BLM: the spirituality behind it

I am just going to piggy back off of the paper I did yesterday. You can find it here. I will repeat a few things I mentioned but will give more sources as to what is really going on here.

BLM the organization is without a doubt a spiritual backed idea actually masking as a Marxist Communist organization.

Once again, meet BLM founder Patrisse Cullors.

Self proclaimed “trained Marxist” that mixes Marixism ideology with “ashe”, a West African philosophical concept to “conceive the power to make things happen and produce change through “power, authority, command.” She is also a lesbian.

One who uses ashe is “A person who, through training, experience, and initiation, learns how to use the essential life force of things to willfully effect change is called an alaase.”

Ashe are “Rituals to invoke divine forces reflect this same concern for the autonomous ase of particular entities. The recognition of the uniqueness and autonomy of the ase of persons and gods is what structures society and its relationship with the other-world.”

“Ase is generally defined as “the power to make things happen” and also refers to the spiritual life force that flows through things, much like the Chinese concept of chi. Ase can also be used to express agreement — saying “Ase!” can be like saying “Right on!” Ase is also a way of saying, “so let it be” and is used by Orisa worshippers in the way “amen” would be used by Christians following a prayer.” (

When a Christian says amen, it is to symbolically seal there prayer. This is why we say “in Jesus name, amen”. Patrisse uses ashe to not only invoke something spiritually but to “seal the deal”. She does these poems in public and repeats “ashe” after every sentence or make that is spoken. Usually these names are of people who have died at the hands of violence. So essentially sure is invoking the spirits of these people. I know that she is invoking the spirit behind the person, who on most cases was a horrible person.

They mention Òrìṣà worshippers are those who use ashe. Watch Cullors videos and over and over she uses the phrase “of our ancestors”. She is a practicing Òrìṣà. I guarantee it. Here is what Òrìṣà is: The “human forms of spirits”, so they are actually “demonic entities” or are people possessed with these ancient ancestors demonic spirits.

“Òrìṣà (original spelling in the Yoruba language), known as orichá or orixá in Latin America, are the human form of the spirits (Irunmọlẹ) sent by Olodumare, Olorun, Olofi in Yoruba traditional identity. The Irunmọlẹ are meant to guide creation and particularly humanity on how to live and succeed on Earth (Ayé). Most Òrìṣà are said to be deities previously existing in the spirit world (Òrun) as Irunmọlẹ, while others are said to be humans who are recognized as deities upon their deaths due to extraordinary feats.

Many Òrìṣà have found their way to most of the New World as a result of the Atlantic slave trade…Practitioners traditionally believe that daily life depends on proper alignment and knowledge of one’s ori. Ori literally means the head, but in spiritual matters, it is taken to mean a portion of the soul that determines personal destiny. Some òrìṣà are rooted in ancestor worship; warriors, kings, and founders of cities were celebrated after death and joined the pantheon of Yoruba deities. The ancestors did not die, but were seen to have “disappeared” and become òrìṣà.

òrìṣà devotees strive to obtain Ashe through iwa-pele, gentle and good character, and in turn they experience alignment with the ori, what others might call inner peace and satisfaction with life. Ashe is divine energy that comes from Olodumare, the creator deity, and is manifested through Olorun, who rules the heavens and is associated with the sun. The òrìṣà are grouped as those represented by the color white, who are characterized as tutu “cool, calm, gentle, and temperate”; and those represented by the colors red or black, who are characterized as gbigbona “harsh, aggressive, demanding, and quick tempered”. (

What color is BLM associated with? BLACK

“Ase (or AXE) is the divine force, energy, and power incarnate in the world. Olodumare gives ase to everything, including inanimate objects. Ashe is the power behind all things in the universe. It enables people to find balance in life. The orishas are bearers of ashe. Santeros (Santerían priests) use ase to provide blessing and healing to devotees. “Ashe is a current or flow, a groove that initiates can channel so that it carries them along their road in life. The prayers, rhythms, offerings, taboos of Santería tune initiates into this flow” (Murphy, 1993, p. 131) (

There is so much here to unpack just based off of the Yoruba ashe. It is also pronounced AXE. Like an AXE to chop off heads. Ironically in Revelation it mentions those who were beheaded and this beheading in Greek is specifically with an AXE. These ideologies coupled with Marxism which is anti-Christian in itself, are demonic and are conjouring/invoking demonic entities tied to this West African ancestor worship. This is why these people that support BLM on the streets act demon possessed and mentally ill. And if this is what it actually is like I’m putting forth to you, this is essentially the spirit of Antichrist rising up in the world.

