Usually within Sanse there is the coronation of the or crowning of the dead. Some such as our house and the influence and houses of Ocha/Santeria it is a joining of the consciousness with a main spirit guide with a baptism ceremony, somewhat like the Lwa when Vodou spirit points are received after a lave tet headwashing. Others see it as recognizing your spiritual frame and having a spiritual party.
As described many houses of family Vodou and lineages are baptismal in their entrance rites only. And that also lends to the perceptions about Sanse being a family baptismal tradition, with some minimalist in their spiritualism. This can lead to misunderstandings about others practices and more ritualistic traditions. Where mixes of people came together, the type of influences recieved in the mix varied a bit, as some retained a more Vodou current from the island of Hispaniola (Haiti and the Dominican Republic) in working with and serving the Lwa... whereas other focus these spirits as soley representatives, the dead emissaroes or messanger dead of the Loases and Orishas. We certainly work the Lwa but recognize the influence of messangers and primarily are spiritualist in our group in dealing alot with the dead and due to our shared congo influences.
This blogpost is to chronicle work done during August 2017 and the ability to manipulate the weather. I put 5 river rocks that were taken with offering to put in this cherry tree that produced alot this summer. This is part of a Taino Caribbean Indio way to make rain. We are having one of the most dry and most wildfires here in the PNW in history. The smoke and air quality is very bad in some areas.
I sang to my Lwa Legba, Metrisili, Cachita Tumbo, Papa Sobo y Bade and Tindjo Alawe while harvesting peas for hours in the evening and my main 2 spirit guides on Sunday. I sang a song my spirits told me for rain. Thank you to my brothers and sister and native tribes doing drumming in western Canada, those who have prayed & assisted. I cannot take credit but I know they have helped us, and thankful to the Lwa & mercy of Bondye, I felt drops of rain when there should be none a few nights ago. There was no forecast for rain, now there is rain coming about 5 days to the day after I did ceremony, and they increased the forecast to rain all weekend for my birthday. My Lwa I am assured! Ayibobo!
Cheeehooo its raining! our water was almost out I am on well and duck pond pump and rain barrels right now on this property. Did my rain dance song 24 hours ago. I am going to sing it again!
And I always get headache before it rains. And its the thunder full
moon just put my pot out to catch some!
look at the change in temperature too : Vancouver Island 29-32 degree Celsius down to 16!
Guess I owe Cachita Tumbo some yellow flowers and cigar to the river, My mother here is shocked haha, but she is a believer in curandero's too.I am not sure if this is a new inherited or latent now developed minor ability, I have only noted my connection to wind before. Perhaps due to my court or my Leo sun and Jupiterian Sag moon energies.
When I was in Florida and walked to the botanica it was blistering summer: hot and clear. I was with my younger godbrother and began to sing for rain. He was in disbelief, until there were blessed welcoming cool rain drops...until we made it to be picked up by our godfather and godmother.
Recently I have had to walk to work in the mountainous western area of the USA and it rains late winter and spring. I asked my spirits several times to hold off the rain until I could make it to work, and miraculously the weather obliged each time, with a few sprinkles only the one time! As to the relation between the offices of chief and rain-maker in South Africa a well-informed writer observes: “In very old days the chief was the great Rain-maker of the tribe. Some chiefs allowed no one else to compete with them, lest a successful Rain-maker should be chosen as chief. There was also another reason: the Rain-maker was sure to become a rich man if he gained a great reputation, and it would manifestly never do for the chief to allow any one to be too rich. The Rain-maker exerts tremendous control over the people, and so it would be most important to keep this function connected with royalty. Tradition always places the power of making rain as the fundamental glory of ancient chiefs and heroes, and it seems probable that it may have been the origin of chieftainship.....
