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It Is All About Worldview

It is no secret that I have an issue with Afrikan people within Afrikan traditions ACCEPTING European time reckoning as a norm – a standard. By “accepting”, I mean referencing it even when speaking to each other. Example:

Son: “Ìyá, what is today’s date?”

Mother/Ìyá “Oh it is Thursday, April 25, 2024 (AD)”

Me (the-fly-on-the-wall): NO IT’S NOT! 😂

AD and BC

This is very problematic when you ACCEPT this within your worldview. AD – from the Latin “Anno Domini”; meaning the year of our lord. Lord meaning the very Jesus they say they don’t believe in anymore! 😂

BC – Before Christ.

To use these terms is to say that the world is centered around christianity and European time when in fact the very yõvó (whites in this case) that forced this worldview on the world barely make up 9% of the population on our globe!

Usage normalizes things for good or bad. It is high time that we normalize the use of an Afrikan view of time. Yes, we know according to the western worldview it is Thursday, April 25, 2024 (and that is even questionable for THEM). But at least say it from that perspective. Words have power. If someone asks me what is today’s date who does NOT live an Afrikan tradition, I start by saying “according to the Gregorian scheme it is…..”. If someone who is living an Afrikan tradition, or is at least Afrikan-centered, I tell them the date from the Afrikan calendar we follow. That being said, there may be different Afrikan calendars that will yield different dates. That’s fine. But none will be centered around the mythological jesus, January 1, or any confusion that the Catholic Pope Gregory created.

Today is Hwezangbe (the day), Võto 13, 6265 AX for me. AX from the Ajã words (“akɔ xwe” – year of the clan). What is today’s date for YOU?

ekaabokilombo@gmail.com

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African Vodún is not Universal

ߝ߭ߏߘߎ߫ߣ ߘߏ߬ ߘߏ߫ ߤߎ߫ߣ ߡߍ.
Vodún dò dó hùn mɛ.
Vodún is in the blood.

Simply put, our Afrikan traditions are related to our ancestry. There is nothing universal or ecumenical about them. We don’t seek conversion of the world, because this doesn’t belong to the world. It belongs to Afrikans by birthright. This simple statement tells us that Vodún is in the spiritual and physical DNA of the person. Don’t forget that; especially those who are still a bit confused confused and believe in bringing non-Afrikans into our traditions….as if they have not learned the lessons of history on top of that.

If the yõvó (whites) wants to leave Christianity, a tradition forced on them BY THEM, then they should go to Wicca, Druid, or some other made up stuff they have so called revived. That’s of their blood. The same goes for other non-Afrikans. To receive an Afrikan spirit, one has to have the spiritual and physical DNA of those spirits, of which they do not have. What we have is not religion – something everybody is encouraged to practice. However, authentic indigenous Afrikan traditions are for Afrikans only. Period.

A message from
Ayìnɔ̀n Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I, the Gànlɔdóxɔsú

ekaabokilombo@gmail.com

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The Divine Tripartite of the Human

From my book New Afrikan Vodún Vol 1: Rites of Spiritual Nationalism ©2005-2024

The symbol above is one of the simplest representations of the Vodún tripartite existence of the human’s spiritual makeup.

The square is the base nature of the finite human being. It is the desires, the wants, errors, and pseudo-reality of the human’s mundane existence. It encases the untrained and unspiritualized being at every step of life.

The triangle is the soul-mind of the human. It is likened to the yɛ (“shadow/mystical soul”) of the individual. It is the “midpoint” of human overstanding. Because the human has furthered her/himself away from Mãwù, this triangle, or yɛ, can sometimes be misinformed by the square which can also be represented by the kpólí (container of one’s destiny) and its attachment to the ará or body. The yɛ should take its instructions from a Higher Source represented by the circle.

The circle is spirit. As far as I am concerned, I have always viewed the symbolic of the circle as representative of Danbalá Wɛdo. He/She (this deity is a composite of a masculine a d feminine deity) is not only the collective ancestry of all Afrikans, but He/She is the encompassing Spirit, the very soul of the New Afrikan nation.

