Voodoo & the Gnostics
I went down to the crossroads, fell down on my knees…
Went down to the crossroads, fell down on my knees…
Asked the Lord above for mercy,
Save poor Bob, if you please…
- from “Crossroads” by Robert Johnson
Servants of the Spirits & the Gnostics
In
describing the character and “energy” of the United States… using
anthropomorphic terms… New York City could be described as the “Head” of the
Country. Perhaps “brain” or nervous system would be a more accurate descriptor.
If NYC is the “brains of the outfit” …then San Francisco would be the “Heart.”
San Fran acts as the “Heart Chakra” of the US of A in demonstrating a national
conscious. If NYC is doing the thinking and SF is doing the feeling, then New
Orleans, Louisiana, AKA: the “Big Easy” definitely serves as this Country’s
“Soul.”
New Orleans Voodoo, describes a set of
spiritual folkways which originated from the traditions of the African
diaspora. It is a cultural form of the Afro-American religions which developed
within the French, Spanish, and Creole speaking African American population of
the U.S. state of Louisiana. Voodoo is one of many incarnations of
African-based spiritual folkways rooted in West African Dahomeyan Vodun.
Voodoo became syncretized with the Catholicism and Francophone (French speaking) culture of
south Louisiana as a result of the slave trade. Louisiana Voodoo is often
confused with—but is not completely separable from—Haitian Vodou. It differs
from Vodou in its emphasis upon Gris-gris, voodoo queens, use of Hoodoo occult
paraphernalia, and Li Grand Zombi (snake deity). It was through Louisiana
Voodoo that such terms as gris-gris (a Wolof term) and voodoo dolls were
introduced into the American lexicon.
As a result
of the fusion of Francophone culture and voodoo in Louisiana, many Voodoo
spirits became associated with the Christian saints that presided over the same
domain. Both saints and spirits act as mediators with the priest and “Legba” (more on this later) presiding over specific activities. Early followers of Voodoo in New Orleans
adopted the image of the Catholic Saints to their spirits. In its
desert-religious syncretism, there are multiple facets of New Orleans Voodoo
that draw upon ancient Gnostic understandings. Again, from Wikipedia:
Gnosticism (from
gnostikos, "learned", from Ancient Greek: γνῶσις gnōsis, knowledge)
describes a collection of ancient religions that taught that people should shun
the material world created by the demiurge (deranged demigod) and embrace the
spiritual world. Gnostic ideas influenced many ancient religions that teach
that gnosis (variously interpreted as knowledge, enlightenment, salvation,
emancipation or 'oneness with God') may be reached by practicing philanthropy
and diligently searching for wisdom by helping others.
Gnosticism
itself is believed (by some) to have come from northern Africa, via the
Egyptian Mystery Schools. In this regard, Voodoo’s Xian-imposed overlay may
also be African in origin. Even though the descendants of West Africans
concealed their cosmology in a thin Christian veil, they were honoring and
utilizing the old, African gods… gods that had found their way via Egypt and
Syria, into Xtian teachings.
Gnostic Voodoo
Again,
parallels between Gnosticism and New Orleans Voodoo are multifaceted. Within
Gnostic cosmology, the serpent in
the Garden of Eden is a heroic, salvific figure rather than an adversary of
humanity or a proto-Satan. The
serpent represented ancient understanding and the apple represented specific
knowledge. Accordingly, eating the fruit of Knowledge is the first act of human
salvation from cruel, oppressive powers.
Among New Orleans Voodooists, Li Grande Zombi
(also called Damballah Wedo) is the major serpent spirit of worship. Within the Voodoo cosmology, snakes
are not seen as symbols of evil as in the (traditional) story of Adam and Eve.
Snakes are considered to be the holders of intuitive knowledge… knowing that
which cannot be spoken. The origin of Li Grande Zombi can be traced to the
serpent deity Nzambi (a creator god) from Whydah in Africa.
In this
regard, the Gnostic symbol for universe, the ouroboros (the serpent biting its
own tail) is roughly equivalent to the serpent creator god, Nzambi and by
extension, Li Grande Zombi.
Central to
the Gnostic cosmology is the understanding that there is a true, transcendent
and “unknowable” God, who is beyond all created universes. Intermediate deific
beings known as Aeons, exist between the ultimate God and manifest universe.
What we perceive as the material universe was created by a deranged deity known
as the Demiurge or, more recently known as… Jehovah. Jehovah was in turn
surreptitiously created by one of the Aeons, known as Sophia (wisdom). Thus our
universe is “administered” by a deranged deity, whose minions (Archons)
intercede with humanity.
Closely
related to New Orleans Voodoo is the sister cosmology, Haitian Vodou. Voudouists
believe in a distant and unknowable creator god, Bondye (likely derived from
the French language term Bon Dieu, or Good Lord). As Bondye does not intercede
in human affairs, vodou practitioners direct their worship toward spirits
subservient to Bondye. These spirit minions are known as Loa. The Loa “administer” specific aspects of
daily life, and routinely interact with humanity. In order to navigate daily
life, vodouists cultivate personal relationships with specific Loa, through the
presentation of offerings and the creation of personal altars and/or devotional
objects.
The Xtian
Jehovah had at his disposal, his underling Archons… more recently referred to
as angels and demons. These lesser deities intercede in the affairs of
humanity. Voodoo too has a pantheon of lesser spirits… the Loa. Like angels and
demons, Loa can intercede with humanity, either positively or negatively. 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.
Contrary to popular belief, the loa are not deities in and of themselves; they
are intermediaries… for a distant Bondye.
Consequently,
Voodoo practitioners seek to actively influence the good will and assistance of
the Loa.
One major
Loa within the Voodoo pantheon… he who serves as the intermediary between
humanity and Bondye, as well as all the other Loa is: Papa Legba. As master of
roads and pathways, Legba stands at the crossroads of the spirit world. He is the
first and last spirit invoked during ceremony, as he is also master of
communication and understanding… he opens and closes the doorway between realms.
As the Loa of the crossroads, Legba’s symbol is the cross.
Legba’s
corresponding figure from the ancient Xtian world is, of course, Saint Peter.
Peter stands at the “Pearly Gates,” passing judgment and granting passage to
those souls found to be worthy. Peter is considered the keeper of the keys to
the kingdom of heaven. So it is that Peter and Legba stand at the crossroads…
at the doorway or gate between the realm of the spirits and the realm of the living.
Both Voodoo
and Gnosticism share the view of a distant and unknowable Godhead. The world of
God is eternal and not part of the physical. It is impalpable, and time doesn't
exist there. To rise to God, practitioners of Voodoo and Gnosticism must reach
the knowledge, which mixes philosophy, metaphysics, curiosity, culture, gnosis
(knowledge), and the secrets of history and the universe.
The deeper
secret is this: on one level, humanity “doesn’t amount to a hill of beans” …but
on another level, the spark or the soul of each human is divine, or able to
connect with godhead. This is where the small meets the large… where the micro
meets the macro… where the snake bites it’s tale. This is the secret of the old
hermetic adage… as above, so below.
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