The foregoing evidence renders it probable that in Africa the king has often been developed out of the public magician, and especially out of the rain-maker. The unbounded fear which the magician inspires and the wealth which he amasses in the exercise of his profession may both be supposed to have contributed to his promotion. But if the career of a magician and especially of a rain-maker offers great rewards to the successful practitioner of the art, it is beset with many pitfalls into which the unskillful or unlucky artist may fall. The position of the public sorcerer is indeed a very precarious one; for where the people firmly believe that he has it in his power to make the rain to fall, the sun to shine, and the fruits of the earth to grow, they naturally impute drought and dearth to his culpable negligence or willful obstinacy, and they punish him accordingly. Hence in Africa the chief who fails to procure rain is often exiled or killed. Thus, in some parts of West Africa, when prayers and offerings presented to the king have failed to procure rain, his subjects bind him with ropes and take him by force to the grave of his forefathers that he may obtain from them the needed rain. The Banjars in West Africa ascribe to their king the power of causing rain or fine weather. So long as the weather is fine they load him with presents of grain and cattle. But if long drought or rain threatens to spoil the crops, they insult and beat him till the weather changes. When the harvest fails or the surf on the coast is too heavy to allow of fishing, the people of Loango accuse their king of a “bad heart” and depose him.
Sir James George Frazer (1854–1941). The Golden Bough. 1922.
page 86 http://www.bartleby.com/196/pages/page86.html The power of working with natural forces hits at the very core of harnessing nature. "Making it rain" has its connotations with sexual fluids, cash, fertility and abundance. Rain and water is part of the balance and requirement of life along with the masculine force of the sun and fire, without the combination we could not have rainbows or alchemy....
Get a reading to discover some of your Lwa The very first and respectful thing to do, if you are interested in the religion of Vodou is to get a reading from an initiated priest to look into your spirits, the Lwa of the religion. It should be a reading from a priest in the branch that you are interested in, or possibly want to be initiated in yourself eventually. This is because different houses and branches have different spirits, and these will step forwards when you are read. They may also share some in common. Depending on your bloodline some of these spirits may have been there since birth. In family Vodou they pass down the same handful of Lwa. You must look at obtaining this guidance as joining another family or through a different group. Some say at least our head spirit was there since birth. I do not personally know if this is true. If we do not have these spirits through bloodline, they can call us, but again we are joining another family, being adopted in. This is why if you go to different priests in different families or branches your reading will not be exactly the same. There is no prohibition to any race or sexual orientation from entering Vodou.
Tarot readings are popular, but many devices may be used, and such as personal revelation or sign given to the priest by the Lwa for you. If you get a reading from a Haitian Mambo, and then from a Sancista or Papa Boko, the way in which the spirits come across or step forwards for you can differ due to lineage. If you stop your guidance or relationship under the priest, then your spiritual connections may weaken, unless you become a full priest yourself. Because the connection may be broken by family. This is not DIY do it yourself, mix and match practices. It is widely held that your met tet, main Lwa or Orisha cannot be known with certainty until you initiate. In 21 divisions, one Papa Boko states there is a reading qi/ki Lwa or star reading. But we do not determine head spirit in Sanse or Haitian Vodou, asson lineage before the ritual date. We may suspect who this is, but it can also change. The Vodou are not a personality type. Just because you have La Sirene in one tradition does not mean you have Yemaya in another. They are not just archetypes or forces, they are beings. They are not like pat descritpions of greek gods like the god of war or goddess of love. Often times they are a whole group type of family of spirits. One spirit can have different paths or ways they are served that you may have one and not another type of Legba. But in our tradition they would be under the chief Papa Legba. The Lwa belong to the religion and cannot be separated from their people and religion by magical approach alone. The African spirits do not belong in newage, Wicca or ceremonial