#hungan

[thestreamweaver]

I love how Evan and Logan were so protective of Ororo in "African Storm"

Logan already knows who the Hungan are... you could definitely see it in his face when Marumbo (I think that's how you spell his name 😅😬) tells him they took her... this points to the possible fact that either she told him about them, Xavier told him, or maybe he encountered them first hand, possibly with her... possibly in Africa...

Let's not forget that in the first movie, he went to Africa to... and the movies did have an effect on the show...

[gbhbl]

With a title like Horror of the Hungry Humongous Hungan, no-one should be expecting award winning horror content here. What most should, and likely will, expect is bargain bin b-movie trash that entertains because it is so bad. Sadly, that is not what we get here.

[jazzymarie1006]

Just Re-watched the X-Men Evolution episode "African Storm" & realized something about Wolverine's scenes in it.

If you saw this post earlier, that was my bad, posted it by accident

We all know the scene when Ororo wakes up screaming and Logan comes running into her room. Still so very great. No words, just immediate action!

As he goes to her balcony, the claws are OUT! He's ready to attack anyone who caused her distress.

After Logan sees noting and responds with such to Charles, he reassures Kitty that everything's fine (which he would regret later).

When Storm is taken by Hungan and the other tribesmen, Wolverine decides to not wait for the others after getting her location, despite Evan (mostly likely) telling them that there was more the one person involved from what he saw. Going in alone is NOT the move, my guy! He REALLY wanted to get Ororo back!!

This decision leads to him to nearly attacking Nerombo, who tried to help Storm. Logan, we know you wanna save her, just calm down abit!

After everyone starts getting active in battle, Wolverine leads Spyke to the small box Storm was trapped in. After rushing to it, they don't see her in there.

This of course has Wolverine LIVID! When Hungan says they're too late, he let's out such a loud scream before rushing up to where Hungan is...

Only to get up there and IMMEDIATELY ease up when he sees Storm! My guy, GET READY TO DODGE!

This man really just stood there with his mouth open as she CHARGED AN ATTACK! While she was still flying up, he could've moved out the way, but NOPE! Just stare at the Wonderful Weather Witch!

Then he gets blasted by lightning and takes massive fall damage! Shouldn't have been gawking my guy

Basically, after being unable to protect Ororo and dismissing the then unknown situation, Logan tries his hardest to save her and make up for that.

[transgenderer]

I like religous worldbuilding but imo it tends to focus overmuch on the beliefs and practices and not enough on the *practitioners*. There are I guess probably some religious traditions somewhere that lack a practitioner class but I don't think there's basically any I've read about. I mean certainly not every religion has "priests". But if they do seem to basically all have *experts*, especially in the sense that they either have the knowledge or social/magical capacity to perform certain rites, rites that are performed both for abstract theological reasons but also are *sought out* by lay people for their purposes. Even among like hunter gatherers (where you might expect things to be very decentralized) this seems to be the case, some people are experts and some are not. I gotta reread wayward servants, I think the mbuti are the closest to lacking this class that ive read about. But iirc even they had experts and people disinterested

But anyway this practitioner/expert class is interesting! Like, consider the differences between the catholic priest, the pastor, the imam, the rabbi, all manner of shaman, the healer, the voodoo hungan, the candomble father-of-saint, etc etc. I mean I think any rich system lives in it's practicioners, esp if it's not super centralized and standardized. What is the law without lawyers!

[makutaservaela]

Timeline

Still in progress. Most of my story has been saved either in my memory, or in bits and pieces overtime. Recently I decided to sit down and write a list of every timeline event I can remember in the order they were supposed to have happened. Here's what I have for the time being.

Pre-Time 

The Travelers fight Vaeyra and are stalemated- he is trapped in the place between dimensions, but they are mortally wounded. They send themselves away through time to be reborn as needed.

Pre-Shattering 

The Great Beings create the Travelers, six powerful warriors meant to stop cataclysmic events. The Travelers are sent to the past to fight Vaeyra, a living blackhole that the Great Beings accidentally created.

The Great Beings create the prototype Ignika- the Tagon. 

The Great Beings and the Tagon create the prototype Matoran- more organic than mechanical: The Hungans. The Hungans prove too independent and are considered a failure. They are placed in the Kimuri Valley to remain. Some Hungans survive among the Agori.

The Great Beings create Toa and Makuta as twin guardians of the Kimuri Valley.

The Iron Agori and Po-Hungans are killed by the Dreaming Plague. Some surviving Po-Hungans are saved as resources for Matoran.

Six Glatorians are made into The Artakha Team.

Pre-Mata Nui

The Glatorians Rezen, Beytrix, and Azonax are separated from their village. The Heyr team is formed as a strike team for the Great Beings, including Rezen among them.

The Tagon is deemed too unstable and is set to be disabled. The disabling process fails, and the Tagon escapes.

The Great Beings create the second Mask of Life. It is deemed too weak, and is recoded as an emergency back-up in case the final version fails. It is also given the ability to disable the final version.

The Great Beings create the Spirit Kanohis as an early method of sapient elemental beings. The Spirit Kanohis are deemed too unstable and are placed in Kimuri Valley.

The moon Xia is attacked by Vaeyra, and the Heyr team are sent to stop him. During the fight for Xia, each member of the Heyr team is mutated or corrupted. The Vortixx and Skakdi of Xia are sent into the in-formation Mata Nui for shelter. The moon is destroyed.

Makuta is recoded into the Kraahkan and Luxom.

Toa is recoded into Helryx.

The Artakha Team is rebranded as the Toa Artakha.

The Heyr Team members are recoded into various titans of the Matoran universe.

The Six Kingdoms’ species are created. Their leadership is created with an inheritance line (descendents, siblings). Tagon implants itself into the princess of the Gagra kingdom. The Kingdoms assist with the creation of the Mata Nui.

The Av-Matoran are created. They, along with the Av-Hungan, assist in creating the Mata Nui, during which they are housed on the island of Nutaka Nui (a sky island above the Mata Nui).

The Toa Mata are created as Hungans. They exist as Bio-Organics and are trained by the Toa Artakha, which results in the death of Toa Pohanu Artakha and birth of the Hungan Pohanu. The Great Beings consider this a failure and start over, redesigning the Toa Mata as less organic.

The Av-Hungans and the Hungan Pohanu are converted into Matoran.

Luxom creates the Makuta via putting destined Av-Matoran and two of the former Heyr-Team members into antidermis. Miserix presumes Luxom will not stop making Makuta, and that as the first “created”, he is intended to lead them himself. After Luxom creates 100ish Makuta, Miserix traps him. The new Makuta destroy Nutaka Nui in a fit of insanity caused by their overwhelm of their high amount of powers.

The Vortixx are converted Bio-Mechanical (with those who have issues in their programming or rejected due to their final design being reassigned and considered “not Vortixx”), and the rest of the Matoran Universe Inhabitants are created. The Skakdi are left Bio-Organic, unbeknownst to anyone else.

Early Mata Nui

The Gagra king and Queen die - the king during a skirmish against [Kalmah’s] Kingdom, and the Queen by unknown causes. The Princess and her suitor, a common servant- Takae- are named the king and queen.

