In the religion of La Regla Lucumi one of the Orishas of healing is Babalu Aye. Honored on December 17th (which is the feast day for St. Lazaro,) people leave offerings, make pilgrimages, and cook healing feasts. My post The Healing Power of San Lazaro talks about “Babalu Aye is the God of sickness, of infectious disease, and consequently of healing. His name has been translated as the “king who hurts the world.” Babalu Aye is worshiped under many different names. His name is Sonponno among the Yoruba, and Sakpata or Sagbata among the Fon of West Africa. Some believe his name is so sacred it is not to be spoken.”
As always, I strongly advocate initiation in African Traditional Religion so you can receive individualized guidance and attention from a teacher. This especially true when one is seeking guidance around medical concerns, both traditional medical professionals and spiritual practitioners should be consulted if you are dealing with these things.
Babaluaye Healing Popcorn Recipe – covered with healing herbs and spices this popcorn is great to use as an offering to the Orisha Babalu Aye, or eat yourself to gain health and success.
6 cups popped popcorn
3 Tbs melted butter
1/2 tsp. garlic powder
1 tsp. onion powder
1 tsp. dried basil
1 tsp. dried parsley
1/2 tsp. dried thyme
Place the popcorn into a large bowl. Combine the rest of the ingredients together in a measuring cup and mix well. Pour over popcorn. Toss well to coat. If this is to be used as an offering, please omit the salt. This is customary in the tradition. If you are eating it yourself, however, you may need to grab that salt shaker. Enjoy. Makes 6 servings.
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New Orleans Voodoo is a Gumbo, meaning it incorporates a bit of almost everything to form the delicious magick it manifests. There is much controversy surrounding what good a good gumbo recipe should and shouldn’t be.
Get With The Gumbo
Okra for Gumbo photo by Lilith Dorsey. All rights reserved.
First of all, you can’t talk about a gumbo recipe without talking about okra. In fact gumbo is a West African word that actually means okra. In Latin counties okra is called quimbombo, and it is used for protection and invisibility. Its magickal properties are many. Therefore the internet is full of psychic practitioners using okra in spells for everything from hexing to protecting. Hanging dried okra pods in your doorway will keep bad energy from entering your home. Alternatively, the slime or jelly that oozes from okra is also said to drive away evil, and can be used to absorb negativity. This stocky vegetable is also sometimes used in binding and love magick. Maybe it’s because of the pointy shape, but as a result hoodoo practitioners also use okra for sex magic, spells for making one last longer in bed, and also to keep a lover faithful.
Don’t Forget the File
The other necessary ingredient in gumbo is file. File is just a powder of dried sassafras leaves. Just like okra, sassafras (sassafras albidum) has a long history in conjure magick. The plant grows throughout the south, and it was one of the spiritual plants readily available to Africans transplanted to the U.S. Carrying sassafras in your wallet or purse attracts money. While burning it brings about despair. Native to North America this is one of the many plants that is traditionally in use by the continent’s indigenous people. In addition they employ the plant in healing remedies.
Sacred Medicines of the Cherokees, a book on Cherokee Shamanistic practices, accordingly tells that ” Sassafras was part of a magical and medicinal treatment for children who were cursed by having the shadow of a bird fly over their mothers while they were still in the womb. The medicine consists of a warm decoction of the bark of Sassafras, Flowering Dogwood, Service Berry, and Black Gum with the roots of two wild rose species. The bark is always taken from the east side of the tree as are the roots (growing to the east). The roots and barks are seeped in warm water for four days and then the child is bathed for four days and four nights…. At the end of each treatment, the Shaman then blows the decoction out of his mouth, showering the child, while the child keeps his/her hands out while a prayer is recited. Then the child drinks a bit. ” This isn’t the only instance of the plant being medicine, and consequently this magickal powder finds its way into numerous healing spells.
New Orleans Voodoo Healing Gumbo Recipe
The following contains healing herbs, along with the traditional ingredients used to make a good N’awlins gumbo recipe. This will serve 18-20 hungry people.
First you are going to prepare the roux. Place the bacon fat in a large saucepan over low heat, and whisk in the flour a little at a time. Continue stirring the mixture for about 20 minutes, or until it begins to turn a rich brown color. Don’t forget to keep stirring, because this mixture can burn easily. Remove from heat, then add the onion, celery, garlic, peppers, and sausage.
Return to low heat, and simmer for 15 minutes until vegetables are starting to soften. Remove from stove and set aside.
Next in a large soup pot heat beef stock and water over medium heat until boiling. Add the roux in small amounts, stirring continually.
Reduce heat to a simmer and add tomatoes, salt, pepper, hot sauce, and the rest of the spices (except the gumbo file.) Cook for 60 minutes stirring occasionally, then add gumbo file, and additional salt and pepper to taste.
Meanwhile, cook okra in butter or oil along with the vinegar for 15 minutes. Then drain and add to simmering pot. Next add the vinegar, shrimp and crab.
Finish cooking another 45-60 minutes. Remove whole bay leaves. Lastly, serve over hot white rice. Share with family and friends and enjoy.
