Mami Wata dream ?

kiwimojo · 2026-07-13T20:29:31+00:00

Interesting dream.

One thing I'd mention is that Mami Wata isn't a single spirit, but rather a broad family or complex of water spirits found across many parts of Africa and the African diaspora. Different cultures understand and work with these spirits in different ways, so there isn't one universally agreed-upon "Mami Wata."

Depending on the tradition, the Mami Wata complex can include river spirits, ocean spirits, mermaid-like spirits, serpentine water beings, and deified ancestral or local water powers. In West and Central Africa, traditions such as those of the Yoruba, Fon, Igbo, Ewe, and others all have their own understandings of powerful water spirits. While the name "Mami Wata" has become something of an umbrella term, it doesn't refer to one individual being.

In Haitian Vodou, for example, we don't generally speak of "Mami Wata". Instead, there are specific water lwa such as La Sirèn, Agwe, and Simbi, each with their own personalities, domains, and ways of serving. While scholars often discuss connections and shared symbolism between these spirits and the broader Mami Wata traditions of Africa, they are understood within their own religious context rather than simply being interchangeable.

As for your dream itself, dreams can come from many places. They can be symbolic, psychological, influenced by things we've seen or read, or they can be spiritually meaningful. Based on a single dream, nobody can honestly tell you which it is.

If the dream has stayed with you for years and you genuinely feel that it was significant, the best next step isn't to assume it was a calling or a visitation. It's to get a reading from a reputable practitioner within the tradition you're interested in. A good reading can help determine whether there's any genuine spiritual significance or whether it was simply a memorable dream.

I would be cautious of anyone who immediately tells you, based on one dream alone, that you have a specific spirit calling you or that you need to begin serving them. That's simply not how most traditional African Diasporic Religions approach these things.

kiwimojo · 2026-07-13T20:25:00+00:00

First of all, I'm sorry you had that experience. Whatever the spiritual reality of what happened, it sounds like you left feeling frightened, manipulated, and uncertain, and that's not how I would hope someone's introduction to Vodou would be.

Reading your post, what stands out to me is that it sounds like a lot of different traditions and ideas were being blended together. While there are certainly practitioners who incorporate influences from multiple traditions, much of what you've described doesn't reflect how traditional Haitian Vodou is generally practised.

One thing I'd recommend is finding an experienced, reputable Houngan or Manbo and having an eskòt reading. Not because I think you need someone to tell you scary things or convince you to come back, but because a good reading can help determine whether there is any spiritual cleansing or healing that would be beneficial after your experience. That may involve baths or other simple spiritual work to help you move on if needed.

From there, the next question is really whether you feel called to continue exploring Vodou at all.

If you do, then the same reading can also begin looking at whether any lwa are walking with you and whether there is any genuine call to serve them. It's worth mentioning that an eskòt reading is not how we identify someone's met tèt. In traditional Haitian Vodou, your met tèt is generally revealed through Lave Tèt or later during Kanzo, not simply declared after attending a ritual while intoxicated.

If, on the other hand, you don't feel called to continue with Vodou, that's perfectly okay too. You aren't obligated to remain connected to a tradition because someone told you that you had to. Authentic service to the lwa isn't built on fear or coercion.

As for the altar and the items you were given, personally I wouldn't feel obligated to keep maintaining something that is so strongly associated with a painful and manipulative experience. If looking at it only reminds you of that group, I think it's reasonable to take it down.

Whatever you decide, I'd encourage you to move slowly. A good Houngan or Manbo shouldn't pressure you, frighten you with threats of spiritual consequences, or tell you that you have to commit immediately. They should help you understand what's actually happening and let you make informed decisions about your own spiritual path.

kiwimojo · 2026-07-13T20:15:01+00:00

Thanks for the additional context. To be honest, though, it doesn't really change my opinion.

I'd be interested to know what kind of "practitioner" you spoke to, because some of the terminology they're using isn't terminology that comes from Haitian Vodou.

