Five Sources of Power in African Magick

​{There are|You will find|You can find} five major {sources of|sourced elements of|resources of} power - where any spell caster or magician receives their authority - in West African magickal tradition. {These are|They are|They're} {the power|the ability|the energy} of the magician {at hand|available|accessible}, {the power|the ability|the energy} of nature, {the power|the ability|the energy} of the ancestors, {the power|the ability|the energy} of spirits and {the power|the ability|the energy} of God. {They are|They're} used and called upon in {almost every|nearly every|virtually every} African ritual.

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First and foremost, in West African magick - from Palo Mayombe to the Vodou of Benin - {the power|the ability|the energy} of any given spell, incantation or ritual {depends on|depends upon|is dependent upon} {the power|the ability|the energy} of {the person|the individual|anyone} performing it. {Not just|Not only|Not merely} {anybody can|anyone can|you can now} {sit down|take a seat|sit back} and cast a spell. {This is|This really is|That is} in direct contrast to notions of Western eclecticism where any person {is able to|has the capacity to|can} study, write, cast and {perform a|execute a|perform} spell.

In West African traditions, magick {is done|is performed|is completed} only by {those who have|those individuals who have|those people who have} undergone {many years|a long time|several years} of rigorous training. {In many cases|Oftentimes} it {may also be|are often} necessary that {the person|the individual|anyone} of be of a heritage, or familial line, of Priests. {In certain|Using} traditions of Vodou in Benin, {for example|for instance|as an example|like}, {it is|it's} the spirits who determine {if a|if your|in case a} {man or woman|person|male or female} {will become|will end up|can be|can become} a Priest or Priestess. {Those who have|Those individuals who have|Those people who have} family {that are|which are|which can be} spiritually inclined are {much more|a lot more|far more|a great deal more|a whole lot more} {likely to be|apt to be|probably be} selected than {those who|people who|those that} do not.

{All of this|All this|This} {makes for|creates|produces} African witches {who have|who've} the reputations as some {of the most|of the very|of the very most} powerful and feared in the world. Few people {will tell you|will show you|can tell you} {they are|they're} afraid of a curse placed {by a|with a|by way of a} Wiccan, but {if it is|if it's|when it is} from someone {who was|who had been|who was simply} born and raised in Africa, who studied and learned the native traditions and has elevated to a status of esteem and power in {his or her|their|his / her} respective tradition then {the situation|the problem|the specific situation} changes. {The power|The ability|The energy} of the magician {is a|is just a|is really a} force to be reckoned with.

Africa {is still|continues to be|remains} largely rural. Despite widespread urbanization and industrialization, Africa has remained primarily rural. {This is|This really is|That is} reflected in the powers and traditions of African magick. Many spells in West African cultures call upon {the power|the ability|the energy} of nature. We see this both in the calling up of nature spirits {as well as|in addition to|along with} the preparation of natural remedies to be consumed.

Many will {point out|explain|mention} {that much|very much} of Western medicine was learned initially from African traditions - {the traditional|the standard|the original} herbal remedies in Africa were found {to have|to possess|to own} great medicinal benefit. {But it|However it|Nonetheless it} goes much {further than|beyond|more than} this. Even inert substances, {such as|such as for instance|such as for example} prairie grass or raffa, can {take on|undertake|accept} spiritual and magical qualities when {used in|utilized in|found in} a ceremony. Blessed natural objects, plants and leaves {that would|that will|that could} otherwise {have no|don't have any|haven't any} {effect on|impact on|influence on} {a person|an individual}, {have been|have now been|have already been} shown {to have the|to truly have the|to really have the} {power to|capacity to} curse and heal, and {to drive|to operate a vehicle} insane or cure insanity.

One {of the most|of the very|of the very most} common examples is {of course|obviously|needless to say} the tying stew - {a blessed|a fortunate} food element served by {a woman|a lady|a female} {to keep|to help keep} her boyfriend or husband faithful. The natural power {to ensure the|to guarantee the} faithfulness and stop cheating is {found in|present in|within} many African spells.

All African magic requires communication with ancestors. {This is why|For this reason|This is the reason} the magicians in Africa who cast {the most|the absolute most|probably the most} powerful spells {are also|will also be|may also be} {the ones|those|the people} whose fathers and grandfathers - or mothers and grandmothers - had cast {the most|the absolute most|probably the most} powerful spells. They {stay in|stay static in|remain in} direct communication and link {with their|using their|making use of their} ancestral spirits.

These ancestral spirits will guide the magician {in every|in most|atlanta divorce attorneys} work or ritual. {They will|They'll} impart instructions and secrets that {cannot be|can't be|can not be} learned {in any|in just about any|in virtually any} book or from any man. Essentially, direct spiritual remedies {that are|which are|which can be} only learned and {passed on|handed down|offered} after one's own death. {This is why|For this reason|This is the reason} communication with ancestors is essential. {They are|They're} {part of the|area of the|the main} recipe for performing any spell or ceremony.

{The power|The ability|The energy} of the ancestors {is also|can also be|can be} important in {that they|they|which they} assist during {the actual|the particular|the specific} spell casting. {They also|Additionally they|In addition they} give their spiritual power and ability. In Africa, {you never|there is a constant} have {just a|only a|merely a} single {man or woman|person|male or female} {working on|focusing on|taking care of} a spell. {Aside from the|Besides the|Apart from the} living participants you {will also|will even|may also} have that man or woman's ancestors casting the spell {along with|along side|alongside} them. Thus, the {more powerful|stronger|better} the ancestors were spiritually the more spiritual power {will go|should go} {into the|in to the|to the} ritual. {This is why|For this reason|This is the reason} many families in Africa - {like the|such as the|just like the} case of the Remis or Dagbononons - gain {a strong|a powerful|a solid} reputation for having {a long|an extended|a lengthy} {line of|type of|distinct} healers and spell casters.

The petitions to spirits {is essential|is important|is vital} {in any|in just about any|in virtually any} African ritual. The spirits in West Africa are countless and {not every|its not all|don't assume all} person {works with|works together with|works together} - {or even|as well as} is acquainted with - every spirit that exists in Africa. {They are|They're} a multitude and they cover {every aspect|every part|all facets} of life and death. {They also|Additionally they|In addition they} {range from|vary from|range between} small, mischievous spirits to large and powerful entities.

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