How to Do Voodoo
Believe in a supreme deity., Recognize the two forms of voodoo magic., Revere the loa., Respect your ancestors., Worship outdoors., Dance to the beat., Handle snakes., Become possessed., Sacrifice animals.
Step-by-Step Guide
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Step 1: Believe in a supreme deity.
Although voodoo is seen as polytheistic, it actually has a single supreme deity who has mastery over natural and supernatural forces.
This deity is called Mawu among the tribes of Benin and Bondye or Bon Dieu in the Americas.However, unlike the Christian God, the supreme deity of voodoo is seen solely as a transcendent figure who does not interact with his worshippers except through his intermediaries, the spirits (voduns).
This supreme being is addressed by other names, according to the aspect of his godhood that is being addressed.
As the creator, Mawu/Bon Dieu is also known as Dada Sêgbo.
As the embodiment of life, Mawu/Bon Dieu is also known as Gbêdoto.
As a divine being, Mawu/Bon Dieu is also known as Sêmêdo.
Other sources use the name “Mawu” as the name for the moon, which, along with the sun (Lisa), are twin children of the creator god, who in this instance is named Nana Baluku. -
Step 2: Recognize the two forms of voodoo magic.
Voodoo is a religion of dualities, with forces representing happiness and sadness, good and evil.
Accordingly, there are two forms of voodoo magic, ‘‘rada’’ and ‘‘petro.’’ ‘’Rada’’ is good, or white, magic.
This form of voodoo is practiced by a ‘’houngan’’ (priest/voodoo king) or ‘’mambo’’ (priestess/voodoo queen). ‘’Rada’’ magic is primarily devoted to herbal or faith healing, but also includes dream divination, and foretelling the future.
It is the predominant form of voodoo.‘’Petro’’ or ‘’congo’’ is evil, or black (or more correctly, red) magic.This form of voodoo is practiced by a ‘’bokor’’ (sorcerer/witch doctor). ‘’Petro’’ magic is the magic involved in orgies, death curses, and zombie creation. ‘’Petro’’ is actually practiced far less than ‘’rada,’’ but is the form of voodoo Hollywood movies usually present., The loa, also spelled ‘’lwa,’’ are the spirits.
Some loa are the offspring of Mawu/Bon Dieu, while others are the spirits of the worshippers’ late ancestors.
Good loa are roughly equivalent to archangels or saints (and may be worshipped using the figures of the Christian saints they most closely approximate), while evil loa are roughly equivalent to devils or demons.
Some of the key loa are given below; some are more important in African vodun, while others are more important in Haitian and New Orleans voodoo:
Sakpata is Mawu/Bon Dieu’s oldest son, the ‘’ayi vodun’’ or spirit of the earth.
Sakpata is the master of all diseases, with sons representing such diseases as leprosy, boils, and sores.Xêvioso (Xêbioso) is Mawu/Bon Dieu’s second son, the ‘’jivodun’’ or spirit of the sky and of justice.
Xêvioso manifests himself in fire and lightning and may also be symbolized by the ram and the double axe.Agbe (Agwe, Hu) is Mawu/Bon Dieu’s third son, the “tovodun” or spirit of the sea.
Agbe is revered as a source of life and represented by a serpent.(The serpent is also known as Damballah/Dumballah and Le Grand Zombi, which may or may not be other names for Agbe.)Gu (Ogu, Ogou, Ogoun) is Mawu/Bon Dieu’s fourth son, the spirit of war, iron, and technology.
He is the scourge of evil and evildoers.Agê is Mawu/Bon Dieu’s fifth son, the spirit of forestry and agriculture who rules over land animals.Jo is Mawu/Bon Dieu’s sixth son, the spirit of the air.
Jo is invisible.
Lêgba is Mawu/Bon Dieu’s seventh son, the spirit of the unpredictable nature of life, home, travel, the crossroads,and, to many, the gatekeeper between the worlds of life and death, much like the popular image of St.
