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Copyrighr I~ 2()06 by Iason Miller
To order chis ode. pica", call roll-free 1-8()()..CAREER·1(1"J and C.aruda. 201·
848·0310) to order tLSlIlg \ 1SA or ,"'aqcn.art!_ or for fimhcr inrormauen on
books from Career Press,
C1CAREER
I PRESS
First and foremost, I wish ro thank my wife lor her patience and
encouragement during the \\ riring of rhis book. I wanr ro thank my
family for raising me in an environment that was conductive to lean:.·
ing the magickal arrs, and for always encouraging me in my csoreric
pursuits, no matter how strange the), seemed or how far away (hey
took me.
Thanks (0 all rnv iniriarors, mentors, teachers, friends, and infer-
mants who have revealed to me the secrets of their crafts. Special thanks
for this go (0: John M yrdhin Reynolds, Namkhai Norbu, Lopon Tenzin
Narndak, Kunzang Dorje Rinpoche, Qiff and Misha Pollick, catherine
yronwode, Tau Nernesius, Paul Hurne, Lama \Vangdor, Frater Xaathias,
Mao: Brownlee, Alfred Vitale. B.Gendkr, AI Billings, Blanch Krubner,
Dr. Jim, Howard and Amv Wudfing. and Susan VUODO.
My thanks also go to all me members of'Thclesis Oasis m Philadel-
phia, the Old Snake Cabal, the Chthonic Auranian Temple, the
Terra S.uJCt2Sodaliry the: Wild I Iunr Club, and Ng.lkpa Zhonnu
Khang for their continued frarcrrury and suppon.
LJ5t1); I must thank the many gods and spirus who have been in-
voked in the revr and dunng the wnting of the book. In particular T
wanr (0 acknowledge Pap~ Legba ..who blessed th~work and opened
rnanv door> during the course ofits \\ rinng, and (he Goddess
Hekare, patroness of chis book.
Con"Cen"Cs
Preface ..................•......................... 11
Tntroducrion ......................•.......•......... 15
11
i1 ~Abowr theMIlFIt In This &oIt
without changing the overall nature of the spell. Some people like
rhym- ing couplers, some find rhem sill)~Some will be moved by
incanrarions in Latin and Greek, some insist on working only in
English. Take these rituals as a base and make rhem your own. In
doing so, you are partici- pating in the true tradition of cunning men
and wise women through- OUt history which keeps the craft a living
tradition instead of a collection of static litanies.
13
lrrCRoduccion
Souscee OF Arrack
.l3eC3t1Sedlis book is about magickal defense, the first question
that must be answered is; who or whar are we defending ourselves
again$c?In my experience, occult attack and crossed conditions generally
srcm from line offour sources; (1) offended spirits acting in rcrriburion
lor ()ft~nsivc actions, (2) people stumbling unprepared into place'>of
power and being negatively effected by their ambiance, (3) missteps
or broken V()W~ in our occult practice, and (4) attacks from orher
pracririoncrs.
Oppcnded Spisica
Humans arc not alone in this world. The planet is a living
organism and many traditional cultures recognize that all space is
permeated bv
19
awareness and energy. By living in a thoughtless and con rra ry way
with our environmcm, we C.1.11 come into conflict with various
inrelligenccs and spirits that share our space. Our worlds overlap,
and though we cannot perceive each other's presence easily; We do
affect each other. Through burning and dumping waste, damming
up rivers and lakes, builcting cities, and other 3.,tiO:1Sin which we
disturb the natural environment, we run the risk of upserting these
spiritual beings and earning their wrath. A large pnroon of
tradirional medicine and shamanism m mdigenous cultures IS geared
toward addressing maladies caused bv these spirits.
\"'hen T lived in Nepal I had an acquaintance thar became
gravely and inexplicablv ill. The hospital couldn't figure out: what was
wrong, and it was suggested that he go see a doctor of Tibetan
medicine. The doctor realized char he had upset a group ofNagas,
chrhonic serpent spirits, by barhing in a particular pool during a
hike. He was given some medicine for the symptom. ... bur beyond
creating the symptorn"
it was more important for him [() have the spirirs exorcised and
for him ro make offerings and ask forgiveness of this group of spints.
He did, and he.gor bcrrer 50011 afterward. Because me spirits are
made of energy and awareness, they l'30 affect us on those subtle
laycf' and filter the effecr imo the physical levels of our immune
and nervous svsrem. The)' can also affect our emotional disposition
and thought process. for instance, another group of spirits in the
Himalayas called me Gyalpos arc known to be fond of exciting hare
and anger and are rhoughr to be the cause of several wars.
Though rhe modem world does not recognize these dangers, all
magickal paradigms have SOQle way of dealing \1 irh them. far from
being the providence only of tribal shamans in Asia and Africa, the
I 20
witches ofold Europe prescribed pleury of remedies agamst incursions
from the spirits, as did the medieval grimoircs of ceremonial
magick. For instance, in the Tesramenr of $010010", which i., the basis
for many famous grimoircs, such as the Goeria, we arc gl\'cn a list
of demons thar cause V3ri()U~ ailments and the angelic forces that
drive them off:
Occotr Ambience
Given that we can attract the ire of spines [ust by living our
everyday lives, it stands to reason thar the problem is grcarly
compoundcd when we stumble upon places of power where great
amounts ofoccult force arc concentrated or that arc haunted by
disturbed presences. Because our modern world has largely shut U!.
off from our natural psychic sensmvirv, most people will wander
through these places WIthout noticing anything peculiar. However,
some people who are Ju~ra lirrle sensitive to these forces can lind
rhar sensiriviry increases 10 an
2] I
uncomJonabll ..u-.15t1Cmanner in ccrraui places and C1mlD15tan~"C.
and
£110< we come to our 5«OIlU source of snack: occult ambiance,
There an: m.Ul\' stonc.<\of people Ix:mg "touched" by places dedicated
to 'pmr. If a beautiful temple or Circle of trees can lIl!>pirc us bv Its
power. then Ir stands to reason UW CCl'[JJn places will touch u~ an the
opposite way;
disrurbmg (lUI' energy anti bring.ng us into contact with malefic
forces.
porencv, such places em ignne the psycluc potential III people mar
<pend ume III rhern
\-\'irhollt rr.II01ng and guidance, rhe sudden change UI awareness
will come .1. J shock and leave someone vulnerable [0 forces mal rhev
never even knew cxr-red. Even If me powers an: benign, the shllt III
perception may sun plv be 100 much to handle.
if orJin.lr)' people arc unknowmgtv troubled I1\' spirits anJ rhe
"pow crv rhar be" for mfnnging upon rhe unseen world accideurally; ir
stands to reason mar me sorcerer, \\ ho makes a lifc our of contact
wirh the unseen, is confronred with ~'UChdangers CI en more often.
The difference IS U1Jt me witch is in a POSltiOLlro do -ometlung
about it! There" an olddic:he 10 magick rnar warns. ~D() not call up
thar which voucannor put down "The proh.cm wuh mL\ advice ISthat
IU< hard to figure OUI CXKtI) what you can pur down unril vou take
I 22
1110ugh there is .1 stigma on certain classically Faustian pracrices
sud) as evocation JOd necromancy; I( IS viral ro know rhar even common
practices. such as casting circles, scrymg, divuung, and ra is ing power,
can light lip the astral plane znd make us more nonccable to denizens
of the subtle realms, This in mrn increases our chances of arrracring
malefic or mischievous energies auudst all the other beings that we
will encounter. Naturally; the more advanced and experimental vou are
with magick, the greater the potential for a misstep, but some
people: can nan into problems even doing very basic work. Indeed.
experience has raught me tll.'1.t some people with emotional problems
and mental illness rake up magick to seek help with their problems only
[Q tind thar rhe problem i~exacerbated by even rudimentary
banishing practices!
~Roken Vows
Apart from cxpcrirncntarion, there is another way our OWl1 practice
can turn against us that ,urrri.~ingl)' few people consider, that is the
breaking of magickal vows, Vows made during initiations, self..
empowerment ceremonies, or even solitary promises made [Q the gods
and spirits outside of formal ritual will rebound upon us and manifest
as an attack if broken. To eire an example from my own life, when T
was JUSt 17 years old 1 was working my way rhrough Donald
Michael Kraig's excellent rextbook.JI1t'dC1'1tMagick, and I decided it was
time 10 perform his "Ritual of Magickal Obligation," which is based
11p(>n the Oath of an Adeprus Minor from the Hermetic Order of the
Golden Dawn, In the ob1igacionl vowed to do several things, amongst
which were the promises not to display my magickal tools to
nonpracririoners, not to lie, and not to spread rumors, In my
youthful exuberance T made these promises in the presence of the
gods and spirits, and then promprlv broke them, 1 kit the
repercussion the moment I told my
first lie to my boss at work a few days after taking me obligation.
My spells stopped working tor a time, and Inoted 3 definite lack (If
viralirv To fix the siruarion T created anomer rite of apology and
offering, renouncing me former vow. 1 do not wish [0 denigrate the
practice of taking vows. Since rhcn, 1have taken several rnagickal vows
both solirarv and to various groups, and 1 have benefited greatlv from
keeping them, but T am now very discerning with what I agree to.
When powerful guardians of a current, cover" or magickal order
arc. invoked ill the vows, the problem can escalate a simarion
from simple crossed conditions such as Texperienced, ro oumghr
arracks from the Guardians mar once protected you. Be careful what
you "gree to.
that comparadvely few hold true to these rules. An)' Owner of a well-
stocked occult supply Store call tell you that items geared toward
harmful and coercive mngick an: hot sellers! Like pornography, irs
something dlat no one ever admits to doing, bur soli seems ro be done
by all awful lot of folks.
From the Greek Dcfixiones Tablets rhar were prepared to jinx races,
force a lover's obedience, and do in enemies; ro Mabel Briggs "Black
Fast" in rhc 15005; ro Docror Bnzzard in Georgia laying Goofer OUH
25 I
some good cause, there are those who will rake allYjob for a price. Tn
most traditional cultures. it would be a f.nrly common thing to approach
a wirch and ask tor SOU1e~).,c:to be jinxed or cursed, and would be just
as common (() approach someone [0 rake it oft: There have even been
3 few documented cases of one conjurer working both sides of the
ldenti]:ying Arr~ck
If we arc vigilant in keeping up regular banishing rituals and
protections, most ofthc rime we will be fine. In fact. if you are
keeping up with the practices in the next chapter, you will be bcrtcr
than fine, because nor only are you protecting yourself from unwanred
rnagickal influences, but you arc strengthening your mind and spirit
in general. There arc rimes, however, mat those protections wil I not
be enough and some kind of arrack, accidental or inrentional, WIll get
through our defenses and affect our health, OUI' luck, and our general
well-being.T r is not a pleasant experience, but rL'COgnWng an arrack
when ir happens
is the first step to combating it,
26
The first problem that we have IS rhar people generally do not
want to admit that an arrack i~ happening. People who don't practice
m~ck arc probably more likely [0 think rhar rhev are going crazy
man eo mink mar mey are under magickal arrack. Even if they do
suspeCt occult reason» for rheir troubles, they won't wam ro rell
anvone fer fear of nor being believed or earning :1 repurariou
as mentally unbalanced.