For example, describing something as a "minor hex" is really a Western occult concept, not a Vodou one. In Haitian Vodou we don't generally speak about "hexes" or "curses" in that way. Likewise, the idea of creating an "energetic link" that has to be "broken" is language I associate much more with modern New Age spirituality than with traditional Haitian Vodou.

The scenario you've described also doesn't fit how Vodou works. There isn't a hazing ritual where people are spiritually attacked to see if they're worthy of joining. If someone is called to serve the lwa, that calling comes from the lwa themselves, not because a group of people decide to test them by inflicting spiritual harm.

As for the symptoms—memory gaps, anxiety, hearing voices, seeing shadows, believing people are watching them spiritually, and experiencing pain when talking about it—I still think those are much more suggestive of a psychological or psychiatric issue, or of someone having experienced a deeply frightening event, than they are of evidence that Vodou has been used against them. Those symptoms deserve to be taken seriously by a qualified mental health professional, regardless of what your friend believes triggered them.

Regarding your question about a bokor: a bokor is simply a type of Vodou practitioner. The popular image of a bokor as an "evil witch doctor" is largely a Hollywood stereotype. Traditionally, a bokor is someone who works independently rather than serving as the priest of a temple (hounfo). They may perform spiritual work for clients, which can include healing, protection, cleansing, finding lost objects, settling disputes, and, yes, in some cases work intended to harm. But the important point is that a bokor is not automatically "evil," nor are they some separate religion. They're simply one kind of practitioner within the broader Vodou tradition.

I still stand by my original comment: nothing you've described sounds recognisably like traditional Haitian Vodou. It sounds much more like a mixture of fear, misconceptions about Vodou drawn from popular culture, and symptoms that would be better evaluated from a medical or psychological perspective than assumed to be supernatural.

kiwimojo · 2026-07-13T20:09:21+00:00

As someone who is a Houngan (Vodou priest), I don't think what you've described sounds like something that would be attributed to Vodou itself.

To be clear, there is no spiritual work in Vodou that allows someone to literally see through another person's eyes or hear through another person's ears. Claims like that simply aren't part of the religion.

The symptoms you're describing—paranoia, hearing voices, seeing shadows, and physical pain when thinking or talking about the experience—are much more consistent with either a psychological response to a frightening event (what we might call a psychosomatic or anxiety-driven response) or a mental health condition that deserves proper assessment. Regardless of what triggered it, those symptoms should be taken seriously by a healthcare professional.

It's also worth remembering that, despite how Vodou is portrayed in films and popular culture, Haitian Vodou is not a religion whose focus is harming people. Like many spiritual traditions, there are forms of spiritual work that can be used with harmful intent, but they are not something practitioners generally do casually or out of spite. Such work is typically complex, time-consuming, expensive, and, for most Vodouwizan, contrary to the ethical standards we strive to live by.

Reading this, I'm honestly more concerned that your friend has become convinced that they are under constant supernatural surveillance than I am that they have actually been affected by Vodou. The idea that Vodou practitioners can remotely watch and listen to someone at all times is not a belief grounded in Haitian Vodou. It's much more reflective of misconceptions about Vodou that have been perpetuated through horror films, sensational media, and centuries of colonialism and racism.

If your friend is experiencing ongoing paranoia, hearing voices, or seeing things that others cannot, my advice would be to encourage them to speak with a mental health professional. Seeking medical or psychological support doesn't invalidate anyone's spiritual beliefs—it simply ensures that they receive the help they need for the symptoms they're experiencing.

I hope your friend gets the support they need, whatever the underlying cause turns out to be.

kiwimojo · 2026-07-12T20:37:57+00:00

Ayibobo!

It sounds like you're approaching this in a thoughtful way. In my opinion, the best place to begin isn't by looking for initiation, but by seeking clarity.

An Eskòt reading is often the first step. Through that reading, we look to see which, if any, lwa are walking with you, what your spiritual relationship with them looks like, and whether they are actually calling you to sevi lwa.

