#African traditional religion

[olameni]

Knowledge v. Opinion: Plato, Republic

Basically. Plato says

In order for something to become knowledge, it requires a justification.

Anything without a justification is an opinion. Even if that opinion happens to be correct, it is not yet knowledge if we don't understand why it is correct. Seeking out the answer to the question "why?" is what makes a philosopher.

The above leads Plato to the concept of the forms. The form is the pure objective essence of a thing, like beauty. Our justifications for things that we call beautiful (people, places, things) allows us to derive concepts of beauty which then allow us to draw close to the form of beauty.

I really enjoyed this reading, despite how I hate dialogue. Asking why is how I live my life, and a lot of time it is a point of disconnect for me with a lot of people. I usually don't care and keep my conversations with such people short, but in my capacity as priest who will one day have god children to teach, this is a gap that I cannot tolerate. It's imperative that I am able to draw comparisons between traditional sources and definitions of knowledge and modern epistemic standards. Particularly when we consider the way that embracing spirituality is a thing that we do in spite of the evidence. Which means I must be able to deal with unreasonable people seeking to defend their worldview at the expense of knowing.

As a responsible spiritual person, religious epistemology in particular and epistemology in general isn't something I can ignore as a focus in a curriculum. Part of the reason there is so much fighting in African Traditional Religions (ATRs) about what is, and isn't, is because we lack the necessary tools of discernment to differentiate between the two. As a result, ego, marketing, and cult of personality rather than clear justifications make the difference.

I want to be a priest that can navigate these challenges and explain.

[ausetkmt]

White Women and Conjure

this is a series of q&a's from a bunch of Non Initiatied Non POC Tryin to do something, that they don't understand.

No doubt some will read this and see where it says no initiation required, but thats where its telling you it's all not your culture and yu should stop messing with it - because it's not yours.

Appropriation can be extremely dangerous if you follow a goat to a lion's den, and with this person thats exactly what you're doin.

Stop Appropriating Traditional African Practices and Religions

[african-spirituality]

THE HIDDEN ALCHEMY: A JOURNEY FROM IGNORANCE TO ENLIGHTENMENT

When most people hear the term “alchemy,” they think of the ancient practice of attempting to transform base metals into gold. However, alchemy also holds a deeper, more esoteric interpretation: the transformation of the soul from ignorance to enlightenment. Many alchemists believed that true enlightenment lay in individual awakening rather than salvation through the Church. This spiritual aspect…

[reasoningdaily]

Black Gods and Goddesses: 6 Mythological Figures of the African Cultures - Spotcovery

Anansi the Trickster Spider

Anansi is a black god that usually appears as a spider but can take on human form. It’s a central mythological figure in the tradition of most West African cultures, especially among the Akan people of Ghana and the Ashanti region. He’s known as the spirit of all tales and knowledge. 

Modjadji

Queen Modjadji, also known as the Rain Queen is South Africa’s rain goddess. Modjadji spirit dwells in the body of a young lady who’s seen to be the queen of the Balobedu ethnic group. The people of Balobedu believe that the rain queen has the power to control the clouds and rainfall. 

Amadioha

Another popular mythological figure of African culture is Amadioha. He’s the Agbara or arusi (spirit worshiped in Igbo land) of the thunder and lightning of the Igbo people of southeastern Nigeria. 

Amadioha is known as the god of justice. He talks through thunder and strikes through lightning. Anyone found guilty by Amadioha is usually killed by lightning. 

Mami Wata

When you think of beauty and attractiveness, Mami Wata has them in abundance. Mami Wata is a water spirit worshiped in Central, West, and Southern Africa and in the Afro-American diaspora. She has a female human upper and a serpent or fish lower part. 

Mami Wata represents good fortune, wealth, healing, and the threat of destruction to those who go against her rules. She’s celebrated and worshiped in rivers through rituals of music and dance. Many books on Amazon can teach you more about Mami Wata. 