Takae- now Takadox- takes over the Gagra kingdom. The queen sells him out to Miserix, who in return hides the queen among his Brotherhood as the male Makuta Krika, and her princess among the Av Matoran - Gavla.

The Av Matoran perform their duties activating the Mata Nui

Teridax dons the Kraahkan. The mask’s defences scan him to create a “newborn” copy of him if needed to protect itself. (“Newborn” in this sense being a fully formed biomechanical being with no memories).

Lariska and her band of Vortixx thieves make minor trouble in Xia. She becomes entranced by the Dark Hunters, but is not permitted to join them due to her species. She stows away on a ship

Piraka Origins 

(Skakdi were Bio-Organic throughout the Mata Nui, but no one goes to Zakaz, so no one bothered to check)

Zaktan is abandoned. He befriends Avak’s sister Byukaz, who becomes enamoured by him.

Thok is generally unloved. 

Reidak’s mother is immolated for refusing to use her artistic talent to create weapons while he is out collecting shells for her art. He is devastated, wrecks his home tribe, and vows to keep destroying.

Hakann is a standard urban Skakdi.

Vezok is a standard rural Skakdi.

Avak has [unnamed first partner]. The two break up.

Avak witnesses the lynching of [unnamed first partner]. At the lynching, he meets Veynak.

Avak is arranged to marry Mihir. She discovers Avak and Veynak, and reveals to them that she is a witch.

Lariska is caught stowing away and is marooned on Zakaz. She dyes her armour blue and green. She is caught in a Skakdi trap by Dark Hunters, who are convinced she isn’t a Vortixx (“What Vortixx would be caught dead on Zakaz?”) and is enlisted, legally recorded as “Not a Vortixx”.

Zaktan is caught by Dark Hunters, followed by Byukaz who goes to free him, and Avak who goes to free her. Byukaz is locked in stasis and told her life is in Avak’s hands for his loyalty. Avak isn’t told about this and is unaware.

Mata Nui

Events of the books

Makuta Servaela saves her Hagah team in crystals.

The cult of the Mountain arises. The former Heyr Team member Rezen, now Roodaka of the Vortixx, joins the cult, kills Tilin and Rezeyka, burns down a medical centre, and escapes. She explores the Mata Nui, occasionally dubbing herself the “Queen of the Vortixx”, and is labelled “The Mad Queen” by the Vortixx. Despite her delusion, she has little rank among them, but due to their fear of the Cult of the Mountain, she is generally not stopped.

The V2 Mask of Life is hidden in a temple in the swamp in the centre of Zakaz, but after Spiriah’s meddling, the Skakdi begin to fight over it to use it as a weapon. Unlike its more creative “brother”, the Ignikia, this mask is more prone to just sapping the life out of potential threats, and is named “Mayeka”, meaning “Death”. In fear of the now crazed Skakdi, it begins to rapidly drain all life on Zakaz. The Skakdi decide together to convert the swamp on Zakaz into a lake and sink the Mayeka, causing the mask to cease fearing and stop killing. The Skakdi generally come to an agreement to leave the thing alone.

Makutas Servaela and Parahn escape the Mata Nui shortly after the Cataclysm and live as aquatic creatures in Aqua Magna.

Icarax dons the Kraakhan. As he had not been informed about the copying ability of the mask, he disables it upon noticing its attempt to scan him. This corrupts the Teridax copy it has on file.

Continued events of canon.

Leave from Mata Nui

Kopaka and Pohatu leave the Red Star with Avillus and Nocturn. Pohatu leaves Avillus with Lesovikk, making a deal that if the former Toa agrees to care for Avillus, Pohatu will fake Lesovikk’s death so he can be left alone.

Tuyet reattaches the Nui Stone to her chest, but is recaptured by the Order and imprisoned.

The Matoran establish civilization with the Agori.

Brutaka is locked in stasis due to his corruption.

Planet Xaos is wiped out by the Dreaming Plague.

The Order rebuilds the Kraahkan from its destruction. It is in a shoddy state.

Roodaka steals the Golden Skinned Being from its imprisonment with the Order (after tricking Tambaida and using his power to get in their base), and then releases the Golden Skinned Beings’ prisoners. She attempts to use them as her own army, before realising their uselessness to her and abandoning the project.

The Matoran and Agori dispute with each other about values, and the groups are split. The Turaga, Toa Nuva, and Toa Mahri travel with some Matoran to a new island home. 

 Pohatu and Tahu accidentally fall through a portal that deposits them in the middle of Bara Magna. From there, they discover a cave, and the inhabitant sand dragon eats Tahu. The event was witnessed by Malum, who takes pity on Pohatu and provides him care.

The Toa Hagah and Artakha are killed by “Fenrakk” (a large dragon that either is, or Vezon later confuses for, his previous Kardas): “Three teams will fight, Two go down. Eight go in, one comes out”.

Servaela and Parahn settle on Bota Magna.

The Ignika creates the Toa Ignika out of Menraz and Marcaz.

Founding New Metru (Metru Nova) 

The Great Beings, intrigued by the culture of the Matoran, convert them Bio-Organic and observe their response. Various male Matoran are recoded and designed as females. They also disable the ability for Toa to become Turaga. This recreation is performed on all former MUians, including ones who had travelled elsewhere or the Pit.

Hakann eats Dume.

The Piraka discover Mayeka, and use its powers to grant it a Skakdi-like body.

Mayeka traps the Toa Mahri and remaining Toa Nuva in a shadow prison, save for Jaller who he corrupts into a Skakdi-like creature whom the Piraka jokingly call “Inika”.

Vezon… somehow… convinces “Fenrakk” to become his pet.

As a response to the new Bio-Organics, the Order of Mata Nui recreates some of the Makuta in a weakened state as Bio-Organics to study the result of Bio-Organics. The Makuta are tortured into submission (save for Icarax) and released under orders to behave as wild animals and are forbidden from organising. Chirox and Krika are recoded and designed as females. Mutran is kept in a cell in an island on Aqua Magna, along with the volunteer Vican. Icarax is sent along with a group of Matoran to The Other Side. He terrorises them. Radiak, Gavla, and Kirop return to their Kra-Matoran natures and lab assistant occupations to supervise the Makuta.

Tagon births itself from Krika, who raises her alongside assistance from Vamprah. Tagon grows rapidly.

The Order converts the Turaga Metru into Toa in desperation. The term “Turaga” is rebranded as the leader of the Toa, since Toa can no longer change physically into them. The Matoran form councils and discover marriage.

Pohatu and the now Toa Malum Nuva arrive on New Metru. Pohatu builds the Tree House, the main base of the Toa.

Photok attempts to steal Pohatu’s Toa powers, failing and effectively making himself a Toa-sized Matoran. He is sent to jail, but upon befriending Sahmad and other like criminals, escapes. He rejects their ideals as evil despite considering them friends.

Toa Muaka Metru is born to Vakama and Nokama.

Tuyet steals Hydraxon’s dagger. She attempts to convince Helryx to ally with her, and Helryx refuses. Hydraxon finds Tuyet dead in her cell, presumably either via suicide during a mental breakdown or a murder by Helryx. Which option is never confirmed.