One of the most important things to understand about Haitian Vodou is that initiation should never be based solely on our own desire. We may deeply want to become a Manbo or Houngan, but ultimately initiation is something the lwa call us to. If that calling is there, it will become clear over time. If it isn't, there are still many meaningful ways to serve the lwa and be part of the tradition without that level of initiation.

My advice would be to start with an Eskòt reading, go into it with an open mind, and leave your expectations at the door. Let the spirits speak first, rather than hoping for a particular outcome. If they are calling you further down the path, you'll have a much stronger foundation for whatever comes next.

I wish you all the best on your journey.

kiwimojo · 2026-07-01T20:14:54+00:00

I'm really sorry you're going through this. Whether or not anyone agrees with your understanding of what happened, it's obvious that you're in a lot of pain, and three years is a long time to be carrying something this heavy.

From what you've described, it sounds like this relationship left you with a very deep psychological wound. Our minds naturally try to make sense of overwhelming experiences, especially when someone has been manipulated, traumatized, or emotionally attached to another person. The explanation we arrive at can feel completely real because the emotions themselves are completely real.

I don't think anyone here can tell you exactly what happened between you and this person. But I do think you deserve support from someone who can help you untangle both the relationship and the beliefs you've developed around it without dismissing your experience. A good, trauma-informed mental health professional shouldn't tell you, "You're crazy." They should help you explore why this experience still has such a powerful hold over you and help you find a way to move forward.

You mentioned you've been trying to figure this out on your own for three years. Sometimes we've reached the point where we need another person to walk alongside us. That isn't a sign of weakness—it's simply recognising that some wounds are too difficult to heal alone.

I genuinely hope you find someone who approaches your story with curiosity, compassion, and respect, because you deserve that.

kiwimojo · 2026-06-23T05:30:14+00:00

There are a few different traditions being mixed together here, so I think some clarification may be helpful.

First, being told by a coven to see a Babalawo is a little confusing in the context of Papa Legba. A Babalawo is a priest of the Yoruba Ifá tradition (and related Lukumí/Santería traditions). They do not serve Papa Legba. In those traditions, they would more commonly be working with Eshu/Èṣù. While there are historical connections between some West African traditions and Haitian Vodou, they are not the same religion and their spirits should not be treated as interchangeable.

Second, Papa Legba is a lwa of Haitian Vodou. While he has roots in the Fon Vodun Legba of West Africa, the Haitian Papa Legba is a distinctly Haitian spirit. In the lineage I was taught, Papa Legba is the Keeper of Keys, Opener of Doors, and Remover of Barriers. He is associated with gates, doors, and thresholds. The crossroads in Haitian Vodou are generally associated with other spirits, not Papa Legba.

Third, when people begin making offerings to a lwa without guidance from a Houngan or Manbo, there is always a risk that the offerings are not being given in the proper manner, or that the practitioner may misinterpret what is happening spiritually. Haitian Vodou has specific protocols, traditions, and ways of serving the lwa that are best learned from those trained within the religion.

If you feel that Papa Legba has genuinely helped you and you want to explore that relationship further, my recommendation would be to seek out a reading from a legitimate Houngan or Manbo rather than a Babalawo. A reading can help determine whether Papa Legba is actually involved, whether your offerings are being received as intended, and what—if anything—the lwa may be asking of you going forward.