magic. The same argument can be made with other indigenous traditions, and fake native American "shamans". Vodou is a living surviving tradition which does not need one person to make changes. And should be respected as such for the sacrifices made. It does not need reconstruction. Its spirits have not gone cold, or as inactive. They are very able to enact change on earth, and as elevated as some are, are not lofty and removed. Vodou is a religion and not a system of folk magic and curses. Many people do not know what it even is but I am sure only think that they do. Vodou does not have a pantheon you can pick and choose from at will. You either have a Lwa or you don't, especially in the beginning. When you work with other spirits you do not have, it can create problems by making your other connections weaker and problems in your life. You may have problems with bad spirits due to imposters and evil dead masquerading as these spirits. Other spirits who are good can also use the image of Lwa such as guides and ancestors. Once you have discovered some of your Lwa, you can get direction with what they may require, and have ongoing strengthening of relationship. Initiating is not the beginning or ending of practice, but guidance is absolutely key. You cannot learn from books or the internet. There is alot of bad information out there written by outsiders. the spirits themself have indicated how they want the tradition, and it is not a solitary personal path via psychism, it is a community religion. Any information from alternative sources should be checked with a reputable priest. A relationship with a priest will help prevent alot of problems and also be a resource to help with ones, instead of problems or desperation being your first introduction. You have already shown respect, and respect to the religion and spirits. Vodou is an oral tradition, that practitioners have dedicated their life to. It needs to be understood that this is a lifestyle, that you need to understand certain cosmological concepts, and become acculturated to the people and culture you wish to approach.It cannot be what you want it to be. This is where entitlement and appropriation come in, a form of bigotry and racism. So be polite and attempt to learn the way things are. Ask about information from several priests to get a better understanding. Personally I think that Papa Legba can be approached respectfully by all. However do not confuse that with practicing the religion. It is very common to have a visit from Papa Legba or the Baron in the beginning in dreams and such as they are introductory spirits to communication with other Lwa and the dead.
Simple offerings can be given to Baron Samedi at the graveyard gates to introduce yourself, state your full name and that you want to start a relationship. Next visit state your full name and ask for protection if you enter the gates. The ghede can be tricky to work with as they are the radical dead albeit accessible, they are not your ancestors. Cleansings can also be done on this point. His number is 9.
Papa Legba is a very patient and forgiving spirit. However if disrespected will close communication and opportunities in your life and will not be able to catch a break. Unfortunately due to AHSS and Hollywood the image of the Baron pops up leading to misunderstandings. A simple offering can be given to the crossroads or behind your front door. DO NOT put Ellegua stuff to him, they are 2 completely different spirits. Ask him to open the way to good and close the way to bad, the same as you did to the Baron after your first introduction. His number is 3 and 21. You can simply even draw a cross with cornmeal or cascarilla (less traditional) for him, and place his offerings apon it once he has been called and saluted. We use different mixtures of natural substances and powders to actuallly draw veve than just cornmeal in the religion. Ancestral Practice You must start with you ancestors before you try to work with the higher spirits in the African Religions. You may set up an ancestral altar, but even this may have issues, bringing forth issues with the dead and ancestral issues, which are of benefit to get guidance on. The altar is a microcosm of your life, and a portal. Your ancestors can be displeased, and as a presence interfere and cause blocks in your life. Alot of people when they have problems in their life do not identify it with their spiritual practises. Whatever you do or do not do on your altars will have consequences or play out in your life. Non-initiates As a non initiate you should not offer any readings, services or teachings regarding Vodou, Lwa or the Orisha. This is disrespectful, counterfeit and is the job of the priests to provide. It is scamming and going to create problems in your, your family, and clients lives. These spirits are not found in hoodoo. Some do know better