Mayeka attempts to trap the Turaga Metru in the shadow prison. Through their own Hordika latency, they fight back. He then attempts to turn them into Rahkshi, which succeeds for a short period and causes Irunak to be born an albino Kraata. His name is Muaka’s first word- in Rahkshi.

New Metru

Brutaka escapes stasis. Axonn, who has been visiting him regularly, fights him, and Roodaka joins in out of boredom. During the fight, Axonn tries to use his mask to remind Brutaka who he is, but catches Roodaka instead and discovers the three of their shared pasts as Beytrix, Rezen, and Azonax, three Glatorian who had served as “Team Members” for the Great Beings.

Thok returns to the Skakdi and steals Irika and Revkav, his infant brothers. He also creates Tasque, a robot companion. The other Piraka (namely Hakann and Reidak) kill her and burn his home down. He flees and is intercepted by the Toa, who immediately offer protection in return for good behaviour from Thok once they realise infants are involved.

After learning of a fertility issue from Vakama, he and Nokama make a deal with Matau- he provides her more kids, and in turn they don't lie to the kids about their genetics.

Krika guides Tagon and Gavla to the Gagra Kingdom to take it back from Takadox. 

Muaka accidentally ages herself up by poking the Ignika with her sword.

Oohnora is born to Matau and Nokama.

Roodaka activates the Kraahkan, creating Kiapos (Kimunix): the mask attempts to fuse its corrupted file of Teridax with a file of Roodaka, creating an infant who is a combination of Roodaka and Teridax- effectively their child.

Chirox performs a test on her new anatomy with Photok, and then vanishes. When she is discovered in hiding by Malum, her newborn son Nikos is taken from her by the Toa, who don't trust her parenting abilities.

During Chirox’s absence, Kirop sets out to “supervise” Zaktan instead. Zaktan begrudgingly accepts the lab assistant, interested in the Makuta information he can get from her. Kirop remains with Zaktan after Chirox returns due to a dispute with Chirox.

The Order Sends the Maktua on a mission that turns out to be opening Mutran’s prison and freeing him.

Muaka dies, and Mikaua is born to Muaka and Pohanu.

Zaktan creates the initial Oil-Cryer virus, a parasite based on his own protodites that devour the flesh of a being, leaving nothing but the bones and exodermis, and then control the being’s body.

Krika steals the Nuva symbols, and is caught by Tagon. She kills Tagon by shattering her mask with a kick to keep the secret. Radiak finds and collects the parts for Tagon’s mask.

Oohnorah, Mikaua, Kiapos, Nikos, Irika, and Reykav form the “Toa Voya”.

Kekek and Usall are born to Nokama and Matau.

The Toa Voya find the Toa Nuva and Mahri, save Jaller.

Chirox and Mutran are fused together, referred to as “Murox” by Kirop. The Toa Voya free them.

Brutaka reforms the Federation with new members.

The Toa find out that Jaller is Inika. In the attempt to free him, Hahli is corrupted as well. The Toa Voya free both of them and disable Mayeka.

Goku is born to Nokama and Vakama.

The Dark Hunters attack New Metru and decimate it. Byukaz is released. Mikaua attempts a stand against the Shadowed One and fails, the resulting damage trapping him as a permanent teenager. The Dark Hunters destroy the Tree House. The Matoran, Toa, Makuta, and Piraka flee. 

Founding of The Other Side 

Lariska is caught siding with the Federation over the Dark Hunters. Huntress “kills” her. Brutaka takes her into “witness protection”.

Lariska marries Brutaka. The ceremony is held in (the new) Xia.

The Matoran set up Kuta and Mata cities on the Other Side (Kuta being a joke to ward off Makuta attacks).

The Toa river off the region the Piraka home in, which comes to be known as “The Dead Forest”.

Zaktan tests a variant of Oil-Cryer that can regrow missing body parts by testing it on a piece of spine from an animal Avak collects for him. Avak adopts the resulting Oil-Cryer, a small lizard named Myganazel.

Avak visits the Skakdi. During a fight, he shoves Myganazel in his father’s eye and steals Mihir.

Zemia, the prostitute Onua frequents, encourages a one-night stand between Chirox and Onua.

Roodaka works for the Shadowed One, before getting bored and abandoning the project.

The full Toa Ignika is formed after they enlist Addack, Sou’Tai, Bara-Muyra, and Eymuna. They reject Irunak (stating it is not his destiny to be a Toa), who becomes enraged.

The Toa Nuva disappear and the Toa Totya appear. The Toa Voya search for the Toa Nuva and find them having been turned into Rahi, and  find that their Toa powers were stolen by Tagon for Photok and Irunak. The Toa powers and forms are restored, and the Toa Totya take responsibility for Photok and promise to rehabilitate and forgive him and teach him to become a proper Toa. Vezon steals Tagon’s mask, and her memory is fried, causing her to become enamoured by him. She confuses his stories of “having guarded the Mask of Life in the past” as implying he is meant to be her guardian.

Icarax begins to terrorise the Matoran, Toa, and Makuta. After Kirop fights with Zaktan, she moves on to Icarax. Gorast does as well. Icarax begins to harass Gorast, Chirox, and Kirop, who begrudgingly accept his harassment due to their new bio-organic programming causing him to come off as a highly attractive “alpha male Makuta” due to his dominant behaviour. The other (male) Makuta realise Icarax’s evilness is going to get them all in trouble with the Order of Mata Nui and mob him, ending with Zaktan devouring him. The Order explains to them that this was a final test to prove their submission and reformation, and they are now permitted to group. Antroz and Bitil spar for leadership, ultimately ending in Antroz becoming the king of the Makuta.

Zaktan and Kirop make up, ending with him being considered an honorary Makuta and granting him respect among their ranks due to Kirop’s charismatic skills giving her a high position among the Makuta.

Baina and Zaraki are born to Jaller and Hahli. Due to their Skakdi experience, Zaraki is born a Skakdi.

The Piraka and Toa Nuva are captured by the Dark Hunters. During the events, Hakann is blinded, Vezok’s spine is sliced and healed by Kopaka’s ice temporarily (he later gets a brace), and the Toa and Piraka work together to escape (using Pohatu’s new Bohrok friends from his previous experience having been turned into one).

Byukaz attacks Avak and Zaktan, both of whom ward her off.

Miserix romances Gahdok. The two are bothered from this by Baliak and Zanthiok, a competing dragon and his sister, as well as Cahdok, who doesn’t approve of Miserix distracting her sister from her.

Miserix settles in with Gahdok, and in an attempt to impress him, the Bahrag attempt to reorder the obedience of the Bohrok. The Bohrok, now valuing their freedom, call the Toa for help.

The Toa attack the Bohrok palace. A statue of Gahdok falls on Nokama, destroying her leg. A mechanical replacement is made for her. Following the battle, the Bahrag agree to respect the Bohrok’s individuality and culture.

Vaeyra attacks and is sent back to The Dimensionless Place by Roodaka with the Legendary Light Blade. Anonna reenters the world via the resulting portal, and is captured by the Order. An unknown other creature also enters from these events, feeds on Pohatu’s nightmares, and becomes Raya.