Sometimes even magicians have :1 bard time admitting that they
are under arrack. Many tend [Q overestimate their abilities or think
thar whatever regular protections they lise are infallible. It is an ego
blow to admit that someone or something could get to us, and SO we
convince ourselves otherwise, This is particularly true if you arc ina
leadership or teaching position in a magickal group, where you may
tear people will not see you as qualified ifyou admirro being rhc
victim of an arrack.
r know a priestess with 30 years of practice WIder her belt who
was attacked a few years back by her lover's ex-wife, I don't waur to
paint the tradition the ex-wife followed as evil, because it is not, but it
is safe to say that it would be nor uncouunonin thar tradition to curse
someone Out ofjealousy My priestess friend fell severely ill, lost her
job, lose her students, and damn near lost her house. She had all me
signs ofpsychic arrack, even a very probable source wirh a motive,
but refused ro recognize it because she thought of herself as an
accomplished wircn who was beyond the touch of someone else's
curse. She evcnruallv came around, and things arc gerring bcrrer
t<)rher.
Ingeneral, I think ir's good to keep tWO dungs in mind. The first
is rhar no one is impervious [0 psychic arrack of some kind.
Basic
27
banishings, shield" .10d amulets wi IIprotect )'OU from most accidental
psychic attacks and general malefic energies char you mav enCOUlJ.[Cr.
They will even proteer you from most inrcnrional rnagickal attacks,
bu r no technique is foolproof ~u matter what level of initiation you
possess and how powerful you think you arc, you are not impervious
and should bear rhai in mind. The ..ccoud thingro keep in mind is that
there i~ no harm in defending against, an attack that may nor be
happening, bur grc.u harm C,\D come from ignoring a real arrack that
yOIl tell voursclf isn't happening. Play it on the safe side.
Of course, just a.~there arc people: who read medical textbooks and
convince thcrnselvcv mat d-ey have every disease in the book, mere
WIll be psychic hypochondriacs who read this hook and fantasize thar
dlcy are under attack tor no reason. In tact. there are some people wno
seem to think mat they are constantly under arrack. These people may
come to YOll seeking help, b,ir me) are easy ro spot.
There is usually an inverse relanonship between the insistence char
someone is being magickallv attacked and the probabilirv mar they
acrually are. Whether due to actual delusion or just a desire co add a
bit of drama to their lives through playing our psychic soap operas.
these folks arc best avoided, You may not be able to reUwho these
fulks are at Iirsr, bu r you will soon realize their partem when they
keep coming back complaining of new attacks from unknown "black
lodges" and "dark magil;ans." Of course, none of these groups
would have any reason [0 spend energy attad:.ing tlus person. except
tor me sheer evil of it, which seems like a good enough reason ro me
hypochondriac,
I f you run into these folks. you can offer them a simple
cleansing or some shielding instructions. perhaps an arnuler jusr in
case, but rhcy usually keep coming back again and again. These
folks arc best let
I 28
RrcOlfllizill!J Aittui:
down gentlv b)' doing divinations and declaring thar you can't help
them bcC3U.~C vou
•
cannot detect the source of an attack. You area'c
outright conrradicnng their beliefs. JUSt saying that you aren't in a
position to help.
Symp{;oms op Arr~ck
When it does happen, sp.rimal attack can manifest irs s~mpt()m~
in numerous ways and var)~ng srrengrh. I divide symptoms into
three basic catgories: external cor dirions. mental conditions, and
physical conditions.
e)Ct:cRnal Conditions
Attacks of rhis nature affect tile probabilities of events, 01' luck,
in a person's life, crcaring what it known as "crossed conditions."
This often starr.~ bv a mild feeling of'being out of step with time, as
if you C.111 no longer manage to be in the right place at the right
rime, No marrcr what you do, you find that you GII1't seem to get
anywhere on time, This can be accompanied by parrcms ofbad luck,
and of everything you touch going wrong. Nor JUSt one fender
bender in your car, but several U1 the space of a few days. Things
breaking apart in your hands or falling when you rry to grab them
are common symp[QOlS as well People don't seem to have am'
patience with you. Unexpected bill, start piling up ami you can't
seem [Q hang on to money
Lcft alone, things get worse: you loose your job, >'our lover
leaves you, you wreck the car, ~"O\al re blamed for something >'ou
didn'r do, and perhaps even wind up in jail or worse. The possibilities
of whar can happen are limited only by [he power ofthe.person or
power launching rhe arrack, and how long you let it go on.
29
Just recently I received three traffic rickets all within tWO weeks.
This WJ.S after man) YC.1f'S of never gerring pulled over, ,\ few other
things had been guang wrong .IS well, and Istarred ro suspecr MlrTlerlUng
was wrong. After vornc readings and careful thought Tdiscovered that
it was an accidental arrack by someone for whom T refused to do a
favor, 1 did J simple uncrossing and the problem corrccrcd rtsclf, but
the person WJS srrong enough of 3 psychic that their ill-wishing got
through mv normal delcn",. If I hadn't acted, the crossed condinons
couJd have grown much \\()C\C
COent'Al Condition
A sanrera I know was ha\~ng problems with her neighbor being
loud and obnoxious ar .111 hours of the night and leaving garbage on
her WWU, She asked her madrina (her reacher) what she should do,
The madrina [old her [0 make a doll that looked like the neighbor,
blindfold it, tie Irs arms and legs, and nail It to the tree Ul her yard
fut'irtg her neighbor's Irout docr, :..ry mend \\.1.> a bit shocked and said,
"Good Lordi I don't want [0 hurt him! "'hat will happen!"
~::-lorhmg~ rcphcd her rnadruu, "bur It will scare rhc h\1ng crap
our of him!"
A lew davs JITcr rnv fncnd followed her madrina's instruction. the
neighbor carne over, ocgging fOrgi\ eness and swearing up and down
that he was ("renencm!; the worst couple days of his life.
People who do not believe in the power of magick [() affect the
world. yer are faced with the re;x>rtSof anthropologists and who
observe that curses often do seem to work, IT}' to explain it away :IS
power of suggestion. The claim is that irs a sclf-fulfilli ng prophec), if
you know rhat someone has cursed you, as in the case of the sanrcra,
your mind will react in such a way that \If:.!1fulfill the curse. There is
some rrurh ro this: suggestion is a powerful thing and if you can
convince someone that they arc under arrack, they can manifest
powerful sympTOms. In fact, 1 have found that when people arc very
publicly and verbally cursec, there is rarely any ritual or spell to hack it
up. The reason for this isn't rhar curses don't work, however; it's
rhar if somC()I1Creally wanrs to launch a genuine magickal arrack
against you, they won'r tip you off about if.
Most magickal and psychic attacks manifest rnenral symptoms
in their targets. I mentioned previously the feeling of being "OUt of
step with time" as being a precursor to crossed conditions, There are
other more serious mental symproms that can arise as well. Some
arracks, such as telepathic or hypnotic attacks, may have DIlly
mental effects, Coercive attacks that aren't geared at causing harm,
bur at gcning you to do or nor do certain things against your better
judgment abo have primarily mental effects. Theface that the
symptoms an: mental docs not mean that they arc any less
dangerous ormagickal.
By far the most common mental symptom is a feeling of
despair, oppression, aJl.<ier)land fear without any identifiable cause.
Inexplicable confusion or moments where vou cannot focus are
common, Troubled dreams are also a sign of attack.
In some cases where a spirit or artificial elemental is the agent
of the arrack, the targer may feel that he is constantly being followed.
He
31 I
may hear VOICC~ when alone, see shadows and oudmes of things that
aren't were, and even smell SCotS that have no source. Smell is one oi
my ~tronge)t psychic areas, and I sometimes 'mell a hmt of sulfur or
ftX 3.' a first mdicator of arrack, Althougb 1 list du\ .1\ J rnenralsymptorn,
so. die rarger always explams rhar It was hot and really It Isn't vuch a
strange thing ro do" Ir L~only after the hvpnonsr plavs the rape of me
suggesoon being planted rhar rhc subject thmks he even did am
ming strange' The mind IS arnazmg ar making even the strangest
mmgo. seem normal.
Because all of our actions are, by and I~rge, mtluenced to one
extent or another bv outside factors, there is a tine line between
what constitute, regular influence, reasonable magickal influence.
and a psychic arrack A tee xxi analogy that Dion Forrunc2 makes IS that
normal influence I' akm ro someone riaging a doorbell b) prc.\~IOgthe
burton from the ourvidc, and an attack is like lifting up the
floorboards and pulling rhe /lllI'''''rt! themselves.
I 32
RtUQltcingArTll(/c
Stepping aside from the occult for JUSt a moment, companies and
salespeople are now rnaking lise of very advanced coercive techniques
such as subliminal messages and Ileum-linguistic programming to
influence your will. Some of this is fair, bur in my opinion some of it
amounts ro as much of an attack as if they had done sorcery agamst
you, Tndeed, if you think that this isn't a type of sorcery; chan you
shoulc, take anomer look. The rechniqucs thar This book will reach
to defenc against psychic intrusion can abo help avert me aggressive
techniques
used in sales and advertising :I.' well.
Many of the mental signs of attack listed previously are also
symptoms of mental neurosis. ] Want to make it very clear rhar people
srruggliug with depression, schizophrenia, anxiety, ADD. or any other
psychological problem should NOT substitute the magickal defenses
in this book for regular therapy and psychological rrearmcnt. The
degree [0 which the occult overlaps into conventional psychology is:111
inreresting topic, bur One beyond [he scope of this book, and beyond
my expertise, There WIll likely nor be any harm In using the methods
in this book II/ongside of conventional treatments, but under no
circumstances should the)' replace medical rreatmeut.
PhysiCd.l Condition
There can abo be physical symproms associated with an attack.
Headaches arc a common C.lrty warning. Headaches where the scalp
feels stretched roo rhin over rhe skull are particularly indicative of au
arrack. Sometimes when we lav down to sleep. these aches will gather
to one: side:of [he head. indicanng the direction from which the
arrack is coming.
After headaches. fatigue would be the next mosr common
indication, This is particularly true in (.'3.><:.'> of para.'lnc and vampiric
33 I
artacks. in parasuic cases, someone of weak consnrunon and energy
psychicallv drains someone who possesses higher vitality This is most
ofrcn umnrcnncnal and 0<:= commonly between family members or
dose friends; particularly \\ hen one is in me position of caring for
the other, rhll.\ givmg rise ro me old adage thar"the caregiver goes
first, ~
Inactual vampiric snacks. the attack is usually intentional and mere
exists a whole corpus of occult teachings on vampiric magick. The
first lyj>C of vampire is .1 living pc1"'nnwho draws vitalirv from other
people, willing or not. and adds rhar to their own power. Nowadays,
this has become something of a counrcrculrural lifestyle choice, and
one can find many books 00 how to practice vampirism.
