Voodoo healing spells

Voodoo healing spells to call upon the ancestral spirits to help fix your problems. Voodoo healing spells to get rid of evil spirits, negative energy & bad spiritual forces

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Voodoo priest

Often described as queen mother is the first daughter of a matriarchal lineage of a family collective. She holds the right to lead the ceremonies incumbent to the clan: marriages, baptisms and funerals.

She is considered one of the most important members of community. She will lead the women of a village when her family collective is the ruling one.

Her dominant role has often been confused with or associated to that of a high priestess which she is not.

They take part in the organisation and the running of markets and are also responsible for their upkeep, which is vitally important because marketplaces are the focal points for gatherings and social centres in their communities.

In the past when the men of the villages would go to war, the Queen Mothers would lead prayer ceremonies in which all the women attended every morning to ensure the safe return of their menfolk.

The High priestess is, on the other hand, the woman chosen by the oracle to care for the convent.
Priestesses, like priests, receive a calling from an oracle, which may come at any moment during their lives.

They will then join their clan's convent to pursue spiritual instruction. It is also an oracle that will designate the future high priest and high priestess among the new recruits, establishing an order of succession within the convent.

Only blood relatives were allowed in the family convent; strangers are forbidden. In modern days, however, some of the rules have been changed, enabling non family members to enter what is described as the first circle of worship. Strangers are allowed to worship only the spirits of the standard pantheon.

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Voodoo Theology

Vodun cosmology centers around the vodun spirits and other elements of divine essence that govern the Earth, a hierarchy that range in power from major deities governing the forces of nature and human society to the spirits of individual streams, trees, and rocks, as well as dozens of ethnic vodun, defenders of a certain clan, tribe, or nation.

The vodun are the center of religious life, similar in many ways to doctrines such as the intercession of saints and angels that made Vodun appear compatible with Christianity, especially Catholicism, and produced syncretic religions such as Haitian Vodou.

Adherents also emphasize ancestor worship and hold that the spirits of the dead live side by side with the world of the living, each family of spirits having its own female priesthood, sometimes hereditary when it's from mother to blood daughter.

Patterns of worship follow various dialects, spirits, practices, songs, and rituals. A divine Creator, called variously Mawu is a female being who in one tradition bore seven children and gave each rule over a realm of nature - animals, earth, and sea - or else these children are inter-ethnic and related to natural phenomena or to historical or mythical individuals.

The Creator embodies a dual cosmogonic principle of which Mawu the moon and Lisa the sun are respectively the female and male aspects, often portrayed as the twin children of the Creator.

In other traditions, Legba is represented as Mawu's masculine counterpart, thus being represented as a phallus or as a man with a prominent phallus.

Dan, who is Mawu's androgynous son, is represented as a rainbow serpent, and was to remain with her and act as a go-between with her other creations. As the mediator between the spirits and the living, Dan maintains balance, order, peace and communication.

All creation is considered divine and therefore contains the power of the divine. This is how medicines such as herbal remedies are understood, and explains the ubiquitous use of mundane objects in religious ritual.

Vodun talismans, called "fetishes", are objects such as statues or dried animal parts that are sold for their healing and spiritually rejuvenating properties.

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West African Vodun

Vodun is practiced by the Ewe people of eastern and southern Ghana, and southern and central Togo; and the Kabye people, Mina people, and Fon people of southern and central Togo, southern and central Benin.

It is also practiced by some Gun people of Lagos and Ogun in southwest Nigeria. All the aforementioned peoples belong to Gbe speaking ethnic groups of West Africa.

It is distinct from the various African traditional religions in the interiors of these countries and is the main source of religions with similar names found among the African Diaspora in the New World such as Haitian Vodou; Puerto Rican Vodú; Cuban Vodú; Dominican Vudú; Brazilian Vodum; and Louisiana Voodoo.

All of these closely related faiths are syncretized with Christianity to various degrees and with the traditional beliefs of the Kongo people and Indigenous American traditions.

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Voodoo rituals

In a ritual the loa are called down by the houngan (priest), mambo (priestess), or bokor (sorcerers) to take part in the service, receive offerings, and grant requests.

The loa arrive in the peristyle (ritual space) by mounting (possessing) a horse (ritualist) in Creole referred as "Chwal" - who is said to be "ridden".

This can be quite a violent occurrence as the participant can flail about or convulse before falling to the ground, but some loa, such as Ayizan, will mount their "horses" very quietly.