Gali decides to retire from the Toa, and Krika from the Gagras and Makuta. Krika and Gali live together in the forest. Gavla and Pohanu are named the Queen and King of the Gagras.

Lonya is born to Gavla and Pohanu.

(Part 1)

[addstory]

Czym jest religia Voodoo i w co wierzą jej wyznawcy?

Voodoo, kreolska religia rozpowszechniona na Haiti, w Nowym Orleanie i Nowym Jorku, wyrosła z połączenia różnych afrykańskich grup etnicznych, w tym Kongijczyków, Angolczyków, Sudańczyków i Nigeryjczyków, którzy zostali przywiezieni w niewolę na wyspę Haiti z Afryki w XVI i XVII wieku. Poddani chrystianizacji przez katolickich misjonarzy, Afrykanie połączyli swoje tradycyjne wierzenia z katolicyzmem. Religia Voodoo odegrała ważną rolę w oporze wobec niewolnictwa pomimo prześladowań ze strony państwa i kościoła.

Połączenie katolicyzmu i tradycyjnych wierzeń afrykańskich w religii Voodoo można porównać do metaforycznego nałożenia białej maski na czarną skórę. Polityka właścicieli niewolników polegała na tłumieniu kultury niewolników i zmuszaniu ich do asymilacji nowej, co prowadziło do odrzucenia lub reinterpretacji narzuconej kultury. Synteza katolicyzmu i tradycyjnych wierzeń pod rządami kolonialnymi stworzyła nowy system religijny, który stał się środkiem wyrazu i oporu dla niewolników i ich potomków.

Odrodzenie afrykańskich korzeni

Religię Voodoo można postrzegać jako religię synkretyczną, łączącą elementy rzymskiego katolicyzmu z tradycyjnymi wierzeniami afrykańskimi. Doprowadziło to do powiązania duchów Voodoo z chrześcijańskimi świętymi, a niektóre afrykańskie duchy zyskały nową tożsamość w Nowym Świecie. Katolicyzm odegrał ważną rolę w kształtowaniu się religii Voodoo, będąc wykorzystywanym jako podstawa, z której afrykańscy bogowie i duchy mogli pomagać w rozwiązywaniu codziennych problemów.

Koncepcja Boga i duchów Voodoo

Voodooiści wyznają monoteistyczną wiarę i wywyższają Wielkiego Mistrza, czyli Najwyższą Istotę o imieniu Bondye, jako stwórcę niższych duchów. Uznają Bondye za Boga uosabianego przez chrześcijańskiego Boga, stwórcę wszechświata, ludzkiego życia i duchów. W tej religii, według Ninian Smart, “chrześcijański Bóg przewodniczy i wysyła swoich aniołów, duchy, bliżej ludzi na ziemi, ale generalnie nie staramy się, aby cokolwiek robił. Funkcjonuje więc bardzo podobnie do Najwyższego Boga klasycznej religii afrykańskiej”.

Voodooistyczna koncepcja Boga znacznie różni się od chrześcijańskiej. W religii Voodoo Bóg jest postrzegany jako odległy i nie ma takiej samej osobowej natury jak w tradycji chrześcijańskiej. Bóg w Voodoo może być przedstawiany jako męski, żeński lub bezpłciowy, a także jako kompozycja wielu duchów. Podrzędne duchy zostały stworzone przez Boga, aby rządzić ludzkością i naturą, a Voodooiści wierzą w istnienie niewidzialnego świata zamieszkałego przez duchy, tajemnice, anioły, przodków i niedawno zmarłych. Voodoo jest religią animistyczną, która wierzy, że wszystko ma swojego ducha.

Legba, jeden z najbardziej znanych duchów Voodoo, służy jako uniwersalny pośrednik do Boga. Jest strażnikiem domów i posiada święte symbole, takie jak rośliny i koszulki noszone przez dzieci, co wskazuje na jego rolę jako łącznika między ludźmi a światem duchów.

Święte teksty i kapłaństwo Voodoo

Religia Voodoo nie ma oficjalnych pism świętych, ale ma kapłaństwo składające się z czterech klas: Divino, Boko, Sevit-Gede i Hungan. Każda klasa kapłanów jest odpowiedzialna za określone aspekty rzeczywistości i życia społecznego.

Divino: Ta klasa kapłanów specjalizuje się we wróżeniu i interpretowaniu tajemnic życia. Potrafią nawiązać kontakt z niewidzialnym światem i otrzymywać wiadomości od bogów. Uważa się również, że znają przyszłość i są w stanie ujawnić znaczenie przeszłości. Zwykle są przywoływani podczas ważnych wydarzeń, takich jak choroba, małżeństwo, śmierć lub podróż.

Boko: Kapłani ci są prowadzeni przez ducha Loko i kontrolują mistyczne właściwości roślin i ziół. Dbają o zdrowie grupy i starają się zapewnić jej fizyczne i nadprzyrodzone samopoczucie.

Sevit-Gede: Ta klasa kapłanów zajmuje się śmiercią i życiem pozagrobowym. Pomagają zmarłym przejść do innego świata i uniknąć kontaktu z niebezpiecznymi siłami nadprzyrodzonymi.

Hongan: Jest to najniższa klasa kapłanów, których zadaniem jest nawiązanie komunikacji z duchami i doprowadzenie wtajemniczonego do komunii z nimi.

Jak zauważa Roland Pierre, Divino zajmuje się światem ludzkim, Boko światem naturalnym, Sevit-Gede światem zmarłych, a Hungan odnosi się do duchów na bardziej ogólnym poziomie. Te klasy kapłanów razem tworzą świętą społeczność, która prowadzi i wspiera duchowe i społeczne aspekty społeczności Voodoo.

Rytuały Voodoo i opętanie przez ducha

Jednym z głównych elementów rytuałów Voodoo jest służba duchom, która odbywa się poprzez modlitwy i rytuały skierowane do Boga i duchów. Celem służby jest uzyskanie dobrego samopoczucia, takiego jak zdrowie i ochrona. Wyznawcy wchodzą w stan podobny do transu, podczas którego mogą wykonywać tańce, udzielać porad lub angażować się w zabiegi medyczne, działając pod wpływem przywołanego ducha.

Opętanie przez ducha odgrywa ważną rolę w rytuałach Voodoo. Wierzący mogą wpaść w trans i zostać opętani przez ducha, pozwalając społeczności na interakcję z nim. Rytuały obejmują również użycie symboli zwanych vevers, a także ofiary ze zwierząt, które są postrzegane jako sposób na zapewnienie duchowego pożywienia duchom.

Religia Voodoo, choć często kojarzona z mrocznymi i mistycznymi aspektami, jest ważną częścią kultury i tradycji Haitańczyków. Jej rytuały i ceremonie służą nie tylko do łączenia się ze światem duchów, ale także do utrzymania społecznej i duchowej harmonii w społeczności.

Niekorzystne postawy

Tak, istnieją powszechne nieporozumienia i stereotypy na temat religii Voodoo, które często opierają się na błędnych przekonaniach i negatywnych uprzedzeniach. Stereotypy te są często wzmacniane przez książki, filmy i inne formy rozrywki, które zniekształcają lub wyolbrzymiają praktyki i wierzenia Voodoo w przerażające lub złowieszcze obrazy.

