Voodoo’s Bride of Death: Maman Brigitte

Last updated on: May 5, 2021 at 7:54 pm By Lilith Dorsey

You might know her from the roses in her hair, the eye sockets in her skull, or the icy Voodoo hand there to hold if you need it. Maybe you don’t even know her name. It’s Brigitte, Maman Brigitte. She is the ancient primal feminine power. In Haitian Vodou she is honored as the first woman buried in every cemetery. Alongside her husband Baron Samedi, she guides and protects all who seek her blessing. Here devotees find wisdom, connection and healing justice. She is very often associated the Catholic St. Brigit and the Celtic goddess Brighid. Consequently her feast is celebrated on February 2, also known as Candlemas or Imbolc. St. Brighid is the patron saint of poets, healers, fugitives, midwives, blacksmiths, Irish nuns, and infants.

Maman Brigitte holds a special place in New Orleans Voodoo. Some say she was one of the patron deities of Marie Laveau. The Voodoo Spiritual Temple, of which I am a long standing member has frequently performed rites and rituals for her. The veve pictured here was for a rite we performed for her over a decade ago, notice it incorporates St. Bride crosses. Carolyn Wise, of the Fellowship of Isis, speaks to the special connection between this Celtic deity and New Orleans. A large number of Irish immigrant women relocated to New Orleans in the 1800 and brought their spiritual beliefs with them. Wise makes the interesting connection between the Voodoo dolls in the city and St. Bride dolls, and also states one of my favorite quotes about this deity,“She does not suffer fools.”For more information about traditional aspects of Brighid please visit my fellow Patheos bloggers posts Encountering Brighid and What is Brigidine Paganism?

Veve for Maman Brigitte photo by Lilith Dorsey

My Voodoo house holds Maman Brigitte in special regard as one of our patron deities. The past several years have seen feasts, rituals, readings, and initiations occurring this time of year. We use a special veve, or sacred ground drawing, that we lay out in cornmeal or coffee. This veve features Brighid’s crosses, which are a traditional Irish symbol. Coffee usually figures prominently in the feast menu as well, which includes Maman Brigitte’s other favorite offerings too. Oranges, Chocolate, Wine, Pork or beef are included. She is a people’s goddess. It is easy to establish a connection with her, as long as you are respectful and genuine at all times. In our house she is a patron of justice, a connection to the realm of the ancestors that we hold most sacred. The exquisite flag for her that my goddaughter created (shown above) contains her traditional imagery of crosses, headstones, hearts, and a chili pepper for a little extra spice. For us she is a goddess of death that reminds us of the healing power of connection to the dead and the ancestors who have walked this path before.

Chants of the Spirits: Volume II The Lwa is a fantastic cd of traditional Haitian Vodou chants compiled and performed by my goddaughter Cathleen McGowan, now a priestess and spiritual leader in her own right. The cd can be obtained from her etsy store Purring Banshee Studios.

The following is her moving chant for Maman Brigitte: Mother of the Dead

Mesye La Kwa, avanse pou l’we yo.

Maman Brigitte malad, li couche sou do.

Pawol anpil pa leve les mo

Mare tet ou; mare vant ou; mare ren ou.

Yo prale we ki jan yap met a jenou.

Gentleman of the cross, enter for her to see.

Maman Brigitte is sick, she sleeps on her back.

Plenty of talk won’t raise the Dead.

Tie up your head, your stomach, your back,

They will see how they will beg for forgiveness.

Review: Witchcraft, Intimacy and Trust: Africa in Comparison

Last updated on: December 30, 2013 at 9:54 am By Lilith Dorsey

Festa De Ogum — Festa de Ogum photo by Pit Thompson licensed under CC 2.0

This book excites me: Not for the answers it provides, but for the questions it raises. I’m an anthropologist, in addition to being a Voodoo priestess, and this work is important for the study of Witchcraft, the Occult, and African and Afro-Diasporan Religions ( be it New Orleans Voodoo, Haitian Vodou, Cuban Santeria, or Brazilian Candomble) across the globe. Peter Geschiere is a professor at the University of Amsterdam and Witchcraft, Intimacy and Trust: Africa in Comparison is his latest contribution to the discipline of African anthropology. Let me start by mentioning that this reads like an anthropological textbook, so if academic reading doesn’t lift your skirt you may want to look elsewhere. That said, let’s have a look at some of the valuable information provided here.