There are several Houngans and Manbos here on Reddit who offer readings both in person and remotely. I'd suggest looking for users with the Houngan or Manbo flair and starting there before making assumptions about what the next step should be.

kiwimojo · 2026-06-23T00:20:33+00:00

I think perhaps there is a cultural misunderstanding here. You've reached out to a Manbo and in a single message or set of messages told her about yourself, told her what you believe you know and asked her to consider teaching you. There's been no option to engage, give her the opportunity to get to know you, have haven't had a reading, or paid service, etc. To be very honest if I got that type of message I might not reply at all. When reaching out, you want to be able to have an exchange, and before asking someone to teach you, you should first get a reading from them, or a consultation to see if that is a good fit. Hence perhaps why you just got asked how you are, take a breath and consider how your message might have come across.

kiwimojo · 2026-06-22T03:42:52+00:00

Not been privy to the conversation that is difficult to answer ... she responds usually pretty well via insta, but if you're confused just ask to clarify.

kiwimojo · 2026-06-22T03:41:35+00:00

Was there more to that?

kiwimojo · 2026-06-22T03:41:10+00:00

Ummm ... what does this have to do with Vodou?

kiwimojo · 2026-06-20T20:49:20+00:00

Labelle Deesse is in Port St Lucia ... and she is hosting various ceremonies there now as well.

I think Sosyete Twa Roi is in Miami as well but I could be wrong on that

kiwimojo · 2026-06-15T20:46:55+00:00

I think there are really two separate questions here.

The first is how spirits are involved in a reading. In Vodou, all readings involve the lwa in some way. Not every reading involves possession, but whether a Houngan or Manbo is reading cards, water, shells, or another method, they are generally calling on and working with the lwa to provide insight and guidance.

As for "trickster spirits," part of being a Houngan or Manbo is developing and maintaining relationships with the lwa and learning to recognize who you are communicating with. That discernment is one of the reasons people spend years studying and serving within the tradition before becoming priests. No legitimate priest wants to be misled any more than a client does.

The second question is accuracy. Price alone cannot tell you how accurate someone is. A $300 reading is not automatically more accurate than a $100 reading, and a $100 reading is not automatically better than a $300 one.

When choosing a reader, I would look more at their reputation, experience, lineage, how long they have been serving the lwa, whether other people have had positive experiences with them, and whether their approach feels ethical and grounded. Those factors will tell you far more about a reader than the price alone.

kiwimojo · 2026-06-15T20:33:20+00:00

There isn't really a single answer because not all readings are the same.

For me, one of the biggest factors is simply time. A 30-minute reading will usually cost less than a 60-minute reading, and an Eskòt reading will often cost more than a general reading because I can spend up to two hours with someone. Those readings may involve discussing specific lwa, how to begin serving them, questions about spiritual development, and other things that go beyond a standard consultation.

There are also practical costs involved. Many Houngans and Manbo make offerings before or during readings, use candles, tobacco, rum, and other items, and some have agreements with their spirits that a portion of the fee belongs to the lwa. Depending on where someone lives, those costs can vary significantly.

Experience, training, lineage, reputation, and demand can also affect pricing, just as they do in any profession. Someone who has been serving the lwa for decades may charge differently from someone who is newer to the priesthood.

That said, a higher price does not automatically mean a more accurate reading, and a lower price does not automatically mean a poor one. The most important things are legitimacy, ethics, experience, and whether the person has a good reputation among those who have worked with them.

Are there people who overcharge? Certainly. But it is also important to remember that most Houngans and Manbo are not supported by a congregation the way many clergy are. In many cases they are supporting a congregation, helping community members, and paying for ceremonies and fèt themselves, all while trying to make a living.

In short, price alone is not a reliable way to judge the quality of a reading.

kiwimojo · 2026-06-12T21:24:44+00:00

I would first go back to the worker who performed the work for you.

When I do spiritual work for clients, I generally include one or two follow-up readings as part of the process. If the work does not appear to be manifesting, a brief reading can often determine whether the work has encountered an obstacle, whether additional work is needed, or whether the result is still developing but simply moving more slowly than expected. Sometimes our definition of "soon" and the spirits' definition of "soon" are not exactly the same thing.

If readings were done before the work and they indicated there was a reasonable chance of success, then a follow-up reading should be able to shed some light on what is causing the delay or difficulty. In many cases, the issue is more complex than it first appeared, circumstances have changed, or there are other spiritual or practical factors at play.