and do not care, others get taken advantage of in their ignorance. You should not make objects such as dolls etc. If you do make it clear it is an art piece only without spiritual value. They can be used or prepared by a priest if you want that to happen but consult first as the spirit may not like the figure. The priest is the bridge to the community in a community religion, not solitary. In all indigenous ways, there was a system of apprenticeship. The first step is humility and respect. You should learn from history and ethnoography instead of buying spell books. You should learn about worldview and concepts behind why things are done. Do not copy other peoples altars and work. It can be an incorrect interpretation that you are assuming, or something personal to someone else that does not apply to you. You should start learning about spiritual hygiene, and keeping up on your spiritual baths and house cleaning spiritually. To know it is one thing, to practice and live this way is another. Vodou is a way of life. Spirit affects and is revealed in all aspects of life. Try to go to community events near you as much as possible. It is true that many on the islands are not initiated. But they come from family lineages and many associate with temples for larger issues or are called to priesthood. A person of a different country and culture lacks that connection otherwise. Be helpful, respectful and contribute, this way you can observe, and put in service. The spirits will familiarize with you. If this is not possible then continue to work with your priest in terms of items that can be made for you and advise. By purchasing these small to large things, you can have experiences to see if its the house or religion for you. It is a reciprocal relationship, and you will learn more than buying mostly useless books. However there is one practical beginning book I can recommend in Haitian Vodou by Mambo Paula Wedo called: Ayibobo You can learn how to do a basic salute and libations to the Rada Lwa. Another I can recommend is Mama Lola, many priest recommend this experiential book. No book will tell you how to practically practice, or has silly ideas or hoodoo and folk magic if it does. It will not supplement your connection to the spirits. You should read suggested books, and always check with your mentor or priests about the information. Most facebook groups are terrible, try to join one and take the advices only from priests not personal opinions.
There is certain way to use veve and they denote lineage, like a calling card or pass. As such you should not use a random one off a book or the internet, unless given by a priest to you. A priest can pass on certain advices, requests and working you can do that are prescribed by the spirits. Readings, also called "lessons" can confirm or deny your own dreams and spiritualism The Lwa come in "possession" and the spirit administers to the community, its not just spells at home, this is the religion. The Lwa expect certain things, songs, gestures etc. And the priests are trained to manage the situation. The priests know exorcism. This is real Vodou....not pins in a doll by a self ordained person and such "sorcery", candles or honey jars. This truth may make some unhappy due to inconvenience, but there are no shortcuts or backdoors. Work is done with and under the spirits. People will lie to you or do not know what they are doing are likely to rip you off or lead you astray and waste time, the blind leading the blind. Once you get the same answer from several priests stop asking, do not continue to ask around until you get the answer you want or like.
Zonbi
A good priest will have good character. Noone is perfect but they should have a sense of nobility in being trustworthy and be able to control themself and not have knee jerk emotional outbursts, Vodou altar You should not set up a table without guidance for the reason stated above. To work with the Lwa that you actually have, under an initiated priest. Be open to the spirits you are guided with and not just because you want this or that Lwa. Just because Erzulie is known for love, does not mean that many other Lwa cannot also perform this work, or want to perform this work for you. Once you have an idea of some, with guidance you can set up a prayer table. This is not the same as the priests altar who have received the spirits in ritual, or have been passed down in an unbroken family lineage.
Certain spirits go specific places, some do not like each other, certain things must always be present. Buying a statue is empty plaster, there is no spirit there. A priest does not need a veve or statue to have contact. People need to start thinking spiritually and not materially. When you become an initiate it is like an attunement internally, a foundation: pwen or a spirit point. Which joins the body and head to the spirit.