Peter.His ‘’petro’’ counterpart is Kalfu.
Lêgba is often depicted as an old man, although some versions depict him as young.Gede (Ghédé) is the spirit of sex, death, and healing, often depicted as a clown-like skeletal figure wearing a top hat and sunglasses.He may or may not be identical with Legba.
Erzulie (Ezili, Aida Wedo/Ayida Wedo) is the spirit of love, beauty, the earth, and the rainbow.
She has the ability to divine the future from dreams and is noted for having a caring, genteel personality.
She is identified with the Virgin Mary.Certain loa names are used as family names by groups of loa.
Among these are Erzulie/Ezili, Ghede, and Ogou., Voodoo’s roots include the worship of ancestors, whether those who immediately preceded the living, or the founders of the clan (the Toxwyo) the living belong to.Voodoo practitioners believe that everyone actually has two souls.
The greater soul, the ‘’gros-bon-ange’’ (great angel), departs the body immediately at death to present its case before Mawu/Bon Dieu)before it goes to Ginen, the “island beneath the ocean.”A year and a day after the ‘’gros-bon-ange’’ has departed, the person’s descendants may recall it and place it in a ‘’govi’’, a small clay bottle, by the ritual sacrifice of an ox or equally precious animal.(The Congolese word for the ‘’gros-bon-ange’’, ‘’nbzambi’’, is the origin of the word “zombie.”) The lesser soul, the ‘’ti-bon-ange’’ (little angel),is roughly equivalent to the conscience and is believed to remain with the body for up to three days after death.
During this time, a ‘’bokor’’ can supposedly convince the ‘’ti-bon-ange’’ that the body is not dead and use it to animate the body as a zombie. , Voodoo temples, known as ‘’hounfors’’ or peristyles, are built around a center pole called a ‘’poto mitan’’.
They may include a rough roof, but are otherwise outdoor settings., Both the ‘’houngan’’ or ‘’mambo’’ who lead the service and the congregation take full part in a voodoo service.
Most of the worship is in the form of chanting and dancing to the beat of drums under the direction of a ‘’houganikon’’ with the assistance of white-garbed women called ‘’hounsi.’’During the service, the ‘’houngan’’ or ‘’mambo’’ may shake a beaded rattle called an ‘’ason’’ (‘’asson’’) made from a calabash or ring a handheld bell called a clochette.The service may run for several hours, as each of the loa is honored with its own song, starting with the good loa and ending with the dark loa., As noted above, the snake is the symbol of the loa known as Damballah/Dumballah, Agbe, or Le Grand Zombi.The serpent is identified with creation, wisdom, and the intellect, and is seen by some practitioners as a protector of the young, the helpless, the deformed, and the handicapped.
Some even equate the serpent loa with that of Legba or Ghede as a gatekeeper to the afterlife.A ‘’houngan’’ or ‘’mambo’’ possessed by the serpent loa will usually hiss rather than speak. , During a service, one or more worshippers may become possessed (mounted) by loa.
Usually, those possessed are the more dedicated practitioners, known as ‘’serviteurs’’, who fall to the ground.
While channeling a loa, the worshipper is identified by the name and gender of that loa, not by his or her own name and gender.
After the loa departs the body of the serviteur, the serviteur may undergo a ritual head-washing (‘’lave tet’’) if it was the first time he or she had been mounted.If an evil loa possesses someone, it can be identified by turning the serviteur’s eyes red., In voodoo, animal sacrifice serves two purposes:
During the service, the life force released when the animal is sacrificed recharges the loa to enable them to continue their service to Mawu/Bon Dieu.After the service, the sacrificed animal provides food for a communal meal, which helps to bond the worshippers to one another.Not all voodoo practitioners practice animal sacrifice.
Many American voodoo practitioners instead choose to offer their loa store-bought food; some are even vegetarians. -
Step 3: Revere the loa.