Loa

Iwa, also known as Loa, serves as the mediator between humanity and the divine. In their thousands, they guide, heal, and protect the loyal followers of the voodoo tradition.

Voodoo is a region that’s unknown to many people. It’s more associated with witchcraft and devil worship than it’s recognized as a region. 

But people who attribute Voodoo and its tradition as satanic are often not aware of its rich folklore and culture. The Voodoo’s thousands of Loa represent years of creativity, intercultural mixing, and spiritual resilience.

Takhar 

Takhar is known as the god of justice or vengeance. It’s a demi-god in the Serer religion in Gambia, Senegal, and Mauritania. People worship Takhar so that he can protect them against bad omens, abuse, and injury. 

The worshipers offer cattle and poultry as sacrifices to him under the tallest trees. They keep the sacrifices there because they believe that he lives in the upper branches of a tree. The fear of being visited by Takhar prevents people within the Serer religion in Gambia, Senegal, and Mauritania from committing crimes. 

Africa is a continent with rich culture and traditions. And the continent’s story is incomplete without the mention of their god and goddesses. The reason is that the people of the African region have always believed in mythological figures. The ones covered here are the most popular ones.

[fluffycloudprincess]

Adam and Eve: The first sin = overconsumption?

Growing up Catholic while I never took the bible story too literally, I did always hold the literal idea of the vilification of nudity and the moral assigning of the human body from the story of Adam and Eve.

I mean, how could i not?

Genesis 3:7 (KJV): "And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons."

But now i wonder whether it wasn't a parable about the cost of knowledge being shame but instead the cost of splitting from the divine being the self-destructive urge to turn towards the material.

In spirituality, it's not a controversial opinion to say new age spirituality has commercialised belief - turning thoughts and dreams under capitalism into a commodity to be bought, traded and sold (very reminiscent of the selling of indulgences within the old church). This is most commonly noted in the sale of unethically produced crystals and the use of at risk or endangered plants (such as white sage due to overharvesting by appropriating "spiritualists") *

However, currently, I'm wondering whether the use of any tools for spiritual practices as opposed to thought and energy alone is the result of this schism of Adam and Eve from G-d or alternatively if the story of Adam and Eve was in itself a metaphorical demonstration or prediction of this phenomenon.

And if so, to what extent? I come from the cradle of humanity, the birthplace of man and the motherland, and yet surely this belief would argue that whilst this is all true the objects which are used within African Traditional Spirituality and many other ancient practices across the globe hold no more power than the thoughts we give them and if so would this suggest that as a result we should stray away from them and aim to return to our state of being before the schism - the state of nakedness?

Or, do we continue to use our tools - learn and continue to live and thrive covered within the fig leaves as "Alea iacta est"/ "the die is cast"?

// I mean zero disrespect to any culture, practise, religious, and / or spiritual beliefs. I have zero full-fledged opinions on this. My brain only recently identified this thought, and so i thought, why not post it on tumblr and see if anyone has any ideas?//

* I've never understood how people can believe they will garner positive energy when through their acts they've contributed negativity into the world? How are you planning to cleanse with a crystal when you bought it, knowing the price was slave labour and thus adding demand into an exploitative and corrupt marke?

[educationcompanion]

Witchcraft and Sorcery in African Tradition

Witchcraft and sorcery have deep roots in African traditions, varying significantly across different cultures and regions. These practices often play a crucial role in shaping social dynamics and addressing community challenges. Key Aspects of Witchcraft and Sorcery in African Tradition: Cultural Significance: Witchcraft in Africa encompasses a range of beliefs and practices that are integral…

[leewoof]

The Ancestors in African Spirituality in Comparison with Swedenborg’s Experience of the Spiritual World

(Note: This post is a lightly edited version of a paper written in 2022 for an academic program at the University of Pretoria in South Africa. References for some quotations have been left in condensed academic format. For full publication information, see the bibliography at the end.) Introduction During the time my wife and I have been living in Soweto, Johannesburg, since we moved here from…

[oboiro13]

SO HELP ME OGUN?