If you buy a statue or a doll it must be blessed or baptised by yourself at least. And it can be a gift or an object of meditation but do not mistake it for the Orisha nor Lwa, nor spirit guide. Do not buy all the Orisha or Lwa oils baths and candles from the botanica, they make a nice gift to the spirit but they are not traditional. Using these things all together is not Vodou. The religion or spiritual tradition of Vodou has its own traditional recipes for making baths and lamps that are passed down and not full of synthetic ingredients. If they are used they are usually added to other things, such as a fixed candle or lamps with other fresh herbs or natural oils. We do use many spiritual waters and perfumes. Of course dolls and statues or pictures can be prepared as pwen. No pwen: no license or attunement with the spirit. Spirits cannot be bought. Bought Pwen "Achete" are usually but not always contracts facilitated by the priest. They are the dead, earthbound and intranquil, djabs/demons/devils or Petro spirits usually for hire. They are not usually hereditary. They must be paid, fed and worked with a certain way or your life can become a disaster. The rada Lwa need to be fed, and given exchange, but again you either have them, they are interested or not. Others say no altars in a house that is not really yours or is not a family house. Some altars are set up not to be moved and they are there for life. This is because in a traditional African shrine, the land and land spirits are familial, ancestral. Where you are born and buried are linked to family lineage in the root branches connected to your family lines of spirits. With a prayer table you've created a sacred space designed to focus your faith and attention on your practice. It is intimate, singular and particular to you and it represents your understanding of your relationship between yourself, and your Lwa trhough the lineage you have approached. It is invested with a tremendous amount of your personal spiritual power, energy or ashe. Offerings and prayers can be given, but they are only vested in you, and not do work besides protection and perhaps occasional small petitions. Big work requires more engagement. and not a simple offering. Do not promise them anything you are not able to fulfill. They can be bargained with possibly. An altar, on the other hand, has been specially prepared and inhabited by the Loases it was made for. It is also indicative of your relationships with your spirits but is reciprocal. The Vodous are actually in the altar and do more than just receive offerings, honor or veneration. It is working with them instead of only serve. Many confuse the word honor or serve with working or petition. The priest only has or can install this altar to a spirit in person.
Here are a collection of a few recipes. Of course spirits like Papa Legba likes his grilled foods or roast chicken, but these are typically cultural that are also associated with Lwa, beyond giving say a mango or red beans and rice (riz au pois) to an Ogun. Gran Bwa, of the forest and of herbal medicine, is partial to peanut cakes, bread, and cornmeal, and he is the only vegetarian Lwa.
Rice, Yucca (the cassava, tapioca plant), Yams and Corn are very important crops and staples along with tropical fruits such as mango and bananas or plantains. Corn and Yucca are appropriate dishes to give the Taino and indigenous Lwa. Akasan is a corn flour shake typically taken at Haitian services and on Sunday morning.
Corn is just one of the substances we use to feed veve and other items, a very important plant. Jou Mou: Pumpkin Soup
This soup is traditionally eaten at New Years in Haiti, to celebrate during initiations, and the freedom which came from their revolution against the French. It was once forbidden for slaves to eat this Sunday Soup during slavery. The Petro and the Simbis are celebrated particularly around New Years and the iconography of the three magi. It is served in a banquet with other dishes such as spaghetti.
FuFu: Mashed Yams with Palm oil
Made during Mange Yam fet to feed Lwa and community after harvest festival. Given to Ogun, Azaka, and the Ghede, as well as Simbi. Often also Tchaka and yucca or cassava dishes is made at this time. Still also eaten and celebrated in Ghana and Nigeria, either in September, October or Nov 24-26th in Haiti. Dried fish boiled into this mash, or mashed yucca with garlic and lime juice is also incorporated (Yucca con ajo). As this is a thanksgiving, usually the spirits of the land such as the patron saint, as well as indigenous peoples and ancestors are honored and Indio Lwa. Yucca is a Taino cemi spirit of the sun and sky god Yocahu.
Tchaka: Beef or Pork Pumpkin Stew
Called also Chaka or Tyaka, it is the favorite food of the hard working agricultural Lwa Azaka and gives you strength. If you make it for him be sure you do not taste it first, he will think you are stealing....
It is so delicious! The habanero surprisingly does not add much heat.
Griot: Fried Pork for Erzulie Dantor
Also called griyot or griyo. A well loved popular Haitian dish served with pickled veg. http://cooking.nytimes.com/recipes/1017276-haitian-pork-griot
She also eats the Diri black mushroom rice, and takes black coffee with sugar.