This gumbo recipe will put a little healing energy on your table. Furthermore, if you would like more magickal heritage recipes please see the related posts here on Voodoo Universe, and consider my African-American Ritual Cookbook. Finally, if you have enjoyed what you read here please do us a favor and like, comment, and share !
Herbs can be powerful. Herbs can be magickal. Herbs can be healing. The following recipe uses healing herbs to help fight colds, flu, and other types of illness. Each of these herbs combine artfully to create delicious magick.
Parsley is said to keep away death, and as been a healing ingredient in things like Chicken soup since the beginning of time. Astrologically Rosemary is associated with the radiant Sun, and the sign of Leo. From a magickal standpoint Rosemary is said to bring protection, healing, purification, strength, clarity, and love. The eggs in the recipe are representative of new beginnings. Basil is reported to chase away demons, and offers strong protection from illness and negativity. Prepare this recipe in your home focusing your energy and concentration on healing while it cooks. Feel free to add more of you favorite ingredients if you like: peppers, cheese, onions, whatever you wish. You can serve this when you need a little pick me up, or just as a way to invite good health onto your table.
Healing Herbs Omelette Recipe
3 Eggs
1 Tbs. Half and Half
1 tsp. Chopped Parsley, fresh
1 tsp. Chopped Basil, fresh
1 tsp. Minced Chives, fresh
1/2 tsp. Chopped Rosemary, fresh
1 cup Chopped Spinach, fresh
1 clove Garlic, minced
1/2 Tbs. butter or oil
Salt and Pepper to taste
In a large bowl mix together eggs and half and half until well combined. Add the herbs and spinach. Mix well. Heat frying pan over medium heat and add butter or oil. Add egg mixture all at once. Stir the mix in the pan quickly with a fork for one minute. Then let set. As the omelette begins to get solid get ready to turn it over. Flip and cook for one minute more. Serve and enjoy. Makes 1-2 servings.
San Lazaro (O Yo Soy La Ruta) by Jose Bedia photo by Nathania Johnson licensed under CC 2.0.
December 17th is the Feast of San Lazaro. This saint is associated with the Orisha Babalu Aye in the La Regla Lucumi (Santeria) tradition. Michael Atwood Mason on the Smithsonian.com blog writes of this king “in the African-inspired religious tradition known as Santería …, Babalú-Ayé is both feared and beloved. Thought to be responsible for bringing epidemics like smallpox, leprosy and AIDS, Babalú-Ayé also cures these diseases. Oricha elders tell of his exile from his homeland with the Lucumí because he spread smallpox among them…. They tell of his journey to the Arará, who were healed by him and ultimately made him their king.”
Babalu Aye is the God of sickness, of infectious disease, and consequently of healing. His name has been translated as the “king who hurts the world.” Babalu Aye is worshiped under many different names. His name is Sonponno among the Yoruba, and Sakpata or Sagbata among the Fon of West Africa. Some believe his name is so sacred it is not to be spoken.
Babalu Aye performs miracles and transformational healings. This video from Yoruba Andabo tells of this Orisha’s great power.
The Crippled Can Walk
Many turn to San Lazaro (Babalu Aye) when they are in need of serious healing. Devotees frequently make promises so that themselves, or their loved ones will find a cure. Very often these promises involve making pilgrimages and/or offerings to the saint. These pilgrimages can be elaborate, and people walk for miles to honor and give tribute to the saint. Some even make the journey on their knees. Many say they have received great blessings and cures from their devotions and orations to San Lazaro.
San Lazaro in front of the Botanica photo by Phillip Pessar. Licensed under CC 2.0
Herbs for Babalu Aye / San Lazaro
Anise
Agave
Basil
Bay Leaves
Broom
Camphor
Clove
Carnation
Ginger
Heliotrope
Pine Nuts
Poppy Seed
Rosemary
Rue
Sage
Sesame Seeds
You can use these in ritual baths, candles, or herbal mixtures. For more information please see the post Babalu Aye: The King Who Hurts the World. If you enjoy what you read here please remember to share and comment below.
Possessing Spirits and Healing Selves by Rebecca Seligman. All rights reserved.
Possession is a phenomenon that fascinates people. Maybe because it represents a loss of control, or maybe because it represents a connection with something better, but people’s interest in the topic is only gaining strength. Rebecca Seligman’s book Possessing Spirits and Healing Selves is just one of many books on possession published recently.
Seligman’s book focuses on her experiences and research within the Afro-Brazilian religion of Candomble. As Seligman is a professor of anthropology at Northwestern University, hers is a social science approach to the sacred phenomenon. She begins by tackling some of the important, yet difficult to understand, aspects of the Candomble religion. Seligman starts by getting a head reading, or a reading for her ruling Orixas. This is a logical first step in any Afro-Diasporan tradition. She then goes on to do an in depth analysis of all the components that come together to form a possession experience. Interviewing several mediums, Seligman describes “ the dominant theme of their stories was not one of suffering or conflict; it was one of healing and transformation. “
Much of this book centers on the body as focus for transformation. This is a fascinating topic for me as an anthropologist, choreographer, and priestess. It is also a topic that people don’t address very often. Seligman delves into this from a psycho-social perspective. Explaining that many factors go into the process of initiation, several involving the whole community to make the ceremonies happen. The experience of embodiment and body memory are also explored. Intertwining with the divine and thereby gaining new physical knowledge is something that she witness here, but many of us have experienced in other African-based traditions. In many ways it is not only transformation, but rebirth.