Certain loa display very distinctive behaviour by which they can be recognized, specific phrases, and specific actions.

As soon as a loa is recognized, the symbols appropriate to them will be given to them. For example, Erzulie Freda will be given a glass of pink champagne,she is sprinkled with her perfumes, fine gifts of food will be presented to her or she even puts on her jewelry; Legba will be given his cane, straw hat, and pipe;

Baron Samedi will often fall flat on the floor and the vodousants around him will dress him and prepare him as they do in a morgue with cotton in his nose.

Once the loa have arrived, fed, been served, and possibly given help or advice, they leave the peristyle.

Certain loa can become obstinate, for example the Ghede are notorious for wanting just one more smoke, or one more drink, but it is the job of the houngan or mambo to keep the spirits in line while ensuring they are adequately provided for.

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Voodoo Loa

Loa (also spelled lwa) are the spirits of Haitian Vodou and Louisiana Voodoo. They are also referred to as "mystères" and "the invisibles" and are intermediaries between Bondye (French: Bon Dieu, meaning "good God")—the Supreme Creator, who is distant from the world—and humanity.

Unlike saints or angels, however, they are not simply prayed to, they are served. They are each distinct beings with their own personal likes and dislikes, distinct sacred rhythms, songs, dances, ritual symbols, and special modes of service.

The word loa (or lwa) comes from the French "les lois;" the laws in English. The enslaved Fon and Ewe in Haiti and Louisiana syncretized the loa with the Roman Catholic Saints—vodoun altars will frequently display images of Catholic saints.

For example, Papa Legba is syncretized with St. Peter or St. Lazarus. Syncretism also works the other way in Haitian Vodou and many Catholic saints have become loa in their own right, most notably Philomena, St. Michael the Archangel, St. Jude, and John the Baptist.

Contrary to popular belief, the loa are not deities in and of themselves; they are intermediaries for, and dependent on, a distant Bondye

Since Bondye (God) is considered unreachable, Vodouisants aim their prayers to lesser entities, the spirits known as loa, or mistè.

The most notable loa include Papa Legba (guardian of the crossroads), Erzulie Freda (the spirit of love), Simbi (the spirit of rain and magicians), Kouzin Zaka (the spirit of agriculture), and The Marasa, divine twins considered to be the first children of Bondye.

These loa can be divided into 21 nations, which include the Petro, Rada, Congo, and Nago.[29] Each of the loa is associated with a particular Roman Catholic saint. For example, Legba is associated with St. Anthony the Hermit, and Damballa is associated with St. Patrick.

The loa also fall into family groups who share a surname, such as Ogou, Ezili, Azaka or Ghede. For instance, "Ezili" is a family, Ezili Danto and Ezili Freda are two individual spirits in that family.

Each family is associated with a specific aspect, for instance the Ogou family are soldiers, the Ezili govern the feminine spheres of life, the Azaka govern agriculture, the Ghede govern the sphere of death and fertility.

There are many families or "nanchons" (from "nations") of loa: Rada (also Radha), Petro (also Pethro, Petwo), Nago, Kongo, and Ghede (also Guede, or Gede), among others.

Rada loa
The Rada loa are generally older, as many of these spirits come from Africa and the kingdom of Dahomey. The Rada Loa are mainly water spirits and many of the Rada loa are served with a water. The Rada are "Cool" in the sense they are less aggressive than the Petwo.

They include Legba, Loko, Ayizan, Dhamballah Wedo and Ayida-Weddo, Erzulie Freda, La Sirène, and Agwé. Many of these spirits are served with white (as opposed to the specific colours of individual loa).

Petro loa
The Petro loa are generally the more fiery, occasionally aggressive and warlike loa, and are associated with Haiti and the New World. They include Ezili Dantor, Marinette, and Met Kalfu (Maitre Carrefour, "Master Crossroads"). Their traditional colour is red.
Kongo loa

Originating from the Congo region, these loa include the many Simbi loa. It also includes Marinette, a fierce and much feared female loa.

Nago loa
Originating from Yorubaland, this nation includes many of the Ogoun loa. Ghede loaThe Ghede are the spirits of the dead.

They are traditionally led by the Barons (La Croix, Samedi, Cimitière, Kriminel), and Maman Brigitte. The Ghede as a family are loud, rude (although rarely to the point of real insult), sexual, and usually a lot of fun.