The second type is a bit closer to the vampire of legend in that
physicnl death has occurred bur, through special means, rhe pcr.~on has
managed to fighr ofF the astral decay, or "second death," and sustain
his crhcric form hy feeding on living people. When I was traveling
through Budapest J was told about Magyar sorcerers, who
specialized in rhiv rype of magick. They would attach their spirits to
living people, and remain dormant during the da)\ at night they would
leave the host in an ethenc or quasi-physical fonn and feed. I have
never seen them, bur, according co the literature, you can actually
spot small. almost microscopic wounds where the vampire attacks,
Fatigue is also common in cases where [he target has been handed
over to the dead. Ibis is famous ioHairian vodou where it L,called an
MExpedition Mort." There are many ways (C) do it, bur rypical.y
something of yours is placed in the grave of a spirit willing [() do the
work, and an dement from that grave. usually dirr, IS planred on \'UU
or your home. The idea being that you have enrered me sphere of the
dead and the dead have entered the sphere of the living. This firvr
Stopped lip Ix)\\ d~are also a favorite form of arrack a_,
36
Stopped up bowels arc also a favorite form of attack as
evidenced in such spellbooks as Alberrus Magnus's Egyprum
Secrets" and the Icelandic Ca/dra/lok. Tn fact, when I was [usr
starting to learn rcorworking in ol)' reens, something was stolen
from me and 1 announced generally mar whoever stole it would be
cursed in a most unpleasant way Perhaps it was wrong of me.
bur T gathered an appropriate link to me person Tsuspected stole
from Ole, and used an old hoodoo nrual to Stop up his bowels. The
item was returned shortly rhcrcarrcr, and J was told by a rnurual fnend
that the spell had achieved its desired mrcnt,
39
Meditation keeps the mind clear during stressful times, and can
by itself fend off many types (If mental attacks. Banishing rima Is
clear the personal aura, and free your home from negative energies
and hostile spirits. Offerings serve to build a good relationship with
the environment and serve as an olive branch to malevolent spirits
that arc attacking in retribution [or human actions mar upset the
spirirual cnvironrncnr.
CDedi'CAtion
Ir should be immediately apparent that one needs to keep one's
head amidst any [yp~of attack, occult or otherwise, In a magickal
at- tack, which can cause symptoms such as paranoia, depression, and
other mental distress, it becomes even more viral mat you are able to
control your mind and cut oft·these symprorns, at least long enough
(0 launch
142
Daily Praaias
become consumed ill the breath. Do nor warch It from outside like a
car warching a mouse, bur rather feel that YOll"'" your brcarh.Jden-
rif)' your breath .IS the sear of your consciousness. Flow in and flow
OUL Fixate the mind smgle-poinrcdly on the breath ar the exclusion of
all else.
The past i, a memory Tile furure is a projection. TIle presenr dis-
appea~ before it can be grasped. Dwell in the bread),
If you are likc most people, you will find that distractions arise
nearly insrandy; Once you recognize that ~'ou have kit me meditation
and are distracred wirh :1 train of rhoughr, you should (imply rerum to
the breath without chasrising or criticizing yourself. Tn met, you should
have DO expecrarion whatsoever about how well your meditation goes.
Dn;?, P",clu:es
,
several banish- ing rites Sf) they can choose the one that i~righr for
them.
r L:hc Sphese op
Parr 1: Conjuring the Column
hC:~8
Begin by standing and facing east. imagine tharyou arc
at rhe very center of the universe. I don't mean ro imagine
thar vou have lefr vour room, and are now somewhere alit in
~paee,
Dntlv Pmctuxs
DF..CE~DAT COLUMBA!
(The dCSCCDl of the dovcl)
A.,)CE."JDAT SERPENS!
I The ascenr of'rhc scrpenrl)
Inhale again and fed the TWO energies enn:nng mro vou
from above and below Exhale and feel the two energies flow
throughout )'our bod); .mpregnacing every cell (If your being
with their power, Peel your connection between earth and sic);
underworld and hC3\CllS,
,p
\Vlth your nghr hand, poinr at your third eye and intone:
r CCI.
~ love vour righr hand over your heart and open vour hand
\() thar vour palm bees ytlll!: chest and intone: A (ah).
Move your band lower over vour g('"11I~ and tum the:
palm upwards, connecting the thumb and forefinger, Intone: 0
(oh).
TIII~ portion of me rirc grounds, centers, purifies, and
empowers vou so that YOU are in a proper position ro
exercise aurhonry over me forces that you wish ro banish.
111<: Dove and the Serpent are unive ...a..l symbols of chthonic
and ouranic
forces. RI' conjuring, rhe column vou take In rhe toralir,. of
all thar is, above and below, As me Magm Aleisrer Crowlev
once
nored, ~Adept\ stand with their heads above the Iugh<....(
heavens and their feet below rhe lowest hells."!
After the column. you invoke the divrnc by the anoenr
formula of LAO.I Thl~formula is sornenmes "lid to be a
Greek
of ,.1yUlg YHVH (Yahweh or Jehovah), bUI in n:ality is much
\I'J~'
49
COXSECRO IT BEl"EDICO lSTUM
ClRCULL~r
lIT SIT~ITHT ETOi\lXl.BL'SSCLTU~' AT
PROTF(.TIE DEl FORTISSL\U HF.KATF.
TKVIClRlLE
II consecrate and bless this ci rclc
'nat it nlly be [Q me and all a ,hidd
Ami protection in rhe name of the rnovr powerful
mv inciblc goddess Hekare)
C(Ifl\1deT that dus sphere is an mviviblc aOO Impenetrable
ti)mc" vurroundmg you. keeping out all harmful forces and
'pm 1'\ of rll-mtent,
ORKIW ABAEK!
Bull-headed guardian of the East
Remember yOUI' vow and fill the throne
which has been ser for rout
Consider that tile rhrone (your visualizarion) has been
filled by Abaek and see him now rum around to face the
outside of the circle.
Face Sourh and visualize Pyrhum standing ar rhe southern
edge of the circle facing the center. He has the body of a man
and tbe head of a .horse that is breathing fire. His two
hands hold a large ebony trident. Make the gesrnre of
conjuring and invoke:
ORKIZO PYRHUMI
Horse-headed guardian of the SOUdl
Remember your vow and fill the throne
which 1135 been set for you!
Consider that the throne (your visualization) has been filled
by Pyrhum and sec him now rum around [Q face the outside
of the circle.
Face Wt'Stand visualrze Errniti standing at rot: western edge
of [he circle facing the center, She has the torso of a woman
51
and the head and lower bodv of a serpenr. Her h.rnd\ hold a
net and a skullcup, wmch overflows with bCllhng blood.
Make rhc gesture (If conjunngand invoke:
ORKlZO ER."1ITI~
Serpenn ne guardian of the \,"l..,r
Remember vour vow and till the throne
which hal. been scr for you!
ORKIZO DTMGALI!
Birch-headed guardian of the ~orrh
Remember your vow and fill the throne
\\ hich hd~been set for you!
Part 4: Clo,ing
You have grounded and centered yourself and connected
with me Earth and me heavens, 100 have swept 3\\ 3)' obsrructing
52
Dhi{v Praaic ..
The wording of this rite i< nor all that important. I have
used some Larin because it is one of the magickal
languages and can give: the ritual a feel that English may
not. but if for some reason you arc not comfortable with ir,
the general form of the rite can be followed using the English
rransl:u:ion or some other appropriare words of similar
meaning.
The ritual insrrucrionsmay seem long. but once memorized
the whole rite takes about five minutes to perform. Whatever
banishing you choose, it should be done every day-preferably
rwice a day as the effectiveness of rites such as the. tends to
lasr through either sunset or sunrise.
Ot:J:cRings
The last point of the triad of daily practice is the making of
offer- ings. 'Whereas the banishing rirual seeks to keep danger at bay
by force, offerings are a pacifying practice thar protects by offering an
olive branch
53 I
[0 hostile: spirirs and elemenral forces. A~ stated before. the way in
which we humans live ran sometimes have a negative impact on the
spirirual dimension. causing local guardians and forces fa acr against
us in rcrnburion, A large part of the shaman's role in rraditional cul-
rures deals with mending these harmful breaches and smoothing our
the relationship between this world and tile next. By making
offerings we are sending a signal to those forces mat any breaches
such as build- ing or trampling on power spors and polluting the air
and water were accidental and that we arc arrempting to make
reparations.
Apart from me value That offerings have in dercrring crossed
con- dirions and artacks, they arc 3 potem means of gaining spirirual
allies and aiding your sorcery to mnnifest materially If you establish
a regu-
lar pracnce of making offering.' fa the pow en. that be, you will find
tho! universe all tOO willing [Q aiel you in your witchcraft because
of rhc bonds you have formed through the power of offering,
As to what is offered, there are many types of offerings mat can
b~ made, borh physical and emanated from the mimi. I do not mean
to undercut me importance of physical offerings, bur the first rhing
rhat one finds after making a physical offering to the spirits is that
in a few hours, rhe sruff is still there physically. Though I[ I~said mar
some rare a nd powerful spirits can manifest physically and devour
their offerings, mOST beings feed .Ipon me subtle essence of the
physical offerings ramer than the substance itself. The exception to
this is burnt substances of fumigation. There are man)' spirits who
can take nour- ishment directly from the smoke produced by burnt
herbs, plants, and woods.Even ifvou use solid ?hrsi~-al offcnngs
such as cakes and alco- hol you can increase the power of the offering
by mentally multiplying these offerings through force ofwill and
seeing them fill infinite space.
154
I
Dr.ily PrlUtius
55
because you will be feeding that incense wirh energy directly,
visualiz- ing ir filling all space, and willing it to rake on whatever
shape is most
, Take your incense and your libation, if vou have one, and arrange
them on an altar Or table, Don'r light the incense yet.
56
Phantoms of the:dead the quick and in-between
To those whom lowe debt and who owes debt
unto me
Farnulus and guardians who are bound unto me!
Come! Come!
Every dryad, slyph, and satyr who dwells within
this place
Every undine and salamander, every fey and
gnomish spirir!
Every succubi and incubi, every spectre of ill will
Come! Cornel
All spirits who cause help or harm in response to
human action!
Come here according tel your desires. be seared on
the thrones
10 Evohcl Come! Come!
I
Pan 4: License ro Depart
Honored guC~1S of this temple, the window of
our communion i~dosing,
Take your last tasrc of these enjoyments and go in
peace,
\'<",1 re the thrones of [he feast and go forth
unto your abodes and habirarions as you desire.
Forever act as friends and helpers.
So More It Be
wnh your right hand and apply about five pounds of prt:..\_mre.
