reminder about Big Lucky Hoodoo

Just a reminder that if you are a denizen of livejournal, and/or you prefer to “follow” my blog there, I host a mirror site of this blog there at Big Lucky Hoodoo @ livejournal.

While I’m at it, let me post this reminder/note about my blog’s title and about who’s who and who’s related to whom on the web:

About Big Lucky Hoodoo

My blog’s title “Big Lucky Hoodoo” is an homage to Tau Michael Bertiaux. (That doesn’t mean he endorses the blog.) My blog is not related to LuckyHoodoo.com, which is the URL of a shop in Michigan called Lucky Hoodoo Products. It is also not related to Lucky Mojo, though I happen to be a student of cat yronwode (the owner/proprietor of Lucky Mojo). I am not an employee of either Lucky Hoodoo Products or Lucky Mojo. As a member of AIRR, I am a member of AIRR, not an employee by Lucky Mojo. The I in AIRR stands for Independent. (You might be surprised how often this comes up and how often I’ve had people write me to ask me when the order they placed with Lucky Mojo will ship; I have no idea. I live in Atlanta and Lucky Mojo is in California.)

For more on Big Lucky Hoodoo as I use the term, see p. 1 of Bertiaux’s Voudon Gnostic Workbook, heading “Lesson One: Who Can Be A Big Lucky Hoodoo?” The Rev. Dr. Bertiaux responds, “Anyone can become a big lucky hoodoo.” He goes on to explain how, and what follows is a ritual from his tradition, which is not necessarily synonymous with the hoodoo that I practice, nor with traditional Haitian vodoun sevis, though he goes on to use both the terms “hoodoo” and “voodoo” in this lesson. But the attentive will note that he is using Hoodoo almost as a category of person or a title of sorts in this phrase: in this chapter, a Hoodoo is a person who harnesses the powers under discussion and who works with the spirits of hoodoo.

It is in that sense that I use the term. I believe that nearly anyone can become a Big Lucky Hoodoo (though you do not become one simply by naming yourself one!) There is a lot about Bertiaux’s system that is clear only to initiates in his system. His is not the only system. There is a lot about vodoun that is better left to initiates, and a great deal that is best left to trained serviteurs of long standing even if they are not initiates. There is even a lot about hoodoo that is best done under the guidance of someone with experience who comes from the way of life – ie, I don’t recommend your first non-funeral trip to a cemetery be to dispose of ritual remains. If you don’t come from a culture that is friendly with the dead, you need to get friendly with the dead before you go working cemetery magic. And Hoodoo is a way of life, in my opinion, not *just* a “magical path” or set of spells or correspondences that would categorize you as a Wiccan on Monday when you use European herbal correspondences and a Hoodoo on Thursday when you use African-American ones. Not at all.

What Bertiaux is outlining is a method for aligning your perspective and ultimately your way of life to be “in the current” of the spirits of hoodoo *as outlined in his particular system* which shares a lot with but is not in every aspect identical to traditional Southern conjure OR traditional Haitian voodoo sevis. THIS is what it means to be a Big Lucky Hoodoo – to live Hoodoo as a way of life, a worldview. And in this sense, anyone can become one, if they are willing to put in the work — and undergo a potentially radical change in perspective, depending upon where one begins.

Devotionally, I work in a Franco-Haitian Gnostic Voudon lineage with full consecration as a bishop in several lines of apostolic succession, and work with an active group of fellow bishops, energy workers, magickians, rootworkers, and serviteurs of the loa on a regular basis, here in the Southeastern U.S. Much of the work we do in the area with the expanded points chauds system, Gnostic voodoo, and Congregational Illuminism owes its origins to Tau Michael Bertiaux’s Gnostic Voodoo work, as expanded upon by Tau Allen Greenfield, Tau Dositheos, Tau Heosphoros, myself (aka Tau Naamah), and others. One of those lines of apostolic succession in which I am a consecrated bishop is a line that Tau Michael Bertiaux also holds consecration within (no, he did not directly consecrate me, and this should not be read as his knowing of me or my work or endorsing the work of any congregational illuminists in the Southeast or the greater Atlanta area, and I do not lay claim to any membership in or rank within the OTOA or any of Bertiaux’s other organizations).

Read more about me at my AIRR page or website.

hoodoo rosaries and consecrations/blessings

I have been experimenting with different forms and styles of prayer beads in a sort of space where Tau Michael Bertiaux’s chapter on praying the rosary and Louisiana-area hoodoo practice merge.  In that spirit, I created a hoodoo rosary of sorts designed to amplify the practitioner’s mediumistic abilities, using appropriate colors, numbers, and saints’ medals.

 While I’m not, if you’re a newcomer to this blog, an initiate in any traditional Haitian voodoo lineage, I do work within a Gnostic Voudon tradition with full authority and consecration (as a priestess and as a bishop in Tau Michael Bertiaux’s lineage).  I am not pulling this stuff out of my ass (if I seem defensive, it’s because there are some idiots out there who have tried to tell me my business before. These idiots accumulate on yahoo groups and livejournal communities, and for some funny reason, they haven’t usually been initiated in Haiti either.  Funny how that works.)  I can also say the beginning the points chauds empowerment workings with Tau Allen Greenfield, Tau Peristera, and Tau Heosphoros, and later other coWorkers, friends, fellow bishops, and associated initiates has been the single most important magickal event in my life thus far.  The power of the pwen cho is very, very real, and it doesn’t need you to believe in it to work, nay, to knock your socks off 🙂

Anyway, I say all that to say that yes, I know this isn’t a traditional voodoo or hoodoo rosary (assuming for the sake of argument that there is such a thing, and that the term “traditional” is of any great utility in the first place), and I don’t care.

My first attempt is, in my opinion, not very attractive, but I would like to continue the project.  So there’s the public service announcement.  If anybody is interested in the theory behind these things, I’d be happy to post about it, but I don’t want to take up the airwaves if nobody cares.

I also wanted to mention that I don’t “sell” consecrations or blessings.  I sell stuff sometimes that has been variously empowered, consecrated, blessed, and/or ritually treated, but there’s a line between that and the sacerdotal side of the Work, at least for me.  In fact, if you send me an item you would like me to consecrate or bless, I will do so with no cost to you except the postage to and from me.  (You will have to wait on my available time, of course, but as I live with and serve the loa every day, and engage in the Work every day, you will probably not have to wait too terribly long).