#legba

I assume mini-poodles can hold still, but I've yet to see any evidence. 🤔🤳🐩

Her most recent and least blurry pic:

“7.7 Libète: Viv Dyab (Freedom: Djab Lives), mural in Port-au-Prince, with Haitian ougan who works with Legba, 2007. Photo by Frank Polyak.”

Susa-nö-o’s actions not only turn the year, they add something to Amaterasu’s year-end ceremony that makes the world a more fertile place to live, as we see from what happens next. First of all, for his misdeeds the gods banish Susa-nö-o from heaven and he comes to live in this world (by one reading this is the beginning of agriculture on earth, the harvest riches formerly reserved for the gods are loosened by this descent). Second, as soon as he arrives on earth Susa nö-o kills a “food-goddess” out of whose dead body come seeds: rice, millet, red beans, wheat, soy beans. The story that began with a heavenly harvest thus ends with earthly seeds that can be planted to feed the human race. In between there is a winter’s tale in which dirt gets into the house of the sun, fruitfully reversing the year-end impulse to enclosure, order, and purity.

Such reversal is needed because the sun’s impulse toward purity will end in another kind of loss if it is not checked. The sequence of this narrative—trickster subverting the sun’s intentions and by that leading her into death or decline— implies that one of her intentions was to avoid exactly that end, to avoid death. Winter is coming, and she would like to put it off, or elude its consequences. Susa-nö-o’s disruptions mean she can’t, and the new seeds that follow show us why, or why her success would have been a worse disaster. In this world, in trickster’s world, life and death are one thing, not two, and therefore no one gets rid of death without getting rid of life as well. You get no seeds at all if the sunlight is too pure ever to mingle with the muck of the rice paddies. You get no seeds if shit never enters the New Palace. And because there is always a hunger seeking for those seeds, whenever humans or gods move to purify life by excluding death, or to protect order completely from the dirt that is its by product, trickster will upset their plans. When purity approaches sterility, he will tear a hole in the sacred enclosure and drop a dead pony on the virgin weavers, or strew his feces under the Sun Goddess’s throne. In the Legba story we saw that trickster can create the boundary between heaven and earth, threatening the gods with dirt until they retreat into the distant sky; here we see that once such a boundary exists trickster can abrogate it, importing dirt into the exalted halls until some of heaven’s wealth is loosened and the earth is fertilized, the sun reborn."

Papa Legba is the great communicator. He speaks all the languages of the world and the languages of the spirits. A central lwa and mediator, he alone opens the door to let all the other spirits into the human world. Therefore, many ceremonies begin with an offering to Papa Legba, so he will keep the door open and let the other spirits into the world.

He is the linguist of the lwa, translating human prayers and offerings into a language the other spirits can understand, and vice-versa. He stands at the crossroads, the literal and metaphorical intersection where all possibilities meet and diverge.

Papa Legba is typically depicted as an elderly man, often frail in appearance, walking with a crutch or stick. This seemingly humble exterior belies immense power. His physical frailty is symbolic: it represents the wisdom that comes with age, the patient observation required at the crossroads, and the idea that true strength doesn’t always manifest as overt physical might. The stick or crutch is his staff of power, with which he can open or close the spiritual gates.

He is also frequently associated with:

Dogs: As loyal companions and guardians, dogs symbolize his ability to traverse boundaries and guard pathways.

Pipes and Tobacco: Offerings of tobacco are common for him, reflecting his ancient wisdom and contemplative nature.

Palm oil and maize: These are traditional West African staples and common offerings.

The Crossroads: This is his primary domain. It represents choice, destiny, and the meeting point of different paths.

The Sun: In some traditions, he is linked to the sun, symbolizing enlightenment and the illumination of choices.

Believed to have originated in the kingdom of Dahomey, now Benin, Papa Legba is one of the best-known figures in African spirituality. The practices of Vodun come from an indigenous belief system found in West Africa. When the people of Africa were captured, enslaved, and brought to North America, they brought with them many of their gods and spirits, including Legba. Because slave owners were worried about potential rebellion, they often separated enslaved people from the same area.

Note on the Vodoo Lwa

In Voodoo, the various Lwa are divided into various “nations”, and there are believed to be 17 different nations. While these may initially have been related to the origins of the spirit in Africa, these nations are now more about their areas of domain and the characteristics of their powers.

The most well-known spirit nations are the Wangol, Ginen, Kongo, Nago, Ibol, Rada, and Petwo. As an example of the differences between these groups, the Rada are considered sweet-tempered and benevolent, while the Petwo are considered more violent and unpredictable. Kalfou is often considered the Petwo embodiment of Papa Legba. The Lwa himself is considered one of the Rada.