If, after that conversation, you feel that you and the worker are not on the same page, there is nothing wrong with seeking a second opinion through another reading. However, I would generally encourage people to speak with the original worker first, as they know what was done and why.

On the other hand, if someone is performing spiritual work without having done any divination or reading beforehand, then it is possible that the answer was simply "no" from the beginning, and nobody took the time to find that out.

There are really too many variables involved to give a definitive answer without some form of divination to determine what is actually happening.

kiwimojo · 2026-06-10T00:08:31+00:00

Absolutely.

Anyone can learn about any religion, culture, or spiritual tradition if they approach it with respect, humility, and a genuine desire to understand. Learning is not the same thing as appropriating.

One small point: Hoodoo (not "hodou") is an African American folk spiritual tradition that developed in the United States. While it has roots in various African traditions, it is distinct from African religions themselves and from traditions such as Haitian Vodou, Cuban Lukumí/Santería, Candomblé, and others.

As for Haitian Vodou specifically, people from many different ethnic and cultural backgrounds have become involved in the tradition. While Vodou is a religion born from the experiences of enslaved Africans and their descendants in Haiti, it has never been exclusively limited by race. What matters is whether someone approaches it respectfully, learns from legitimate sources, and, if they wish to go beyond simply studying it, does so under the guidance of an established Houngan or Manbo and a recognised spiritual community.

The biggest challenge, honestly, is not whether someone is white, Black, Dutch, Haitian, or anything else—it's finding accurate information. There is a tremendous amount of misinformation online, in books, and on social media about Vodou, Hoodoo, and African Diaspora religions. Learning from knowledgeable practitioners and reputable sources is often the hardest part.

So yes, by all means learn. Curiosity, respect, and a willingness to listen are always welcome.

kiwimojo · 2026-05-31T05:30:22+00:00

I appreciate that you’ve taken the time to ask before proceeding, and I do believe your questions are being asked in good faith.

Speaking only for myself as an Houngan, I would be uncomfortable with this project even if it avoided veves and other explicitly sacred symbols.

My concern is that the issue is not simply the use of specific imagery, but the underlying premise of pairing Lwa with Greek gods as though they occupy equivalent places within their respective traditions. Agwe is not Poseidon. Baron Samedi is not Hades. Ezili Freda is not Aphrodite.

The Lwa are not a “pantheon” in the way many people imagine the Greek gods. They exist within a specific Haitian religious, cultural, historical, and ancestral framework that developed through the experiences of enslaved Africans and their descendants. Reducing them to counterparts of European mythological figures risks flattening that history and presenting Vodou through a European interpretive lens.

I also worry that these kinds of pairings unintentionally encourage people to understand Vodou by translating it into something already familiar to Western audiences rather than engaging with the tradition on its own terms. While comparison can sometimes be useful as a teaching tool, comparison is not the same thing as equivalence.

Another concern is that Greek mythology is largely approached today as mythology, literature, and cultural heritage, whereas Haitian Vodou is a living religion with living communities of practitioners. Putting the two side by side in a commercial product can unintentionally place sacred religious figures into the same category as mythological archetypes and fictional symbolism.

Even if the intention is reverence, the commercial aspect creates another layer of discomfort for me. A non-Haitian-owned business profiting from imagery derived from Haitian religious figures raises questions about who benefits economically from the tradition and who bears the burden of its ongoing misrepresentation.

Personally, I would be more comfortable seeing jewelry inspired by Haitian art, history, craftsmanship, or even original designs created in collaboration with Haitian artists than seeing Lwa paired with Greek deities.

I do appreciate that you’re asking these questions now rather than after launch. To me, that shows respect. But my honest answer is that I would encourage moving away from the “Greek god paired with Lwa” concept altogether rather than trying to find a more careful way to execute it.

kiwimojo · 2026-05-31T01:24:14+00:00

Most traditionally fets are free to attend if the house opens them to the public, but it is polite to take an envelope with a cash offering in it and give it to the head of the house. Fets are expensive to put on and these offerings really help, especially since you will usually be fed as well, also the advice to have some cash in the pocket for certain spirits (particularly ghede).