Fundamentally, OGUN is universal and the cardinal force for achieving goals of every endeavour on Earth: Everybody utilizes the force during their normal lives; regardless of religion, race, or other attitudes. This is even more so, when working on TOC.

SO TAKE I OVER CONTROL: SO AM I IN CONTROL. ※ We are Witnesses of Holy Mountains (WoHM). The Oboiro, along with personal Extraterrestrial Companion is writing.※ Preface OGUN is universal and the cardinal force to achieving goals of  every endeavour on Earth: Everybody relies on the force; regardless of religion, race, or other attitudes.  OGUN is vital life force in every human being, which…

[sir-illmatic]

[ioffereggsinthistryingtimes]

Umbandista here

Brujas reblog please!

I need to find my people!!! 

Reblog if you’re 

a Brujería practitioner

a latin american ATR (African Traditional Religion) practitioner

or just latine practicing some kind of magic or witchcraft!

[jeneka]

[ausetkmt]

Sangomas Don't Agree.. and they got the Original Bones

This is a modern day Sangoma, who will help you understand that this is leaving out, and that is that connection to your spiritual ancestors. Stop believing in magical nonsense and find your connection to your ancestral spirits so that you can really understand what is in store for you = because The Ancestor Know

White People Stop Doing This

[african-spirituality]

RITES OF PASSAGE: A SACRED JOURNEY IN THE  IGBO CULTURE .

Rites of passage are a cornerstone of Igbo culture, holding a particularly profound significance across African societies. These rites mark pivotal transitions in an individual’s life, signifying not only a symbolic transformation but also the integration of the individual into the community’s spiritual, social, and metaphysical fabric. The Cycle of Life: Birth, Death, and Rebirth In the Igbo…

[reasoningdaily]

12 African Gods and Goddesses: The Orisha Pantheon | History Cooperative

A vast, diverse continent, religion, and mythology across Africa is rich and vibrant. The African gods and goddesses that make up these belief systems are worshipped in many ways by millions of people around the world.

The Yoruba religion, which is today found throughout Southern Nigeria, forms the basis of many religions practiced by members of the African diaspora. These gods and goddesses are some of the more well-known in Africa yet some of the lesser known by people of the the rest of the world.

A detailed list of all the African gods and goddesses would be endless, but these twelve from the Orisha Pantheon are a good place to start.

Table of Contents

Eshu: the Divine Trickster

Ogun: the Master of Iron

Shango: the Bringer of Thunder

Oshun: the Mother of Rivers

Obatala: the King of Peace

Oya, the Goddess of Weather

Obaluaye, the Master of Healing

Yemonja: the Whisper of the Ocean

Orunmila, the Oracle of Wisdom

Oba, the Flow of the River

How Many African Gods are There?

The Concept of a Supreme African God

Olodumare and his Journey Away from Earth

The Capstone of African Mythology

Important themes 

Eshu: the Divine Trickster

Mischief is something that doesn’t go unnoticed in African mythology in general. Trickster gods are present in many cultures around the world. It is something that adds that bit of extra tanginess to a stew of divine righteousness. 

When mischief and trickery can be converted into an orb of power controlled by a celestial spirit, it makes way for a relatively powerful narrative that strikes awe within its believers. 

Eshu, otherwise known as Elegba, is the Trickster of the Orisha Pantheon. He is the benevolent version of Loki in African mythology and a wandering trickster spirit generally concerned with probability and elusiveness. 

By Western interpretation of Eshu, though, he is not seen as this malicious spirit doomed to destroy humanity through psychological trickery. Instead, he has solidified his position as a messenger between the realm of spirits and humankind, not unlike the Greek god Hermes. 