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Step 4: Respect your ancestors.
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Step 5: Worship outdoors.
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Step 6: Dance to the beat.
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Step 7: Handle snakes.
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Step 8: Become possessed.
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Step 9: Sacrifice animals.
Detailed Guide
Although voodoo is seen as polytheistic, it actually has a single supreme deity who has mastery over natural and supernatural forces.
This deity is called Mawu among the tribes of Benin and Bondye or Bon Dieu in the Americas.However, unlike the Christian God, the supreme deity of voodoo is seen solely as a transcendent figure who does not interact with his worshippers except through his intermediaries, the spirits (voduns).
This supreme being is addressed by other names, according to the aspect of his godhood that is being addressed.
As the creator, Mawu/Bon Dieu is also known as Dada Sêgbo.
As the embodiment of life, Mawu/Bon Dieu is also known as Gbêdoto.
As a divine being, Mawu/Bon Dieu is also known as Sêmêdo.
Other sources use the name “Mawu” as the name for the moon, which, along with the sun (Lisa), are twin children of the creator god, who in this instance is named Nana Baluku.
Voodoo is a religion of dualities, with forces representing happiness and sadness, good and evil.
Accordingly, there are two forms of voodoo magic, ‘‘rada’’ and ‘‘petro.’’ ‘’Rada’’ is good, or white, magic.
This form of voodoo is practiced by a ‘’houngan’’ (priest/voodoo king) or ‘’mambo’’ (priestess/voodoo queen). ‘’Rada’’ magic is primarily devoted to herbal or faith healing, but also includes dream divination, and foretelling the future.
It is the predominant form of voodoo.‘’Petro’’ or ‘’congo’’ is evil, or black (or more correctly, red) magic.This form of voodoo is practiced by a ‘’bokor’’ (sorcerer/witch doctor). ‘’Petro’’ magic is the magic involved in orgies, death curses, and zombie creation. ‘’Petro’’ is actually practiced far less than ‘’rada,’’ but is the form of voodoo Hollywood movies usually present., The loa, also spelled ‘’lwa,’’ are the spirits.
Some loa are the offspring of Mawu/Bon Dieu, while others are the spirits of the worshippers’ late ancestors.
Good loa are roughly equivalent to archangels or saints (and may be worshipped using the figures of the Christian saints they most closely approximate), while evil loa are roughly equivalent to devils or demons.
Some of the key loa are given below; some are more important in African vodun, while others are more important in Haitian and New Orleans voodoo:
Sakpata is Mawu/Bon Dieu’s oldest son, the ‘’ayi vodun’’ or spirit of the earth.
Sakpata is the master of all diseases, with sons representing such diseases as leprosy, boils, and sores.Xêvioso (Xêbioso) is Mawu/Bon Dieu’s second son, the ‘’jivodun’’ or spirit of the sky and of justice.
Xêvioso manifests himself in fire and lightning and may also be symbolized by the ram and the double axe.Agbe (Agwe, Hu) is Mawu/Bon Dieu’s third son, the “tovodun” or spirit of the sea.
Agbe is revered as a source of life and represented by a serpent.(The serpent is also known as Damballah/Dumballah and Le Grand Zombi, which may or may not be other names for Agbe.)Gu (Ogu, Ogou, Ogoun) is Mawu/Bon Dieu’s fourth son, the spirit of war, iron, and technology.
He is the scourge of evil and evildoers.Agê is Mawu/Bon Dieu’s fifth son, the spirit of forestry and agriculture who rules over land animals.Jo is Mawu/Bon Dieu’s sixth son, the spirit of the air.
Jo is invisible.
Lêgba is Mawu/Bon Dieu’s seventh son, the spirit of the unpredictable nature of life, home, travel, the crossroads,and, to many, the gatekeeper between the worlds of life and death, much like the popular image of St.
Peter.His ‘’petro’’ counterpart is Kalfu.