Jednak rzeczywista praktyka Voodoo jest zwykle daleka od takich mrocznych i nieświętych obrazów. Voodoo jest raczej zorientowane na duchowy i społeczny dobrobyt, a nie na zło i zniszczenie. Rytuały i obrzędy związane z Voodoo często mają na celu ustanowienie harmonii i równowagi między ludzkością a światem duchowym oraz utrzymanie społecznej i duchowej integralności społeczeństwa.

Ważne jest, aby pamiętać, że praktyki kulturowe i religijne powinny być oceniane i rozumiane w ich kontekście, a nie akceptowane na podstawie z góry przyjętych wyobrażeń lub mitów. Zamiast wierzyć w stereotypy, ważne jest, aby dążyć do zrozumienia i szacunku dla różnych kultur i ich praktyk.

Zakończenie

Oprócz rytuałów i symboliki, Voodoo było sposobem na zachowanie dziedzictwa kulturowego i tożsamości afrykańskich niewolników i ich potomków. Było to narzędzie, które pomogło im zachować tożsamość w obliczu opresyjnych rządów kolonialnych. W dzisiejszym świecie Voodoo nadal jest nie tylko religią, ale także elementem dziedzictwa kulturowego, który przyciąga uwagę i wzbudza zainteresowanie. Pomimo wielu błędnych wyobrażeń i stereotypów, religia Voodoo pozostaje ważną częścią świata kultury i religii, przypominając nam o sile przetrwania i adaptacji ludzkiego ducha.

[pamenan]

Ella Viguris Pubelic: I teratically with your promise of promise, apparently the love story between us is like frothes broken in the middle of the ocean of acts about the hitting of the waves of the north wind, my love doesn't love me, I haven't been able to grow my chopper Grouped into rooted rooted roses to live in the feet of Mount Karang, I felt a silce because Kimbang was found out of me, while the beach wasn't going to get myself where I would go where I would be hungan so that someone would like to take myself who had tired my whole body in Oyak Typhoon and storm waves ***

[yoorlep]

Today's story:

Aku lupa rasanya jatuh cinta.

Aku menjalin hubungan dengan seseorang 5 tahun yang lalu. Dia pria 4 tahun lebih muda dariku, kamu pertama kali bertemu di restoran tempatnya bekerja. Tak ada yang spesial di pertemuan pertama kami, aku pun bukan tipe orang yang percaya pada cinta pada pandangan pertama. Jadi pertemuan pertama kami hanya berlalu begitu saja.

Aku lupa bagaimana kami menjadi akrab, tahu-tahu kami sudah seakrab itu dan kami bertukar kontak. Kami menghabiskan waktu bersama layaknya teman---sahabat--- aku kadang berkunjung ke tempat kerjanya, atau dia menjemput di tempat kerjaku. Selang beberapa bulan, dia menyatakan perasaannya padaku, dan aku menerimanya.

Di awal hubungan kami, semua berjalan begitu baik. Kalau kalian menyebutnya kami terlihat sangat mesra, maka itu benar. Kami merasa bahwa dunia ini hanya milik kami berdua. Lalu kemudian masalah perlahan lahan datang. Aku--mungkin faktor umur yang membuatku berpikir seperti ini--- menganggap bahwa setiap masalah harus diselesaikan tanpa melibatkan orang luar, tapi tidak dengan dia. Dia--yang lebih muda dariku--- justru lebih memilih untuk bercerita pada orang lain kalau hungan kami sedang tidak baik baik saja.

Baiklah, aku mengalah. Setiap ada masalah, aku berada di pihak yang mengalah. Aku mempertahankan hubungan ini.

Di tahun kedua hubungan kami ketika aku berpikir bahwa hubungan kami sudah lebih baik, masalah lain muncul. Dialah masalahnya.

Baru - baru ini aku menyelesaikan studi tingkat lanjut, juga menerima kenaikan pangkat di tempat kerja. Tapi ternyata dia justru tidak senang. Dia tak suka aku lebih 'tinggi' dibandingkan dirinya.

Saat itu aku mulai berpikir kalau hubungan ini sudah tak bisa dipertahankan.

Di saat aku sedang sibuk-sibuknya berurusan dengan pekerjaan, juga masih mencoba mempertahankan hubungan yang sudah kandas ini, aku menemukan dia berselingkuh.

Berselingkuh dengan gadis yang jauh lebih muda dariku.

15/1/25

[antsy1ry]

Kalo ditanya beruntung gak sih dapet dia?

-gw bakal jawabb beruntungg bangettt bangettttttt kaya arggg tuhan makasiiii,banyakk udah kasih dia ke akuuu,yahh walapun kita pasti ada ribut² kecil kecil gitu tapii kita percaya bahwa masalah yang kwcil itu adalah proses dari sebuah hungan yang kita bangunn.

Makasihhh sayaanggg aku selalu ada untuk aku maupun dikeadaaan kamu sakit,sehat,happy pastii selalu ada buatt akuuu,aku cuma bisa bilang ke kamu makasi makasiiii sayang hanya itu yang bisa aku katakan🫂,dan disaat kamu lagi sakit kecil(dan ngantuk)kamu masih berusaha untuk nemenin aku untuk beres² dan bersih² suapaya kita tidurr bareng,yahh walaupun aku udah suruh kamu tidur duluan,tapi kamu masih tetep kekeh untuk tidur barengg 🫂🌸

Makasihh sayangg akuuu,sehat sehat selalu cintanya akuuu laki laki gahtengnya akuu nyebelin aku,ngeselin aku semuanya.

I loveee youuu cintaaa akuu🍁💕

[thestreamweaver]

Was Shadow King in X-Men Evolution?

If he wasn't that would be a great prequel story when Storm and Wolverine were the only two X-Men.

Imagine him coming back for Storm.

Yo, that's so true!! I don't think he was named at least. But I don't know if the Hungan had anything to do with him or not... if they did then yes. But even then the fact that Logan reacted like he did when Marumbo told him they'd come for her says that he already knows who they are and probably had some first hand experiences with them...

Let's not forget he'd been to Africa before as well. The movies did have a hand in the Series since they came out around the same time.

In my theory, they met around Kenya / Tanzania and traveled some together, I guess, kind of like her and T'Challa as children... but she wasn't a child, and he didn't have his adamantium yet, and his memories were all intact... for the most part anyway.

She had people who were hunting her already. Some were the Hungan, some were not, hence one reason she was also traveling...

[taunuswolf]

Jesus wäre heute Voodoo-Anhänger

„Im katholischen Volksglauben steckt eine Menge Voodoo und im Voodoo eine Menge katholischen Volksglaubens. In der gleichgeschalteten säkularisierten katholischen Staatskirche steckt nicht einmal mehr Glauben an zentrale christliche Kernaussagen, nebst Marien und Heiligenverehrung, sondern eine linksdrehende pseudohumanistische Weltanschauung mit Kniefall vor dem politischen Islam. Daher steht mir eine Mambo auf Haiti näher als hochdotierte Staatskirchendiener, die nicht einmal mehr wagen öffentlich ein Kreuz zu tragen.

