Dr. E. On the Lucky Mojo Hoodoo Rootwork Hour!`

Dr. E. will be today's guest on the Lucky Mojo Hoodoo Rootwork Hour. Listen live while Dr. E., Catherine Yronwode and ConjureMan Ali read for callers and recommend rootwork to help them with their situations.

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Dr. E. on The Lucky Mojo Hoodoo Rootwork Hour!

Dr. E. is today's guest reader on the Lucky Mojo Hoodoo Rootwork hour. Listen live at the link below or you can also listen to the archived show once it has finished broadcasting. The show starts at 6pm Eastern (3pm Pacific)!

Listen to Dr. E. on the Lucky Mojo Hoodoo Rootwork Hour!

Get a Santeria Cowrie Shell Reading (Diloggún) from Dr. E.!

Dr. E. is now offering cowrie shell readings with the sacred Diloggún oracle of the Santeria faith (Lukumí). The Diloggún is one of the most complex and deeply revealing systems of divination in the world.

Based around 256 different configuration or letters (called odu) the Diloggun is a sacred conversation with Elegguá the god (Orisha) that owns all roads, knows all destinies and can intercede on our behalf to change our fates. Each cowrie shell reading will reveal no only the current energetic pattern that surrounds the client, but also explains whether this energy comes with blessings (iré) or misfortunes (osogbo). If the reading comes in misfortunes, it is the nature of the Diloggún oracle to prescribe a solution or ebbó to change those misfortunes into blessings and put you back on track to a balanced and blessed life.

What is Santería (La Regla Lukumí)
Santeria is a religion that is gaining greatly in popularity in the United States. The term Santeria is actually a derogatory term that means "that saint stuff" but has fallen into popular use. The correct term for the religion is either La Regla Lukumí or La Regla de Ocha. Priests of the faith are often called Santeros or Santeras (meaning "practitioner of saint stuff") but the proper term is Olorisha (meaning "owner of the orishas"). Those who believe in the orishas and practice the religion but are not crowned priests are called aborishas.

Santeria (Lukumí) is one of the African Diasporic religions that evolved in Cuba with the slave trade. It is the compilation of the religious practices of the Yoruba and Fon people of West Africa (mainly around Nigeria and Benin). Santeria believes in the creator god Olodumare, his/her eldest children - the Orishas, and working with the spirits of the dead (egun). Olodumare created the world but grew tired of the noise and bustle. He appointed his eldest children, the orishas to act as his agents in the world, and gave each of them dominion over a portion of nature and some of his aché (power). The orishas are the focus of worship in Santeria.

Santeria is a beautiful religion that focuses on humility, obedience to the orishas, and living a balanced life by using the Diloggún to work in alignment with the orishas' wishes. Santeria has been maligned by the media and those who are intolerant of other faiths. It is not an evil religion and it does not believe in hurting people nor in throwing curses at others. In fact, the Diloggún advises in multiple odu that people should avoid cursing or maligning others.

Santeria is also a syncretic religion. The orishas are often aligned with corresponding Catholic saints as a way of teaching the religion to new-comers. Syncretization is often attributed to slaves hiding their religious practice from slave masters but this is not the sole reason. Christian missionaries had already arrived in the Yoruban kingdoms long before slaves were stolen away to the Americas. The alignment between the orishas and the saints was a popular practice in Africa and they continued their practice once they arrived in the Americas. The Catholic façade drops away quickly once you study the religion at any depth.

Who Are The Orishas?
The Orishas are the eldest children of Olodumare (the creator God). The word Orisha means "selected head" - as in a selected leader. In this case it was God's selection of these spirits and his aché that gave them power to help us and keep the world moving.

Faith in the Orishas is at an all-time high in the world. The Orishas are known for interceding on the behalf of the faithful, for their quick and measurable results, and for their vested interest in humanity's success. The Orishas are often referred to as "saints" due to Catholic syncretization.