As you inhale, fed the: power gather at your heart, arrracred
rhere by me pressure and your focused will See a small, gray
egg-shape g-ather at your heart. Release the pressure on your
chest and feci the egg grow larger, passing through your skin
and stopping JUSt atthe point that it is roughly I to 2 feet away
from your physical body 1rnagine that the surface of this egg is
impenetrable, and rhar all malign forces will be unable co break
its barrierv.
After the image has been srronglv conjured in the mind
and you klum' that the slueld is mere. simply rum your attention
away from it and go about your business. In general, the
effects of die shield will wear off ina few hours unless
conrinuallv led with imagination and will. If you desire: to
dissolve the shield before then. simply inhaledeeply, than
exhale and see the shield dissolve into space.
There are several variants on rhis technique and wavs to alter the
shield ro create different effects. For msrancc, In some cases rather
than protect directly, it ma), be desirable to confuse or throw your en-
emies off-kilrer.In this case, make the shield the same way but
instead of seeing the shield as gJ'a); visualize its surface as swirling
colors, like when sunlight hits oil on water. T first started using
this confusion shield at a job where there was (me particular
manager who was very verbally abusive ami seemed ro be something
of an unconscious Ps)~ chic Vanlplrc. He always seemed ro walk
away from hIS arguments with a feeling of energy, leaving his targets
drained and listless. When
63 I
1 starred employing the shield of swirling colors, he would get frus-
crated and start to loose crack of why he was berating me in the firsr
place. He would stumble over his words and get confused about
what he wanted, and then he would Storm off to his office.
Evenrually, he left me alone.
Ifyou experiment with diffcrerrr visualizarions and energetic kC)'1,
OU will find different wav s in can alter the effecr of
manv . "
YOU
- which
your shield. For instance, you can make shields corresponding [0
the
tour elements. To do tills, rather than drawing in power from the
column as discussed on pages 67-68, concentrate on me color and
q ualities of the element invoked. 1 will talk more about me
elements in a later chapter; but in the meantime you can lise the
following correspondences.
The reason that shields apr:ear in this section and 1I0t ill the
regular practice: chapter is char whereas a banishing is patterned
specifically against harmful powers, a shield works against
everyone. Leaving a shield up all the: rime will tend to em you off
from people. even those who mean you nothing but good may find
you seem disrant or unap· proachable. Using confusion or
elemental shields can cause: even sll1lJlger reactions. Usc them only
when you feci rhar you need them.
lnvisibiti'cy
There are some siruarions where the best prorection is
obfuscation rather than confrontation. If nay be that you want [0
withdraw from the chaos of the world for a bir in order [() sort out
your nexr move or that ~'ou want not to be noticed while you are
laving down your own reversal or counter-magick.' Whatever the
reason, rnagickal invisibil- iry can offer a type of protection rhar
banishing rituals do 00 not.
To he clear, this rirual will not acrually make you transparent, nor
will ir make vou or in
~
li.g..., ht bend
around anv..w.ay
allow vou to
walk
around naked amazing people with a disembodied voice and objects
thar floor in ~pa,e. MagickaJ invisibiliry conceals your aura, and causes
people who are not spccifical.y looking tor you, ro nor notice you.
If someone is looking tor you and he bumps into you in the hallway,
he will see YOII JUSt fine, rhough be may commenr on there being
some- dung diflereur about you rhar day. You may also find rhut those
people whom YOlldo interacr wuh forget those interactions
afterward.
As an example, when r first started experimenting, with magickal
mvrsibrlirv in college, 1 was ?<JS-~ed0\ tr time and time again
when offering comments ill class. though previously I seemed [0 be
one of the protc.'-~()r\ favorite students to pick on. Later, when 1 had
a fu.LI.in,5 our wirh some friends 1 was living wirh, T used the same
invisibiliry rituals and was promptlv left alone, even to rhc point
ofone of rhem talking about me while 1 was in me room because
he forgot I was there.
115with the shields, you must: be careful about when you
employ invisibility 1 was once in a tender bender mat could have
been much worse because: someone pulled our of a parking lot
without seeing my car. The person apologized profusely and swore
up and down rhar he had looked. he: just didn'r sec me.
Of course me reason mar invisibiliry i~included in chi!. book isn'r
to be able rn merely avoid uncomfortable sirunrionv, bur for
proeecdon. Tn rhc case of a magickal "track, particu larly one where
spirits are em- ployed against you, using invlsibilirv as a defense will
have the effect of gi\o;ng rhc hostile spirit no one to arrack. Eventually;
rhc spirit will rerum ro where ir camc from, [fit was sent by another
wirch, It will carry with it rhe CUNe rhar W3.' intended for you. If H
was jusr a hostile natured spirit of some kind. It will simply centro to
irs own habitat.
66
1
The only tool that you will need for this ritual i, some incense.
If you can use myrrh (alone. wirh frankincense, or WIth dragon's
blood), rhar 1< besr; If not, then vou can use JUSt about ;111\ Incense
that you like.
The nrual begm.\ wirh conjuring the colwnn JUSI like Ul the
,
banish- tng nrual from the last chapter,
DECENDAT COLUMBA!
(The descent of the dovel)
Take anomer deep mhalanon and imagine thar .1 reddish-
colored I1gbt from beneath \'0\1 rises through the column and
passes through you upwards, Whereas the white IIghr
was
~1Ilg, this light is vitalizing. Exhale and intone the fhllowing:
A~CENDAT SERPENS!
(The ascent of the serpent! )
Inhale 3galO and fed we rwo cnc~e\ entering moo you
rrorn above and below . .l:.xhale and feci the two energies 110"
throughout your body, impregnating every cell of your bemg
with their power. Feel yo.ll' connection between earth and ~~,
underworld and heavens.
\\Im your nghr hand point at your third eve and mronc:
I (ee}
Move your nghr hand Over your heart and open ''OUr hand
so rhar vour palm faces vour chest and intone: A (ah)
1\I00'eyour hand lower over your genital. and rum the palm
upward, connecting the thurnbaud forefinger. Intone: 0 (oh)
Stand for a moment and meditate on yOUT connection the
earth and sk};the underworld and heavens, and vour connecrion
ro rhc divine.
CLeAnsing
White oak bark, cinnamon, andpi"e /ludles compose
a formula mat 1 like for cleaning away jinxes and
negati\'it)~ A hyssop bath is also rradirional, especially
for clearing evil mat you brought upon yourself.
These ingredients can be added liberally to bath
water.
ReveRsing hARm
EII~nJJ'Ptlls lcaoes, red peppn', and me, TIlls is specifically
for reversing harm back upon a sender and call be
used in conjunction with the spells in Chapter 7. You
can add approxi marely a .half a cup each of eucalyptus
leaves and rue. and a pinch of red pepper.
These three bath formulas are JUSt a sample of the almost infinite
combinations that, exist amongst traditional formulas tor protection
and reversal. Consult the sources listed at the end of the book fm
more information on herbs and sacred bathing in general
72
Tuning is also a factor in the bath. Mosr often, baths are
prescribed ro be raken just before dawn so that the rising sun is
working with you. If'vou know that you arc going to confront
someone who is working against you, or you an: traveling to an
area that is infested with a bad psychic ambiance, then taking a
protection bath right before char CO.:l- Iroutarion is also a good idea.
If yOll are afllicred with your symptoms at night, then bathing
before bed would be the best idea. Follow the LWlM phases (waning
moon for driving away and waring for arrract- ing), or the planetary
dan of the week for tinting your bath. Bur in the
cases where an arrack is manifesting now, it is better [0 starr the
ball rolling immediately rather than waiting for the proper day or
moon phase. Let common sense and your OWIl inclinations be your
guides.
I should mention here thar the ritual bath i, not a bath to get you
physically clean. You are not concerned with lathering and shampoo-
ing, only with ritual. The manner in which you wash during me bam
is very important: scrub up from the feet to the head to draw things
to you, down from the head £0 the fCC[ to push energy away from
yo'..l, and soak to alleviate symptoms. During the bath there is
often the reading of a spell or prayer. For instance. in hoodoo,
and also in Solomouic magic". certain Psalms would be read during
the bath, such as the 23rd for protection and [he 5lsr for pu rification.
A pagan might do well ro recite one of the protection incantations
[rom the Papyri GrIl&CIIC Magical. Words of your own will often do
as well or better man these traditional readings, and you should feel
free to usc any- thing that fits the siruarion.
Here i~ an incantation that calls upon Hekare and Hclios,
which firs well with the other rituals in this book:
73
Hail to "OU, Hekare of me threshold
Hail ro \'OU, Helios most lugh
1.3\ your hand. up"n me in consecration
DOl e sickness and evil from m) limbs.
May. these waters drive away, my. attackers
And cast them down inro the four rivers of
Hades M,IY [he air blow them away [0 the four
winds May J forever stand in your luminous light
And have my pam made clear.
Hall to you, Hckarc of me threshold
Hail [0 you, Hclios mosr high.
75
[FJor cake a knife or dagger and make an
imaginary circle tWO or three times with the point
thereof, upon a child, or an elder bod); and then
go round withal about the party as often, it is a
singular preservative agaiusr all poisons, sorceries,
or cncbanrrnents. Also to take 'ill)' leon nail om of
the coffin or sepulchre wherein man or woman
licth buried, and to srick the same fast to the
lintel or side PO~l:of a door. leading either mID
the house or bed-chamber where any doth lie who
IS haunredwirh spmts III rhe rught, he or ~he shall
Note that not only does Pliny speak of iron's ability to disrupt en-
chanrrnenrs, but specifically of the power of an irun coffin nail.
Coffin nails are particularly valued in hoodoo practice as well, and
are used both in the b)'ing of curses and the prorccmm from them.
I myself have a cross made from two Iron coffin nails, which serves as
a power- ful protective amulet.
The cross itself is also a powerful protective symbol, and has a
history that extends much further back than Chnstianirv Inc: equal-
armed em" j, one of the oldest religions symbols on Earth and has
spawned many vananrs, including the crux-ansata, or ankh, of Egypt;
and the swasnka, which is known as the yungdrung, or the eternal,
in Tibet and the 1)'110[,meaning four feet, in Europe. The symboli~m
of the cross is manifold and can indicate the meeting of two worlds
or planes, rhe spinning wheel of the suo, or the division of rhc world
inro the four directions. Its use as a symbol of the sacrificed god
should nor be overlooked and is not restricted only to the Christian
rradi non. The
I 76
Pc....13n/Roman Mithras, the Etruscan God Ixion, and the
Aztec Qucrzalcoarl have all been shown crucified on crosses of one
kind or other.
You can certainly purchase a cross to wear as an amulet, but I have
always found rhe actual binding of two beams together to be a
powerful moment and an ideal rime to chargc the cross riruallv; so
1recommend making your own. The material is up to you, bur ir
should have. mean- ing. YOlican lise a sacred wood such as rowan,
oak, or thorn, or yr.u could use the aforementioned iron nails (collin
nails can be difficult ro come by. so you rna)' JUSt have [0 find iron
nails at a hardware store). or bones. Chicken bones or ocher animal
bones will more than suffice. bur you can usc human bones if yon
want, which can be purchased legally from someplace such as the
Bone Room ill California! If you do use bones, be sure ro make an
offering to the spirit that is arrached to the bones and do a divination
to see if there will be any obsrructions in using them.