Have you noticed how they chant phrases over and over and make others repeat them? Well there is good reason for that. This is part of ashe rituals. This blog ( will not let me copy and paste from it but I have screenshot it below. It explains the chanting and repeating of phrases (like we see in these “peaceful protests”).

The chants, the rituals, the invocations, Wyatt you are witnessing here is a religious experience in the guise of spiritualism. Very dangerous.

The Fight for Black Lives is a Spiritual Movement

By: Hebah Farrag

June 9, 2020

Responding to: Religion and Racial Justice: The George Floyd Protests

A circle of flowers forms a sanctuary honoring the space where George Floyd was murdered by police. According to residents I talked to, like Larry Holderfield, the inner sanctum of that circle of flowers is referred to as “church” by the community. Inside the ring, messages like “We are human,” “Together we rise,” and “Take care of each other,” are etched in multi-colored chalk. Mourners enter the inner sanctum as if entering a holy space. They quiet themselves. They kneel. They cry. They sit in silence to reflect and grieve. The sites where black people are killed by police often become altars—sacred spaces to mourn Black death.”

Talking about Patrisse. “She led the group in a ritual: the reciting of names of those taken by state violence before their time—ancestors now being called back to animate their own justice:

“George Floyd. Asé. Philandro Castille. Asé. Andrew Joseph. Asé. Michael Brown. Asé. Erika Garner. Asé. Harriet Tubman. Asé. Malcom X. Asé. Martin Luther King. Asé.”

As each name is recited, Dr. Abdullah poured libations on the ground as the group of over 100 chanted “Asé,” a Yoruba term often used by practitioners of Ifa, a faith and divination system that originated in West Africa, in return. This ritual, Dr. Abdullah explained, is a form of worship.

Those participating see themselves as the carriers of the tradition. The inheritors of the duty to protect Black life. The movement for Black lives sees itself as the current embodiment in a legacy of spirit-infused social justice work.

As traditional faith institutions face crises of trust, relevance, and membership, this moment presents them with the opportunity to reexamine norms around the inherent dignity of human life as they grapple with their role in the mounting imperative for meaningful action.

“There are many spiritualities that further repress and subjugate people in their communities, but I’m calling for spirituality to be deeply radical in its ability to heal people,” Patrisse explains. “I don’t think we’re people to be fixed, but rather how do we hold faith for people who’ve had harm caused to them in a way that makes them feel like they have agency again? That’s what spirituality has the ability to do.”

For, as Patrisse puts it, “The fight to save your life is a spiritual fight.” (

In the video mentioned (screenshot below and video is in the prior blog), there is an interesting discussion.

Abdullah and Cullors touched on the practice of calling out the names of the victims that they advocate for in protests and demonstrations. It’s kind of a way to invoke their spirits, Abdullah said.

Uplifting the names of victims goes beyond creating hashtags, Cullors said.

“It is literally almost resurrecting a spirit so they can work through us to get the work that we need to get done,” she said.

By highlighting their names, Cullors said she feels “personally connected and responsible and accountable to them, both from a deeply political place but also from a deeply spiritual place.”

Cullors touched on West African traditions that center on remembering ancestors.

Cullors, who grew up Jehovah’s Witness, said she “was always someone who almost obsessed about our (Black) ancestors.” (

“Cullors grew up as a Jehovah’s Witness, but left the tradition at an early age. She watched her mother leave the fellowship several times. “At any given moment, the elders, which were all men, could decide if you were going to be disassociated from the fellowship in the Kingdom Hall,” she recalled. Such an environment left her with a deep sense of shame.

“By 12, 13, I knew that this was not the place for me, but I felt very connected to spirit. So the question became, what is the place for me?” she said. She turned to her great-grandmother, who is from the Choctaw and Blackfoot tribes, and talked to her about her great-grandfather, a medicine man. Her interest in indigenous spirituality led to Ifà.

For Cullors, spirituality saves souls.

“When you are working with people who have been directly impacted by state violence and heavy policing in our communities, it is really important that there is a connection to the spirit world,” she said. “For me, seeking spirituality had a lot to do with trying to seek understanding about my conditions—how these conditions shape me in my everyday life and how do I understand them as part of a larger fight, a fight for my life. People’s resilience, I think, is tied to their will to live, our will to survive, which is deeply spiritual.”

“The fight to save your life is a spiritual fight,” she said.

This perspective is evident in the structure of Dignity and Power Now (DPN), the grassroots organizations Cullors founded, along with many other BLM-affiliated organizations.” (

This is what Patrisse Cullors believes and how her BLM movement is structured. They are resurrecting these ancient ancestors. This is beyond Marxist ideology. The two will not work hand in hand and one is being played by the other. Who wins? Black West African Voodoo.

Sidenote: I came across this article after I published this. He agrees with me.

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