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Woezoloo! Aenouledoo. This articles hub is where we address Frequently Asked Questions from members and the General Public about Initiation, Ritual and Practice. Should you have any further questions, you are welcome to review our protocol, services and divination pages. Akpeloo!
Never!
This is never possible in West African Vodoun. One cannot pay for rank, and negotiation is not possible.
Ones rank is predicated on many factors that cannot be discussed here. Most of the time it is indicative of what one comes into the world with, and they (and their ancestors) have earned from their own soul efforts. That is where one starts in this life to continue on their journey. One cannot buy the Vodou. For a brief overview on rank, click on the photo below.
Initiations are available year round and are subject to weather conditions and availability of our Chief Hounon Amengansie, Mama Zodédé. Ceremonies required are presented to each person who fills out a Consultation Form and reviews the results with our Shrine Mother. From there, you will schedule a date and time to conduct your ceremonies.
All who are in need of initiation confirmed through divination by us will have it performed. However, due to the misunderstanding of what African Traditional Religions are, it is important to keep in mind that:
1. The Yeveh Vodoun and Mami Wata religions are ancestral and not "power-driven, solitary" paths.
2. They are not occult, magical traditions, or the next "progressive step" from Satanism, Thelema, Wicca, Kardecian magik nor any other Western occult/magical system.
3. Additionally,"Power trippers," "ceremonial junkies","initiation/implement collectors" will be subject to thorough examination, and may be weeded out if violations occur. Proceed at your own newly informed choice.
The first step is through a divination, which may be done in person if requested. You can fill out our Consultation Form to start the process. Also, to learn more, you may click on the link below which reviews:
Protocol and Respect when coming to our Society for services.
Prices vary for each service specific to you. Once you are told what is possible for you, the cost will also be discussed. Additionally, all efforts will be made to accomodate those who are in dire "spiritual" need but cannot afford the cost of our services. However, this will be determined on a case by case basis and can only be authorized by the Chief.
This should be the last question on any new initiate's mind. It takes years of both training, discipline and special permission to "initiate" others into the mysteries of Mami Wata & Vodoun. Only those who are pathed to do this work will be allowed by the Spirits to initiate others. The majority are pathed to develop themselves. You will be told this information as well during your divinations, as applicable. Before being authorized to provide services to others, you will have to take a class specific to your position, role, etc. The Chief Hounon Amengansie is the only person with the right to authorize any member to perform services on the Society's behalf.
Please note: No member of the Society is or will be authorized to perform services on behalf of the Society standalone (on their own) without public acknowledgement. All are aware to not present themselves as capable of performing services on our behalf for payment without this authorization. Members, of all ages, genders, protected statuses, in various ranks and at different levels of learning, do assist with ceremonies and in time are or will be presented in their specific roles, (such as elders) at the time of services and/or events.
To receive the ashe of a specific priesthood, yes. To simply receive ashe and honor the Vodou, no. Ceremonies and installation of the Vodou are done in a specific way for each person.
Yes! Divinations can be paid for in person or by selecting your preferred method on the Consultation Form. Please note, in our protocol that we do not hand money directly to the Chief. As a reminder, ask an elder upon arrival for assistance in how to present your funds for consultation. A simple white envelope is recommended to place your fee in and typically are available at the shrine.
No. The notion of "Race" is a political and social construct, created in Western cultures, especially during chattel slavery, to justify the supremacy of one phenotype (set of certain outer physical, characteristics, esp., pale skin, blue eyes) at the detriment of others. In the Vodoun, the Spirits [both Vodou and Ancestors] divines your spirit, and those of your immediate (and in some cases ancient) ancestors who are linked with you at birth. If the Vodou approves your being consecrated in our tradition, then we cannot go against this and will follow their instructions on how to conduct your ceremonies. This is why all the above proceedures are important before any investment is made. You will know beforehand if we can be of assistance to you.
Most often, yes. However, if what you have in your shrine is "bad" we cannot place the Vodou there, and you will be required to either remove it, or seek services elsewhere.