To work die spell, simply hold [he rwo beams of the cross our in
front of you with your arms full}' extended, in a pose similar to some-
one in a horror movie repelling a vampire by holding two sticks ro-
gerber, Visualize the arms of the cross extending outward into
infinity, and focus YOllr mind on the point where they cross. As you
hold the cross out, make a proclamanon such as:
77 }
against all manner of malevolent
powers hateful spirits and ba lcfu I
spells.
By Will and \\70rd
So Shall fr He!
Alter charging the cross, set ir down upon the altar or 00 die ground
without separating the beams, and bind rhcm rogcther by wrapping
them in black string or leather. Ifyou are working with iron and have
the skill you can wdd the cross together.
Apart from the cross, rhere .is an almost infinire variery of prorce·
rive symbols that can be purchased or made into amulets:
• The hamsa hand also known as the hand of racima (the
daughter of Mohammed) or hand of Miriam (sister of
Moses and Aaron) is a popular symbol of protection from
the Middle East. It consists of a downward pointing
hand usually with an eye in the middle.
• A variation of me harnsa hand i.~the eye set in blue
glass, round everywhere in Morocco, Turkey, Tt3Jy, and
also in Santeria. This takes numerous forms, ranging from
a simple eye painted onto a small circle of blue glass, fCl a
bluc hamsa hand with an eye, to ornate horseshoes with
eyes pamtcd on them.
• The palad khik, or surrogate pcms, of Thailand is :1 penis
amulet usually with a monkey; rigel', or some other
animal riding on top ofir, The penis amulet pWtl.'CtS
against spirits and spells that would cause inferriliry or
loss of virility and would be worn on the belt. If ir
fall<off, mat i~a sign mat it has done irs job and absorbed
an arrack on behalf of your actual genitals,
"""""'78"'---
I'tmnnll'rDuaum
The list of traditional protective amulets could and does fill severa;
books, but these are a good starr to any collection ofapotropaic charms
Aparr from these amulet'; there are talismanic seals that can be
drawn on parchment Of engraved on an appropriate metal. An endless
variery of these can be found in grimoires such as the Keys of Solomon
The two most famous of these are the so-called "Sator Square" anc
me ':\braeadabra ~ charm.
79
The Sator Square IS derived from ;I Lann palindrome that reads
SATOR AR..I:,.POTl::Xt.JOPER.-\ROTA~,.1ml can be arranged moo
a ma~ck '<)U3CC::
S A T 0 R
A R. £ p 0
T E N E T
0 P E R A
R 0 T A S
Sator means "to sow," Tenet mean) "to hold," Opml means "work,
care, or effort." Botos means "wheel." Arepo is a more troubling
word,
,IS it doesn't appear 111 Lnnn. Some: think it mdkatc, a proper name,
E
R
ABRACADABRA
ABRACADARR
ARRACAI)AB
ABRACAI)A
ABRACAD
ABRACA
AR~\C
ABRA
ABR
All
A RcvcRsing hand
Eucalyptus leaves, S8t, and crab shells carried in a
red bag will reverse spells and harm back upon the
sender.
Angc(ic Daoceccton
Particularly potent for women is a conjure hand of
angelica mot, balm of Gilead buds, and salt. Carry
in a white doth. This hand is said to smooth things
Out in a less confronrarional way than a reversing or
straight-on shielding charm.
JinJ= flRcakcR
Saltpeter, sulfur, and lemongrass carried in a red
flannel bag is a good formula for breaking up a
jinx and opening the door to new oppormniry
83
'CRA vel PllOt:Cction
Mugwort, comfrev leaves, and fennel will keep vou
safe dunng travel, warding off not only harmful
energies, spirns, and spells, bur the 13" 3~well.
somewhere the, or one of your own ucyj\ing •.1 mojo bag should be
consecrated and enlivened with 'pmr A traditional Americar
roorworkcr might usc a l>:.almor an Imprompru pr.ln~r to charge a
bag~.
.\'011 should fed free to do the same If vou like. Some
and
roorworkcrs talk to the bag 3l> ifir were ahve.and gJ"c It instructions.
In "Voodoo Tales as loki Among me Negroes of the Sourhwesr, Col-
lected from Original Sources' rhc folklorist Mary Alicia Owen has
made a record of one such ritual performed on J charm that she
hired
a root doctor named King to make for Ch.irlc- Godfrey Leland, me
author of Aradia: Gotpel oftbe
WircIJCI.
84
You can do something completely spomaneou~, compose your own
charge to the bag, or use a spell from whatever tradition you come
from. As I hold me serpent sacred as an agenr of gnosis and magick,
I often use a Greek chant I call me Scrpcnr's Song to charge ,1 bag
while holding it oyer an appropriate incense or the smoke from a
candle flame.
HO OPHIS HO j\ RCHAIOS
HODRAKO~HOMEGAS
aOEN KAl,HO ON KAI
HO ZONTOUS ArONAS
META TOUPNEUMATOS SOU!
(Oh Ancient Serpenr
Oh Great Dragon
\-\'ho was and who is
Throughout the Aions
Be thou with oar
spirit.)
moment how I got mere. Once lam done Lspir into me bag and ~a~:
SO SHALL IT BE.
-.
B\' your name J call forth we fates!
All powerful Morae
Clotho, Lachesis, and Atropos
I stir, conjure, and call thee!
You, who originate, measure, and rut the
fabric of life
Take mercy upon thy thread
And spin the tide of battle in my favor
OhHekate!
By your name I call forth the furies!
Terrible ones spawned from the blood ofU ranus
Alecto, Tisiphonc, Megaera
I stir, conjure, and call thee!
Come forth from Erebus and protect the bearer of
this seal
Through righteous wrath drive our all attackers!
May nor even we names of my enemies exist!
Oh Hekare!
In your name I call forth the Gorgons!
87
Serpent-haired guardians of the secret crossroads
Euryale, Sthenno, Medusa
I stir, conjure, and call thee!
Come forth from the west and proteCt the bearer
of this seal!
You who arc covered in impenetrable scales, with
serpenr hair and hands of brass
Guard against all malicious spirits and sorceries
Be present and stand ready!
Oh Hekarel
By your name I call forth the graces!
Beauteous ones who dance eternal through me
heavens
Thalia, Euphrosyne, Aglaia
r stir, conjure, and call thee.
Come forth from the glades and attend your
sorcerer!
Heal all harm that has been done by my enemies
And lead me on the paths of plenty
Hekare Propylaia
Hekare Phosphoros
Hekare Propolos
Protecrress, Illuminator, and Guide
It is in your name 1 call the spirits
To ask for their favor, fury, protection, and grace.
r r is by your power that it shall be done
Hail to Hekarc, Kcyholder of the world,
88
Pcrs()O"d Protection
home mstead and use I[ :IS 3 gt3nr magickal link, Throwing Goofer
Dust or plannng a gns- gO' on someone direcdv IS 3 bit more
nonceable than gOlllg ro his or her home in the dead of IlIghr and
plannng It 011the door, rep or bury- IIlg something in the ~ard, and 'o()
It is one ofthe arne-honored W.l~'Sof dehvenng a curse.
91
Apart from arracks by other sorcerers, the home of ~l witch IS often
the sire of many rituals that \\i11 attract all kinds of varied spirits and
forces. Contrary to popular occult teachings. spirits and forces are not
insranrly and permanendy shut off when the circle is closed or a ban-
ishing ritual is done. Nor should the), he. A witch's home 11101111{ be a
house of rhe spirits, where nor ani)' can the)' be conjured and ques-
tioned bur they can approach you in rerum. This is how a
relationship with the intelligences and spirits is built. and we should
not mistake rhe instructions for protecting me home as instructions fur
shutting eff all contact with the other worlds. powers, and denizens, We
should, how- ever, have some defense set up to repel forces that arc
hostile or drain- ing to us. that may get snared into our home b)' our
rnagickal actions. Most of us have man)' different visitors come and
go from our borne, nor all of whom have been vetted and shown [0
be s-afe.We feel safe m receiving visitors because we have some kind of
security at our disposal (even ifit', only knowing how to di.:lI911) if
one of our ~5i(OtS gas threarening or violent. We must learn [() do the
same with the spirits.
1 \\ ill be referencing the "home" in this chapter, bur most of the
instructions can also be applied to the car, to the office, or (0 anywhere
else thar you spend a lot of rime. Likewise. insrructions tbr me "house"
are usually applicable to an apartment and what isn't able to be done
to Theletter can be altered with some ingenuity Instructions that call
for somerhing to be buried in the yard, for instance, can also be
buried in a potted plant In all ;lpartll1eJlt.
~tOOR Wash
The floor wash works for your home in [he same war that yow
bath does for your body Wa~hcs are a very old and traditional parr of
Protection for' rlJr Home
Pepper
Vinegar
Deece WAsh
Sugar
Lavender
Rose water
Valerian coot
Broom
Lemon grass
94
Protection for lilt Home
You can lise these or other formulas whenever you think thcv
arc needed for a room or a whole house. If i,a good practice to choose
one good cleaning formula and use if with e\"C!f)n' LOW mnon whether
you are wider arrack or not, especially in your temple space. When
you are done with your washing you should rake the excess wash
and dirry water and dump it out the front door toward the cast. As
with baths. the wash IS best done in the morning before dawn, bur
can be used at an}' time as needed. for instance, if someone who
YOI! consider an enemy leaves your home, ~'ou can apply the "keep
away" wash right after the} leave eo compel them not to return.
Incense
There is no more prevalent and archetypal aspe<.'TtO rnagickal
ritual chan the burning; of incense. Nearly every culture on Earth
recognizes the spidmnl power thar certain herbs, resins, and woods have
when burnt,
13)i' mbuiag die material substance with our aspirarions and desires,
then burning it, it moves from the material to rhc inta ngiblc, and
finally over into the spiritual dimension where our prayers are heard.
You can burn incense in a stationary bolder, bur if Y01! are using
it in a ceremony of cleansing or banishing you should lise d censer
or something that you easily can carry around. The parrem of
censlng with incense is the same as washing: back to front and om the
door £0 expel. from (0 back ro attract.