Jesus sagte einmal sinngemäß: „wer nicht gegen mich ist, ist für mich“. (Mk 9.38) Dass Pikante an dem Satz. Er fällt in Zusammenhang mit Dämonenaustreibung. Jesus tat also nichts anderes als eine Mambo oder ein Hungan im heutigen Haiti. Im Pantheon der Voodoo-Anhänger haben Maria, Petrus (Papa Legba) und andere christliche Heilige einen festen Platz. Dagegen heißt es im Islam Sure 2.191 „Und tötet sie, wo immer ihr auf sie trefft, und vertreibt sie“. Dies gilt vor allem für die „Götzendiener“, also die Völker Afrikas, die wie die Yoruba einen Pantheon von Göttern verehren, der unserem indogermanischen-griechischen antiken Götterhimmel ähnlich ist.

Farbige Sklaven brachten diese Religion in die Karibik, wo sie sich in Kuba, Haiti, Brasilien und anderen Ländern als Santeria oder Voodoo mit katholischen Elementen vermischten. Manche Götter haben die gleichen Eigenschaften wie katholische Heilige. Am deutlichsten wird dies bei der Meeresgöttin Yemaya. Ihre Feste gleichen denen des Mittelmeeres, wo die heilige Maria mit dem Schiff feierlich an Land gebracht wird. Zum Beispiel in vielen Hafenstädten Italiens oder im berühmten Saintes-Maries-de-la-Mer (Südfrankreich). Es ist augenfällig, dass die christliche Heilige Maria eine heidnische Vorläuferin hatte, die mit dem Mond und dem Meer in Verbindung gebracht wurde. Die Göttin Artemis. Es ist kein Wunder, dass von Ephesus, ihrem Haupttempel, die Marienverehrung ihren Ausgangspunkt fand. Auch die heutige Maria steht auf einer Mondsichel.

Santeria und Voodoo haben daher stellenweise die gleichen Wurzeln wie das katholische oder orthodoxe Christentum. Sowohl Santeria/Voodoo als auch das alte Christentum sind synkretistische Religionen, also Religionen, in denen sich viele Elemente miteinander mischten. Unter diesem Aspekten ist es auch kein Problem, dass Leute in Haiti gleichzeitig Mitglied einer Kirche und einer Voodoo-Gemeinde sind.

(Religionsphilosophische Betrachtungen)

https://www.youtube.com/watch?v=wy8UXDvZC9s

https://www.youtube.com/watch?v=Cb6PjAV4aCY

[transgenderer]

The Cult of Twins

Twins (marassa), living and dead, are endowed with supernatural power which makes them exceptional being. In the voodoo pantheon they hold a privileged position besides the grand mysteres. Some people would even claim that they are more powerful than the loa. They are invoked and saluted at the beginning of a ceremony immediately after Lega; in some regions, notably Leoagne, they even come before him.

Any family which includes twins, either among its living members, or in one of its ancestral lines must, under pain of 'chastisement', serve them with offerings and sacrifice. Sometimes a family reeling under a series of misfortunes learns form a hungan (voodoo practitioner) that it has been neglecting twins far back in its ancestry 'at the time of Guinea'. A child counts as a twin when it is born with webbed feet, for this is a sign that it has 'eaten' its brother in the womb...

The child who follows twins immediately in order of birth (the dosu if itis a boy, dosa if it is a girl) unites in its person the power of both twins and there can dispose of greater powers than they. 'The dosu is stronger than the marassa and stronger than the loa.' Hence he is treated with the greatest respect and in the event of offerings being made, he as the precedence over the twins, On the other hand, the child born before twins = the chuket or dosu avant - has no great standing, though it is said of him that he 'dragged the twins after him'

The presence of twins in a family involves its members in constant attentions and thousand precautions. It takes very little to make a twin turn against his parents and, as is his wont, 'grip' them in the stomach - that is to say inflict serious trouble upon their intestines. It is true that twins are to prepared to be punished for some fault which they have really committed, but they take cruel revenge if they think they have been unjustly treated...

A worker employed at Marbial told us that he and his twin sister almost killed their mother for refusing them a dish of crabs and gomboes which their father, out of concern for their health, had advised her not to give them. The boy placed a stick in the moist earth beside a tree and each day he went and pushed it in a little farther. His mother fell dangerously ill and would have died if the twins, as the result of family entreaties, had not acknowledges the wrong they were doing. They were offered a feast and a pig was killed...

It is normal for twins to hate each other: 'Marassa yo raisab' (twins dont get on) is a proverbial saying. At marbial I knew a boy Andreno and a little girl Andreni, who were twins in a large and poor family. Each of them grew with difficulty for want of adequate food; but the little girl was bigger and stronger than he Brohter. The parents said she was 'eating' her brother and explained that the two children had dedicated themselves to mutual hatred before they even saw the light of day. The moment she war born Andreni had tries to strangle Andreno by looping the umbilical cord around his neck - to such good effect that as he came into the world Andreno found himself 'hanged like a young goat'. Usually when twins are of different sex it is the boy who prospers, at the expense of the girl.

Twins can hardly be too carefully supervised if they are to be precented from harming each other. As soon as one of them shows signs of failing, the other is implored to give up his criminal intention. At meals, when they are not looking, parents seize the opportunity of switching round their plates so that each ears the food of the other - which has the effect of restoring a good relationship.. They also get given a dose which has the power of changing the hated they feel for each other into affection. Such is the power of twins that no one will make take any steps against one twin who causes the death of the other; indeed, people will even take care not to show him the slightest resentment.

Twins must be treated exactly alike if jealousy is to be avoided. Their clothes must be identical, their share of food equal and any praise exactly divided between them. As to twin sisters, they must be married as far as possible at the same time. if a woman with a twin brother marries, she and her husband will load him with presents to obliterate any possible resentment he may secretly feel. Even death does not break the ties which links twins together. The survivor puts to one side, for the deceased, a symbolic portion of whatever he eats or receives by way of presents. Herakovitz traced these practices to that belief, so widespread in West Africa, which attributes but one shared soul to twins.

The power of marassa is not entirely negative. Certainly their ill-will i all the more to be dreaded for being sometimes involuntary. But provided they are happy and satisfied, they turn the strength which is in them to good account. Their intervention is often sought on behalf of the sick; in serious cases recourse may be had to ancestral marassa who, either by dreams or by medium, will prescribe appropriate remedies

-Voodoo, Metraux

Thoughts:

ive never heard of anything like this! i might read a book i found about twins. very interesting and strnage. this sort of "born shaman" feature is odd. the whole thing is odd, and interesting. also the parent/child power inversion is something i havent seen before

i know the igbo are veyr anti twin, so its interesting that partially-igbo-descended haitian culture is so pro-twin

[makutaservaela]

Timeline, Part 4

Lariska’s old gang of thieves steal a skiff from the Dark Hunters and find their way to The Other Side. They are captured by Dark Hunters as the Hunters commandeer the skiff and land it on the shore, but are freed by Zaani, Sama, Zaraki, and Baina, who had broken into the skiff out of curiosity. The kids bring the Vortixx to Lariska, who is shocked.