The Problem of Witchcraft

Now Pagans and non-Pagans alike will probably be confused about the use of the word “witchcraft.” The author knows this, and this is the first issue Geschiere addresses in the text. This is about witchcraft as an anthropological term that has been in use for over a hundred years. Some situate the term as being an opposite of Religion, other more recent academics place it squarely within the confines of religious practice, where I think it definitely belongs in our modern context. Peter Geschiere has spent four decades doing fieldwork in Cameroon. It became clear to him early on that whatever topic he was discussing, people kept bringing the subject back to witchcraft, sorcery, and what Westerners would call the Occult or Magick (with a “k”). During his interviews he realized that whatever this mysterious thing was, it’s definition was highly elastic. This is something I have frequently experience in my own participant observation research in New Orleans and elsewhere. If you ask the question is Magick “X” or “Y”? The answer is most always “Yes.” Witchcraft as part of it’s very nature, according to Geschiere, “ defies all classification and distinction.” The book also challenges the notion of an African continuity of practices, a concept many Westerners seem to have a hard time letting go of belief around.

Intimacy and Trust

Intimacy and trust are at the core of our very survival, yet their definitions are slippery things as well. This book explores these concepts both from a psychological and a sociological standpoint. Geschiere’s own research showed Witchcraft as a very real, and close threat. Witchcraft was present in every situation from politics to family relations. It very obviously called into play this notion of intimacy. The author locates all these ideas witchcraft, intimacy and the ever slippery notion of trust in what he deems a “triad of uncertainty.” He examines many different cultures and practices, but for the purposes of this blog I am going to focus on his Candomble chapter primarily.

Candomble: Brazil’s “Witchcraft” Goes Pro

oxunsilverbrazil — Lavagem das Escadarias da Igreja do Bonfim 2011 by Prefeitura de Olinda licensed under CC 2.0

Haiti has Vodou, Brazil has Candomble. While the religion may have been stigmatized in Brazil’s early years, now they are an established and a respected tradition. Personally I have a great respect and admiration for Brazil’s Candomble worshipers, they have been able to standardize their religion, giving it a respectability and structure that we can only strive for here in the U.S. Their spiritual houses, priests, priestesses, drummers, and participants are monitored. Their practices are supported by the government and they frequently have large public rituals and ceremonies. Witchcraft, Intimacy and Trust speaks of the very important role the Candomble spiritual houses, or Terrerios, hold. They function as a spiritual family for a people whose ancestors were enslaved. A sort of “displaced replacement” for those who now look to their spiritual godparents as parents, and their students as children. Like in New Orleans Voodoo and Santeria (Lukumi) the spiritual center is seen as home. Also like in these religions, Candomble has it’s share of rivalry between houses and house members. Again we explore notions of intimacy and trust. Geschiere believes that unlike many African communities Candomble has built “quite effective forms of trust not by denying the invisible forces but, in contrast by embracing them.” (p. 147) The book goes on to detail the history of Candomble studies including such notables as Ruth Landes, and more recent studies by scholars like Brian Brazeal. There is even one particularly funny notation where a possession is described as possible drunkenness… something many Santeria devotees would be familiar with as the phenomenon of Santo Borracho. There is a wealth of information here, I commend Peter Geschiere for his very important work and would definitely recommend this book. Let me know what you think? What are your thoughts about your own religion and it’s notions of Witchcraft, Identity and Trust, I’d love to hear them.

2013: The Voodoo Universe Has Lift Off

Last updated on: December 25, 2013 at 7:49 pm By Lilith Dorsey

marieveveflag — Marie Laveau Veve Flag unveiled at Voodoo Zombie Rave 2013. Photo and Flag by Scarlet Sinclair.