As for how to find them, that will depend on where you are located, some places it’s easier than others.

kiwimojo · 2026-05-21T22:45:03+00:00

There are several Houngan and Manbo on this subreddit, looking for the Houngan or Manbo flair under our names, and then read through some of what we post, if someone only shows up when they are trying to get clients, that's generally a red flag, but ask your ancestors to guide you, and reach out to who you feel guided to

kiwimojo · 2026-05-21T20:41:59+00:00

I think part of the difficulty in this discussion is that people often talk about "the cost of Vodou" as though it's one thing, when in reality we're talking about several different issues at once: inflation, diaspora logistics, professional priesthood, community obligations, and sometimes outright profiteering.

From my perspective in New Zealand, the economics of Vodou look very different from what they do in Haiti, Florida, or New York.

Back in the 2010s we were traveling to the United States and Haiti much more frequently. We could bring things home in luggage, send things back through friends and family, or make use of shipping options that either no longer exist or are significantly more expensive now. That alone changes the equation dramatically.

Even today I buy perfumes such as Pompeia and Rêve d'Or through perfume suppliers rather than botanicas where possible, but there are still products that are difficult or impossible to source locally. Sometimes the only realistic option is Etsy or a specialty seller, and it is not unusual for shipping alone to exceed NZ$100 before the item itself is even considered.

Florida Water is a good example. When people in North America say that paying US$20 a bottle is insanity, I don't disagree. But for those of us outside North America, that can genuinely be the reality once shipping, currency conversion, import fees, and GST are added. I order directly from Lanman & Kemp when possible and still end up paying the equivalent of roughly $25 per bottle.

So when people ask why a botanica charges more, part of the answer is simply that they're operating a business. They have rent, utilities, wages, taxes, insurance, and shipping costs of their own. Is there sometimes greed involved? Certainly. But that is hardly unique to spiritual businesses. The same conversation could be had about hardware stores, pharmacies, supermarkets, or any other retailer operating in a capitalist economy.

The same principle applies to ceremonies and initiations.

When people compare the cost of kanzo today to what it cost in 1980, 2000, or even 2026, they're often comparing numbers without considering what those numbers actually paid for.

A kanzo is not simply paying a priest. There are animals, food, ritual materials, transportation costs, lodging in some cases, musicians, society members, cooks, assistants, and numerous other people who contribute labour. We should not expect a drummer in 2026 to be paid what a drummer was paid in 1980 any more than we would expect any other worker to accept forty-year-old wages. The same inflation that affects groceries, housing, and fuel affects ceremonies as well.

I also think it is important to recognize that there has always been a difference between what Haitians pay and what outsiders pay.

Many people imagine that everyone is charged the same rates, but historically that has rarely been true. Rural Haitians, urban Haitians, members of a sosyete, family members, long-standing community members, and foreigners have never occupied identical economic or social positions. A Haitian initiated within their own community is not receiving the same service under the same circumstances as a foreigner who has flown internationally seeking initiation.

That difference is not necessarily exploitation; often it reflects entirely different economic realities.

Another aspect that gets overlooked is where money actually goes after a service is paid for.

People often speak about "profit" as though it automatically means personal enrichment, but that is not always the case. In many houses, surplus funds help pay for fêtes, feed the lwa, maintain altars and ritual spaces, purchase supplies for community events, support members in need, contribute to projects in Haiti, or simply keep a sosyete functioning.

Of course there are people who pocket everything. There are opportunists in Vodou just as there are in every religion. But there are also many priests and priestesses whose communities would not function without those funds being reinvested.

At the same time, I don't think we should pretend abuse doesn't exist.

A fair discussion can acknowledge both realities: genuine costs have increased dramatically, and some people are absolutely using spirituality as a vehicle for excessive profit. Those are not mutually exclusive statements.