He is not depicted as the devil himself. Still, He is believed to be more than capable of bringing adversity to those that do not take note of his presence. On the other hand, he requires sacrifices of resources such as tobacco to ensure constant appeasement and protection of human spirits

Ogun: the Master of Iron

No settlement can be complete without an armory. An armory provides the means to defend oneself from the dangers of the outside world. This defense was a top priority in a hostile place like West Africa.

And what better tool to carry it out than the trusty old iron?

Being abundant in the region, iron was a vital resource. Hence, the material having a specific personality induced a sense of wonder and natural instinct among those who believed in its smithing magic. 

Ogun is the Giver of Iron in the Orisha Pantheon. Alongside mastering the delivery of this world-building resource, Ogun is also dubbed the Warrior God of War. Wielding weapons of fine craftsmanship, Ogun oversees metalwork and conflicts that arise within the Yoruba people.

However, he refuses to interfere in what individuals choose to do with the weapons he blesses the productions of. The destiny of the weapon is left in the hands of the human who possesses it. This is an ode to Ogun’s double-edged sword, representing two sides of justice.

Being garbed in red, Ogun represents aggression in one narrative. Hence, his being is deeply rooted in the Yoruba people’s psychology. As a result, he stands as one of the crucial Orishas in the pantheon.

Shango: the Bringer of Thunder

Modern people often underestimate the might of a crackling burst of thunder. During ancient times, a slap of thunder signaled the onset of danger, or the gods’ wrath hurtling down from the heavens. 

In the Orisha pantheon, the supreme god meant existence through Olodumare, and the Yoruba storm god Shango was its bane. Filtering the very essence of wrath and fury, he was the bringer of thunder and brimming masculinity.

Sharing a commonplace with other famous gods such as the Greek Zeus and the Norse Thor, his prowess remained dominant with a chaotic sky. Shango directs the destination of thunder and lightning depending on what goes on in the world down below. 

His authoritative use of raw power symbolizes typical masculinity, linking him to a more personal viewpoint for followers of the Orisha pantheon. 

This power is often connected to dances conveying threatening gestures in rituals dedicated to this thunderous deity.

Shango has three wives, Oshun, Oya, and Oba. They are all mentioned within this list. 

Oshun: the Mother of Rivers

The natural world generally flourishes with life. This wouldn’t have been possible without bodies of water snaking through lush, dense forests, bringing much-needed vitality to all who benefit from it. Nearly every culture associates rivers with something benevolent. After all, they are essential natural resources giving way to life thriving within its banks. 

Being the Goddess of Rivers, Oshun is often attributed to being the lifeblood of the Niger River. In fact, her name comes from ‘Orisun,’ which was referred to as being the source of the Niger River. Oshun is also Shango’s favorite wife. 

Oshun’s aquatic finesse over the rivers of West Africa immortalized her spot as one of the most critical Orishas. Her blessings ensure that the water remains clean and fishes remain plenty, giving the people a peek into her somewhat empathetic side. 

This empathy also means that she is associated with fertility and childbirth. She is strikingly similar to Dionysus, the Greek goddess of wine and fertility. Being involved in marine affairs also implies that she is engaged in rejuvenating the human mind, further solidifying her position. In the Americas, Oshun is regarded as the ‘Orisha of Love.’ 

However, one thing is for sure. Whichever way she is depicted, she is always shown to be a motherly being with nothing but divine power at her fingertips.

Obatala: the King of Peace

While many Orishas are imaged through physical manifestations such as lightning or rivers, some are connected to deep human affairs. Peace, honesty, and creativity are just some of them.

Garbed in white, the King of Peace Obatala is a merciful Orisha dispatching purity. He is often noted as being the master behind shaping every child when they are within the womb. 

His symbols include a white dove and, in more modern times, wreaths of olives due to them becoming a universal sign of peace. Obatala practices a more specific approach to humankind, taking deep care of their psychology while enforcing justice within their affairs.

Oya, the Goddess of Weather

Good weather brings peace to mind momentarily. A great, lasting one makes way for a civilization to flourish. Crops may live or die due to changes in the skies above, and stomachs may be quenched for hunger or thirst. Weather is a fundamental aspect of any significant settlement.