Lariska and Brutaka discuss the idea of her going with her thief friends on their adventure to locate Kimuri.

Fenrakk grows desperate at the lack of other dragons. Vezon and Tagon ride her as she explores the mountain range. As they enter the airspace over Kimuri, Tagon disables and falls, and Vezon doesn’t notice until it’s too late. He attempts to get Fenrakk to turn around, but she throws him off, and he falls in a pond.

Tagon’s mask is found by Avillus. She, half-disabled and fully unstable, panics, fuses herself to his chestplate, and curses his sonic powers to increase 10x, causing everything within a range of him to shatter when he activates them. He has no clue, and intrigued by the new “vision” his greater range now gives him, goes exploring, unintentionally shattering everything around him.

Servaela notices the shatter path and decides to investigate.

Vezon wipes out a Ga-Hungan village for his own amusement (unaware of what they are), and then notices Servaela in the distance. He breaks into the Hungan Great Temple and is apprehended. While on transport to the Hungan city, he ponders beheading the leader and declaring himself the Warlord. He recalls Servaela, and ponders taking her antidermis to use in enslaving the Hungans.

Avillus’ shatter path breaks Vezon’s transport vehicle, and he hides with a cloak and escapes.

Lewa, Tanma, and Vhisola approach Solek about her obviously growing baby bump. After misunderstanding Lewa’s teasing about what “Kopaka would think” (referring to her finding a new man), Solek presumes he knows it is Kopaka’s kid, and confesses. The three agree to keep it a secret, as Kopaka is obviously not currently in a state to deal with this.

Pohatu is testing out his new powers in the Phantoms’ base. He enters Kopaka’s dreams with Raia and realises that something else is there. Kopaka introduces him to the Spirit of Ice Kanohi, whom he has been naming “Kovohki”. Kovohki panics and forces Kopaka to wake up. Pohatu escapes the Phantoms’ base and sets out to find Kopaka. He is noticed by Lewa, Tanma, and Photok, who capture him and demand he tell them where he’s been. Pohatu explains he is here to help Kopaka, and Lewa identifies the asylum Kopaka is kept in as one in Onu-Mata. They agree that the Toa Nuva should meet up there in secret, and Photok and Tanma should gather the Toa Nuva there and keep everyone else’s suspicions down until the Toa Nuva can figure out how to proceed.

The Toa Nuva and Pohanu gather in Onu-Mata. Pohatu explains the situation with him, the Phantoms, Kopaka, and Kovohki. Pohatu then telepathically connects to Kopaka and realises that Kovohki is in Kopaka because her host mask was broken. He has the Toa Nuva obtain a spare mask for her to possess, and forces her into it. She grants herself a body, and Pohatu explains that she was afraid the Toa would destroy her after she witnessed them fight the Frost Wolves and the Queen of Ice. Onua promises that if she is not a threat to the innocent, they are not a threat to her.

The Toa Nuva agree to help find Kovohki’s home to make it safe so she can return. Pohatu tells the Toa how the Phantoms are hunting him, and that he will go into hiding until they are ready. They should speak to Sahmad when they are ready to go. Kopaka takes Kovohki to the Ice Realm so she can restore her energy among the ice elementals. Gali sets out to gather Takanuva and direct Hahli to speak to Sahmad, per Pohatu’s guidance. Pohanu enforces that Krika is kept out of the loop about this, due to his mistrust of her. 

Hahli has a talk with Baina and Zaraki about supervising the river highway in her absence, to keep them occupied, and assures Jaller that she will be back once she is assured this situation with Pohatu is handled. She stays in Pohatu’s hiding place with him to protect him.

The Toa Nuva set out on their mission, and Hahli returns home. Krika had found out, and berates them for the harm in which Gali could find herself, and Onua rants about “Takamahri”. Pohatu soothes the group by noting that this didn’t have to be a Toa Nuva mission- it could have gone to a younger Toa group, or Pohatu and Kopaka could have done it themselves, but that Pohatu had specifically asked for the Toa Nuva because he misses them.

The Toa Nuva continue their mission and find Bohrok tunnels that lead under the mountain range. They enter and follow the tunnels.

The tunnels lead the Toa Nuva to a set of great rooms, presumably an old Great Being lab. They come across a fast flowing river, and discuss how to travel it. While the others look for things with which to make a boat, Kovohki repeatedly tries to freeze over the river, ignoring Kopaka’s protests. She becomes frustrated that he “doesn’t have faith in her abilities” and creates a massive iceblock, successfully stopping the river. However, the block shoves against the tunnel walls and severely weakens the integrity of the tunnel. Part of the tunnel caves in on Kovohki, Kopaka, and Onua (who had jumped down to save them from the cave-in). Pohatu sets to work strengthening the stone walls, but the ice is pushing back too much. Gali climbs on the fallen rocks and reaches out to the water beyond the ice, summoning it to break through the ice. Takanuva tries to pull her away in time, but the oncoming wave washes both of them out, and Takanuva is hit by a rock and loses conscious.

The Toa panic about how to get to Gali and Takanuva. Eventually they settle on individual powers- Pohatu runs on the riverbed, Lewa flies over it, Onua swims with his Pakari to assist him, Kopaka convinces Kovohki to diffuse her body so he can carry her mask and surf, likening the surfing to snowboarding.

Gali pulls Takanuva from the water, but her heart is overwhelmed and he’s swallowed too much water. Rather than letting her heart rest, she uses her powers to draw the water from his lungs, and then she collapses. He panics, not knowing how to help her. The other Toa arrive, and Onua administers his own heart medication to her, before finding that she has her medicine with her. Takanuva breaks down about how she had almost died because he didn’t know how to help her, and Onua shows him how to use an inhaler for Onua and Lewa. Lewa is shocked that Onua knows his dosage, and Onua responds, “Our strength rests in knowing our brothers’ weaknesses.” He offers for Kopaka to share his own physical maladies, and Kopaka remains silent.

Kopaka notices a dock down the tunnel, and Onua and Pohatu decide to carve a pathway from their current rock standing point to the land of the dock.

Radiak points out how it’s not fair that Gorast outranks him, as he earned his position through loyalty to Antroz, and Gorast has only been loyal since he gained kingship. Mutran suggests a summit should be gathered to decide on Makuta leadership. All Makuta save for Miserix (who doesn’t care), and Servaela (who cannot be found) are gathered, including Zaktan. Zaktan notes he has been studying the Mayeka, as its death power is by the entity, not by the life force, so it struggles to kill him and his protodites quickly.

[addstory]

Tajemnica i magia Voodoo: Starożytne wierzenia i rytuały

Voodoo to starożytna praktyka, owiana tajemnicą i często otoczona nieporozumieniami, która ma swoje korzenie w afrykańskiej historii i tradycji. Zrozumienie jej oznacza zanurzenie się w dziedzictwie kulturowym, które odcisnęło swoje piętno nie tylko w Afryce Zachodniej, ale także w afrykańskich diasporach na całym świecie. Wiara w panteon bóstw odzwierciedlających różne aspekty życia i natury jest ważną częścią voodoo. Jednak voodoo to nie tylko zaklęcia i czary; obejmuje również ważne elementy społeczne i socjalne. Ceremonie i rytuały służą jako potężne momenty jedności społeczności, pozwalając członkom świętować, leczyć i wzmacniać więzi między sobą.