The primary Orishas that are worshipped in the Lukumí religion are:

• Eleggua (Elegba, Elewa): The first and most important orisha that owns all roads and lives behind every door. He witnessed the birth of creation and knows everyone's fates. He is our greatest ally and is to be honored and respected before all other orishas. It is his shells that are used in a typical Diloggún cowrie shell divination.
• Ogun (Oggun): The divine blacksmith, crafter of metal tools and weapons and father of invention, civilization and war. He is the cutting edge of the knife, the force of innovation and that of destruction.
• Ochosi (Ochossi): The hunter whose arrow never misses its mark. He is the force of justice and rules over the legal system and police.
• Obatala: The eldest and senior of the orishas. He is the father or white cloth, peace, logic, diplomacy and high minded resolution of conflict.
• Oya: A fierce female warrior who fights with fire and lightning, owns the marketplace and the cemetery. She is the force of change and revolution.
• Oshun (Ochun): The female orisha that lives in all of the world's rivers. She is the orisha of love, beauty, wealth and the journey of every woman through life from bitterness to joy.
• Yemaya (Yemoja, Yemoya): The mother of all living things who owns all the waters of the world. She makes her residence in the sea and is a fierce protector of her children.
• Chango (Shango): The king of the religion and the force of male virility. He teaches strong leadership, cultivation of power, wise communication and is a fierce warrior that fights with thunder, lighting and a double-headed axe.

All of these orishas - actually ALL of the orishas - can speak through the Diloggún. Any one of them can intercede on the behalf of the person being read through the cowrie shells.

What is a Diloggun Cowrie Shell Reading Like?
A Diloggun consultation begins with a series of prayers all recited in the Lukumi language (a mixture of Yoruba and Spanish). These prayers invoke God, the orishas, the ancestors and honor all of the priest's lineage that has given him the license and ability to cast the cowrie shells (only priests can cast the cowrie shells). Then the diviner presents the shells to various points on the client's body to indicate to Eleggua that the reading will be for that person. Next the 16 cowries shells are tossed on a woven grass mat and the number of shells that have the natural opening (it looks like a mouth) of the shell face up are counted. This reveals the first half of the odu (letter) that is speaking. The shells are cast a second time to complete the composite odu. There are 256 possible odu that can emerge (16 x 16). This odu indicates the general energy pattern that is around the client. Will then determine the orientation of the odu, whether it comes in iré (blessings) or osogbo (misfortunes) and the origin of that misfortune. The diviner will then begin to explain what Elegguá is saying through that composite odu and its orientation to the client.

A typical Santeria Diloggun Consultation will involve some parables, explanations of what to look out for in your life, things you can take advantage of and many guidelines on how to live your life in the coming month. The reading's energy will be in effect for the next 28 days and any prohibitions or warnings that are issued as part of the reading will apply for those 28 days. The diviner will usually speak for about 30 minutes on the odu. After this period of the reading, the client can ask specific yes/no questions of the oracle to gain clarity on issues in his or her life. At the end of the reading, the diviner will then mark an ebbó (sacrifice or offering) if it is required in the reading to overcome misfortunes. Eleggua will indicate the proper ebbó that needs to be made through the shells and once the solution is determined, the reading will be closed out.

The client and the diviner then discuss the ebbó that needs to be done and how much it will cost to complete the work. Ebbó can take many forms. Sometimes ebbó is as simple as an offering of cool water and coconut to the orishas. Other times it is more complicated like taking ritual baths, or undergoing an initiation in the Lukumí faith. As always, your free will is completely sacred and you will not be pressured to do anything you don't want to do, just understand that if Elegguá indicates that ebbó is the solution to your problem and you don't complete the ebbó that you are conceding to the misfortunes in your life.

How to Get a Santeria Diloggun Reading
Dr. E. is now offering Diloggún readings through his website. Once you pay for your consultation, Dr. E. will follow up with you via email with the available time slots he has for readings.

Learn more about the Orishas at the Santeria Church of the Orishas website.

Hoodoo Psychics is Now Online! 1-888-4-HOODOO ext. 1266

I am now available for instant readings and consultations at the newly launched Hoodoo Psychics website! Need a reading right away? Want to get some advice on hoodoo or just figure out the best way to cast a spell? Then you can get a hold of me at HoodooPsychics.com. Rates are $3.99 per minute. Check out HoodooPsychics.com. You can also call directly at 1-888-4-HOODOO ext. 1266 to get a hold of me when I'm online. I'll be online from time to time throughout the week.