Oya is the Orisha of the weather. Defined as an embodiment of wind, she is Shango’s wife and hence the direct caterer of his will. Besides shifting the clouds, Oya is also connected to tending to the dead. The ‘dead’ doesn’t just include a human being; it consists of the natural world in the sense that dead trees would have to fall to make way for newer ones. Her Slavic god counterpart in Slavic mythology would be Stribog. 

So, in reality, Oya really is the goddess of change. Like the weather’s unpredictability, she also commandeers the essence of constantly changing the natural world so it may continue flourishing. Due to this, she also holds domain over psychological qualities such as intuition and clairvoyance. 

Obaluaye, the Master of Healing

The concept of regenerative vitality is crucial to every society. No human being is immune to all diseases; however, when there is a chance to heal, it is always welcomed. This duality of vulnerability to conditions and protection against them makes up the next Orisha.

Obaluaye, also known as Babalú Aye, is the Orisha of healing and miracles within the pantheon. Both revered and feared, Obaluaye is well respected by the followers, and he is said to curse you as quickly as he can heal you. Being connected to places such as hospitals where the borders of life and death are frequently grazed.

Obaluaye is also connected to rituals that promote the cure for illnesses. His healing powers range from epidemics to skin diseases and inflammations. This healing power is said to be catered more toward people closer to death.

Yemonja: the Whisper of the Ocean

The ocean is vast and seldom cruel, and it is impossible to predict what lies beneath deep waves and endless stretches of water. Such is the need for a motherly figure to watch over all the uncertainty of this blue domain.

Yemonja is the Orisha of the ocean. Not only does she hold control over it, but she also radiates the power of compassion and love. Her watch over the seas sustains life as it is and seals her importance as a motherly figure in the pantheon and the entirety of African mythology. 

Speaking of which, Yemonja is the metaphysical mother of all the other gods in the Orisha pantheon. Hence, she is much revered and respected.

Orunmila, the Oracle of Wisdom

The concept of destiny is gazed upon in awe by all those who truly place their faith in it. Destiny is an important notion to believe in because it continually shapes the lifestyle of the individual who lives in its belief.

Orunmila, the Orisha of knowledge, omniscience, and wisdom, is the embodiment of destiny. His purpose might not be material, but it is a psychological one reflected in many African myths. 

Human spirits exist within the mind, and hence, tending to its development is what Orunmila really does. He holds power over knowledge, including information, intuition, and instinct. General African myths deal with confusion by introducing a force that counters it. Orunmila is a prime example of it.

His role also extends to the natural world as he knows everything that takes place within it. 

Oba, the Flow of the River

Orishas, too, have emotions that flow gracefully like the river. Oba, the Orisha of water and manifestation, is no exception to a story that is best linked to jealousy. 

Being the third and the most senior wife of Shango, Oba was one of his consorts. In the pantheon, Oshun was Shango’s favorite wife, which greatly affected Oba. When Oba asked Oshun about what she did to become Shango’s favorite, Oshun simply lied to her (knowing Oba’s children would inherit the kingdom). She said she once cut off her ear, turned it into powder, and sprinkled it into Shango’s food.

Driven by the will to become Shango’s favorite, Oba followed Oshun and sliced off her ear into his food. Naturally, Shango noticed a floating ear in his food and exiled Oba from his abode. 

Oba fell to Earth down below and morphed into the Oba river. Interestingly, the Oba river intersects the Osun river at an explosive speed, symbolizing a long-standing rivalry between two of Shango’s wives.

Oba is linked to rivers, marriage, fertility, and restoration. 

How Many African Gods are There?

The pantheon of Orishas (traditionally followed by the Yoruba people) is a sequence of divine spirits dispatched by the supreme god Olodumare.