The presence of the circle/Danbalá Wɛdo is in this case here to spiritualize the whole components of the body, mind-soul, and spirit. The tools of the great and ancient òrìṣà Ògún are used to chisel away at the roughness and jaggedc orners of the untutored soul. Some of the tools and their uses are explained below:

Anvil – symbolic of the Earth’s ability to shape Man

Hammer– shapes or bends Man’s faculties

Machete– protection and clearing of paths

Rake– used to gather together roughness to discard from life

Hoe– cut the “weeds” (elinini – negating spirits) that can smother one’s potential

Shovel– used for “digging” into one’s potential self

Pick ax– for “piercing” the hardened areas of life

Pry– for uprooting and removing stubborn obstacles from one’s path

Using these spiritual tools makes the square a triangle and the triangle a circle. Esoterically speaking spirit resonates in spiral or vibratory motions. Spirit is light in weight. To spiritualize the other major components of the person is to exist at a high vibratory rate of transcendence. We are able, at moments, to transcend time and space just as the represented in the esoteric stories concerning òrìṣà Òṣóòsí and the Vodún hùn Agwé.

Once again one makes the square a triangle through hard work. Then the triangle must be made a circle. Then the circle must not be broken!

The roundness of the circle represents the absence of all fetters. It is nondiscriminatory. It does not bend or attempt to make sharp angles. In fact, it has no reason to make any sharp angles. It is even everywhere. It is a sign that the soul-mind is no longer subservient to the finitismal notions of the lower person.

Kplɔn ma blo blo do tadunɔ we. Blo blo ma kplɔn do ma jɛ ha we. (Fɔ̀ngbè)

Mọ lai ṣe ni isinwin. Ṣiṣe laisi mọ jẹ asan! (Yorùbá)

Knowing without doing is madness. Doing without knowing is useless!

 ekaabokilombo@gmail.com

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The Sɛ, the Yɛ and Healthy Energy Flow in African Vodún

Many people are familiar with the Yorùbá word ߊ߬ߛ߭ߍ àṣẹ. The Ajã people, found primarily in southern parts of Nigeria, Benin Republic and Ghana use the term ߊ߬ߗߍ àçɛ with the “c” pronounced like “tch” in the word “pitch”. Àṣẹ/Àçɛ is the animating force of life. That which allows us to receive, give, and use the essence of that energy given to us by Măwù (the Creator). Àṣẹ/Àcɛ is in our brains, bodies (blood, organs, bones, kwk), mind, and words. It is that which allows us to awaken in the morning and “do”. It is the engine of ߜߍ gbɛ (life).

Some may be familiar with the word sɛ in the Ajã language. It refers to the soul – that which connects us to spirit on all dimensions; that which makes us human. It is also connected to energy-force.

However, the ancient Ajã people referred to two primary energy forces flowing through the human system; the ߛߍ sɛ and ߦߍ yɛ. The concept of these two together explains, in part, the approach that Vodún healers/priests use to maintain or restore wholeness. As Vodúnvi (people who live Vodún), we know that for organs to attain optimal functionality, these two forces must flow correctly through the body; otherwise, one would suffer from various forms illnesses and imbalances; ergo, the need to harmonize and balance this flow is vital for good health. Imbalances could result from spiritual, and/or mental/emotional issues. Through our various oracles and other methods, we identify any blockage and address it.

But what is the yɛ? The Ajã teach that one’s psychic reality and source of human life was metaphorically symbolized by the shadow of the body. The shadow is the Ajã word yɛ. There are two of these. The first is the inner, the internal part of the shadow, which is called the ߦߍ ߜ߭ߟߌ yɛ gli; that is, a short ye. The second, the external and light part of the same shadow, is called the ߦߍ ߜ߭ߊߣߜ߭ߊߣ yɛ gangan; that is, “the chief/big yɛ”. The yɛ gli is the principle of physical life, which vanishes at death. The second, yɛ gangan, is the principle of consciousness and psychic life. The yɛ gangan survives death and illustrates the principle of immortality. It has metaphysical mobility that allows human beings to travel far away at night (through dreams) or remain eternally alive after the “disappearance” of the yɛ gli. After death, the yɛ gangan goes to meet the community of ߞߎ߫ߟߌ߫ߕߐ߫ Kúlítɔ (Ancestors), which constitutes the ߤߍߣߣߎ hɛnnu (extended family) and the ߊߞߐ  akɔ (clan) in their spiritual dimensions.

As we can see, that which is called the soul or soul-easence has multiple parts in African Vodún. Again, proper order and balance of the manner and degree of flow of yɛ and sɛ which come together as your manifested, dormant, or stagnated àçɛ.

By Ayìnɔ̀n Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I

ekaabokilombo@gmail.com

Pronunciation guide:

Vowels like “ɔ” and “ɛ” are what are considered open vowels. They are often nasal. The “ɔ” (ọ in Yorùbá) is pronounced more like “aw” and the “ɛ” (ẹ in Yorùbá) is pronounced more like “eh” but from the back of the throat causing the open sound. It is like the “a” in the word “at”.

