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Happy New Year!

About the New Year

Happy New Year to All. As you know, our year starts on the vernal equinox. Our first month is called Kúlítɔ (Ancestors). The fixed Kpólí Fá (Odù) of this month is Sá Mézì. The year is now 6265!

This year is literally the Year of Vodún. Vodùn is the “theme” of the year. The theme of the year is determined by which day of the 9-day sacred cycle it starts on. Today, we begin the New Year on the 9-day sacred cycle day literally called Vodún. It is the 3rd of the 9 day cycle.

Vodún is the holy day of Vodún. Spirits are highly accessible on this day…A great day to consult oracles. The deity sacred to this day is Ayizan. It is a day representing wealth and prosperity. This is a good day to arrange your home or yard according to the dot (something like Feng Shui) concept. Good day to purchase a new vehicle. The color of this day is lavender (various degrees of purple). The sacred number for this day is 3.

The fixed primary deity of this day is Ayìzan. She protects the markets, public places, doors, and barriers, and governs the deep knowledge of the intricacies of the spirit world. One major aspect of Nana Ayizan is that she governs sàláwá. This is what is commonly known as karma. Mother Ayizan governs cause and effect.

ekaabokilombo@gmail.com

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The Ajã African Vodun Cosmological View of Character – Jijɔ

The Ajã African Vodun Cosmological View of Character – Jijɔ
In the Ajã language of southern Benin Republic, the word used for “character” is jijɔ. Of particular interest is the reference to birth in this word – ji. In the Vodún way of life, jijɔ is related to one’s destiny and in many cases related to the type of character you bring back from a previous life or accumulated previous lives. However, though born with a certain type of jijɔ, one is usually able to improve upon it. Vodún teaches that jijɔ dagbe (good character) is requisite in building strong families and communities.
In the Odù Ifá of the Yorùbá Iṣẹṣẹ tradition, it is said that Ọrúnmìlà married Ìwà (character). Ọrúnmìlà represents wisdom. Wisdom was wise enough (😂) to marry character. Thus, our ancient Vodún and Iṣẹṣẹ traditions teach us that wisdom and character are intricately intertwined. Profoundly, when referencing a person’s destiny, the Yorùbá will often use the word ìwà. Similar in concept to the Ajã people, the Yorùbá word for reincarnation is atunwà, meaning “return of character”.
As I’ve stated before, our culture has everything and more of what we need to be a whole people. There is no need to think you have to turn to foreign traditions to fill in the blanks of what you think we don’t have in our traditions. That usually not only reveals a lack of study, but being a bit lazy about getting deeper into your own traditions. Of course, this statement applies more to people already in the tradition. Additionally, for those not in the tradition, this is just a bit of an example of how deep your ancestors thought – an invitation to answer to the Ancestral Call.
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A West African Vodun View of Demonic Forces