2013: it’s been a year of old and new, ancestors and internet, and from where I sit, it’s up, up and away from here. This year my godchildren and I performed the first ever Zombie Voodoo Silent Rave for the ancestors. Now this sounds odd, and it was, but the ancestors and the living love a good party. It’s so hard to get everyone on the same ritual page at a large Pagan festival, and while my godkids and I are used to ritual, many of the participants have never seen or experienced a Voodoo ritual for themselves. And everyone is always doing their own thing at a ritual anyway, so why shouldn’t it be a silent rave, with everyone on their own wavelength. We started things off right with a Michael Jackson”Thriller” flash mob and proceeded with Haitian Kreyol chants for the ancestors and it was good. We had a ritual fire and sound synched led lights on the portable palm tree. This is how we roll, it’s the way we live. The way we worship has met the new world and there is no turning back. In Voodoo and Haitian Vodou we have a deity for technology and communication known as Simbi. This spirit is the snake, lightning fast, and ever purposeful. Simbi gets us where we are going and while the path we led in 2013 may have been twisted at times, we know we are headed in the right direction.

2013 saw the launch of my new blog Voodoo Universe which you are reading now. This isn’t my first online foray, we started Branwen’s Pantry, which was the product site for my newsletter Oshun, almost two decades ago, so i guess that makes us dinosaurs in cyberspace. I’d like to say I’ve seen the internet hucksters come and go, but mainly I have just seen them stay. Religion, and Paganism has become even more about hype and stereotype and less about honest understanding and compassion. When I started writing about Voodoo all those years ago, as many of you remember, our desire was to provide “respectful and accurate” information about Afro-Diasporan religions. That is still my mission today, yet for everyone who comes with an open mind and a open heart, there are still haters and that makes me sad. The blog attacks, Chango aside, haven’t been as rough as I thought, but it’s early days yet. I did manage to offend a Satanist, and anger Youtube, but obviously the devils need their due, and this Voodoo priestess is ready. So I’m proud of the lift off of the Voodoo Universe, it’s all up from here. I’m excited and honored to reach out in this new way and who knows what my hand will touch.

2013 saw the passing of many a soul into the realm of the ancestors. The Global African and African-American community large and small will feel the transition with the passing of great men like Nelson Mandela, Julius L. Chambers, and Chinua Achebe. The music world, in this realm anyway, is a little smaller without Lou Reed and Richie Havens. Who I personally believe should both have Voodoo Veves made for them asap. In my religious traditions of Voodoo, Haitian Vodou, and Santo/ Lucumi there is a strong belief that those who have passed live on energetically, not just in our memories but with guidance and support to the living. May we all be open to all of the wisdom this year has had to offer us in the days or daze, weeks, and months to come.

Where Do We Go From Here?

OLYMPUS DIGITAL CAMERA — Lilith Dorsey’s String Theory. Photo by Lilith Dorsey

2013 was the year of my string theory Mardi Gras costume. I wanted to illustrate both the concept that everything is connected, “Everything is everything,” as Lauren Hill is want to sing, and the idea that the spaces we don’t see are just as vital. Tomorrow, like much of the Voodoo Universe is unknown until we get there. The spaces are unrealized potential, we will take the proper steps to fill them artfully with whatever the universe has in store. Here in my universe I hope to share more with you: more rituals, more keys to unlock the wisdom of the ancestors, more sacred recipes (some from my upcoming cookbook), more real voodoo, in all its weird wondrousness.

Divination Space Station: Raven Moon’s Oracle

Last updated on: December 1, 2013 at 7:43 pm By Lilith Dorsey

Welcome to the latest stop on Divination Space Station. This week we are blessed to have an interview with Jenn Ficentise, proprietress of Raven Moon’s Oracle. As Head Gypsy in charge she specializes in the metaphysical: Tarot Card Readings, Intent Candles, Mojo bags, good luck charms, crystal programing, Soy candles, and the list goes on. She has an amazing psychic talent and is one of the few people I recommend to read when I am unavailable. I am so pleased to have her insightful answers here on Divination Space Station. If you like what you read here or want to know more please check out and like her facebook page.

When did you start divining?

When I was 14 years old I bought a poster with Norse Runes on it and every day I would ask a question. I believe that was my first pull towards divination. It stemmed from my spiritual journey that I was just embarking on. And many forms of divining were being shown to me. Everything from Runes, crystal scrying, water divination , pendulum dowsing, palm reading, and Tarot Cards. I was on a new journey to evolve myself and working with divination just seemed a great addition to it all to find the insight and guidance I was seeking at the time.