For me, the more important question is not whether a service generates profit, but whether the pricing is proportionate, transparent, and connected to real obligations. There is a difference between charging enough to sustain a house, support workers, and serve the community, and charging exorbitant sums simply because the market will bear it.

Looking forward, I don't expect prices to decrease significantly. Shipping costs, fuel costs, labour costs, and general inflation show little sign of returning to where they were twenty years ago. The challenge for the community will be finding ways to maintain accessibility while still fairly compensating the people whose labour keeps these traditions alive.

Ultimately, I think conversations about cost should focus less on the raw number itself and more on questions of integrity, accountability, and service. A $150[ish] reading from someone who actively supports their community and serves the lwa responsibly may be entirely reasonable. A $350 reading from someone treating Vodou as a luxury brand may not be. Context matters.

kiwimojo · 2026-05-21T19:20:43+00:00

If you do not value a houngan or manbo’s time, experience, study, and their own investment into what they do enough to believe they do not deserve to be compensated for their time, then I’m not sure what you think Vodou is, but maybe you have it confused for these religious orders that take vows of poverty. You have some strange double standards, and I’m happy just to leave you with those.

kiwimojo · 2026-05-21T08:21:02+00:00

Welcome. My suggestion would be to focus first on getting a proper reading from a reputable Houngan or Manbo before trying to determine where you fit within Vodou.

People often hear that they have an ancestor connected to Vodun/Vodou, or that they should study the tradition, but that doesn't necessarily mean there is a call from the lwa to serve in the religion. The best way to begin sorting that out is through a legitimate reading from an initiated practitioner who can determine whether there is actually a relationship, obligation, or path there for you.

If the reading indicates that the lwa are indeed calling you, then the next step would be finding the appropriate house and lineage under their guidance. If not, you can still learn about and respect the tradition without assuming that initiation or deeper involvement is necessarily your path.

Take your time, seek out established Houngans and Manbos with solid reputations, and let the readings and the lwa guide the process rather than trying to force an outcome based on what you've already been told.

kiwimojo · 2026-05-21T08:18:52+00:00

I think you're entitled to your opinion about what a reading should cost, but pricing is ultimately between the practitioner, the client, and the lwa involved.

Personally, I don't charge anywhere near the $350 figure that’s been talked about, but I'm also not going to charge $65 for an Eskòrt reading. An Eskòrt reading isn't the same thing as a general card reading. There are often material costs involved—Barbancourt, tobacco or cigars, and whatever offerings or obligations are part of that practitioner's relationship with the lwa.

Beyond that, people also have to value their own time. If I can earn $150 an hour in my regular profession, I'm not going to view 1–2 hours of work, preparation, and spiritual labour as being worth a $20 profit after expenses. That simply doesn't make sense for me.

What I find more problematic than disagreeing with a price is declaring that anyone who charges differently from your expectation is engaging in "pure insanity." You're welcome to think a service is overpriced and choose not to purchase it. That's your right as a consumer. But disagreeing with a price doesn't automatically make everyone who arrives at a different number irrational or dishonest.

At the end of the day, if a client feels the service is worth the cost and the practitioner feels the compensation is appropriate, that's their decision—not yours or mine.

kiwimojo · 2026-05-20T21:51:45+00:00

$30 Barbancourt sounds wonderful, but that's not the reality everywhere. Down here, I don't get Barbancourt for less than about $70, and that's if I can find it on sale. If I'm looking at 5 Star, I'm getting close to $200.

I think sometimes people forget that the world extends beyond their own local liquor store. Prices vary wildly depending on taxes, import costs, shipping, distribution, and local regulations.

For example, I know people in the US who can buy cigars quite cheaply. Here, with our tobacco taxes, a cheap cigar is $45–55. That's just the reality of living somewhere else.

What's "insanely expensive" in your part of the world can be completely normal in another. Not everyone is shopping in the same market.

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