Yes. The manifestation of an initiation in our tradition is the installation of either a personal or "working" shrine in which the community is served. Personal shrines are designed for the initiate only. A shrine is one of the major indicators of a person's legitmate initiation into Vodoun, especially at the priesthood level. It is the law of the Vodoun that anyone claiming priesthood (Mamaissii, Hounons "chiefs", Ahougan, etc.) MUST provide information about who installed their shrines and their location, which should be either in their home or on their personal property.
If initiation is needed, the details will be described to you directly. It is different for each person. There is a staging area that we utilize for initiations. All major shrine installations are performed at your home i.e., (your "shrine" that will house your Spirit/s).
It depends on what was done. Each case is different and must be evaluated as such.
In the West African Vodoun tradition, godparents are earned. It is a very serious role that is not taken lightly. In traditional times, if a godchild displayed the least disrespect, they were banished and no priest in all the village would take them in. This kind of spiritual abandonment is tantamount to death, and an initiate understood the grave implications of such an act. Initiation only bestows that you will be provided basic information, follow-up and assistance in adjusting as a new initiate. That is our obligation to you. To become part of our House, your attitude, conduct, personal responsiblity, and determination to learn, and grow must be demonstrated. You can read further about this as well as learn tips of what is expected of you in our House after initiation.
In general, Mamaissiis (in the priesthood) are born, or inherited from ones maternal lineage. Mamaissii "ashe" can also be given to enhance the work of a priest/ess. Mami Wata may also claim a person through illness, or other reasons. On occassion, the Mami spirits might seize a person who they then send to us for initiation. There are also Mamaissiis whose role is largely administrative, in which it is not necessary that they are born to Mami Wata. Small ceremonial tables are also made to those who simply want to honor Mami Wata. This is the most common proceedure done to most outside the tradition.
If you are being initiated to Aholu (Babaluaye), or the Mami Wata, typically yes, however, there are exceptions.
Yes. However, keep in mind that just because your ancestors were priest do not necessarily follow that you are one as well. All priesthoods are not inheritable. Many are actually for the individual family member only. Just as not all priest in the Vodou (in fact quite the majority) are not pathed to "initiate, heal" etc.,. These ranks are obtained for many reasons. This is why divination is important.
Unfortunately, there are ill-informed individuals who are returning from West Africa proclaiming themselves "chiefs" and "popes" of the Vodou.
These claims should be taken with great caution.
The highest initiatory rank in Vodoun is Chief Hounon. Honorary titles vary and include Togbui, chief elder and others, which may be all interchangeable depending on various factors. The myth that there exists a "Supreme chief," or "chief" of ALL the Vodou, is probably the most widely held misconception in the West, and is more ego-centered, political, and designed to forge a competitive edge, than is actual reality. For the record, there is no official "pope" or "Supreme Chief," of ALL the Vodou in West Africa. The very nature of both the Vodou, and the ethnic lineages who possess them, makes this bodacious claim impossible. Most of the priesthoods in Togo & Ghana and elsewhere, likely have never met (this titled person), nor are there any annual pilgrimages made to dobale (bow) to them, (or any others who might proclaim themselves to be the "Supreme Master of Voodoo"). In truth, those who proclaim this title are "high priest" (Hounons) of a certain lineage only, such as of the Fon in Benin. However, the Ewe, Mina, Adja, etc., have their own, who are called Awoamefias or "chiefs,"and Queen Mothers, who are headquartered in southwest Ghana among the Anlo-Ewe and other locales in West Africa. These too are largely administrative titles, and positions, but in no way automatically imply that they are any more knowledgeable or powerful spiritually than the others. The tche (spiritual power) and authority of each priest is different. For example, (this titled person) may not be not Mamaissii or an Amengansie so he cannot initiate a person as Mamaissii to Mami Wata or an Amengansie to their traditions. A legitimate priest is more than willing to disclose the specific area that they specialize in.