A View of Demonic Energy from the Afrikan Vodún Perspective
In general theory, the demons have their own sphere. The demons not only live in the dark spiritual worlds (Yɛ́tɔ́mɛ Tágbà), they also live in various aspects of manifestation, including our minds and bodies, as tendencies and impulses. When they invade bodies, people lose their discretion and indulge in senseless acts of violence, anger, cruelty, delusion, greed, pride and lust. Many even pursue these things under some distorted guise that they are doing the right thing. When enough people thus engage, as we can see in our  communities, the demonic becomes the new “norm”. By collective name, in African Vodun the demons are called Yɛ Kplinu. For humans, the earth  is a battleground for the Yɛkplinu and the Hùn (deities) with the Yɛ Kplinu trying to overtake the  mind and soul of the human.
Conceptual rendering of a powerful Yɛ Kplinu
Depending upon our state of mind-soul and propensities, we may  nurture either the deities or the demons that that are present. If we  “feed” the divinitie, and good  thoughts and actions, we allow the divinities to grow in strength  and help us in our self-transformation and liberation. On the  contrary, if we “feed” the demons, they grow in strength and  transform our minds and bodies into virtual hells with the same actions manifesting from that hell. What we do  and what we sow within our consciousness, therefore, is of utmost importance in our lives and our wellbeing.
The sacred Vodún teachings called Hwlεngãn describes the demonic beings as destructive, cruel and  deluded beings, who most often do not acknowledge Mãwù (the Creator) or Her  role as the sole controller of the universe. Because of their self perpetuated  ignorance, they most often will lack respect. Even if they do claim to “worship” Mãwù, they do so  out of egoism and vanity, to satisfy their personal desires and  show off their power and status. If it suits them, they worship Mãwù but if they deem it necessary, they do not mind to  oppose Mãwù and fight with Mãwù.
For those hosting the demonic, the true enemy is within themselves. The demonic loves darkness. The  divine, or those seeking such, love light. The demonic beings  perform actions selfishly out of vanity and egoism; the divine  beings perform actions selflessly as offerings to a divine life. The demonic people love to spread chaos, they love noise (especially early in the morning and late at night), confusion and disorder; the
light beings love to spread peace, happiness and orderliness.
Some Expressions of the Demonic
  • Lack of discrimination: Demonic people lack discrimination since  their intelligence is deluded by ignorance and impurities. Therefore, they do not know what actions should be performed and what should be avoided. They refuse to choose right over  wrong and they do not spiritually investigate; as they are opposed to pure spirit by nature.
  • Considerable Lack of balance: Demonic people lack balance. The  go to extremes in performing their actions or voicing their  opinions, with little consideration for their strengths and weakness and in disproportion to their wealth or power.
  • Lack of virtue: Demonic people do not believe in virtuous  conduct.
  • Lack of and aversion towards proper knowledge: They often will hold perverted opinions about  the nature of the world and creation.
  • Lack of compassion: Since they cannot discern the truth of  our existence, they engage in hostile and cruel actions seeking the destruction.
  • Lack of respect for truth and justice: Driven by  expectations and given over to thoughts of lust and anger, they try to amass wealth by unjust and unlawful means for  the fulfillment of desires.
  • Lack of respect for tradition: Conceited, arrogant, proud,  and intoxicated by desire wealth, they perform sacrifices for  namesake only out of vanity and against tradition.
  • Lack of devotion to Mãwù
  • Lack of respect for the inner Self
In the beginning, the demons used to live in faraway worlds of  total darkness. Later they began living in remote places upon  earth, where light could not enter. Then they began entering  people’s thoughts, as their minds became polluted with  degeneracy. In this age of Uga Azi (last and most degraded of the perpetual four ages of the world; a concept we adopted from the Igbo cosmology),  the world will increasingly become vulnerable to demonic nature,  whereby people lose their sense of right and wrong and become
excessively materialistic and demonic.
Nowadays they live very much inside of people as they begin more and more to give themselves completely to the dominance of the lower being. They demonic powers are now not only influencing people from the outside, but also from the inside. The demons  are being allowed to conquer the world, at least temporarily, until another  incarnation comes. In fact, all religions are completely under their sway. This is why we find that some of the most foul, darkhearted and vehement people are some of the loudest when it  comes to religion and what they often misnomer as spirituality.
Keep in mind that the Yɛ Kplinu demonic spirits cannot exercise any real power that effects our everyday world without human hosts. When allowed to enter the human and accumulate in certain areas with other humans are likewise influenced, the foundations for spiritual vortexes are laid. Eventually whole cities or the majority of certain cities become a vortext breeding ground for the Yɛ Kplinu. Just take a good look at Atlanta.
We must overstand without a doubt that we are war with various factions; both human and spiritual. We must be equipped. Watch the type of energy you allow to enter your home. Watch the type of energy you’re around at any given time. Clean your houses and vehicles with copal and/or sage (I highly favor copal). Be very mindful of a healthy diet, as there are certain demonic spirits that try to enter through such (we have currently identified, by name, 27 Yɛ Kplinu…they are expounded upon in a section of our 6 hour Vodun Video series that we have for sell at this link).
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Today We Celebrate the Sacred 45 Day Cycle Called Gbelugan

Today in our sacred calendar we celebrate Gbĕlŭgan. Gbĕlŭ means to overcome an obstacle. “Gan” is something big/great. It is a 45-day ritual cycle done to the deities to target specific familial and community issues. It is designed to bring energies back into alignment on a larger and more collective scale. There are no blood sacrifices for these cycles. Today’s Gbĕlŭgan is especially auspicious because it falls on a Hwezangbe (3rd day of the mundane week on our Afrikan calendar).

Chapter 73 of the sacred Gànhúmehàn is chanted during Gbĕlŭgan. House cleanings are done. Drumming, singing, affirmations and reaffirmation is done, going over one’s personal mission statements, are all part of this important festival.