With what method ?

I think working with tarot cards seemed to resonate with me early on. I started reading with the Rider Waite deck, which I think most newcomers to tarot tend to pick those up first. In my opinion, one of the best known for the novice reader. Through the last twenty years of reading and learning, I’ve probably work with around four different tarot decks. From the very traditional , like the Waite deck, to the very non- traditional, like the deck I use now, The Faeries’ Oracle. They really do speak to me and each card has an individual voice of their own.

What method do you use most often now?

The method I use most often now is Tarot. In the last ten years of working with The Faeries’ Oracle they have become an incredible extension of myself. Both physically and spiritually. They not only give me assistance when I’m searching for my own guidance, but they are the perfect way for me to help my clients. They become the link for me to help others. It’s a beautiful and insightful connection I can have with my clients and this deck really helps them open up, feel at ease and find the answers they are seeking. And sometimes it gives them answers that they had no idea they were searching for.

How important is the question?

I find a question can be important, but a well phrased question is more important that a less than well thought out muddled one. I find confusing questions on the client’s part will confuse the cards and thus the reader, leading to a reading with no clarity and no sense of direction. So yes, I do feel questions are important, but a well thought out question. I also tell my clients that if you don’t have a question, that’s fine. The cards will tell you what you need to know, not necessarily what you want to know. The quicker we realize the difference in want and need the clearer a reading will be.

Raven Moon's Oracle — Raven Moon’s Oracle, wonderful wares !

Do you have a yes/no method you recommend?

If you have a deck that will enable yes/no questions to be asked, then go for it. Shuffle the cards while you are asking your question and pull one card and go ahead and ponder away. I can use my tarot cards for this method, sometimes. However, I find a more simplistic approach to yes/no inquiries can yield better results. I find using Runes can be helpful in the yes/no method. A pendulum works well once you get the feel for it or using stones or crystals that represent yes and no. Shuffling them in your hands, and then without looking, picking the stone to find your answer. It really comes down to what works for you. I know a person who use a candle flame to ask yes/no questions. I personally find too much outside influence with that method ; a breeze, etc. I would recommend exploring different methods of divination to see what best suits you and your skill.

Is there any advice you have for newcomers when using divination?

Knowledge is power. Read, practice, read, practice. And after that read and practice some more. Also remember to explore and check out the multiple methods of divining. There is so much out there to learn and experiment with. Find what form of divination resonates personally with you. We all have our individual gifts and skills, so you may want to find a method that personally fits you. If you have a connection to water, maybe water and wax divination would best suit you. If you are a Fire sign, check out scrying into a fire flame. Never think you have to limit or box yourself into any one way of divining. Just because Bobby down the street reads cards, doesn’t mean that you have to use that same method. Go get a bag of Runes and work with them. The best way to find yourself and to excel within divination is with your own personal tools of divination.

When learning any new tool or evolving a skill, it’s about learning the right and the wrong. Trial and error. What works for you and what doesn’t. And learning from it. Taking the novice knowledge and nurturing it. Making sure you know the ins and outs, the upside down of what you are doing, especially before you offer it to others. There is a level of responsibility when you are using divination on yourself. Making sure you are putting in the work, learning your lessons and mastering it as much as possible to help yourself gain the guidance you seek.

If you start to extend your service to others, whether they be just friends and family or you taking the big step of being a professional reader to the public, you have to make sure you have a good amount of mastery with your skill. Practicing on yourself, going through trial and error by yourself is one thing; but offering this help to the public takes on a whole new level of responsibility. You are being let in to a most personal and vulnerable part of this person. A lot of personal information can come up during a reading and what you may be able to handle by yourself, you have to know how to work with another individual that you are reading for. You are taking this person into your hands, telling them information that can get emotional. There is more on your plate now than just reading cards, you have to know how to handle another person. Their questions and their changes in emotions can be very heavy and it can be an intense situation to read for another. You not only need to know your cards and know your tools well, you need to know how to deliver it to the person you are reading for, with care and understanding. Sometimes readings aren’t just black and white. You may need to be counsel for people, you may even find studying up on sociology or psychology would be helpful. I know I did!Because reading cards is one thing, but dealing with the human condition is something else. You also have to know how you , yourself,will handle the reading. How will it take a physical toll on you?Reading for others can be exhausting. If you aren’t prepared, you can lose a lot of your energy during a reading. You need to make sure that you are also caring for yourself, as well as the person across from you.