Historia i zasady Voodoo

Voodoo to starożytna wiara przekazywana z pokolenia na pokolenie w Afryce Zachodniej, zwłaszcza w regionie Dahomeju (współczesny Benin). Tradycja ta opiera się na praktykach duchowych obejmujących komunię z duchami przodków i bóstwami znanymi jako loa, które są honorowane za ochronę i błogosławieństwa. Rytuały i wierzenia Voodoo zachowały swoją autentyczność dzięki migracji Afrykanów na Karaiby, do Ameryki Łacińskiej i Stanów Zjednoczonych w XVIII wieku. Voodoo łączy w sobie elementy magii, medycyny i rytuałów religijnych wykorzystywanych do uzdrawiania, ochrony przed złymi duchami, łamania klątw i przywracania zdrowia psychicznego. Praktykujący voodoo często szukają pomocy hungan (kapłanów) i mambo, aby osiągnąć pożądany efekt.

Podstawową zasadą voodoo jest wiara w niewidzialne siły, które przenikają cały wszechświat i wpływają na rzeczywistość. Siły te mogą być przywoływane i kierowane w celu zmiany wydarzeń i pomocy ludziom w osiągnięciu ich celów. Praktykujący voodoo często wzywają duchy lub bóstwa, aby szukać zrozumienia, otrzymać błogosławieństwa lub wprowadzić pozytywne zmiany w życiu. Rytuały mogą obejmować użycie magicznych przedmiotów, amuletów i talizmanów mających przynieść szczęście, ochronę lub uzdrowienie. Ostatecznie, voodoo ma na celu uwolnienie duszy danej osoby i wprowadzenie jej na wyższy poziom duchowej świadomości, pomagając jej przerwać cykl odrodzenia i zbliżyć się do prawdziwej wolności i harmonii ze światem.

Praktyki i rytuały Voodoo

Ta starożytna forma magii jest postrzegana jako sposób interakcji z duchami i siłami nadprzyrodzonymi, wyróżniający się unikalnymi rytuałami, wierzeniami i tradycjami. Voodoo łączy w sobie elementy czarów, wróżbiarstwa i ofiar dla duchów, dzięki czemu jest odrębną i zróżnicowaną religią.

Celem voodoo jest połączenie się ze światem duchów w celu uzyskania pomocy, ochrony lub błogosławieństwa. Praktykujący szukają porady lub wsparcia od duchów poprzez rytuały, które często obejmują ofiary, takie jak kadzidło, jedzenie, święta woda lub kwiaty. Rytualne tańce wokół ogniska i śpiewanie modlitw są ważną częścią rytuałów mających na celu komunikację z siłami nieziemskimi.

Znaczenie voodoo może się różnić w zależności od kontekstu kulturowego: w niektórych miejscach jest to cały system religijny z wieloma rytuałami, w innych jest to szczególny rodzaj praktyki magicznej. Tak czy inaczej, voodoo pozostaje potężnym i wieloaspektowym sposobem interakcji z niewidzialnymi siłami, oferując swoim wyznawcom sposób na zrozumienie i wpływanie na otaczający ich świat.

Symboliczne znaczenie przedmiotów w Voodoo

Ważne przedmioty, takie jak łańcuchy, świece, koraliki i gris-gris, odgrywają kluczową rolę w rytuałach i mają szczególne znaczenie dla praktykujących. Łańcuchy, na przykład, są używane jako potężne amulety, chroniące przed negatywnymi siłami i oczyszczające ze złej energii, a także pomagające pozostać w kontakcie z duchami lub bytami usługowymi. Świece symbolizują światło, oczyszczenie i połączenie z przodkami lub istotami duchowymi. Koraliki z kolei przyciągają szczęście, bogactwo i zdrowie, stając się częścią osobistej ochrony i dobrego samopoczucia. Gri-gris to potężne amulety, które ucieleśniają moc ducha i są tworzone z magicznych przedmiotów, takich jak amulety, koraliki i zioła lecznicze.

Znaczenie społeczności w Voodoo

Voodoo szczególnie ceni społeczność, która służy jako główne źródło wsparcia, nauki i dzielenia się wiedzą między wyznawcami. Praktykujący aktywnie dzielą się swoją wiedzą na temat rytuałów, pieśni i technik okultystycznych, wzbogacając się nawzajem o duchowe i magiczne umiejętności.

Spotkania i kontakty towarzyskie odgrywają ważną rolę w życiu wyznawców voodoo. Regularne spotkania umożliwiają omawianie spraw duchowych, dzielenie się osobistymi doświadczeniami i utrzymywanie komunikacji w ramach społeczności. Spotkania te motywują wyznawców do zachowania wiary i podążania za tradycją. Podczas specjalnych ceremonii wzywają oni bóstwa, składają ofiary i uczestniczą w rytuałach, aby uzyskać ochronę, uzdrowienie lub dobre samopoczucie.

Poprzez takie rytuały praktykujący pogłębiają swoją więź z bogami i odnajdują znaczenie w każdym elemencie swojej duchowej podróży. Społeczność staje się miejscem, w którym każdy może poczuć moc wiary i znaleźć wsparcie w dążeniu do duchowej równowagi i harmonii.

Voodoo dzisiaj: mity i rzeczywistość

Słowo „voodoo” pochodzi z języków afrykańskich i oznacza „ducha” lub „dwoistość”. Voodoo może być wykorzystywane do pozytywnych celów, takich jak używanie ziół, modlitwy i ofiary, aby prosić bóstwa o ochronę i dobre samopoczucie. Jednocześnie może być również wykorzystywane do celów negatywnych poprzez rzucanie zaklęć lub klątw.

Obecnie voodoo jest postrzegane nie tylko jako praktyka magiczna lub duchowa, ale także jako sposób komunikowania się z duchami przodków, co czyni je ważną formą duchowości i religii. Podstawą voodoo jest wiara i duchowe rytuały, które pomagają określić ścieżkę w życiu człowieka. Dla wyznawców voodoo to nie tylko zestaw rytuałów - to głębokie połączenie ze światem duchów, które wpływa na ich rozumienie życia i interakcję z otaczającym ich światem.

Podsumowanie

Voodoo to żywe dziedzictwo wypełnione rytuałami, magią i głębokimi wierzeniami duchowymi. Ta starożytna tradycja wciąż przyciąga uwagę, wzbudzając podziw i ciekawość. Nauka o voodoo otwiera drzwi do świata, w którym duchowe interakcje i więzi społeczne są niezbędne. Pomimo stereotypów i mitów, voodoo pozostaje potężną ścieżką duchową, która oferuje swoim wyznawcom nie tylko wiarę, ale także połączenie z czymś znacznie większym - światem niewidzialnych sił i starożytnej mądrości, która nadal żyje i ewoluuje.

[x-mensirens]

[christopher-reeve]