This is also a specially designed calendar observance with rituals designed to repel and eradicate those acts and persons who are the enemies of Máwùfɛ (Afrika) and Máwùfɛnugbɛtɔ (Afrikan people). This includes all acts that oppress Máwùfɛnugbɛtɔ and all of those who engage in it.

The rituals are primarily geared towards warrior divinities like Azunsun, Gù and certain Tohùn (certain national divinities specific to us).

Contact us at ekaabokilombo@gmail.com

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The African Vodun Concept of Ganji (Auspiciousness)

The Importance of Using the Energy of this Time for Afrikan People

In the Ajã language of southern Benin Republic, the word ganji takes on two meanings based on its connotation usage. In colloquial usage, ganji is used to reference if one is or is not doing well. “A do ganji – I am doing well”. Or “A do ganji ã – i am not doing well“. 

However, there is a more metaphysical and spiritual aspect of the Ajã word ganji relating to that which is auspicious. According to Merriam Websters Dictionary, auspicious is an adjective meaning: promising success, favorable, an auspicious beginning. : successful sense 1, prosperous. Along these lines, ganji is an Ajã conceptual word which refers to a state of being. We write this because according to how things have lined up, from the African Vodun Worldview, this is a ganji time that we should spiritually and economically take advantage of. If you go by an Afrikan Worldview, your month would have started on the 18th of the Gregorian month of June. Why? Because our year starts on the vernal equinox and each month has 30 days. Thus, this month came in on a new moon just 3 days before the summer solstice! Of course, the latter marked the beginning of Summer which we call Glanu – a thing of power/summer. The day of the week it came under is called Hennuzangbe or the day of the extended family. The primary deity of the day was the thunder goddess Aveji Da. The deities associated with this period in general are thunder deities who represent leadership, royalty and justice.

Though the New Moon just passed, it is not too late to utilize the energy of this time. The New Moon came in very auspicious because of the day of the 9 day sacred week it dropped on which is called Azoblo. Azoblo means the birth of things, the starting point of life. This is the first lunar day of the 9 day sacred week. This is the ultimate azan gǎnjí (auspicious/favorable day) to begin anything important.

Our community needs healing. Our families need healing and restructuring. We are dying at exponential rates compared to other races of the world. Afrikan women in amerikkka, and probably other parts of the world, are experiencing the highest rates of àbíkú in the world. Àbíkú is a Yorùbá word that can be used to refer to infant mortality. It means a child born and dies. Unfortunately, due to cultural disconnect, they don’t realize that this infant mortality is not all medically related. There are inherited spiritual complications as well as the medical ones. In addition, our communities are being ravaged by self inflicted savagery. Many blame drugs and the like. However, what you are seeing is the vast dumping out of generational curses and spreading like tentacles throughout our communities. In many cases, the perpetrators descend from people who were “slave” traders, overseers, or someone who was involved in the so called Slave Trade. In many other cases it is the 100s of years of the inherited effects of AT – Ancestral Trauma (Kúlítɔ́  Awovi in the Ajã language). Yet, the spiritual tools we have, when used properly during this ganji time, can help cleanse this stuff and ultimately eradicate it. However, the more people involved with the properly concentrated power, intent, and character we have doing this work, the better.

Please contact me on how we here in the itankalẹ (diaspora) and abroad use these tools for prosperity, healing and mɛdésúsínínɔ (sovereignty).

ekaabokilombo@gmail.com

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Happy and Blessed Summer Solstice

Today, Di 4, 6264 (the name of the month of Di means illumination), we move into a new season and phase with the coming of the Summer Solstice, or Azandin in the Ajã language of southern Benin Republic. Of course this also marks the beginning of Glanu, or the Summer season, whose cardinal direction is south and whose color is yellow. Also very ganji (auspicious) about this time is that this Azandin starts during the last day of the appearance of the Sunfifo, or New Moon. In addition, the new month of Di, which began on the Gregorian June 18 2023, began on the Sunfifo! We say that all of this is ganji in the Vodùn tradition and Ajã language.

This would be a great time to start new things as well as reinforce projects already started. This is the year 6263 for us as Afrikans. It is a time to prepare for coming disasters and not just pray about it. This Azandin falls on the 7-day week day of Hennuzangbe – day of the extended family and community (Wednesday of the Gregorian week). As it relates to the solstice and implications, this tells us as a people that during this season, our power (Glanu means “a thing of power” in Ajã language) will come from our extended family and community. It is time we seek to build or realize we have family with those that we do not necessarily share a blood connection to. Some that we call xɔ́ntɔ́n (friend) are also our hennu.