You can still sign up for a pre-scheduled reading or rootworking consultation with me in the traditional manner by visiting my website at Conjure Doctor. I charge $40 for a half-hour for Rootworking Consultations or Tarot Readings.

Divination with Chamalongos

One of my favorite divination tools when doing spell work for clients are my chamalongos. The chamalongos come from the Congo-Cuban religion of Palo and are used as the primary method of divination with the spirits and powers. They consist of round pieces of coconut husk (flesh removed), sanded, prepared and consecrated in a Palo ceremony. I use four pieces of coconut husk in my chamalongo readings. Only an initiated priest or priestess in Palo can use the chamalongos as they draw upon the spiritual pacts made with the spirits of the dead and the powers with which we work, in order to communicate properly.

How Chamalongos Work
Chamalongos answer yes/no questions very effectively, and as such can be used to check whether spells have been set up properly, to check whether something has been overlooked, or whether the spirits are in accordance with the work being done. I typically use them to make sure my spirits give me permission to proceed with the work, to find out if the timing is correct, to find out what spell needs to be done and to confirm the messages my spirits are giving me.

Channeled and intuitive messages are the cornerstone of any Palero’s spell work. The Nfumbes (spirits of the dead) and his Nikisis (powers of the religion) inspire the mind of the initiated priest, directing him to prepare his spells, symbols, ingredients and workings accordingly. It is for this reason that the Palero needs to confirm that he is interpreting the messages clearly. Additionally, the Palero can ask the pot in which his primary power resides whether the message is right or if it is an intruding message from a mischievous spirit. (Not all spirits are helpful!)

The chamalongos answer the Palero’s questions when they are tossed on the floor. The orientation of the pieces (concave-side up or concave-side down) gives a yes or no answer. There are 5 different orientations or “letters” that can come up in the 4-piece system I use.

The 5 Letters of a Chamalongo Reading
The chamalongos speak in 5 primary “letters” or answers. These letters are similar to the ones used in the Lukumí system of Obí, and with the recent common trend of many Paleros also being initiated in Lukumí practice, the names of the Lukumí letters have been adopted within Palo although this is not orthodox. Here is a listing of the 5 letters and how they are interpreted. In the diagrams below, the white circles (+) indicate concave-side up, while the dark circles (O) indicate concave-side down.

++++ (Alafia)

Answer: Yes. Peace and success in your efforts.

O+++ (Etawa)

Answer: Maybe/Tenuous. You need to throw the chamalongos a second time to determine if the answer is yes or no. If you get ++++, or ++OO on the second throw the answer is yes. If you get +OOO or OOOO on the second throw, the answer is no. If you get another O+++, the answer is yes, but a weak and tenuous yes. Try another option or question to see if you can get a firmer response.

OO++ (Eyeife)
Answer: Yes. A firm and hearty yes. Balance, success and complete affirmation.

OOO+ (Ocana)
Answer: No. This will result in failure. This is a clear no answer.

OOOO (Ocana Yekun)
Answer: No. This is a very dark omen and indicates not only complete failure but that death or the spirits of the dead are lurking in the area and demanding attention. It is usually a good idea to side-track your questions to see if there is a spirit of the dead that is demanding some kind of payment or offering, ascertain who the spirit is, what they want, then do it, before continuing back with your original line of questions.

How to Conduct a Chamalongo Reading
The most important parts of a chamalongo reading are the prayer before hand and the openness of mind to receive guidance from your spirits to take the right line of questioning. Anyone can toss coconut shells, but not everyone can take a yes/no line of questioning in the right direction to flesh out all of the details you need for a spell.

The praying begins with invoking the authority of God the Creator (Nsambimpungo) the supreme force of nature that created everything, then proceeds on to invoking the authority of your initiator, your initiatory mother, your initiator’s spirits, your initiatory mother’s spirits, your spirits, the power to which you are initiated, and then to the spirits or powers you are addressing. The prayer is finished with an identification of yourself by your initiatory name, and a simple explanation of what you are seeking to do magically.