Incense recipes abound, and you should ltd free to experiment duro
ing calm rimes with difierenr formulas. When you are in dire need of
defense or when someone else is relying on you arc not me times to
cry OUt something new. so be sure to pick our a few successful !'Capc!'
before you need them. Some excellent incense formula, mat) have
used arc:
95 I
~OR C;CnCR~lOC<\Jlslng, Dsoceceton, end e)CoRcism
FranJ..;nCCI1Se
Myrrh
Dragon's Blood
Sage
Rue
Pine
Vcrvam
Blue: cohosh
round mirrors from a (raft store and put them up neat doorways
and win- d<)W5 ro reverse negarive energy sent to you. If you
wanted ro get more complex, )'OU could Set the mirror in J small
wooden disk and surround the glass with protection symbols Stich as:
Oecoys
Some amulets are nor designed to keep evil awav bur rather [() act
as decoys that absorb rhe hir In your place. One of the most famous (If
these: types of amulets i~the witch bortle, Hundreds of witch borrles
103 I
have been found by archaeologists between England and Germany,
and ir was not uncommon for a household in the 16005 or 1700s to
have one buried somewhere on the pro perry. A witch bottle can be
made with a glass or ceramic bottle. to which nine needles, DIne
pins, and rune nails arc added. Other sharp objects, such 3.\
fishhooks and razors, can be added as you see fit, as can lethal herbs,
such a~ rughr- shade and hemlock. Finall}\ ~ou need ro add your
own urine ro the bottle. The urine attracts the spirit and spell
looking for you, and the sharp objecrs entangle and destroy it. Some
people place hair and fin- gernail clippings into the bottle as well, bur
1 recommend against it, as they can be removed and used as
magickal links against you if the borde is found. 1 suppuse thar the
urine could be removed as well and used against you, but it's difliculr
to remove when it dries up, not ttl mention vcry undcsira hie to
work with if it's not yet dried up. The bottle is thea scaled and
buried somewhere on your property, usually underthe walkway Of
doorstep. Iris an old belief that if a witch who means you harm
walks over the bottle, he or she will experience grea: pain on the spor,
and even possibly die.
Another variant on the magickal decoy is the simple egg. To usc
this spell you should take a herd-boiled hen's egg in your right
hand and circle the perimeter of the horne three times clockwise. As
you do
so you can use the following ,!X" as an incantation:
See ssing
d last
of All
Lif
hags
e,
and
ro )
,0,1 haun
I ts
pra and
y hunti
ng
1 No dead
0 evi Be
4 l in draw
yo
ur n
pre from
sen me lO
ce thee
sra inste
y ad
In
this
sph
ere,
wh
ere
yo
u
arc
cas
t
No
cha
os
or
cur
se
or
cro
By Hekatc's power rills charge r give
To guard the home in which we live.
After the egg has circled the house, you can PUt it in a box and
bury it under "our doorstep or will it up in the house. Ylm can also
plaee it on your altar. where it will not only serve as a decoy but a
warning. as the egg is said ro break if it absorbs an arrack.
'CRaps
The last type of home protection we will consider IS the spirit
trap. Almost all cultures have methods for trapping or ranghng
spirits and spells. In Nepal and Tibet It is not uncommon ro come
across thread- Cf05Sl"S that are built for this purpose. Threads offive
colors are wound, representing each of the five dements. 111e
threads arc then empow· ered with pujas and dedicated to specific
Tanrric b'1lardian deities. A similar process is used to demarcate
boundaries with ,1 circle made of the same live threads,
A very popular spell involves burying nine viburnum rwigs,
also known as devil's ~h()<..,rring or hobble bush, in your walkway
While doing so you utter a protective psalm or spell or can whisper
a short charm to each one such as:
'Iwisrcd.Tangled,
Hobbled and Bound,
Commit all E"il
To the ground.
Triangles are generally ,1 shape-that is believed to rrap spirits.
There is some evidence to show thar the three-sided shape of the
modern tent stake has irs origins in Sumerian stakes that were
used to nail
105 I
down spirits This eradirion 'llT\ i\'CS ill Tibet and India as the famous
phurba, or thunder nail, which has made ap~ara.nee. in mainstream
movie" such 3., The SbntWlI' (IW4) JnJ TIll Golden Cbild (1986). In
the phurba rituals an dli~ called a linga is placed in the center of a
mangle that I' either drawn on paper or on the ground. Sometimes 3
106
Protection for rllf Honu
107
May the Vrykolakas be trapped within ir
May the Apotroparoi be trapped within it
Mayall manner of Specter, Phantoms, and
Kakodaemon"
Be drawn into the triangles
forever to live within the confines of the
seal. Hekate. M isrrcss of the Threshold,
Accept my offering and bless rhis seal.
The seal can then be p.aced inany and all points of
entrance to the home. In doorways or windows, or under
tloorooards. Let innnrir m be your guic.e.
If you find that vou need ro draw a specific Spirit into
the seal, you can consecrate a fairly large version ami take a
mullein stalk that has been dipped inoil and place it in the
center of the seal, where the rwo inner triangles touch. T.ight
rhe stalk and, using words of vour own choosingthar fit the sima
non, summon the spirit into the seal. Bind it in the names
of Aktiophis,
Ereshkigal, Neborosoualetn .
•
With these methods at your disposal you should have no trouble
making your horne resistant to magickal attacks of almost any
kind. Of course, the regular performance of the banishings,
meditations, and offerings are actually roar main defense. These
practices done regularly in the home will imprcgnare the
aunosphere with powe.. gain you spirit allies, and ger.erally make
the home itself a trigger to the mind that \'Oll are safe to focus and
relax.
108
Ch~pLeR5
E,..x:ORcism
The need for an exorcism arises when prorccrion has either failed or
has nor been employed ar ali, and hostile intelligences have gained
[he upper hand and are adversely affecting a person or place. Simpler
ban- ishing rituals and blessings have nor succeeded in expelling me
pres- ence and so something more muse be done. An exorcist
expels rhe presence byvirrue of his or her spirirual aurhorirv
Indeed, me word exorcisn: comes from the Greek word emrilizeill and
means "to bind or adjure by oath." The oath; referred to are me
oath; me exorcise has taken in me presence of the gods and by which
power he can command me spirits.
Generally speaking. exorcism i!. me solution [0 one of [\YO prob-
lems:pusJemim or obsession,
109
PosSI'ssUm is the infesrarion ofa person by an invading spirit.
Symp- [oms range from me victim simply feeling the separat.:
presence inside him. to a full displacement of the host personality
where me spirit manifests through the body and voice of the affected.
True possession is rare and difficult to deal with. The line between
psychological and occult problems is very blurry in this area, and
often a combinanon of borh treatments is needed for a full recovery.
ObJcssUm is fur more common and can be defined as a persistent
and intrusive hosri lc presence that makes irsclf known through
various suggestive means. Obsession can affect a person or a place,
and the
~pl1ptoms can range from LIe simple feeling of an evil presence, to
visions and paranoia, to physical phenomena, such as people being
pushed down stairs or objects moving on their 0\\'11. By fur the most
common complaint incases of obsession is a weight on the chest while
in bed at night. sometimes followed by temporary paralysis.
To be clear, cases of obsession are nor just haunrings.It is nor merely
me presence of a neutral spirit or force that is cause for all
exorcism, but a spirit or force that is hostile to humans and
i~working actively ro OUf detriment. Strange and disturbing as a
haunring may be to some, they are nor attacks and arc best handled
with offcnngs, banishings. benedictions, and such.
Exorcism of any kind should nor be undertaken lighdy Cases of
personal possession in particular are best left to experts. Under no
OrtUl11St:IJ1.:eshould an exorcism of a possessed person be arremprcd
without exhausting the psychological and medical treatmenrs first. Tf
an exorcism is co be done, should be coordinated with people in
it
moe fields. 111e fact mat most Christian churches require the written
approval of a bisbop and a heap of evidence before an exorcism is
I 110
F.wmsm
111 I
The will of the Gods or the Universe is manifesting through you, and
vou must have complete faith ill mat in order for me exorcism to he
successful. When you speak, vour words carry the weight of that
will and through that faith you C3l1 command an entity to vacate. It
is not enough [0 beliel'f thar you can channel this will, you have
to/mow it.
Youshould not arremprexorcisrn byvourself Once, when arrempt-
ing an exorcism of a house, 1 began to run a high fever and passed
our. An assisranr practically carried me our of the house. where we
re- grouped and wenr back in. We were eventually successful, bur
had j been alone, 1 don't know what would have happened. There
should be
a contingency plan for everv possible situation. Once begun. an exor-
cism must be carried our unril it succeeds, even ifrhis means repeating
the ceremony several times over me course of time. If exorcism i!.
begun, and than abandoned completely; the simarion can get much
worse than it was when you starred.
After a lor of rhoughr, I have opted nor to include a specific
ritual for exorcism in this rook. Instead, 1will give a general outline
of what should be done. I have chosen to do it this way because I
wanrro make
ir very clear that it is not the ritual char will do the job. but the
perSOIJ doing it. The most complex and time-honored rites carried
om with rhearrical precision will not work at aUif the people
performing it do not possess knowledge of his or her true will and
access to the higher powers. Someone who does po'se..'. a combat-
ready faith in himself as
an agarr of me higher powers can perform a very effecrivc exorcism
by
doing little else than repeatedly telling the daemon to go and never
return. Anyone ready to perform an exorcism will be able to find 01'
construct a riruaJ l1'>ing the following framework as a guide. If
you. can't put one together, then you aren't ready [() perform one.
I 112
After your team has been assembled, you should gamer in me place
(Q be exorcised or around me person (Q be exorcised. and firmly srare
Throughout the book we have been talking about spi rits, both in
terms of being sources of potencial arrack and also their crnploymenr
in strategies of defense. Before moving forward, I wanted to take a
moment and talk about rhc nature of spirits and magick in general.
Because so much of what the magicians and witches deal with is invis-
ible to the untrained eye, it is tempting for many people ro try to find
psychological explanations for rradirional aspects of magick. In Dis
view.spells aren'r aimed at actually making changes in the outside world,
bur rather for "self-cmpowerrnenr," Spirits arc not viewed as discarnate
intelligences, but as aspects or projections ofrhe mind.
In his article "Is Wicca Under a Spell?»' Carl McColman quoccs
Australian sociologist Douglas £7.7.)' regarding the effect of spcllv
themselves:
119
"Spell hooks encourage individuals to rake control
of their lives through self-exploration and ~c:lf-
affirmation." Furthermore, "performing magical spells
functions as a way of re-discovering the enchanted and
mysterious aspects of life. ~
Thus, a spell to help you get a job will perhaps build your
confi- dence bur not affect the mind of the interviewer or the hiring
process direcdy The: claim is that the magick is providing myste'1~
wonder, and self-affirmation, and the hope that you can achieve the
spell's cod, This is all vcry wonderful, and indeed magick can
provide all these things, bur it is dear rhar magicians and witches
throughout history expected more from their spells than a
cathartic ritual, and 1 stand with themf
Spirits. roo, are seen by -nany respected magicians in the modern
day as litrle more than psychological projections. Even the spirits in
the ancient grimoires such 3S the Goetia, rhe oldest of me books in
the Lemegeron! arc: given this trcarmenr by modem writers. Lon
1.d. ilo
110
Spirit G"amians and Sm>irrm
121 I
separJtll, discarnate intelligence. and nor just a 1"= of'your brain.