Again, the ganji (auspiciousness) of this date is consistent in that, in our sacred 9-day week, this day is governed by the thunder goddess Avéjì Da. The color for the day is the same color as that for the season of Glanu, which is yellow.

Avalu Avéjì Da mavɔ mavɔ!

Nǔ yo nú gbɛtɔ́ e ma nɔ xwedó nǔkplɔ́nmɛ mɛdídá lɛ́ɛ tɔn ǎ, bó ma nɔ́ dó hwɛhutɔ́ lɛ́ɛ gbɛ́ ǎ, bó ma nɔ jínjɔ́n ayǐ xá mɛ e nɔ ɖɔ slǎmɛ Hùn wú lɛ́ɛ ǎ é.

This is a time that we, as humans, can better harness the power of the sun. Things one can do are chants, set bon fires, set off fireworks, gather family and friends and contemplate what it means going forward as Afrikans  empowered. Get out and nature and truly feel its nurturing embrace. Bring something to life and consistently tend to it. Go and greet the sun, and again, at night keep that energy going with a fire. Do the chant at the end of this article over fire or at a bon fire. Though this is a period of fire, remember also that the thunder deities are also associated with rain. Take some time to immerse yourself in water. If it is not taboo, get to the beach and immerse. At home, fill your tub with water, essential oils, certain herbs and the like. Remember the Yorùbá proverb  Omi ko l’ọta – Water has no enemy. In conjunction with the bath, burn copal resin incense on charcoal. And before or after the immersion celebrate, celebrate, CELEBRATE!

At this time it would be a very good thing to appease the thunder and lightening deities. These deities are intricately involved with work related to family development, intelligence, leadership, and nation building. As this is the season of power (Glanu), at this time we honor and praise thunder deities like Xɛviósó, , Sógbó, Ṣàngó, Jǐso, Avéjì Da, Gbade, Aklonbe, Dagwesu, Da Ahwangan, Jǐhùn, Jǐgbo, and Jǐxɔ́sú, Oyà, and Sótin (a thunder deity that emerged here for New Afrikans). Offer fire to them. Keep a thunder stone in your home. Offer red apples and plantain in a forested area for them.

Brief chant to the thunder deities

Mi sa vɔ nu So hùn bi

Mí sa vɔ  nu Xɛviosò kpo do hoho kpo.

Mi sa vɔ nu Ṣángo kpo do Ọyá kpo.
Avalu Adantohi
Avalu Klémèloko
The following is very ganji (auspicious, good) during the actual time of the solstice or win the first 6 Toni hours of the solstice, while it is raining, and/or thundering and lightening.
Han (Chant) for Xɛviosò
E je we de le
Sogbó e da ado e
Tòxlixosu we do da
Bo asi le mo bo jolo
Bo dò da do e e je
Mi wa e lo huyò ma sa vòvò o
Wa mi wa e lo huyò ma savo
Wa mi ma e mi ma savo
Non do ma savo
Wa mi wa e mi savo
Mi wa e lo Sogbó ma savo
Hwe do xɛmè à.
Hùn axɛ nò jolo, ju e de ko lo
Hùn e axɛ e nò jolo, ku e de ko lo
Agboxlixòsu e do meta bo axli mɔ bo jolo wɛ, ku e de ko lo
A gbe yehwe e kà e, ano….
A gbe ye akɔnuwɛsï bo gbɛ yɛhwe e kan e, ano
A gbɛ yɛhwe e kà e akò d’akòwe bo gbɛ yɛhwe e kà e, aho…
Xele fi de ma i ja gbâ do ji mò nò xomè xwe no gbe
Xɛviósó xelè fi de ma ja gbä do ji ra o nò xoraè xwe nò gbe
Yèhwé mǐtɔn nu ma wɛ à. O mi na ja la do
De do alò wɛ ma i là kpamè
Sosò de do alò wɛ ma i là kpamè
Akpade xwe do vò, akpade xwe, akpade xwe na je do vò
Kpolu Yaxeze wɛ mètò nò jè do vò, alò nò so gbe ã.
De ò na xwe do de ò u
O mǐtɔn nu ma we à. Mi na ja la do
Heelu …. nu ma na nugbo ni
O dò xaza ma se wɛ
O dò là ti ja mɛ bo do ko du e ò ma se wè
Avo de mɔ no gbe yèhwe e do xaza ma se wè
A dò, a na ku
Vodúnvi dò wɛ na ku
Yèhwé si nò dò hùxò wɛ ã.
A dò a na ku kpowi wɛ
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18 Years in the Ifá Priesthood – A Narrative