Ti Malice Hot sauce The legend of sos Ti-Malice (also spelled sauce Ti-Malice) is that a gentleman named Ti-Malice served the extra spicy sauce along with a meal to keep his friend Bouki from eating everything up. Ironically, it turned out that Bouki loved the sauce most of all, and he went on to rave about it to everyone he met. And so, this tangy onion condiment for fish and grilled meats remains popular in Haiti to this day. Some associate Ti-malice with the wily creational spider spirit Anansi from the Ashanti tribe, or Ghede Zaina spider Lwa. Most Ghede and Petro love hot pepper sauce or peppers added to their foods. http://www.whats4eats.com/sauces/sos-ti-malice-recipe
Arroz con dulce or sweet rice, candied coconut rice
Many cooler Lwa who like white foods prefer this recipe, such as La Siren, Dhambala and Aida Wedo, Agwe, Erzulie Freda or Metricili as well as the Marassa Lwa pictured as 2 twin children. If you make it for the Marassa make sure you make 2 plates with the same amount, or a dish with 2 divided portions, or they will get upset and bicker. You do not want that in your life.
This recipe is also popular in Puerto Rico, who as a Caribbean island shares some culinary similarities.
I also like to serve Puerto Rican foods at important Sanse temple events.
Eating the foods bring you closer to the culture and people who we share our spiritual family and lineage with. It is great to celebrate with. There are tons of blogs and websites out there committed to Puerto Rican and Haitian or Dominican cooking,
An easy chicken soup can be made with cubed yucca and yellow rice instead of noodles. The yuca does take awhile to cook so I usually boil them for a bit first, then add them in again after the other veg and chicken cooks after the broths is added. This is like a sanocho or stew.
My godparents gave me an easy recipe they call Puertorican pizza:
grill yellow plantains in a pan until browned, remove from heat and slice not quite all the way through the middle to open them up a bit. Saute up some onions and add your ground meat such as beef. Top the plantains with this and some mozza cheese, bake in oven until melted. You have to try this it is so yummy.
The green plantains, a starchy like banana are good for being smashed and fried as tostones.
Metricili also likes sliced bananas lightly fried with some sugar.
We like to drink this when we make our Christmas and New Years baths
We also make alot of mulled apple cider in the winter months.
Mama Juana a Dominican and Indio drink is a drink at this time as it keeps cold away and has alcohol and spices, it also cleanses inside and is medicinal infusion of roots and leaves.
Because we have Paleros in our house we also make Chamba: a rum infused with roots, peanuts, spices and secret ingredients.
Yamboso is infused with herbs that the congo spirits like. Azaka takes rum infused with wormwood, while Ghede take rum or gin with 21 hot peppers called Piman. The Petro and Kalfu take Kiman, which also has its secrets.
Riz Djon Djon: Black mushroom rice Also called Diri, given during Mange Mo and Fet de Ghede to feed the dead. The Baron will typically take black beans and rice with hot sauce as well. Djon Djon is a black mushroom fungus that you can buy dried packets of to make this dish by reconstituting them in boiling water first, and remove from heat until soft, a little will expand to make a large amount. This mushroom is also served at other special occasions: Christmas, birthdays and weddings along with pork or fish. Ghede also take black beans and rice with hot sauce. https://www.getmecooking.com/recipe/black-mushroom-rice-riz-djon-djon
Pan de Muertos: bread for the dead, and day of the dead
In espiritismo, as well as all African Diasporic traditions and worldwide most indigenous spiritual traditions venerate the ancestors. In spiritualist misa a pan espiritual liturgical bread can be made which is prayed over and blessed by the spiritual currents present in seance mass. A portion is tasted, and shared with the dead.
Bread has associations with prosperity and alchemy. A store bought loaf of bread will do in a pinch. A sourdough is traditional in espiritismo as well. You can put a piece of buttered bread on the ancestor altar, along with water and a white candle. Of course anything from your culture, that you ancestors or spirits like can be offered. Guava and pork are just some foods associated with the dead. After misa or service we will take in a small meal to replenish and recover our energy. http://allrecipes.com/recipe/7224/pan-de-muertos-mexican-bread-of-the-dead/
I really hope you enjoy these recipe ideas. Did I make you hungry?