As those who have lived already, they have nothing to fear, and frequently will display how far past consequence and feeling they are when they come through in a service—eating glass, raw chillis, and anointing their sensitive areas with chilli rum, for example. Their traditional colours are black and purple.


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Voodoo beliefs

Vodou is popularly described as not simply a religion, but rather an experience that ties body and soul together.

The concept of tying that exists in Haitian religious culture is derived from the Congolese tradition of kanga, the practice of tying one's soul to something tangible.

This "tying of soul" is evident in many Haitian Vodou practices that are still exercised today.

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Vodou etymology

Vodou is a Haitian Creole word that formerly referred to only a small subset of Haitian rituals.The word derives from an Ayizo word referring to "mysterious forces or powers that govern the world and the lives of those who reside within it, but also a range of artistic forms that function in conjunction with these vodun energies.

Two of the major speaking populations of Ayizo are the Ewe and the Fon, both of which are calle the Arada by European slavers, and composed a sizeable number of the early enslaved population in St Dominique.

In Haiti, practitioners occasionally use "Vodou" to refer to Haitian religion generically, but it is more common for practitioners to refer to themselves as those who "serve the spirits" (sèvitè) by participating in ritual ceremonies, usually called a "service to the loa" (sèvis loa) or an "African service" (sèvis gineh). These terms can also be used to refer to the religion as a whole.

Outside of Haiti, the term Vodou refers to the entirety of traditional Haitian religious practice. Originally written as vodun, it is first recorded in Doctrina Christiana, a 1658 document written by the King of Allada's ambassador to the court of Philip IV of Spain.

In the following centuries, Vodou was eventually taken up by non-Haitians as a generic descriptive term for traditional Haitian religion.

There are many used orthographies for this word. Today, the spelling Vodou is the most commonly accepted orthography in English.

Other potential spellings include Vodoun, vaudou, and voodoo, with vau- or vou- prefix variants reflecting French orthography, and a final -n reflecting the nasal vowel in West African or older, non-urbanized, Haitian Creole pronunciations.

The spelling voodoo, once very common, is now generally avoided by Haitian practitioners and scholars when referring to the Haitian religion.

This is both to avoid confusion with a related but distinct set of religious practices, as well as to separate Haitian Vodou from the negative connotations and misconceptions the term "voodoo" has acquired in popular culture.

Over the years, practitioners and their supporters have called on various institutions including the Associated Press to redress this misrepresentation by adopting "Vodou" in reference to the Haitian religion.

In October 2012, the Library of Congress decided to change their subject heading from "Voodooism" to Vodou in response to a petition by a group of scholars and practitioners in collaboration with KOSANBA, the scholarly association for the study of Haitian Vodou based at University of California Santa Barbara.

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African voodoo love spells

Voodoo love magic spells can over whelm you with the way they can quickly get into action and make your love desires a reality.

Many of the deities usually prefer to give their support to the actions involves creating, strengthen love and unity.

Since this spell is cast with good intentions, it attracts many spirits to get involved in making that spell a successful.

Usually voodoo love magic is cast using different ingredients depending to the actual task the spell is going to perform, i.e. Acacia nilotica, and lantana camala; these herbs can be mixed together with your own blood or with soil stepped on by your soul mate under a full supervision of the deities or spirits to cast spell of love.

This spell can either be a love spell to attract new love, improve your love or a lost love spell to bring back your lost lover.

A voodoo love magic spell of this kind can overpower any type of situation delivering its powerful energy to your targeted person.

We all know how sometimes having search a high power how temptation it can be to many people and make them to cast spells with bad intentions.

These kinds of behaviors are highly discouraged and still there is another way of protecting your interests from people of such behaviors by casting a voodoo love protection spell.

This spell is cast almost in the same way as casting a love spell but this time you add more ingredients for it to be able to shield your relationship.

It obviously that this spell works exactly as voodoo binding love spell but voodoo love protection spell is customized to protect your relationship from any kind of attack which can put it in danger.

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African Spritual Religious Systems

Voodoo (Vodun) is a derivative of the world's oldest known religions which have been around in Africa since the beginning of human civilization.

Some conservative estimates these civilizations and religions to be over 10 000 years old. This then identify Voodoo as probably the best example of African syncretism in the Americas

Although its essential wisdom originated in different parts of Africa long before the Europeans started the slave trade, the structure of Voodoo, as we know it today, was born in Haiti during the European colonization of Hispaniola.

Ironically, it was the enforced immigration of enslaved African from different ethnic groups that provided the circumstances for the development of Voodoo.