Lêgba is often depicted as an old man, although some versions depict him as young.Gede (Ghédé) is the spirit of sex, death, and healing, often depicted as a clown-like skeletal figure wearing a top hat and sunglasses.He may or may not be identical with Legba.
Erzulie (Ezili, Aida Wedo/Ayida Wedo) is the spirit of love, beauty, the earth, and the rainbow.
She has the ability to divine the future from dreams and is noted for having a caring, genteel personality.
She is identified with the Virgin Mary.Certain loa names are used as family names by groups of loa.
Among these are Erzulie/Ezili, Ghede, and Ogou., Voodoo’s roots include the worship of ancestors, whether those who immediately preceded the living, or the founders of the clan (the Toxwyo) the living belong to.Voodoo practitioners believe that everyone actually has two souls.
The greater soul, the ‘’gros-bon-ange’’ (great angel), departs the body immediately at death to present its case before Mawu/Bon Dieu)before it goes to Ginen, the “island beneath the ocean.”A year and a day after the ‘’gros-bon-ange’’ has departed, the person’s descendants may recall it and place it in a ‘’govi’’, a small clay bottle, by the ritual sacrifice of an ox or equally precious animal.(The Congolese word for the ‘’gros-bon-ange’’, ‘’nbzambi’’, is the origin of the word “zombie.”) The lesser soul, the ‘’ti-bon-ange’’ (little angel),is roughly equivalent to the conscience and is believed to remain with the body for up to three days after death.
During this time, a ‘’bokor’’ can supposedly convince the ‘’ti-bon-ange’’ that the body is not dead and use it to animate the body as a zombie. , Voodoo temples, known as ‘’hounfors’’ or peristyles, are built around a center pole called a ‘’poto mitan’’.
They may include a rough roof, but are otherwise outdoor settings., Both the ‘’houngan’’ or ‘’mambo’’ who lead the service and the congregation take full part in a voodoo service.
Most of the worship is in the form of chanting and dancing to the beat of drums under the direction of a ‘’houganikon’’ with the assistance of white-garbed women called ‘’hounsi.’’During the service, the ‘’houngan’’ or ‘’mambo’’ may shake a beaded rattle called an ‘’ason’’ (‘’asson’’) made from a calabash or ring a handheld bell called a clochette.The service may run for several hours, as each of the loa is honored with its own song, starting with the good loa and ending with the dark loa., As noted above, the snake is the symbol of the loa known as Damballah/Dumballah, Agbe, or Le Grand Zombi.The serpent is identified with creation, wisdom, and the intellect, and is seen by some practitioners as a protector of the young, the helpless, the deformed, and the handicapped.
Some even equate the serpent loa with that of Legba or Ghede as a gatekeeper to the afterlife.A ‘’houngan’’ or ‘’mambo’’ possessed by the serpent loa will usually hiss rather than speak. , During a service, one or more worshippers may become possessed (mounted) by loa.
Usually, those possessed are the more dedicated practitioners, known as ‘’serviteurs’’, who fall to the ground.
While channeling a loa, the worshipper is identified by the name and gender of that loa, not by his or her own name and gender.
After the loa departs the body of the serviteur, the serviteur may undergo a ritual head-washing (‘’lave tet’’) if it was the first time he or she had been mounted.If an evil loa possesses someone, it can be identified by turning the serviteur’s eyes red., In voodoo, animal sacrifice serves two purposes:
During the service, the life force released when the animal is sacrificed recharges the loa to enable them to continue their service to Mawu/Bon Dieu.After the service, the sacrificed animal provides food for a communal meal, which helps to bond the worshippers to one another.Not all voodoo practitioners practice animal sacrifice.
Many American voodoo practitioners instead choose to offer their loa store-bought food; some are even vegetarians.
About the Author
Cheryl Rogers
Experienced content creator specializing in organization guides and tutorials.
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