“The world is a delusion created by your mind. When you are afraid of the world, the world reveals to you where Mara (the devil) is hidden in your heart.”
—
Buddha
Show & Tell

Andulka
Lint Roller? I Barely Know Her
TVSTRANGERTHINGS
todays bird
let's talk about Bridgerton tea, my ask is open

❣ Chile in a Photography ❣
Aqua Utopia|海の底で記憶を紡ぐ
Sade Olutola
will byers stan first human second
Alisa U Zemlji Chuda
trying on a metaphor
Monterey Bay Aquarium

Janaina Medeiros
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PUT YOUR BEARD IN MY MOUTH
Cosmic Funnies
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@theartofmadeline

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@sevenconjure
“The world is a delusion created by your mind. When you are afraid of the world, the world reveals to you where Mara (the devil) is hidden in your heart.”
—
Buddha
honestly tho this is why i hate white ppl who practice vodou voodoo or santeria cuz its like ur stealing my culture that u made impossible for me to access
like i personally dont agree with “if ur called to it regardless of race u should go get involved” bcuz its like
no u should spiritually suffer for something u denied to me and my kin
u should have to make sacrifices for the fact that ur ppl not only tried to destroy these religions but also commodified them once u saw u could
u dont get to be happy spiritually when the rest of us have to make due with blog posts and occasionally finding an affirming book
this blog co-signs this stance
if you disagree, unfollow.
beyond insulted at the very idea that some weak ass tumblr witch is gonna come for ANY of the decedents of the survivors of the Maafa
fall back and know your place
“The responses were various. One man said he was moved by a reading I gave and wanted to do something to help me. I said I personally had a privileged life, which I do, and that I didn’t need his help. What I needed was for him—this was a white gentleman—to understand the urgency of the situation for him and to help himself in an America that was so racially divided. It wasn’t about him coming from his own position of privilege—of white privilege—to take black people on as a burden, but rather to understand that we are all part of the same broken structures. He said, I can take what you’re saying, but you’re going to shut down everybody else in this audience. And all of a sudden I was like, What? I thought you wanted to help me! To remove him from the role of “white savior” was to attack him in his own imagination.”
— Claudia Rankine, The Art of Poetry No. 102 (via a-witches-brew)
“ I SELF IDENTIFY AS RACIALLY OPPRESSED AND ROMANTICIZE THIS DELUSION OF BARTLE OF THE GRAND WHEN IM JUST AS PRIVELAGED”
is the only thing I heard and it was loud as fuck
Things you generally won’t find in Lukumi (Santeria):
1. Gemstones and crystals. The only time these really come up is when someone makes a very fancy and expensive mazo (beaded sash). But you won’t find gems and crystals used for their own sake, and we attach no spiritual meaning to them - except for coral. Coral is very important to us.
2. Dried herbs. We use fresh herbs. Dried herbs may be used in espiritismo but not in Lukumi, as we believe once they’re dry they’re dead.
3. Casting a circle. If you are at a ceremony and they start casting a circle, you are actually at a Pagan coven and not a Lukumi ilé. We have nothing even remotely resembling this practice.
4. Identifying as ‘witches’ (except as a joke). While North Americans have a Wiccan-influenced positive idea about witches and witchcraft, the traditional Lukumi view is actually very similar to medieval European ideas: that witches are a negative force on society, that witchcraft is harmful magic, that witchcraft is a selfish act and thus against our community-based mindset. We have a very specific kind of spirit referred to in English as “the Witches” known euphemistically as Iyami (”Our Mothers”), who are the negative ancestral female spirits, often in the form of birds, that rule over society. In Yorubaland they are a highly secretive all-female secret society of post-menopausal women, or so I’ve been told, and the impression I’ve gotten is that no one would openly state they are a part of it. We do not call on them and very, very rarely say their real name for fear of attracting their attention (Ajé is the proper name for them and you will see people outside Lukumi try to reclaim this a lot but let me tell you: if you say this during a ceremony you will get a reaction between either cut