The first question is always “Are you willing to assist me with this?” followed by an opening toss of the chamalongos. If the answer is affirmative then I proceed with presenting the idea I have for the spell and ask if it is “Ncheche bacheche?” (firm/solid/good) followed by a toss of the chamalongos. If I receive a positive response, I thank them, set up the spell and then ask “Is all of this ncheche bacheche?” (Is this all set up properly?) and if I get an affirmative, I pray over it, light up the candles and the magic begins. If I ever get a “no” answer then I usually begin a line of questioning where I listen to recommendation from my spirits and ask if I should alter my spell or working by adding something or removing something. Once everything is fine then I’ll do the spell.

Closing a Chamalongo Reading
One of the final steps I do with the chamalongos is to close out the reading/working by asking my spirits/powers “Is everything ncheche bacheche with me?” This is their opportunity to speak up and let me know if I need to cleanse myself or do something, or perhaps attend to a shrine that I’ve been neglecting, etc. Sometimes spirits will insist that you need to take a bath, or be cleaned with a special symbol, other times they’ll ask for you to do spiritual work or perhaps offer prayers to elevate your spirits. Once they give an affirmative answer, the reading is closed and the work is complete.

Washing Away the Past

This weekend, a client of mine approached me about a situation she had with guilt. She held onto guilt about past events, most of which she had no responsibility for, and the guilt continued to plague her to that day. I did a reading on the situation and explained the roots of her emotional patterns and gave her advice on how she could move past those emotional patterns.

As part of the working, I did a spiritual cleansing to release her from any emotional weight she had placed on herself regarding negative as well as positive things in her life. I called in the divine power, my guides and spiritual totems, and her guides as well. Then as she stood in the center of the room mentioning people from her past in her mind, I walked around her perceiving where the energetic connections were to those people or issues and literally cut them with a pair of empowered scissors.

I followed this up with a spiritual footwashing. I drew a warm metal container full of water big enough for her feet to fit inside of. Earlier I made a bar of spiritual purification soap and had a clean white towel ready to go. I set these up at her feet and began by praying with her hands in mine for God to remove the obstacles of guilt and emotional weight that she had placed in her own path to trip over. I placed her feet in the container and began to gently wash them with the soap as I prayed over them. I relayed any impressions or feelings I got from her at that moment. I then rinsed her feet off and took them out of the footbath. I dried them in the white towel and began to anoint her feet with Blessing Oil. While I gently massaged the oil up from her toes to her legs I prayed for her path to be filled with joy, blessings, love and self-forgiveness, for her to be blessed by God to realize the uselessness of guilt and to embrace the way of acceptance. Once I was done, I took her hands once again, closed with a prayer and embraced her.

While she relaxed and sat for a moment in the bliss of the energy I took the container of used bath water out to the crossroads and threw it over my left shoulder into the center of the intersection without looking back. When I returned she was slumped comfortably in the armchair and said she felt radiant and refreshed.

I sent her home with the bottle of Blessing Oil to use as she felt fit, and I also made a custom bottle of Cut and Clear Oil to help her do her own ceremonies of releasing regarding any past relationships that might still weigh upon her mind.

To Hoodoo or Not to Hoodoo. That is the question.

One of the more curious phenomenons I've run into recently with my conjure work is that people are very willing to do magical work, but very unwilling to possibly perceive their motivations for doing so as being unjust. Anytime anyone approaches me for conjure work, I always do a reading on the situation and find out what other forces are at play that the client might not be aware of. This is a crucial step and I think one of the more common things that Western Magical practices leave out of the equation. Divination is important because our own experiences in life are affected by our emotional states and expectations. If we EXPECT that someone is working dark magic against us and we feel like we're being attacked, then we're going to "see" attacks taking place all around us. When a reading comes along and explains that "it's all in your head" and there's no magical attack taking place, then the plan of attack when it comes to magic had to change. Doing attack magic when it is unjustified will merely throw your own energy out of balance and cause problems in your life.

Therefore, when someone comes to me with a situation like the above, I recommend spiritual cleansing baths to remove any residual negativity that might be around their aura or in their home, and then give them either blessing work to do, or protective work to do to keep the new spiritual cleansing in place.

If a person needs general goodness in their life I might prescribe the setting of lights in the form of a vigil candle dressed with blessing oil, powdered frankincense and myrrh to be burned over a name paper. If a person needs protection I might recommend a protective mojo featuring devil's shoestrings and john the conqueror among other herbs and curios to keep them strong in their spirit and above any negative thought patterns that might perpetuate the feeling of being under attack.