European colonists thought that by desolating the ethnic groups, these could not come together as a community.

However, in the misery of slavery, the transplanted Africans found in their faith a common thread. They began to invoke not only their own Gods, but to practice rites other than their own.

In this process, they comingled and modified rituals of various ethnic groups. The result of such fusion was that the different religious groups integrated their beliefs, thereby creating a new religion: Voodoo.

The word "voodoo" comes from the West African word "vodun," meaning spirit. This Afro-Caribbean religion mixed practices from many African ethnics groups such as the Fon, the Nago, the Ibos, Dahomeans, Congos , Senegalese, Haussars, Caplaous, Mondungues, Mandinge, Angolese, Libyans, Ethiopians, and the Malgaches.

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African voodoo spells

African cultures are where voodoo practices originated and then spread all over the world. Usually Africans take voodoo practices as a way of living and beliefs which plays a huge role in day to day life.

A voodoo practice complies of communicating to the spirits and relying to the nature. African voodoo practitioner must be well trained in all aspects of healing, communicating with spirits, cursing and casting spells etc.

Almost all spells cast by African voodoo priest must have the attachment with herbs and spirits which regularly consulted to ensure the smooth working of the spell.

A voodoo priest is trained from tender age and made to rise in ranks according to how that individual capable of learning and mastering all strings attached to being priest or priestess.

The voodoo practitioners are well aware of the presence of God and his angels, deities, ghosts and spirit guides.

All those tittles form a spiritual world to which rituals and other ceremonies are regularly performed to bring closer those spirits to human beings.

These spirits are part and partial to daily activities of African societies responsible for the well being of human.

Being the African voodoo priest or priestess does not come cheaply since you spend years in training to attain various skills in voodoo magic whereby, to be a qualified voodoo practitioner you must have passed all the tests which even includes casting of different spells as well as reversing them.

To search a skillful voodoo priest and which easy access to different ingredients since most of the spells are cast using natural ingredients gives the added advantage to a voodoo practitioner to cast a well planned, skillful and high energetic spell.

Every voodoo practitioner in many cases has a deity which takes the lead amongst all spirits a priest or priestess summons.

The strength of this deity determines the power of the priest, some priests can be able to summon over 100 deities which adds to his spell casting success rate because these deities are capable of making the spells stronger and successful each time you cast them

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Types of Voodoo

It would be a vain enterprise to claim to enumerate the types of Vodun or to classify them exhaustively.

With this important background, in our approach we will focus on the mystical origin of the Vodun(s) as proposed by Fr. Mêdéwalé Jacob Agossou in Gbêto et Gbêdoto.

Firstly, the Vodun(s) are considered as the sons of Mawu, God the Creator. Here are the seven most important of these:

Sakpata: This is the eldest son of Mawu to whom the earth was entrusted: "Ayi Vodun", the Vodun of the earth. His power is feared and terrifying. His attributes are the arm of smallpox, scissors, a chain and black, white and red spots. Sakpata has many sons, including the Vodun of leprosy (Ada Tangni), and of incurable sores (sinji aglosumato).

Xêvioso (or Xêbioso): This is the Vodun of the sky (Jivodun) who manifests himself in thunder and lightning. He is Mawu’s second son and is considered a Vodun of justice who punishes thieves, liars, criminals and evil-doers. His attibutes are the thunderbolt, the double axe, the ram, the colour red and fire. Xêvioso has several sons including Sogbo, Aklobè, Avlékété.

Agbe: This is the Vodun of the sea (Tovodun). He is also known as Hu. He is represented by a serpent, a symbol of everything that gives life. One of his powerful children is Dan Toxosu who manifests himself in the birth of monster babies.

Gu: This is the Vodun of iron and war. He gives man his different technologies. He is the Vodun who does not accept complicity with evil. Therefore he is capable of killing all accomplices in acts of infamy if he is appealed to. This is expressed by the Fon saying "da gu do".

Agê: This fifth son of Mawu is the Vodun of agriculture and the forests. He reigns over animals and birds.

Jo: This Vodun is characterized by invisibility. He is the Vodun of the air.

Lêgba: This is Mawu’s youngest son. He received no endowments at all because all had already been shared out among his elders. He is jealous, and it is he who loosens the rigid structure of the pantheon. He is the Vodun of the unpredictable, of what cannot be assigned to any other and he is characterised by daily tragedies; all that is beyond good and evil.