E kó yi xwe afɔntɔn nukun atɔn. There goes year 18. (Ajã language)

18 years ago today, after almost 8 years of training with various knowledgeable priests and knowledgeable non initiated Afrikans, I went through a double initiation becoming a Babaláwo in the Yorùbá Iṣẹṣẹ tradition and a Bɔ̃konɔn in the African Vodun tradition of southern Benin Republic, West Afrika. The celebrating of an anniversary in Yorùbá language is called Odunde (returning year) and Hwetanu (a thing at the top of the year) in the Ajã* language of southern Benin Republic.

Ayìnɔ̀n (His Imperial Majesty) Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I
Ayìnɔ̀n (His Imperial Majesty) Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I at Jazz Fest Atl

How I feel About 18 Years in the Ifá Priesthood ???

When I was first told I was supposed to train and be initiated in 1997 (initiation came in 2005), I was very enthusiastic and was coming in as a Black Nationalist. …only to find out that the VAST majority of people in this tradition were far from nationalists, and truthfully not all of that “black conscious”. They were and are more religious than anything. This shocked me and was very disappointing. That was the first shock. The second was the amount of treachery and backbiting that was so rampant….the online Ifa gangsters who, if cornered at the Kroger grocery store, would immediately try to cop out. The treachery was and is so bad that I say the church ain’t got nothing on these Iṣẹṣẹ so called Ifa people. And the third concerns this. The lack of reciprocity shown in general from not only Iṣẹṣẹ, Vodún, Akan etc people but from our people in general. Often, they complain about stuff and talk about how we need to do this and that. But when you come to them with a solution then there are…. crickets. And don’t be a Maroon in this tradition. You are looked at as if you have 8 legs and one eye in the middle of your head.

I have helped countless people not lose and/or recover valuable things and people in their lives. Don’t ask me where they are, or where were they when I needed something. Maybe they were sitting in that mansion I helped them get back in a far away room and they just couldn’t hear the phone. Or maybe it was the usual: all that matters is what the priest (Babaláwo/Bɔ̃konɔn in this case) can do for them.

I’ve done countless Roots Readings (Ipilẹsẹ Fá idafá) that have reconnected New Afrikan people to their lineages; restoring their ethnic identity, family names, clan names, captured ancestors names what exactly happened to them, etc. Countless readings that retrieved their sponsoring ancestors names (the ancestor is referred to as a person’s Zɔtɔ – the one who gives their descendant fire)…readings that can only be done by a New Afrikan priest for New Afrikans. Removed generational curse after generational curse, healed people when everybody thought it was a done deal for them, kwk. Helped develop stronger family relationship with my work…even other priests. Yet, where are they now? Maybe they thought when I mentioned nation building they thought I was talking about Lego Blocks! Or maybe it was the usual: they were just using passed along “what we need to do for one another and as a people” jargon because they felt that was the right thing to do. No further action required.

You see, most priests celebrating their initiation anniversary will get out here and tell you all this good stuff…This same ole pie in the sky stuff. But I, His Imperial Majesty Agelogbagan, am telling you the real.

It has been an interesting ride with spurts of very positive. I’ve accomplished a lot in those 18 years. I have produced 20 of my 22 unique and groundbreaking  publications during this time. Inspired by my ancestors, I have been the only one to incorporate an Afrikan writing script into our Afrikan way of life. I was able, inspired by my ancestors again, to be able to write Vodún sacred text strictly using Ajã language and an Afrikan writing script called N’ko. I became the first “African American” to publish a book containing verses from each of the 256 Odù Ifá in 2011. I was ultimately honored and privileged to become the first Ajã Axɔ̀sú  (king) ever crowned outside of Benin on September 27, 2010. And from there on May 12, 2012 we founded Gànlɔdó Maroon monarchy – an Afrikan kingdom in America. 

However, when I was initiated, I was told I was here to serve the community and to nation build. I was exhilarated. However, what they did not tell me is that that service would not be reciprocated by the very community I serve.