It makes sense that Possessing Spirits and Healing Selves has a focus on this bodily experience. Seligman’s own biography describes her as:
“ a medical and psychological anthropologist who focuses on transcultural psychiatry, or the study of mental health in cross-cultural perspective. Her research interests involve critical examination of the social and political-economic forces that affect the experience and distribution of mental and physical illness, with an emphasis on understanding the mechanisms through which social experiences become embodied. “ Possessing Spirits and Healing Selves is a valuable work for any serious student of possession. It’s an academic text, so be prepared. Rebecca Seligman lays out both her personal experience, and her professional acumen.
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Officially Spring has sprung, but the bizarre effects of Climate Change have left many of us with unseasonably cold weather and the resulting illness that follows. Help fight back this season’s version of the plague with this easy do it yourself healing magick in the form of Eucalyptus and Lavendar shower bomb tablets. Here’s to your health !!! And do me a favor and don’t share germs, share this post instead !!!
Magickal Healing Shower Tablets photo by Lilith Dorsey. All rights reserved.
Magickal Healing Shower Bombs
Ingredients:
1 cup cornstarch
1/2 cup baking soda
5 Tbs. menthol chest rub
3 drops Lavendar oil
3 drops Eucalyptus oil
3 drops other essential oil (can use myrrh or sandalwood if you like)
Combine all ingredients together in a large bowl. Mix well and shape into small ball. Freeze overnite til solid. Use in shower for healing, please be sure to take caution as the shower floor can get slippery with these, but they smell divine.
Watch the video and see how to Do It for Yourself!
January 14, 2024 will be the Inaugural New Orleans National Vodou Day. Based on the Voodoo Day celebrations in Benin, the day will consist of a processional with offerings and prayers along the way, and culminating in a ritual at the historic Congo Square. The history of Voodoo in New Orleans is a spiritual gumbo. The roots of the tradition are grounded in Benin, flavored with the indigenous traditions of the people of Bulbancha, and rounded out with the beliefs of Haitian Vodou and other African Traditional Religions. The website for the event explains
” In Ouidah, Benin, a National Vodun Day is celebrated on January 10th. African and diaspora artists were initially invited to create monuments to mark important points along the Slave Route – the path captured people were marched along on their way to the beach and the slave boats that carried them into slavery in the Americas. On the National Vodun Day, there is a ceremonial procession to each of the major sites along the march. The procession begins under a tree where the slave auctions were held, then to the Tree of Forgetting, around which they were walked three times so they would forget who they were and where they came from, then the Memorial of Repentance (Dedicated to “Repentance for the complicity of their ancestors in the slave trade and “To petition the forgiveness of the descendants of enslaved Africans now living in the diaspora… a plea for absolution.”*), then to the Somai Enclosure where they were said to have waited for the slave ships to arrive, then to the Tree of Return where the slaves were walked around the tree three times so that their spirits would ultimately return to their native land, then to the Door of No Return, a large arch where the enslaved were forced onto the slave ships. A most recent monument is near the Door of No Return and is called the Door of Return, “An homage to and celebration of the transatlantic descendants of African slaves”*. On January 10th, National Vodoun Day, the Dagbo King leads the procession every year to each of these sites, where small ceremonies are performed, followed by a major Vodun ceremony.
There are similar sites of great importance to the experience of enslaved people in New Orleans. The The Algiers Landing where the enslaved were taken off the ships, the holding places, the slave auctions, Congo Square and so forth. There are already monuments and plaques in some of these places, but we envision commissioning several new ones as well. The event would lean into healing for everyone: for acknowledging and owning the history of slavery and racism as well as for honoring the sacrifice of the enslaved and their formidable achievements and contributions to New Orleans, Louisiana, the US, the world. It could be an annual event that adds to the cultural calendar of New Orleans
Modeled after our sister event in Benin, our own National Vodou Day will have many elements rooted in those traditions. One tradition we plan on mirroring is the creation of monuments at important locations related to slave trade – where the enslaved were taken off of ships, the holding places, auction spaces, and where they were able to be in community – followed by a ceremonial procession to those sites. One of the monuments we envision is a sister arch to Benin’s own “Door of No Return”. Our procession will be led by New Orleans’ black spiritual leaders and elders, many of whom are already directly involved with the planning and creation of this event. Our goal is to grow National Vodou Day into becoming an important annual event, adding to our cultural calendar and uplifting the unique and vital Vodou community of New Orleans. ”
Please enjoy the video of the information press conference earlier this week featuring The Divine Prince Ty Emmecca, Denise Augustine, Nate Debos, an me (Lilith Dorsey.) We sincerely hope you join us this Sunday January 14, starting at the Riverwalk (see the website for the full route and more details here.)
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