Do you know of any other cultural recipes that are associated with Lwa, or cultural events associated with Vodou or espiritismo? I would love to learn more if you want to share below in the comments or message me on facebook.
~Sancista Siete Encruzhiladas~ you can follow my facebook here
or email sancista7crossroads@gmail.com
We use the iconography of St Nicholas for Lwa Gran Soliel or the sacred heart, translated as big or grand sun. This spirit is very elevated, full of light and blessings. In Sanse there are spiritualists under Gran Soliel who assist to elevate the dead, as well as bring light, harmony and clarity to our lives. God or Papa Bonnye is more associated with the unknowable, and north pole star or destiny.
Saint Nicholas is the imagery for the chief of the 7 chief Sanses, as we hold him as the 8th. His iconography was partly used as a creation of Santa Claus or Jolly Saint Nick, along with Norse ideas of elves, reindeer, aminita mushrooms and Odin. At the winter solstice, the sun goes underground three days as the darkest, then begins to come back to earth. The sun brings new life, survival and warmth after the cold wet winter. The face of God is unknowable and most use no iconography for Bondye, but some use St Nicholas as he lives at the north star at the top of the pole, and use the sacred heart Jesus as Gran Soliel. As it is the central organ in the body, which circulates warmth and the life blood.
This date was selected as Jesus's birth for reasons of conversions of the Europeans. As part of the Catholicism which entered Vodou, the symbolism is of the divine force, life, power and creational heat coming close to earth, mankind and physicality.
The Petro are saluted at this time, and the Simbi's feast date is January 6th with the three kings or magi. The are magicians, and fiery snake Lwa with Congo origins. Fires are lit, fireworks and gunpowder. Leaf rubbing is also common, and the work of gads or protection. Basil is a very important plant. The Christmas Baths bring heat and to cleanse away the old year for a fresh start. The New Years mixture puts the spicy in with the sweet, the cool and hot for balance with the 2 baths. A very magic time of year.
Depending on your lineage, the three magi are viewed as Legba or Kalfou, Simbi Makaya and Baron Samedi. Fireworks, the lighting of gunpowder, fire bathing and bonfires are traditional. A bath are done to cleanse ourselves, the old, the home and ritual tools for the new year. You might want to refer to my post on bitter and sweet baths to understand the concepts behind making the baths, such as number of ingredients you should put in the following should add up to or an odd number.
Cleansing Bath Bain Noel We open the temple, give offerings and dance the leaves.
In Haiti they sacrifice an animal and add this to the bath after pounding it is set on fire, but we can add a blood substitute, I am not at liberty to share but in Lucumi they use red palm oil or epo when permitted by the shells for ebo. This is added along with the florida water at the end when the bath is set on fire, therefore you will need to use a cauldron or white metal enalmare basin.
Light a candle to God along with a clear glass of water each time.
Then mash and mix the leaves in warm water, putting prayer, songs and intention in.