However, I end with this. They say in our tradition one must do what there destiny says as given to them by Olódùmarè/Măwù, but I say that it is just a matter of time before someone realizes that they need to leave an abusive relationship.

Ayìnɔ̀n (His Imperial Majesty) Àgɛ̀lɔ̀gbàgàn Jǐsovì Azàsinkpontín Àgbɔ̀vì I ekaabokilombo@gmail.com

*The Fɔ̀n people are an Ajã subgroup.

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Sun Fifo – African Vodun New Moon Observance

Today and over the next 3 days we celebrate the dawning of another Sun Fifo or New Moon. All full and new moons are dedicated to the Kɛnnɛsi/Minona (Ìyáàmi Òsòròngá in Yorùbá Ìṣẹ̀ṣẹ̀ tradition). This is a time to offer boiled eggs, rice, and plenty of palm oil to these Great Mothers. In ideal situations, a woman of the household will offer these between 17-21 our time (roughly between 12 am and 4 am Gregorian time). As much effort should be made to do these at the appropriate time. If this is not possible, the offerings should be done as late on the full and new moons as possible. When presenting the offerings, one should do the chant 3 times that appears at the end of this writing.

A Quick Note on Our Vodún Lunar Observation

Adadé means half and refers to period on either side of a full moon. i.e., full to new then new to full. From new and full is called Adadé Badeji (increasing half) and between full and new is Adadé Dekpo (prostrating half). The period from new to full is more auspicious than from full to new.

Full and New Moon Praise to the Names of the Kɛnnɛsi or Ancient Mysterious Mothers of the Night

The Kennesi/Minona or the great mothers of the night - iyaamiSay the above chant 3 times over your offerings and then present them in a forested area or at an Èṣù if you have one.

For the extended full version of the praise and other questions contact us at ekaabokilombo@gmail.com

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Happy and Strong Kúlitɔhɔngbó!

Mi ku do hwenù Kúlitɔhɔngbó. Greetings to all during this day of Kúlitɔhɔngbó. On this 23rd day of the month of Dedagbè, year 6262 AX, just three days after the ushering in of the New Moon, we are privileged with the arrival today of Kúlitɔhɔngbó. This is one of our two major cyclic events of our ancient yet New Afrikan revised Vodún calendar. It is a time of Ancestral cleansing – cleansing meaning healing, increase, protection, and calling up the warrior ancestral energy during this very important portal. This cycle was added to the ancient calendar by us, the Maroon Monarchy of Ganlodo, to fit our needs based on our geographical and historical experiences as descendants of captive Afrikans. Contact us fir more information about this very important cycle. We can be reached at ekaabokilombo@gmail.com

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The Kilombo Paradigm: Maroon Sovereignty Through Vodun Culture

The Kilombo Paradigm: Maroon Sovereignty Through Vodun Culture

We are happy to announce that His Imperial Majesty Agelogbagan Agbovi’s latest work, Kilombo Paradigm: Maroon Sovereignty through Vodun Culture, is now available! This profound work is a unique and well researched book. It is unique in that nowhere in Afrikan traditions in the world will you see such an analysis that breaks down the spiritual, political, social, economic, and sovereign thrust of Afrikan culture and how to use it to obtain sovereignty in such a clear cut way. The Kilombo Paradigm is a solid treatise and real solution to that old question: “What will it take for Afrikan people to get back on top?”. The Kilombo Paradigm offers a step by step program towards achieving Afrikan sovereignty and obtaining sovereign space. It is based on the concepts of family development, nation building, and full ReAfrikanization. The political thrust of the Kilombo Paradigm, combined with its envelopment within authentic Afrikan Vodun culture and spirituality, lays out a functional plan for economic, political, family, national and spiritual elevation. The Kilombo Paradigm is the answer to taking Afrikan culture to the next level of functionality and producing worldwide respect for Afrikan people.

A Kilombo is a sovereign space that was created by those captive Afrikans who escaped captivity and created sovereign communities. The Kilombo Paradigm informs us that we must first create that sovereign space in our minds before we can successfully create sovereign spaces (kilombos) in the world. The Kilombo Paradigm is the culmination of 28 years of involvement and leadership in Afrikan-centered programs, institutions, and study of and immersion in Afrikan culture and spiritual sciences of Afrikan Vodun and the Isese tradition of the Yoruba people.  Purchase here.

This  brief video goes into further detail