Alongside Mawu’s sons, one finds other Vodun(s) that are protectors of equally important clans. These are the Toxwyo: eponymous deified ancestors. They maintain a link between the invisible world and human beings in their daily lives.

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Haitian voodoo

In the American colonies, African Voodoo became what is known as Haitian Voodoo today.

In 1492, Christopher Columbus landed on an island known to its indigenous Taino inhabitants as Ayiti, or "Land of the Mountains." Columbus re-named this island Hispaniola, or "Little Spain." Colonists arrived, building plantations that became rich sources of crops like sugar, coffee and indigo.

To make these plantations profitable, colonists relied heavily on slave labor. Eventually, Hispaniola became the countries known as Haiti and the Dominican Republic.

Many of the slaves brought to Hispaniola from northern and central Africa in the sixteenth to eighteenth centuries practiced Voodoo.

But the colony's slave code required all slaves to be baptized as Christians. This forced conversion had a big influence Voodoo.

Since slaves could not observe their religion openly, they borrowed many elements from Catholicism to protect their own spiritual practice. This process, known as syncretization, strongly influenced voodoo in Haiti:

• The names of Catholic saints became the names of loa. In many cases, the loa's role reflected that of the corresponding saint. For example, Saint Peter holds the keys to the kingdom of Heaven and corresponds to the loa Papa Legba, who is the spirit world's gatekeeper.
• Catholic religious holidays became Voodoo holidays for the corresponding loa. For instance, celebration for a family of spirits called the Gedes, who are personifications of dead ancestors, take place on All Saint's Day and All Soul's Day.
• Christian crosses became symbols for the crossroads, which represents life-altering choices and steps in the spiritual path for followers of Voodoo.
• Catholic hymns and prayers became part of Voodoo services.

Several other influences affected Voodoo as well, including the traditions of the local Taino tribes.
The resulting form of Voodoo is a creolized religion, made up of influences from many other religions.

But in spite of these additions, Haitian Voodoo strongly resembles African Voodoo. Priestesses, known as mambos, and priests, known as houngans, conduct religious services and provide traditional folk remedies.

People who wish to become mambos or houngans often enter an apprenticeship as initiates with other leaders rather than joining a large-scale worship center.

Many ceremonies take place in a structure called a honfour, which serves as a temple or sanctuary.

A woman in a trance stands in a pool of water during a voodoo 

­ As in Africa, possession is an important part of Voodoo in Haiti. The person being possessed is often called a horse who is ridden by the possessing loa.

The possessed person may move unnaturally, speak in unknown languages or make clear, direct statements to the other followers.

Sacrifice is also important, and many ceremonies involve sacrificing goats, chickens or other animals. In many cases, the combination of possession, animal sacrifice and the ritual dancing and music that accompany them can seem dramatic or even frightening to outside observers.

Haitian Voodoo also incorporates clothing, objects and decorations to invoke or show respect for the loa. Kongo packets, or medicine packets, hold healing or medicinal herbs and items.

Worshippers carry flags called drapo through areas used for worship to show respect for the spirits. To call to and invoke the loa, people play a variety of drums, bells and rattles.

Altars hold numerous ritual objects, such as decorated bottles, dolls and kwi, or calabashes full of food offerings.

Worshippers use the dolls as mediums to contact specific loa or the spirit world in general, not to inflict pain or suffering on others.

Today, many of the objects have become part of Haitian artwork and crafts. Some Haitian artists, for example, focus on creating depictions of different loa, elaborate drapo or ornately decorated ritual objects.

As in African Voodoo, mambos and houngans do not typically curse or harm other people. However, some followers believe that bokors, or sorcerers, have the ability to use magic to cause misfortune or injury.  

Bokors are also part of zombie lore -- some believe that a bokor can use poisons and capture a person's soul to create a zombie.

Voodoo is an important part in the day-to-day lives of many Haitians. Estimates vary, but in general anthropologists believe that more than half of Haitians practice Voodoo.

The religion has also played an important role in Haitian history. The French Revolution in 1789 sparked revolutions elsewhere in the world, including in several colonies in the Americas. In 1797, a Voodoo priest performed a ceremony at Bois Caiman in the Haitian mountains. This ceremony prefaced a slave revolt that lasted until 1804, and the people of Haiti fought armies from Spain, France and Britain. Eventually, Haiti became the first free, black colony in the Americas. This ceremony and its importance are somewhat controversial, but they have become part of the Haitian lore.
Voodoo is widely and openly practiced in Haiti. It also exists in various forms in New Orleans and the southeastern United States.