“e” is pronounced “eh” and not like “ee” in the word“ seen”. It is like the “e” in the word “ever”

“u” is pronounced like the “oo” in “food”.

“a” is pronounced like the “a” in “father”.

“i” is pronounced like the “ee” in the word “seen”.

When you see “gb” together in a word, the Gba is it’s own sound/letter. The “g” and “b” are pronounced together from the back of the throat.

 

 

 

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Exciting Week at Gànlɔdó: Kúlítɔ Hɔngbó and Nana Bulukú

Today we celebrate the cyclical 27-day festival of Kúlítɔhɔngbó! This is the time when the portal to the most potent and elevated ancestors is most opened and accessible. It is a time of spiritual and cultural power.

Also, this week on the full moon Võto 6, 6265 (April 23, 2024) we celebrate the great mother deity Nana Bulukú and the Kɛnnɛsi. Nana is that hùn (deity) that represents the womb of the universe. The Kɛnnɛsi are the great spiritual mothers that the Yorùbá call Àjé or Iyáàmi. Thus, this is quite a powerful spiritual week for us. Let’s do what we can collectively to channel this spiritual energy for family development and nation building! A huanu kaka.

ekaabokilombo@gmail.com

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National Afrikan Family and Clan Month

Mi ku do bi (greetings to all)

In our reformed Afrikan Vodún calendar, this month, starting 3 days ago, is the second month of the year called Võto (“to restore order” in the Ajã language). For us at the Maroon monarchy of Gànlɔdó, this is National Afrikan Family (hwe) and Clan (akɔ) Month.

The fixed Kpólí Fá (Odù Ifá) is Aklàn Wòlì (Òkànràn Ìwòrì). Gem is pyrite. Help us, in spirit, celebrate National Afrikan Family and Clan Month!

Simple things to do:

Recount as much family and extended family history, memories, stories, kwk as you can. This is not for just ancestors but it is for the living also. Celebrate your family, including friends that are like family. Give gifts and other acts of kindness. Mend familial and friendship relationships that need ammending. Call and visit family you haven’t seen in a while. If you have not done so, create your family and clan crests, symbols, kwk so that upcoming generations will follow this practice; thereby strengthening the family /clan name.

This is an annual event for us so it will be added on to and improved upon each year.

ekaabokilombo@gmail.com

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Maroonage as an Approach to Afrikan Spiritual Traditions

Maroonage as an Approach to Afrikan Spiritual Traditions

The concept of Kilɔmbonu (Maroonage) is simple yet dynamic. In its simplest form, Kilɔmbonu (the Kongo-Ajã combined word we use for Maroonage) is comprised of the concepts and ideas of culture and sovereignty manifested. Hwɛndo (“Culture”) is all aspects of living life – economics, finance, spirituality, defense, language, worldview, marriage, courting, kwk. That’s the ideology. Physically, Maroonage often comes about when those who have such ideas realize they have to separate themselves (in various forms) from those who do not hold such a worldview, and are often directly or indirectly in opposition to those noble sentiments of mɛdésúsínínɔ (sovereignty). Afrikan monarchies have been created from this approach. Many are familiar with the Maroons of Jamaica and the Quilombos (Kilombos) of Brazil. These were communities set up by Afrikans who had escaped from captivity who continued to live their culture, spiritual traditions, and worldview. Unfortunately, some of them, especially many of the Jamaican Maroons, turned their backs on true sovereignty and ended up cooperating with the British putting many escaped Afrikans back into caltivity. Well, we don’t count them as Maroons.

Maroonage is very rarely talked about as an approach to the way we live our Afrikan spiritual traditions. It seems to be a scary topic to broach for the religious minded practitioner. We take Maroonage to be the only viable approach to obtain true cultural, spiritual, economic, and physical sovereignty. It is the true healing, and not the continuous patching up of old wounds that religious thought brings.

A degree of separation will have to come about for the success of Maroonage to manifest. Separation can come physically, mentally, spiritually or all of the above. It’s about sovereign space and that space starts within the Afrikan mind.

By Ayìnɔn Àgɛ̀lɔ̀gbàgàn  Fáwensagun Jǐsovì Azàsinkpontín Àgbɔ̀vì I

The Gànlɔdóxɔ́sú

True Maroonage Defined Part 1 – https://youtu.be/Vv87y7fgdmY?si=WdOmLJ6SWTex5DX_

True Maroonage Defined Part 2 https://youtu.be/qeagXJ0jPt4

ekaabokilombo@gmail.com