Other than that, I wish those new to this path good luck and to have fun!!! Be open and enjoy the ride!

Santeria Etiquette 101: Can’t Touch This….

Last updated on: April 26, 2021 at 9:22 am By Lilith Dorsey

Santeria Catholics, Havana, Cuba. Photo by Bruce Tuten.

A Way of Life

Santeria, more correctly known as Lucumi, is a religion, a tradition, a way of life. It has at it’s core a belief in the existence of Ashe, a universal life force which permeates all things. There is the Ashe of divine fire, represented by the Orisha Chango. The sweet river is the Ashe of the love goddess Oshun flowing to her followers. Everything, absolutely everything, contains it’s own sanctified energy and it is all connected.

When Will It End?

Those not in “Santo,” or practicing the religion, would probably be surprised to discover the dedication involved in the practices. People spend years studying the songs, dances, rhythms, herbal preparations, chants, symbols and related elements of the religion. Initiations are a lifelong process, with more levels and elements of the tradition employed throughout the years as called for. The first process an individual receives is a head washing, or Rogacion, which symbolizes their cleansing and rebirth into Santeria. This washing may be repeated throughout a person’s life.

Everybody Clean Up!

Many Santeria practitioners employ the use of sacred herbal baths as part of their spiritual practice. There are sweet baths for bringing in good Ashe, and bitter baths for removing negativity which contain ingredients like sage, sea salt, and laundry bluing. There are also baths specific to each of the Orisha, or Gods and Goddesses. It’s obvious cleanliness is very important. The first sacred items that are given during an initiation are the elekes, or necklaces. These are washed and fed, and placed on the person as part of the rites. There are very specific conditions as to when they are allowed to be worn, and they are not to be touched by others who do not follow the same restrictions.

Beware the Unexpected Crone

I do a lot of Pagan events, lecturing on things like Voodoo, Santeria, Paranormal Photography, and Sci-Fi, as well as leading ritual, giving psychic readings etc., and they always make for an interesting story. That’s an understatement. Some years back I was standing on the dinner line at an event, waiting for my turn at the troughs, when a older Norse crone lady approached me and grabbed my elekes saying something like “how unusual.” I shook my head and proceeded to ask her two unpleasant questions “Ok, are you still menstruating? And have you had an orgasm today without showering afterwords?” The answer was a quick “ no, oh not for a long time, to either question.” Then I proceeded to explain that the necklaces, also known as elekes. were holy items to me, not to be touched by outsiders who may not observe our taboos. In Lucumi, or Santeria, sex and spirituality are kept completely separate. So all those highly sexualized myths about African derived religions are untrue, who would have guessed. (sarcasm) The menstruating female taboo is a bit more complicated to explain. Many feminists have voiced an opinion that this prohibition is sexist and misogynistic. The rule is based on the Santeria divination stories known as Patakis. One version of the traditional tale is about when a group of menstruating powerful women, often referred to as witches, gathered together during their “moon” time and tried to take over the world. Their power and strength during this time made them a serious threat, and only the persuasive love goddess Oshun was able to convince them otherwise. A woman’s menstruation is seen as a time of regeneration and personal power that is not part of the religious practices for the community. In my personal opinion I find it a valuable lesson for women about their own power and the need to focus on oneself, at least for a few days a month.

Touch Yourself

The thing that puzzles me is why people from other spiritual traditions have a problem not touching other people’s ritual items. During a recent interview when someone asked me why these prohibitions were in place, I explained the system as I have just done here, and then asked what I feel the real question is, why do you have a problem with not touching our stuff? Do you feel the same when when you enter a Catholic church or a Jewish Temple? Those religions aren’t very big on letting people at their sacred items either. If you have an answer I would love for you to share it below, along with any thoughts you might have on this topic. If you know someone who is a little confused, please share this with them. Acceptance will not come without understanding, and for that we all need to expand our minds.