eye from every elder or fully being asked to leave the room - as an example, a Pagan godchild of mine was sitting around between ceremonies reading a book with witchcraft in the title and my elder kind of freaked out and told him to put it away and gave him a long lecture about it being inappropriate to bring it to ceremonies). Some Lukumi, particularly those who are also involved in Palo, reclaim the term “witch” as a joke and as a push back against the long history of Afro-Cuban religions being deemed witchcraft and outlawed (this has a very tragic and ongoing history in both Cuba and the United States). But in general, we bristle against having our religion compared to witchcraft.
5. Wearing all black clothing. This is highly unusual for Lukumi aleyos and priests as the colour black attracts negativity. If you turn up to a ceremony in all-black, you will not be let inside. The exception is for children of Warrior Orisha like Eleggua, Ogun, and Ochossi. They can wear whatever they want, though even most of these omo will not wear all-black to a ceremony. There’s one ebo we do in which wearing all-black is required, but that’s a different story.
6. Self initiations. They don’t exist in Lukumi or other Orisha-based religions.
7. Veves. If you arrive at a ceremony and there are chalk or cornmeal patterns on the ground, you are actually at either a Vodou ceremony or a Palo ceremony.
8. “Bring your own drum” drum circles. The drummers in Lukumi ceremonies are highly trained and drum with specific rhythms on specific kinds of drums in specific arrangements of drummers. The most important kind of drum is only played by people initiated to that drum.
9. Tarot cards. While many of us read tarot as part of espiritismo, tarot has no role in Lukumi. Our divination systems are Obí (which may only be cast by priests or with the guidance of a priest), diloggun, and Ifá. Both diloggun and Ifá may only be read by priests with specific kinds of initiations (Olochas read diloggun, Babalawos read Ifá) and with extensive training. More than a system of divination, these are the ‘mouths’ of the Orisha - they are the Orisha speaking directly.
10. Mojo bags. If you are using mojo bags, you’re actually doing Hoodoo not Lukumi. Our closest equivalent are niche Osain, but these are really quite different and look to be entirely beaded balls.
PAY ATTENTION.
Obba illustration by Luis Bencomo
Obba, or Obba Nani, is the Orisha of the home. She is the first and legitimate wife of Shango. A talented warrior, she taught Shango how to fight with a sword and Oya how to fight with a cutlass. When she comes down, she covers one ear because in a pataki (sacred myth) she cut it off in an attempt to win back Shango’s love. Furious at this act of self-mutilation, Shango banished her and Obba went to live in the cemetery, the only place Shango would never go. In the cemetery, she records the names of all the dead before they are interred with Yewa in the grave. More than just this, she is also the inventor of written language, patron of libraries and maps, and the Orisha of marriage. She reminds us to never hurt ourselves for love, that self-sacrifice for those we love must have its limits, and that all women should be respected. Maferefun Obba Nani!
Maferefun Oshanla.
Oshanla is the oldest road of Obatala. She is a female road of Obatala and married to Obatala Ochagriñan. A very sensitive Orisha, people cannot swear in her presence.
Às̩e̩ And What It Means
Às̩e̩ (pronounced Ah-shay) is a Yoruba word, with many meanings. Às̩e̩ is generally defined as a West African spiritual and philosophical concept, in which we perceive and conceive the power to create change. Sooo basically, às̩e̩ is the African equivalent to the words “magick” or “energy.”
And the idea of às̩e̩ is very much rooted in spiritual energy. Às̩e̩ refers to the soul, or spiritual life force given to all living things and possessed by the Orisha and man alike. Às̩e̩ refers to the actual energy of change, or magic that is worked throughout various traditions and cultures of Africa and the African Disapora.
Às̩e̩ is used in agreement, the way we would say “yes I agree”
Às̩e̩ is used in the same manner “amen” would be used to conclude a prayer.
Às̩e̩ is used in the same way a spell or rite would be concluded with “Let it be so” or “so mote it be”
Às̩e̩ is used to call upon, recognize, and honor our ancestors, as well as the power of the Orisha and the spirit of Africa itself.
So when you see me comment às̩e̩, recognize the power in the word.
Às̩e̩ Ire!