Present the mixture to the directions: EWSN in order each time. Begin by taking a good cleansing shower or bath to clean the body. Perform the bath neck down then dress in clean clothes, avoid sex or touching another person for 24 hours. It is preferable to sleep on white sheets alone, and wear a white head wrap to seperate your energy from others for the week. This is the time after until January when we clean and cover our altars with a white sheet, then we feed and perform an illuminayson to welcome them back. So this first bath is also protective during this time our misterios are less active. Choose an odd number of ingredients below and add it to the warm water. Do the bath for 3 or 7 days. Version#1 A white enamel bowl or a clean cauldron or fireproof bowl, can pace on cement, bricks or a cement slab
3 bunches of flat leaf parsley, recommend organic if possible… no pesticides
7 limes or lemons
white rum, or coffee
7 coins or adding up to an odd number (does not count as an ingredient, throw into river or donate after)
1 bottle Florida Water
Version#2
One or two handfuls of fresh basil leaves Seven key limes and citrons, cut in halves A handful of white mustard seed or yellow mustard seed. A pinch of rock salt or sea salt white rum 1 bottle Florida water Version#3 A bluing square, ball or liquid laundry bluing 4 lemons, 3 limes 1 bottle of Florida Water 1 bottle of Holy Water 3 liters of warm water A large handful of fresh parsley A small handful of rue (fresh preferred or dried) Version#4 One teaspoon each, of 3 minerals - ex. crossroads dirt after paying 3 cents, salt,household ammonia, laundry bluing, gunpowder or saltpeter A handful of 3 fresh bitter plants such as parsley, bay, rue, sage, rosemary, andcan use basil One cup or bottle florida water, can also add rum and other alcohol based perfume, or coffee Add the Florida water and set this on fire until it burns off. Fire hand passes can be done. You can set a white novena in it to charge after you are done working the bath.
Take the solid material of the bath and a bottle of fresh Florida water. Place the material in a glass bowl and then pour the Florida Water over it. Let it soak for a day, then strain off the liquid and rebottle in glass. You now have a weaker yet still potent version of the bath, floor wash or a spray you can use again. Keep in fridge if not using soon. Take the material (the solids) and wrap them tightly into a ball/packet and place it on your altar where it will continue to pulse it's power for the year. Either that or leave them in the bath to scrub yourself, and dispose of the remnants. When you do the bath do your prayer and light another white candle after a normal shower.
Bens chance New Years bath for prosperity and good luck Baths are also made for luck, infused with the magic power of this time of year, and can be used for the new year, or for a specific purpose in mind. Usually done Dec 24-26th and January 6th-8th the Feast of the Epiphany for the three kings or magi for the majestic bath. Some also work with the Erzulie's on this day, due to their association with luck, money, and the ability to break all black magic. They can be save for a short time when needed or done after the cleansing Christmas bath. Choose an odd number, or 5 or 7 ingredients below, plus the water, and do for 3, 5 or 7 days. I will be making a basil milk spice perfume variation. Version#1 A white or white enamel bowl with warm water warming spices: Cinnamon sticks, star anise, ginger, cloves, allspice, nutmeg are good choices fresh Basil sweet perfume/cologne such as pompeya, 4711 or florida water, or rose or orange water sugar or sweetener (like half a teaspoon or so, just a little bit)
Version#2
To a clean basin of warm water, add: 1 bottle of Pompeya Lotion perfume 1 bottle of Reve d'Or perfume 1 bottle of 4711 perfume 1 bottle of Florida Water cologne 1 handful of star anise 1 handful of fresh basil 1 cup of rum (Rhum Barbancourt, from Haiti, is the best, but any good rum will work.) (This one is expensive, and better suited to a larger temple group)
Version#3
Put half a basin of cool water aside. Simmer in a pot on a stove some water and into it add some cinnamon sticks, 2 or 3 star anise pods, a spoonful of honey, and about a cup or two of your choice of milk. Non dairy plant based milk or goat milk also works. Simmer until the scent begins to release stirring now and then. Let cool slightly then add to the other basin of water. Take a handful or two of white flower petals, add a teaspoon of sugar if desired and a couple splashes of sweet perfume (like pompeya, 4711, rev dor, florida water) or rose and/or orange water. (I buy mine at a local arabic market). Then add the basil. Other ingredients you can use or substitute: mint, coconut or goats milk, vanilla, orange juice or juiced oranges or sweet fruits, floral essential oils like jasmine, gardenia, orange. Beer, gingerale or champagne add when cool about to do the bath so the bubbles are still present, said to add good airy spiritual fluids to elevate your spirits, as well as your energy. Beer and champagne are favored my many cool and female spirits, and are also great for prosperity. The remanents of this bath can be used as a floor wash, and wash the front stoop.