As always if you enjoy what you find here please remember to like, comment, and share !

Voodoo Love Spells: Love Potion Number 9,10 and 11

Last updated on: August 23, 2014 at 2:56 pm By Lilith Dorsey

On my last trip to Jamaica after a heartfelt conversation with a Rastaman I found sleeping on the beach at sunrise, I finally asked him what he thought the key to Caribbean culture and spirit was? He responded simply “Love and pain.”

I think those words are very wise. In a way I think that is what the soul of voodoo is about too. That’s some big stuff, Love and Pain. I’ve done psychic readings professionally for over 20 years now, and I used to answer the phone to my customers “Love or money?” I stopped phrasing things that way, it was love most of the time anyway, because that’s what makes the world go ’round according to my vintage music box. And for better or worse Love can help the pain go away.

My advice to those seeking love help with a spell is a simple few things: Be careful what you wish for; Be open and

I have a burning hot love letter 4 U :) — I have a burning hot love letter 4 U 🙂 photo by Nina Matthews.

available; Think outside the box ( that may be a pun.) Your self and your environment should be physically and spiritually clean before you begin creating. Light white candles, black candles, sprinkle sea salt and use whatever methods you usually do for cleansing.

I can’t guarantee the results, but if you follow the instructions I have given you should be headed in the right direction. I do guarantee all the psychic work and formulas I personally create so if you want something that isn’t listed below please contact me at [email protected]

The following spells are designed to be created as oils in a Sweet Almond base. These can be worn on your body, a few drops can be placed in the bath or floorwash, or you can use it to anoint a candle. The possibilities are endless.

Love Potion #9

This formula will change things up in your love life, bring you new insight and opportunity for growth.

3 drops Bergamot Oil

5 drops Cinnamon Oil

3 drops Jasmine Oil

3 drops Magnolia Oil

Sweet Almond Oil (base)

Love Potion #10

Use this for strengthening a union, cementing a bond of love, deepening your connection.

5 drops Rose Otto Oil

5 drops Honeysuckle Oil

5 drops Gardenia Oil

pinch Garnet Dust

Sweet Almond Oil

Love Potion #11

Sex in a bottle. L’amour Fou. La Petit Mort. ‘Nuff said.

9 drops Musk Oil

3 drops Patchouly Oil

9 drops Ylang Ylang Oil

5 drops Amber Oil

Sweet Almond Oil

To find these oils please check out the link to our store above, and for more recipes for love, money and more please see my African-American Ritual Cookbook, and Good Luck!

Divination Space Station: Voodoo Priestess Lilith Dorsey

Last updated on: February 18, 2018 at 10:31 am By Lilith Dorsey

Voodoo Fortune Teller photo by Steve Snodgrass.

Welcome to this week’s stop at Divination Space Station with Voodoo Universe’s creatrix Lilith Dorsey. I realized after the really adept and informative guest blog interviews with Dorothy Morrison and Awo Robert Ogbe Di, I should probably submit my own experience as well. I’ve been reading cards professionally for over twenty-five years, and have done psychic readings everywhere from the parking lot at a Grateful Dead show to Snake and Jakes Christmas Club Lounge in New Orleans to a corporate wellness event for Bloomberg. I can honestly say, “ What a long strange trip it’s been.”

When did you start divining? With what method of divination?

I started divining when I was 13. I got my first Ryder Waite Tarot Deck then, and was also studying numerology and astrology.

What method do you use most often now?

I use different methods for different purposes. I still consult the tarot, cocos, divining rods, astrological influences almost daily. I feel that’s it’s similar to checking the weather, although I realize this may sound reductionist. I am not diminishing the power of divination, I am just making an analogy about taking one’s spiritual umbrella when needed. In my personal experience it seems that tarot is able to give a more specific answer, and direct guidance on the matter at hand.

Most often I use the New Orleans Voodoo Tarot, but I have been known to also read with Tarot of the Boroughs ( which features me as the High Priestess card) and also the deck I developed myself based on

Tarot of Cruelty, The Andrognye Card by Lilith Dorsey.

the work of Antonin Artaud, Charles Baudelaire, Edgar Allan Poe and Arthur Rimbaud, called the Tarot of Cruelty.