Papa Legba and Kalfu

While Papa Legba is the guardian of the crossroads, the embodiment of the crossroads is his brother Kalfu. He is sometimes considered an aspect of Papa Legba, but is depicted as a red-colored demon. He is often blamed for bad luck, and when negative forces are allowed to cross from the other worlds into this.

Before being translated to the Americas in Haitian Vodou, Papa Legba seems to have been a fertility deity. In Benin (the Kingdom of Dahomey), Nigeria (the Yoruba people), and Toto, he is depicted with an erect phallus. Nevertheless, he is still associated with crossroads, with his shrines usually located at the entrance to the village.

He is also believed to be related to the Orixa Esu, who is an enforcer of natural and divine laws and is responsible for maintaining orderliness.

These connections may suggest that Papa Legba is also a protector deity, ensuring the prosperity and fertility of the community. This could also explain why he is often called on specifically to protect children.

Papa Legba embodies profound philosophical lessons. He teaches us about:

The Power of Beginnings: Nothing truly starts without the proper foundation and permission.

The Nature of Choice: At every crossroads, we face decisions. Legba helps us see the paths clearly, though he doesn’t choose for us.

The Importance of Communication: Spiritual and mundane, clear communication is vital for progress and understanding.

Humility in Power: His elderly, humble appearance reminds us that true power isn’t always loud or ostentatious.

Patience: The gatekeeper waits, observes, and acts when the time is right

He represents the power of choice, direction, and overcoming obstacles in a city steeped in both profound spirituality and practical survival.

Legba wanted to give a message to whoever finds this.

All of my spirits have been making me give or throw things away to refresh and give out certain energies. Don’t be afraid to give or throw anything out when you’re called to.

He also said “study the greats;” this just isn’t “leaders” of the spiritual community. This could be anything.

“No, don’t be easily lead or mislead. Do not low vibrationally repurpose or low vibrationally copy, but be very inspired.”

Does the Witch Doctor in Africa countries make Kabbalistic Pacts with the Devil like in Haitian Voodoo and Jamaican Obeah?

They most certainly do not make Kabbalistic Pacts with the Devil which is a Judeo Christian Islamic concept, which they were not, African priest and priestess doubled as healers both spiritual and physical , they understand there is a duality in nature as in the spiritual worlds one can tap into , eg Horus cannot exist without his polar opposite Set.

Now that said there are areas where both the Christian concepts became entwined with African religious concepts as in the cross roads and Papa Legba.

Because slave owners were worried about potential rebellion, they often separated enslaved people from the same area.

By mixing people from different regions and language groups, they could use the communication barrier to discourage or even prevent revolt. However, many of the deities were similar, and so enslaved people from different parts of Africa soon found commonalities in their spiritual beliefs and practices, which they were forced to keep hidden.

Papa Legba soon found a home in the religious structures of enslaved people in Haiti and the Caribbean, as well as in the American colonies. Author Denise Alvarado says Legba:

...stands at a spiritual crossroads and grants or denies permission to speak with the spirits of Guinee, and is believed to speak all human languages. He is always the first, and the last spirit invoked in any ceremony because his permission is needed for any communication between mortals and the loa—he opens and closes the doorway to the spirit world.

Over time, after African syncretic practices blended with Catholicism in the new world, Legba became associated with several saints, including Saint Peter, Saint Anthony, and Saint Lazarus.

In the Haitian religion of Vodou, Legba is seen as the intermediary between mortal men and the loa, or lwa. The loa are a group of spirits responsible for various aspects of daily life, and they are the children of a supreme creator, Bondye. They are divided into families, such as the Ghede and Ogou, and practitioners develop relationships with them through offerings, petitions, and prayers. Often, Papa Legba is the one who carries these prayers to the loa.

Note the cross roads would later become associated with the devil in this religious synchronism.

Statue of Legba as fertility god. Atlantide Phototravel / Getty Images Plus

Legba has evolved in numerous ways from his origins in Africa, where he is sometimes viewed as a fertility god or a trickster; he many be depicted as both male and female, sometimes with a large erect phallus. In other areas, he is a protector of children or a healer, and can grant forgiveness for crimes against others. Variants of Legba exist in many places including Brazil, Trinidad, and Cuba.

Papa Legba appears in many forms in New Orleans Voodoo and Haitian Vodou. He is typically depicted as an older man, sometimes wearing a straw hat or old tattered clothing, walking with a cane, and accompanied by a dog. He's associated with the colors black and red.