Even if you think that the spuir is a part of your psyche, and the
ceremony works via your own belief, .r follows that if }'OU rrear the
spirit as a
~epantll entity thar you MC summoning, you will be able [(I gel
more worked up over rhe process than if you go inro it as some
psychological
crick, and thus achieve greatcr success no matter what me spirit's rmc
nature.
In my pracncc, experience has led me: to embrace the more rradi-
donal view of spirits: that where there is space, there i,
awarencss.ar.d rhis awareness manifests 3.~varying classes of beings
possessing differ- enr naru res and pow~. Some arc localized. some
arc not; some can ouly speak to you using information in your
mind ro exprcs$ them- selves.some can speak to you as clearly as
ifrhey wcrc a person stand- ing in from of rou. Some have influence
over rhe rnarcrial world, some do nor. Whatever yuur personal views
and beliefs 011 the subject, T encourage you to trear them in ritual
according to this traditional view as that is whar experience has taught
me yields the best results. Be- sides, as one ofmy magickal rr enters
Clift1'ollick once: told me: "There
is nothing like getting bitten on the ass by something char you didn't
quite believe in." If and when rhar happens, you may find you need
dus book more rhan you rhoughr.
C;uaRdian SpiR~8
J ust as spirits can sometimes harm, so can they defend
caLL~C
against ir. The practice of invoking gods and spirits for aid is
common in almost all religions, and one doesn't need training ill
witchcraft to pray tor help, While general prayer can sometimes be
effective, re- markably so in some cases, the Sorcerer wi Il wanr to
employ some
I 122
Sp",r (il/llllflflllS IIl1d Sml'lbl't
surer methods ofdcfcnvc rhan jusr ICJ\'Ing the situation in the hands
of me gods, Thus we seck ro develop a relarionship with various
guardian spirits, and to learn rhe methods wherebv the,' are
summoned and convinced to aid us.
In most magickal worldviews mere arc \'~ powerful, or even
ommpotent ..deines rlut are an object of veneration or wo ...h. rp,
These bcmgs arc typically seen as being somewhat remov ed [mID the
physical world and rhus not verv in [Ouch wnh me gOing<> on of
everyday life. Because of dus distance between me god .. and man,
there are often SC£5 of spirits that arc petitioned for aid With material
problems and are thought to be more likely to intercede in our aff.1ir\
than the.high gods. We have already touched upon the dcfcnvivc IlSC
of the spirits of departed humans through me agenc), of thci r
graveyard dust in a pre· vious chapter ..but mere: arc: other types of
~pmr~ rhar can be employed by the cunning magician.
1n Tibet, for instance, there are beings known as Dharmapalas, most
of whom were spirits in Tibet that received blood sacrifices before
Buddhism was brought to the Land of Snows in me: eighth cemUlY
Because mey knew that Buddhists were Jgaimt animal sacrifice, rhey
caused many problems for me King of Tibet, who was rrying ro build
a monastery and establish Budchi ..m. The magician Padrnasambhava
was called upon to travel through Tiber and rarne these spirits. Be-
cause these spiri~ were \'Cry connected ro the materi.ll plane, he pressed
many of them into service as guardian spirits ..and promised that they
would be offered rormas (cakes) that would replace the blood sacri-
fice... (() which they were accustomed. To dus dJ\; Tibetan Buddhists
offer cakes [hat arc shaped and colored like bloodv heads and such to
3rpca.~these Dharmapalas."
123
In Catholicism and Catholic-influenced magick such as hoodoo,
we have angels ami saints interceding, which are seen as more
cffecrivc than calling upon God hirnseff, because, like the
Dharmapalas, they are more connecrcd ro [he material plane and to
the human experi- ence. J n vodou, the Lon serve the varnc function.
mosr of whom were human ancestors rhar have been elevated co a
higher level and now serve the communiry Ir is well known rhar
European witches have called upon all sorts of familiar spirits for
aid, and have a long history
of dealing with spinrs such as the fey and sidhe. The medieval
grimoires
of ceremonial magick, which were wrirten primarily [or use by
Chris- nan clergy, are filled wid) analogues of spirits thar were
known to be fast and powerful ill fulfilling the requests of me
magicians who evoked them.
Because these: spirits arc not as removed from the human condi-
non as the: high deities, they are also not as enlightened and thus
can sometimes be dangerous [() work wirh, and so they must be
treated with a firm hand. 1n the case ofTiber, although the
Dharmapalas are oath-bound, there arc retinues of spirits rhar serve
each one, some of whom arc considered dregpa, which means mat
me)" are arrogant and easily offended. Because of this, whenever
me Dharmapalas are
cvokcd rn rima I, the person doing it rakes me God-form of a
powerful
enlig~htened Buddhist God called a Yidam. this Yidam is itself
Usually-
vcr)' fearsome in appearance and is therefore threatening to me lower
spirio;
[0the: gnmoires, we see similar ractics used for binding the
demons that can sometimes get unruly; In this case the various names
of'God arc invoked and me demon, whica is often secretly a pagan
dciry in db- guise, is forced into appearing:o a comely form and
behaving politely.
I 12~
Spiflt Gu..m;an;andS~
I 126
,~p;,ir Gu""ninnf ami Scrritor:
129
Another W~\-(0 contact .I prun:cu\"( 'plnr IS (0 pra\- and ask
rhe gods ro ~end one to von. Cenam spirus and angels can also pur
\-OU into contact with familiar Spirt" from the legions mar the\ rule
over, The aforementioned Goena, tnr example, promise, rhat many
spinrs such us Marax, <\l:Llphas_Sab-iock, Shav, and Alloces all
:lfil'egood falll;I:Il>1~ when asked_The >panrs invoked 10 the banishing
nrual from rhe second chapter=-Abaek, Pyrhum, Enuiu, and Dimga
Ii-all were revealed to me dirccrlv b~ asking Hekarc !O send
protecnvc spirits. There arc seals and further nruals for each of them,
but that will have ro walt ti)r J future book. In rhe meannrne, dley
(an be \ ivualized and called upon euher mdl\ idwlly or as a group.
according to rhe formula gl\ en in rhe bamshing ritual.
In the chapter 011 horne proeecrion, 1 touched .I bit on amulets
th.lt represeO[ .1 fierce pre\Cnce [0 <care aw.l~ ~pan[S such as the
garuda door amulet, of Nepal and Tiber. the devil or bar nUL of
Arnencan hoodoo, and the European gargoyle. Each of these irerns
hax the ap· pC:lrance of some kind of wrathful being rhar ISdedicated
to protecting me locanun in which they arc set. A, with ~u many
amulets, their magickal potency I, derived from their .1ppearanl:c.
and ir IS believed rhar their lorm alone is enougr to make them
cflccuve, They can be used as-e-, or the~ ccanbe awakened through
energized pran:r andspell- work, bur In general the item is nor
believed ro be a ~plnr in and of
1[\(1f. There arc nres. however \\ herein ,) spin! can be called m
an object. \\ hrcb can be placed as a guardian In me horne or even worn
on the person.
The Idea that spirio can inhabit physical objects IS an old one, and
goes back to the earlicsr prehistoric sharnanic prucrices, Binding 3
spirit ro an object either temporarily or permanendy has the benefit
of
I 130
gi ving the spirit a foothold ill the material plane and also provides
an cas)' way for you [() conracr rhe spinr to give it uistructious and
make offerings to it. Some people arc uncomfortable with the idea
of'bind- ing spirits to objects, thinking that it traps the spirit against
its will bur this isn't necessarily the case. The nature of spirits is
sometimes said Ii) be like fire, and like a flame it can spread from
one lamp to another without diminishing the tlame from which it
was taken. Ibis explains why spirits. such as the four archangels, can
be called upon effective. y by multi pie people at multiple times, and
whv objects such as Idols and seals are treated as if they are
;IIsrparnble from the spirit itself, even if multiple objects exist.
Of course. there are cases where the spirits Me thought ro be
trapped in their entirety by very powerful sorcerers, such as when
Kir.g Solomon supposedly bound up the 72 demons of the Goetia ill
a vessel of brass and when the Fifth Dalai Lama did the same to Dorje
Shugden, In both of these cases, though, the spirits were later
released by less proficient mages.
Objects such as me gargoyle, devil nut, and garuda all make
excel- lent objects inwhich spirits can be placed. Pau 1Huson, in his
excellent bookMflStCl-i,!!}' WitdJC1'aft, gives a ritual whereby a spirit, or
IIlngistillus (Larin for "little master"), is attracted inro J mandrake
root or ,0 alraun and made to serve as a guardian of the hearth.
The mandrake. or rnandragorc, gets its name because me roor
resembles a human form, whereas an alraun is a humanoid figure
carved from rowan wood. More complex spirit houses can also be
made, such as the Palero's Nganga, which often rakes the form of a
cauldron with various objects.
such as machetes and sacred woods, init that assist me inhabiting spinr,
131
The following ritual is for the ere-arion of a spiri r house that will
serve as home to the spirit Aporias, who is anomer protective spirit
rhar was revealed to me by Hckarc. Aporias appeared rc me in the
shape of a man with mirrored eyes, and dade greenish-black skm. He
earned 3 bell in one hand and :1 long razor-sharp sword III the other.
He is charged by Hekate witt standing guard over anyone who is ur.-
justly attacked and is an excellent watchmen and guard.
The oak is for protection, The pine needles are for clearwmg.
'Ihe blackthorn is for rangling up obstructions. The aconite is
poison and is also sacred to Hckarc, The poppy seed, cause
confusion, and the black mustard seeds cause harm to enemies.
The hair of a black dog is also sacred to Hekate, and grams
Apoxias to canine spirns rhar can track and hunt down offending
presences. The razor blades symbolize the spirit's sword, and
the bell represent'> the spirir's bell with which he simultaneously
warns of attack and confuses his enemies,
On the outside of'thc bottle YOI1 should pastc four mirrors
to face the four directions. These simultaneously represent the
eyes of rile spirit and his abilirv (0 reverse harm back upon the
sender . Asmall Ch310 and padlock C3J] be added to the outside
ro represent chains wirh which to bind your enemies.
133
Finalh; you ~hould prcpan:: hl~seal on parchment but
keep
ItOUI'SUIe the bottle for no\\
135
Hail mighty Hekatc, mistress of the threshold
Send to me your spirit this night.
LO APOX-IAS TO HO!
(ee-oh ah-pohks ec-as ec-oh hal)
with secret plans against you show their hands before rhey
are ready [Q pla\' them. He is. also a very fierce pJUtector, so
those witches who believe intaking a very Iighr-bandcd
approach to defense, and would rather endure harm than
risk harming an attacker themselves, should avoid this spirir
cnrirely Apoxias is not a pacifist.