Though a specific number can’t be placed on the amount of Orishas, there is an exciting notion around it. It is said that there are 400+1 Orishas, where the ‘ stands as an incomprehensible number that implies infinity. 

There isn’t an exact number, but sometimes it goes up to 700, 900, or even 1440 Orishas. As for the “400+1” concept, the 1 is an incredibly sacred number that tells you that there are countless Orishas, but you will always be one count short if you try to comprehend it.

So you may think about the total as often as you like, but there will always be one more Orisha to consider.

And yes, this does go on forever. 

The Concept of a Supreme African God

In African Mythology, the Yoruba people very well received the notion of an omnipotent sky god looking over all things that live on Earth. In fact, it takes the form of Olodumare, a celestial being that transcends the boundaries of space, time, gender, and dimensions. 

Olodumare is also known as Olorun, which means “the Almighty.” Although his omnipotence strikes a profound sense of existential authority, the Yoruba people do not have any dedicated shrines or places of worship for him. Part of this is due to the belief that Olodumare is so deific; his mere distance from the human world makes him incredibly detached from their daily affairs.

Olodumare and his Journey Away from Earth

The Lord of the Heavens was not always this distant from the planet riddled with human beings. 

It is believed that at one point in time, Olodumare was close to Earth. However, the constant need by human beings for basic things from the sky, such as food, seemed to frustrate him, so he began his journey away from the planet. Since his abode was the skies, he separated them and himself from the Earth and hence controlled the world from a cosmic distance.

It is here where he found the need to create the Orishas. As the emissaries of his power and will, the Orishas were each assigned unique functions, ensuring total order within the planet of Earth. 

The Capstone of African Mythology

Most African traditional religions are extraordinarily diverse and range over countless cultures and practices. The Yoruba religion and its beliefs influence human life in both the African continent and other regions. 

The Yoruba religion can be marked as a capstone of African beliefs due to its wide acceptance. Of all the African religions, this remains one of the few on the rise. In present-day Nigeria, Yoruba mythology has evolved into a faith where its followers address the gods and goddesses in respect to the complex oral traditions passed down from generation to generation.

The Yoruba people refer to this religion as Ìṣẹ̀ṣẹ. The word itself can be broken down into two parts;”’Ìṣẹ̀” means’ origin’ and ìṣe refers to “practice.” Coming together, Ìṣẹ̀ṣẹ literally means “practicing our origin.” As you can see, this is a beautiful way to honor their roots, as most of their traditions and beliefs spring from their deep-rooted faith in the Orisha Pantheon. 

Important themes

A relatively common theme integrated into the Yoruba religion is Animism. Animism refers to the belief that everything (and yes, LITERALLY everything) possesses a spiritual quintessence. Due to this, every object (material or immaterial) is believed to have some sort of sentience. 

As a result, they are all controlled within the domains of the Orishas. Like the gods and goddesses of Ancient Egypt and Rome, there is always a supreme being keeping watch over all. 

Another belief revolves around reincarnation. The belief in reincarnation is linked to ideas from their ancestors. The notion of reincarnation is that deceased family members make their journey back to life as a new baby in the same family they once departed from. 

As a direct result, Yoruba people can sometimes be identified as their departed imprints through visions and likenesses in appearances. To honor this, they are often given names such as “Babatunde,” which means “father returns” or “Yetunde” (mother returns). 

These reincarnated figures are usually there to assist their progeny with everyday life and general faith. Hence, dead ancestors remain as relevant as they can ever be even after death.  

Additional Resources

The Orishas, https://legacy.cs.indiana.edu/~port/teach/205/santeria2.html.  

Dialogue Institute. “Yoruba.” Dialogue Institute, Dialogue Institute, 16 Sept. 2020, https://dialogueinstitute.org/afrocaribbean-and-african-religion-information/2020/9/16/yoruba .

“Home.” Staff – Works –, https://africa.si.edu/collections/objects/4343/staff;jsessionid=D42CDB944133045361825BF627EC3B4C.  

[thelazyhoodoo]