In some cases, the Voodoo practiced in other parts of the Western hemisphere is mixed with other, similar traditions, pagan practices or other customs.

However, in some regions, folk magical practices known as hoodoo have overtaken Voodoo in the public eye.

Love spells, curses and methods of revenge generally fall under the umbrella of hoodoo and are not Voodoo practices at all.

Confusion with hoodoo is only one reason that Voodoo is controversial. We'll take a look at a few others next.


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What is voodoo

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Voodoo originated in the African kingdoms of Fon and Kongo as many as 6,000 years ago. The word "voodoo" comes from the Fon language, in which it means "sacred," "spirit" or "deity."

Other words used in Voodoo today also come from the Fon and Kongo languages. For example, a Voodoo priestess is often referred to as a mambo or manbo.

This is a combination of the Fon word for "mother" or "magical charm" and the Kongo word for "healer." The Fon kingdom was located in what is now southern Benin, a region some anthropologists refer to as the "cradle of Voodoo."

People also practice Voodoo in Togo, Ghana and other countries in northwestern Africa. Approximately 30 million people in Togo, Ghana and Benin practice Voodoo today. Voodoo is also an official religion in Benin, where as many as 60 percent of the people are followers

Since Voodoo is primarily an oral tradition, the names of gods, as well as the specifics of different rituals, can change in different regions or from generation to generation.

However, African Voodoo has several consistent qualities no matter where people practice it. Along with the belief in multiple gods and spiritual possession, these include:

• Veneration of ancestors
• Rituals or objects used to convey magical protection
• Animal sacrifices used to show respect for a god, to gain its favor or to give thanks
• The use of fetishes, or objects meant to contain the essence or power of particular spirits
• Ceremonial dances, which often involve elaborate costumes and masks
• Ceremonial music and instruments, especially including drums
• Divination using the interpretation of physical activities, like tossing seed hulls or pulling a stone of a certain color from a tree
• The association of colors, foods, plants and other items with specific loa and the use of these items to pay tribute to the loa

Many of these traits, particularly ancestor worship, polytheism, and the importance of music and dance, are also important in other African religions.

So, in practice, Voodoo looks a lot like other traditional African religions. Many observances appear to be part celebration, part religious service incorporating rhythmic music, dancing and songs.

Many rituals take advantage of the natural landscape, such as rivers, mountains or trees. Through decoration and consecration, ordinary objects, like pots, bottles or parts of slaughtered animals, become sacred objects for use in rituals.

In parts of Africa, people who want to become spiritual leaders in the Voodoo community can enter religious centers, which are much like convents or monasteries.

In some communities, initiates symbolically die, spending three days and nights in complete seclusion before being returned to the outside world.

Initiates learn the rituals, colors, foods and objects associated with different deities, as well as how to communicate with the loa. The spirits have different personalities and different requirements of their followers, much like the gods in Greek and Roman myths.

Some people associate Voodoo with evil, but many of its rituals, even those that include the sacrifice of live animals, focus on respect and peace.

Its religious leaders become community leaders, providing guidance and settling disputes. Leaders also frequently provide medical care in the form of folk medicine.

Priests, priestesses and other practitioners typically dedicate their work to helping and caring for others. Curses, witchcraft and spells designed to do harm fall instead into the category of bo.

However, most anthropologists agree that Voodoo leaders have a working knowledge of bo, which is separate from Voodoo, believing that understanding how it works is necessary to fighting it.

Sorcerers known as botono, rather than Voodoo priests and priestesses, are said to control more sinister spells. In some cases, though, people act as both priests and botono, depending on the situation.

This African form of Voodoo is a precursor to the Voodoo practiced in Haiti and other parts of the Western hemisphere.

The regions of Africa where Voodoo has thrived are also areas that were heavily trafficked during the slave trade. Slavery brought Voodoo to the Americas. Next, we'll look at the changes to Voodoo that took place on the other side of the Atlantic.

In many Voodoo communities, people consider twins to be sacred. According to the tradition, twins have two halves of the same soul.

If one twin dies, the other will often carry a twin doll, believed to carry the deceased sibling's spirit. In Haitian Voodoo, twins have special powers that can be dangerous, and a ceremony to the loa Dossou prevents them from doing harm. In Benin, twins also symbolize fertility


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