Legba is strongly associated with crossroads magic, and is referenced in a number of early twentieth-century blues tunes from the area of the Mississippi Delta. Famed bluesman Robert Johnson is said to have met a spirit at the crossroads, and offered him his soul in exchange for musical success. Although eventually the story was twisted to say Johnson met the Devil, musical folklorists believe that tale is rooted in racist ideology; instead, Johnson met Legba at the crossroads, where he had gone seeking guidance and wisdom.

Papa Legba is a master communicator, who is said to speak the languages of all human beings; he then translates petitions and delivers them to the loa. He is a teacher and warrior, but also a trickster deity. Legba is a remover of obstacles, and can be consulted to help find new, positive opportunities, thanks to his ability to open doors and new roads

Legba represents a West African and Caribbean Voodoo god. This god has many different names depending on the region in which he is worshipped is most commonly known in Haiti as Papa Legba. Papa Legba serves as the guardian of the Poto Mitan--the center of power and support in the home. Additionally, he allows for communication between humans and the spirit world. According to West African Voodoo practices, spirits of the dead are not able to inhabit one's body unless permitted by Papa Legba. The symbol for Legba typically has a red background, one of his representative colors. The symbol includes several keys which signify Legba's control over communications and forms of passage, including locks, gates, and passageways;it also includes a cane, as Papa Legba is generally depicted as an old and feeble man in the Haitian religion. There are many chants to summon Papa Legba, one of which is: Papa Legba, Open the gate for me/Atibon Legba, Open the gate for me/Open the gate for me/Papa that I may pass/When I return I will thank the Lwa.

GYE NYAME - Supremacy of God

Gye Nyame, meaning “except for God,” symbolizes God’s omnipotence through the knowledge that people should not fear anything except for God. Another interpretation of “except for God” is that no one has seen the beginning of all creations, nor will anyone live to see the end, except for God. Gye Nyame indicates the recognition of the supremacy of God over all beings, and therefore is the one that is feared and revered by all. This is one of the many Adinkra symbols of West Africa, Ghana, and is used by the Akan people in various decorations, clothing, and artwork. Some say that the symbol represents a spiral galaxy, or two hands with different gestures that refer to God being supreme to the simplistic ideals of male and female identifications that are used today. The use of this symbol by the Akan people suggests that the Akan had a highly advanced writing language that transmitted religious and cultural concepts, and also might have had a somewhat extensive knowledge of astronomy, which shows their intellect and indicates that the Akan were a more advanced civilization.

Nkisi Sarabanda, symbolizing the signature of the spirit, is a representation of a bakongo cosmogram. This symbol portrays how the Congo-angolan people viewed the interaction between the spiritual and material world, or in other words between the living and the dead;the Congo-angolan people believe that these worlds are inherently intertwined. An Nkisi is a spiritual object used for worship purposes, and have been found in places where enslaved Africans have lived in, such as in the plantation homes. Nkisis show the development of African American culture in how they are essentially African objects, but are constructed through American materials. This also reveals an aspect of the melting pot of African and American culture. Sarabanda just connotes "the highest spirit". Part of the symbol takes the form of a cross, because the Congolese had an inclination towards Christianity. Communication appears to take place at the center of the cross, where the worlds intersect, and it was believed that spirits sat at the center of the sign. The arrows represent the four winds of the universe, and the symbol as a whole resembles the form of a spiral galaxy;this indicates their interest in astronomy and affinity towards nature.

Nsoromma, meaning "children of the heavens" or "star," symbolizes the guardianship of God and how he watches over all beings. It is one of the many Adinkra symbols that the Ghanaian people have lived by. The protection of God is constant, like the stars in the universe. The stars also embody light, with the vision of light slicing through darkness as a savior, or protector. The symbol indicates the existence of the spiritual world, in which our ancestors and past families exist and watch over us, creating a feeling of safety and wholeness. Nsoromma expresses the message to live life to its fullest knowing that you are supported and strengthened by God.

Divinity of Mother Earth

Asase Ye Duru—literally meaning “the earth has no weight”—is a symbol that represents power, providence and divinity. The symbol is one of many adinkras, or depictions of important concepts created by the Akan peoples of Ghana. Asase Ye Duru emphasizes the importance of the Earth and its preservation. People must respect and nurture the Earth, and should never act in ways that might directly or indirectly harm the Earth. The significance of the Earth to the people of Ghana is evident in the following proverbs: Tumi nyina ne asase, meaning All power emanates from the earth; and Asase ye duru sen epo, meaning The earth is heavier than the sea. The African Burial Ground honors these principles, as it surrounds itself with natural resources and emphasizes the cohesion of death and nature.

Ora tutto mi infastidisce e ho bisogno di un time out persino con Camilla