This is meant to be an open document. My responses to the questions will be followed by LM (Louis Martinie'). All of us hope that others will add their responses to these questions via the sites e-mail.

The Voodoo FAQ is composed of questions and responses, not answers. While there may be only one correct or best answer to a question, there can be myriad responses.

1.) QUESTION: WHAT IS THE MEANING OF THE WORD "VOODOO?"

Responses: When Dagbo Hounan, the High Priest of Wedo, visited New Orleans and the Voodoo Spiritual Temple he brought with him the knowledge that the meaning of the word "voodoo" is a mystery. Therefore I take "voodoo" to mean "mystery." It is interesting to note that the Spirits of Voodoo are often referred to as "The Mysteries." L.M.

2.) Q: WHAT ARE SOME CHARACTERISTICS OF VOODOO AS A RELIGIOUS SYSTEM?

R: Voodoo is characterized by a merging of African, African-American, Native American, and European beliefs and spiritual practices. As a spiritual system, it is continually evolving to serve a tremendously wide range of loa (spirits). There is no central force to define or enforce orthodoxy. Each Temple or Spiritual House operates independently, this lends itself to wide variability in theory and practice. Overall dogma is (thankfully) scarce. This wide variability in theory and practice makes Voodoo very difficult to define as a particular set of practices, rites, etc. All to the good! The absence of definition makes rational analysis difficult if not impossible. The Sacred Snake in Voodoo feeds by taking its prey whole. It is a characteristic of Voodoo that Voodoo can best be appreciated by a stretching of the fabric of self to approximate Voodoo's borders. Dissection often leaves the searcher with a handful of nonsense and a headfull of "expertise."

Other characteristics of Voodoo include service being offered to the Marassa (twins), the Dead (inparticular the Dead identified as Ancestors), the loa (Spirits, Mysteries, Friends, Invisibles), and a rather distant, absolute God or Goddess. Sacrifice in the form of animal, vegetable, mineral, liquid, or a subtle giving of the Priests or Priestess's energy is offered to the loa. Possession, full or partial, is very common. Africa (Guinee) is acknowledged as the Holy Land that gives rise to the loa and to all of humanity.

In the end, Voodoo is experiential; if you would know its essence ask the loa. Allow the loa to speak to and through you, they provide the most direct answers. LM

3.) Q: WHERE DID VOODOO ORIGIONATE?

R: Africa, in particular West Africa. LM

4.) Q: HOW WAS VOODOO BROUGHT TO THE NEW WORLD?

R: It was brought within the bodies, minds, and souls of enslaved Africans. LM

5.) Q: WHAT CONSTITUTES A VOODOO CEREMONY?

R: At A Voodoo ceremony you will USUALLY find service offered to the Twins (Marassa,Ibiji), the Dead (in particular those dead counted as Ancestors), and the loa (Spirits of African origin). A Gate Opener (Papa La Ba, Papa Legba, Ellegua) will be petitioned to open the gate between the Visible and Invisible Worlds. A sacrifice (see Question 2) will be offered. Usually one particular loa will be called for help, advice, or honor. LM

6.) Q: WHAT ARE THE THESE LOA TO WHICH SERVICE IS OFFERED?

R: To say that the loa are Spirits is simply to substitute a familiar word for an unfamiliar word. From my experience, I can best offer the following description of the loa.

The loa are like conscious, etheric streams composed of an immense number of sentient beings. The particular sentient beings who compose each individual stream (loa) spend a time within that loa's parameters and then go on to incarnate in other forms.

Each of these sentient beings is a microcosm of the entire stream. Therefore, each being incarnating as a portion of the stream contains and can act as (as if it was) the entire stream. These sentient beings tend to incarnate in those loa / that part of the loa stream that is congruent with their previous actions. LM

7.) Q: WHAT DO YOU MEAN BY "SERVE" THE LOA?

R: It is common to speak of providing service to groups, brotherhoods, sisterhoods, nations, charitable organizations, etc. to which you may belong. This is the sense in which I mean "serve." We are accustomed to speak of providing service to the Living, one may also provide service to the Dead and to the Spirits/loa. This "service" may be rendered out of a sense of duty, compassion, and/or fear; depending on the practitioners relationship with the Invisibles. LM

8.) Q: ARE THERE DIFFERENT FORMS OF VOODOO?

R: Yes, there are distinct forms of Voodoo. There is the Voodoo as it is practiced in Wedo in West Africa. There is Voodoo as it is practiced in Haiti. There is Voodoo as it is practiced in New Orleans. There is Voodoo as it is practiced in such cities as New York and Chicago.

Each of these forms of Voodoo has a particular character. This character is determined by the types of rites and loa that have evolved in these different locations.

Also, each Temple or Hounfor within a given local can (and probably does) have its unique or distinctive elements.LM

9.) Q: SHOULD YOU BE BLACK TO PRACTICE VOODOO?

R: Some forms of Voodoo...yes; other forms of Voodoo....no. New Orleans Voodoo has a long history of both Afro and Anglo practitioners. In Oyotunji Village in the Carolinas, USA, there is a form of Voodoo practiced called Orisha Voodoo. You can be an Anglo and benefit from Orisha Voodoo and its counsel but to be an initiate you must have clear African Ancestory.

Visit a Voodoo Temple/Hounfor/Spiritual House, and trust your sense of inclusion or exclusion. The loa create enough forms of Voodoo to include anyone who feels their call. LM

10.) Q:HOW DO I KNOW WHAT FORM OF VOODOO IS BEST FOR ME?

R: Once you have a sense that Voodoo is a religious system in which you would like to practice, look to yourself. If you are a magickian, look for instruction from your Angel. Try out the different forms of Voodoo and settle on one that most closely fits who you are and what your Work consists of. If you can find no existent system that satisfies your needs, it is perfectly acceptable to create your own way of serving the loa. But, it is very important that you try out the already existent systems. It makes no sense to expend the effort necessary to reinvent the wheel. Once you begin practicing, the loa themselves will quickly let you know if your actions are acceptable to them. LM

11.) Q: CAN YOU PRACTICE COMBINING A NUMBER OF FORMS OF VOODOO?

R: Yes, but it entails a great expenditure of energy and can lead to a type of dilettantism if that energy is not expended. As in most things, it may be wise to let success be your proof. In this case, the proof of a correct choice. LM

12.) Q: WHAT FORM OF VOODOO DO YOU PRACTICE?

R: I practice New Orleans Voodoo. It is important to note that my responses are influenced by my practices. I do not practice New Orleans Voodoo because I believe that it is the best or better than any other type of Voodoo. I practice New Orleans Voodoo because I know that it is best for me. LM

13.) Q: WHAT ARE SOME OF THE CHARACTERISTICS OF NEW ORLEANS VOODOO?

R: Living snakes are often in the ceremonies. This is uncommon in Haiti and very common in Wedo. Dr. John (the Drummer) and Marie Laveau (the Priestess) are two of the main loa or Spirits of New Orleans Voodoo. I once spoke at length to a dancer from the West Coast of the USA who had practiced in a more Haitian form of Voodoo. She said, "Now I know what is different about Voodoo here; its funky." I thanked her. I like that. It says a lot. LM