How important is the choice of question?

I believe the question and it’s phrasing are crucial to receiving an accurate answer. The response I get when I ask about outcome or influences can often be very different. Influence either visible or invisible does not always shape outcome, nor does intent or feeling.

Do you have a yes/no method of divining you recommend?

Dowsing rods are my preferred choice, but I know people who have success with pendulums, coins, cocos, and other methods. Ask each time you use them ask for what a specific yes outcome will look like, what a specific no outcome will look like, and if a reading with this method is possible right now.

Is there any advice you have for newcomers when using divination?

My advice is to know your cards. I don’t necessarily advocate throwing away the book like my friend Dorothy Morrision does, but develop your own relationship with them. Test out their messages on simple quantifiable things like: the weather, messages, time, etc. Sleep with your cards or your pendulum under your pillow. Record your dreams afterwards.

Is a reading’s outcome set in stone?

In my experience most thing can be gently nudged or turned to a different direction. If we look specifically at something like palm reading, people’s palm continually changes throughout their lives. Things are constantly changing and twisting, sometimes on the edge of a butterfly effect’s wings. Open yourself up the the joy and possibility of the universe and more will be revealed.

Lilith Dorsey photo by Frances Denny. All rights reserved.

The Personal Journey of Lilith Dorsey

Lilith Dorsey’s personal spiritual journey includes numerous initiations in Haitian Vodou, New Orleans Voodoo, and Santeria. In 1995 she became editor and publisher of the Oshun newsletter, providing accurate and respectful information about Afro-Diasporan Pagan religions. She holds an undergraduate degree in anthropology and her graduate degree comes from a inter-disciplinary program in cinema/television studies and anthropology. Training is vital in any discipline, but takes on special significance in a spiritual context. Voodoo, Vodou, Santeria, Candomble, Ifa, Obeah, Hoodoo, and for that matter any other African based religion survives on it’s lineage, history, and training of it’s devotees.

Lilith Dorsey had her first initiation from Mambo Bonnie Devlin, more widely known for her phenomenal drumming and musicianship. Her music is available on iTunes, and she highly recommends it to anyone interested in connecting with spirit. She then went on to join Priestess Miriam Chamani at the Voodoo Spiritual Temple in New Orleans. The temple does an immense amount of good works and is located at 1428 N. Rampart Street across from Congo Square, both locales a must see for anyone visiting New Orleans. While her Santeria house was led by Ochun Olukari Al’aye and based in Florida. She is continually amazed and inspired by her spiritual family there, who most recently gave her the opportunity to watch a ritual drum being crafted with a chainsaw.

Lilith Dorsey’s academic career focused most specifically on ritual dance and possession on film. Informed by phenomenal women like Maya Deren and Zora Neale Hurston who were filmmakers, ritualists and anthropologists, she went on to create an experimental documentary Bodies of Water, focusing on Voodoo identity and “tranceformation.” It has been shown everywhere from Harvard University to the living room of the Royal Street Courtyard bed and breakfast. Her favorite compliment on the work, which was designed to be a synestetic foray into cinematic experience, came from a devoutly Catholic friend who said “Your film scares me; I feel like I am changing.”

Since 1991, Lilith Dorsey has been doing successful magick for patrons of her business. She is editor/publisher of Oshun-African Magickal Quarterly, and filmmaker of the experimental documentary Bodies of Water:Voodoo Identity and Tranceformation. Lilith Dorsey is also author of Voodoo and Afro-Caribbean Paganism and The African-American Ritual Cookbook, and choreographer for jazz legend Dr. John’s “Night Tripper” Voodoo Show. In July 2013, she led her first ever Voodoo Zombie Silent Rave, complete with very confused Thriller flash mob. Please contact her at [email protected] for information about psychic readings and services. Lastly, don’t forget to check out her brand new book Love Magic . Many Blessings!

As always if you have enjoyed what you read here please remember to share, share, share ! And if you would like to book a reading or learn more about my classes, publications and events, see my website lilithdorsey.com