A Concise Definition of African Vodun Part 1
Let us take a cursory overview of Vodún for those who may be new to its overall teachings and those in the tradition who seeking a concise explanation. In Vodún, the Creator is primarily and alternately referred to as ߡߊ߯ߥߎ߯ Măwù, Măwù-Lisa and ߛߍߜߏ Sɛgbo. Sɛgbo is the Creator as the balance of all things and the combining of the feminine (Măwù) and the masculine (Lisa) energies to form the whole.
Sɛgbo is the Creator as the genderless giver of all human spirits. As ߛߍ sɛ means “spirit/soul”, and gbo implies “that which is the greatest”, Sɛgbo means “the Greatest and Owner of All sɛ”. Thus, in Vodún, it is overstood that all sɛ belong to and return to Sɛgbo. Each person’s sɛ is imbued with their personal ߤߍߣߘߏߥߊ߫ hɛndowá or destiny. This destiny is agreed upon in heaven before coming to earth and can also be an accumulation of the actions of previous lives. This means that many sɛ come into the world with previous ߛߊ߬ߟߊ߫ߥߊ߫ sàláwá, or karma, that needs to be worked out. This is one of the primary works of Vodún and authentic living Afrikan traditions in general. MáwùLisa works in Its creation through the ߤߎ߬ߣ hùn, or deities. There are many deities; a cosmological reality which lines up with the fact that nature and the universe are variegated and composed of many parts that make up the whole, each serving their individual yet vital functions. Each deity has a color, a number, sacred gem or stone, special days, and usually a coordinate in nature. It is said in Vodún that many of these deities often reside in the Afrikan human at various times in various ways. The Hùn are the ministers of Sɛgbo in the spirit world.
There are various realms of the spirit world containing various spirits. Many of the spirits are malevolent. Vodún teaches us how to identify, navigate, and remove these spirits. Thus, Vodun is about restoring and maintaining order.
The ߞߎ߫ߟߌߟߓߐߟ kúlítɔ (ancestors) are highly venerated in Vodún. It is said that they are our first line of defense and the bedrock of Vodún. Ancestors often work in assistance with certain deities, usually deities associated with that family lineage. The kúlítɔ are venerated at special shrines and altars set up for them.
The ministers of Vodún on the terrestrial plane among humans are called ߙߏ߫ߞߐ߫ߣߐ߫ߣ bòkɔ́nɔ́n and ߤߎ߫ߣߣߐߣ hùnnɔn and can be of either of the two heterosexual genders places in this world by Sɛgbo. A bòkɔ́nɔ́n is a properly trained priest of the oracle of wisdom called ߝߊߟ Fá and ߊߝߊ߫ Afá among the Fɔ̀n and Ewe Ajã respectively, ߌߝߊ߫ Ifá among the Yorùbá, and also Afá among the Igbo. A hùnnɔn is a trained priest initiated to a particular divinity like ߚߋߝ߭ߌߏ߫ߛߏ߫ Xeviósó, ߘߊߣߜߋ Dangbe, ߊߖߌߣߊߞߎ Ajinakuhùn, kwk. These priests (male and female) use divination and intuition to ascertain the truth of matters whether it is challenging or positive. They find remedies to problems through the oracles (Fá or. one of the deities) they have been trained in.
People who live the Vodún way of life are called ߝ߭ߏߘߎ߫ߣ Vodúnvi; from “Vodún” + “vi – offspring”. They are expected to be contributors to their communities. Vodúnvi are called upon to be family people who are also involved in nation building. They believe in order and preserving the environment. The spirits (deities and ancestors) are often served at altars or shrines. There is often no set time for this. Vodúnvi believe in the reality of ߝ߭ߌߝ߭ߐߖߐ/ߖߌߖߏ߬ߟߌ߬ߟߋ߫ vivɔjɔ/jijòlìlé – both meaning reincarnation. In the Vodún concept of reincarnation, reincarnation occurs only along family and gender lines. Males come back as males, and women as women. Many current souls are reincarnations, many are new souls. Divination can tell you which one are you. As an example, one may be said to be a reincarnation of a grandmother and be called Noleko or Naleko, which means “mother (grandmother) has returned. This would only apply to a female of direct lineage. The same applies to a male that would be named Toleko or Dadaleko – father/grandfather has returned. Additionally, the second term used for reincarnation is of particular interest. Jijòlìlé literally means “return of character“. This is intertwined in the Vodún concept of sàláwá – karma. People often come back where they left off bcuz they did not work on themselves and/or were not properly elevated.
Vodún is a highly spiritual and yet ethical system that calls for much accountability. It is the attempt to skirt around this accountability that caused once thriving Afrikan monarchies to go under and never fully recover to this day. No one knows the age of Vodún. It is a sure fact that it is indeed the oldest spiritual tradition on earth. But Vodún is not just a spiritual tradition. It is a culture and way of life. To study Vodun is to study the deepest and most uncorrupted mind of the Afrikan.
Originating in the remotest antiquity of Măwùfɛnu (Afrikan) antiquity, Vodún is the Natural Spirituality or the living of the philosophy of proceeding in harmony with and gratitude to ߜߍߡߍ Gbɛmɛ – Divine Nature. An ancient Ajã-Vodún saying states ߝ߭ߘߎߟߣ ߋ ߣߌߌ ߡߊߖߥߎ߬ߣߎ “Vodún e nyi Mãwùnu – Vodún is Mǎwù’s thing.” That is, Vodún is that which is the natural emanation of Măwù (the Creator).