As a last word, when dealing with spirits of any type, you should
be aware that )'OU are opening your life up to relations hips with the
other worlds. like all relationships. ir works two wa)'s. The spirits will
corne when you call, but don't be surprised ifthl:y Start calling you
bad; 011 their own. Magick happens everywhere, not just within (he
confines of a circle. This relationship is a blessing and j, the only way
to learn the magick that can'r be taught in books, bur those nor ready
ro handle this should avoid working with rhc spirits at all.
ARtipcia( Spiaics
Apart from the use of spirits and intelligences char are attracted to
the witch through conjuration or offering, there are also methods fur
creating artificial spirits. An artificial spirit is made from energy that
is shaped and programmed by the witch. much like an artificial
inrelli- gence computet program. They are created tor long. and
short-term use and are known by man)' nantes. In traditional
European witch- craft, an artificial is sometimes known as a fiteb or
bud· will. In cer- emonial rnagick they are often called egregores, or
when constructed from one or more of the tow: clernems, artificial
clcmcntals.
137
One of the most famous examples of a magician creating" spirit
for defense is the golem. In the year [SilO a Kabbalisr named Rabbi
Loeb is rumored to have created an artificial spirit rhar inhabited
and animated a physical form called a golcm. A Catholic priest
named Taddeush \\'3.\ planning to aCU15ethe JC"~of Prague of rima I
murda; which would start a backlash against the Icwish community
[hat would result in many deaths. Rabbi Loeb heard about ir, and,
to JVCrt the
I 138
Sptrir-GNanI::ras .. Sal :_;
sufficiendv manifest and she leaves the cave, The mlpa-lIlOiU;. to.. ,
her on her travels and is even seen by orher members of her
trovehn!!
party from rime to rime. The problems arise when the monk
begins changing our of her control. His appear3J1Ce shifts from
being portly and good natured [0 being gaunt: and sinister. Realrzing'
rhar her ere- arion.has gotten aW;lY from her she decides to dismande
me monk, but only accomplishes this ar great: effort over the
course of several months.'?
There is even one case where an Artificial Spirit is created as one
of the chiefs ofa whole magickal order! The Praterniras Sarnrnai in
Gcr- many at one rime regarded an egregore named GOTOS
(acrOIl)111for Gradus Ordinis Templi Orientis Sarumai) 3., a secret
chief. This egregore was fed inro by everyone in the order and rhus
was some- what of a grOtlp mind that could then be called upon to
advise the order with the weighr ofits collected wisdom.
In [he larc 1980s the me of artificial spirits became extremely
popel- tar amongst people interested in chaos magick. where the
spirits are generally known servitors. Whatever you want (Q call
a;,
them, their construction and usc is more or less the same. First, you
must decide upon the function you wish it to perform; in our case,
we are con- cerned with magickal defense and prorecrion, but they
can be made for almost any purpose. In general, artificial spirit, are
meant [0 be [em' poral'\~ and are designed ro dissipate upon [he
completion of their rask or upon a certain dare. Permanent servitors
can be constructed bur must be carefully looked after and fed With
energy to keep them n line, lest they begin ro take their
nourishment, and thus their pro- gramming, from elsewhere, as
with the case of the runaway mlpn
mentioned previously
139 I
Before construction. decide upon a torrn. The form is limited only
by imaginarion and should, insome way, indicate Its function. A
servi- ror made [() warn of danger, tor instance, could take the
shape of a cloud of e)'c., and ears, and a servitor meant ro guard a
door could rake
rhe form of a knight in armor. Whatever you choo-c, you should be
aware that the -crviror may rake on the characteristic. of its form. If
vou want a servitor ro charge into banle. don'r make it cure and cuddy,
similarlv if you are afraid of causing harm in your response [() danger,
do nor make It into the form of a bear.
YOli should then decide on a name and sigil that will represent
the servitor. The name should represent its function in some way. If
you do want a name that will indicate its function, you can choose one
word and jumble the letters or pick a combination of words that YOll
CO:1' dense. The wordjJl'Otectot', for instance, could be made into the
name "Recroport," and the words bil1derofbllnll can be made into the:
name "Binderharn" by removing the word of and the rcpcanng lcrter r
from "«I'm. An artificial spirit created primarily from an elemental or
plan- crary force: (an be named with a word that recalls rhar force. M
adirn,
for instance, IS the Hebrew name for Mars and could be used 3.\ a
name for a scrvuor made wich energy emanaong from that planetary
sphere, Of COUT'C, if you feel inspired to name it something else, go
right ahead. A friend uf min::. named his protective servitor Phil, and
claims grear ~llCCC.'~ with him.
A sigil can be constructed from one of the previously described
methods, such as by combining letters into a symbol wherein the
individual letrers are not immediately apparent. You can also trace a
sigiJ upon the kameas or rose cross larncn if you know how. YOli can
also make a cbarr of you I own consrrucrion and I:r:lCC a 'igil on it.
For
I 140
Spint C,,,,,dltlll! MId ScmtDI'S
141
lJRorrcrion Ct· RCVCIlSA( UJ.>.girk
142
Spirit G';(lYdimlS and Servuor:
143
Afrer you have issued it 0 rders, command it £0 depart and carry
them our. If you are binding the spirit £0 an object, you can see the
servitor sink inro the object. Ir you are nor binding it, then simply see
the servitor fly off to carry our irs mission.
"The potential uses of servitors and the methods of their construc-
tion are endless, and the reason I have a ritual outline instead of a
script is that this form of magick is so wonderfully imaginative that
everyone: should develop their own rcchniqucs. The benefit of using
servitors as opposed CO a preexisting entity lies in irs complete obcdi-
ence to your will. You arc its creator and master. This is also irs flaw. as
a pren,~Ling spirit can occasionally find ways to assist you that: you
would never even think of.
Tn either case. the use of spirits for defense is ofren necessary in the
cvcnr of a full-blown magickal arrack. Amulets and banishing riruals
are great ar preventing harm, bur can eventually be circumvenred by a
cunning enough technique. Spirirs, artificial or not, are often used in
launchmg arracks because of their ability [0 adapt to defenses and gee
pasrrhem.
If YOll think that an artificial spirit has been Sent against you by
someone else, you can combat it in a number of ways. Some artificial
spirirs are nothing more than thought-forrns projected by a creator
wirhour any other type ofcncrgy pur into them at all. In this case you
can desrrov thcm by rhinkingthcm away. Ir's tharsimplc-jusr imag-
ine them being obliterated, from mind they came and by mind they go.
If you banish and visualize them awa~~yet they resist, you have gor
another problem.
In the case of an artificial elemental you can fighr ir off or destroy
it by trapping it in a triangle, such as the Hekarean spirir crap, and
1144
Sp,,../ G"....tu.ns 4t1fl ~I/on
146
ChAprCR 7
ReveRsa(s end
Count:eR-CDo.giCK
karma and stares rhar any harm done by rhc witch will come back upon
her th rcc ri mcs over. According ro some of my contacts in the rradi-
tional craft, rhc Original meaning of me 1.;1\\' of Three is a brr diffcrenr.
The idea was that if a wirch is harmed or cursed that she or he
should fetid it back to the ojJemler three times OV~·.This ensures rhar the
enemy, should she survive the triple reversal, nor arrernpr rhe same
foolish- ness again. As this book is a primer on defense only, 1
will nor be concenrradng on sending things back "three times over."
It is, ho\"- ever, sometimes a good idea [0 reverse all arrack upon
me attacker, forcing her [0 fall into a rrap of her OWI\ making,
1148
your home or office co deliver the power to you. If any of these
or other suspect items are found, rhey C;Ul be gathered and used to
hone your reversal spells on the correct sender.
If there are no items that you can find. perhaps the offender has
collected something of yours to use as a link. Think about people
who you have had as guests, who may have used your bathroom
recently where mel' could have gotten some hair from your brush or
nail dip- pings from the wastebasket. Think abour anyone who had
access [0 your office or your living ~pace. Also think about people
who han- offered you food or gifts. raking a page our of the Trojan
anny playbook many typt:~ of curses can be delivered through food.
and gifrs can be dressed and consecrated to conve~' curses. ~CXt. ask
yourself if any 0:' these people would haw reason to harm you for
any reason. Lastly, assess whether they would have the ability and
knowledge to place a curse themselves and, if not, whether rhey would
pay someone ro do if on their behalf. There shouldn't be a lor
ofcnndidares who tir rhe bill. Ifthere are, then I would suggest that
you have bigger problems than JUSt this one curse.
Whether you.:an come up with suspects using these methods, or E
you [usr rhink you know who did.ir, you should ALWAYS do a divina-
tion before attempting a reversal geared at sending a curse back to a
specific person, Tf you pid .. the wrong person. it is likely that he won't
feel the effect of the reversal, bur he cOLJd pick Llp some bad energy
sent his way in rhe procc.~s. It is also possible that what you think is
a curse is actually crossed conditions brought on by magickaJ
missteps or inadverrendy broken oaths. If rOll attempt to reverse [his
back upon the sender, )'OU will be sending it back upon yourself;
and, like TWO mirrors being placed face to face, the reflection will
go on forever, making: the problem worse and worse,
A good method for divining me identity of an attacker is [C) write
the names of me suspects au 8. piece of paper, adding one additional
name of"lJJ1kno\~n" in rhe evenr mar the real culprit is nor on vour
li~t, Place rhc pendulum (1 use a loadstone pendulum suspended
by n:y OWI1 clipped hair, but ,I store-bought pendulum will work
fine) over the firsr name and ask if that person is the one who placed
the curse on you, There i~nor space here to give an extensive
leaching on the lise of pendulums, but one should be able [() clear
one's mind, connect with the divine, and then ask if din: name is the
name of the one who cursed you. if it is, then rhc pendulum should
~wll1gwildlw Other methods such as drawing cards or IUIl!:S for each
name are equally valid. Tfyvu find that you are roo scattered to do
an ctlcctivc divination (you arc: potentially under a hex, after all) or
ifyou arc [()O emotionally invested ro get an objective answer, a third
parry should be brought ill [Q do the divining on your behalf.
Whatever the preferred method, you should rely on divination :0
confirm your suspicions, and (Q sec what outcome will be had. I (.':1UI}:;)t
Stress this enough. It may be that your reversal will do more harm
than good. Early in mr magickal career T \\'3.> the target of a
na..~ty[inx that caused me some minor .headachcs and broken knick-
knacks due to fumbled hands, After searching for curse material, 1
found a sigil on paper under one of rhc floor mars in my car. 1 used
the paper as a link
to reverse the jin'" hack upon the sender h), burning a candle
Up~IJC down. which will be described on pages 152-153. A week or
so later it came to my arrenrion that a girlfriend I parrcd on not-sa-
good rem" with gor inro a car accident and was in the hospital with
some scriou injuries. She wasn 'r a serious practitioner; bur after
confronting her with the sigil, she admitted mat she had picked up a
book and decided
150
Rr:rmm.< allli COlllmr-Maljil'll
,
Reveseet Spetts
r
,
Upside-Down Cand{e RcveRs~{Speu
152
shells. The spell will work wirhour the crab shells. but they
represent reversal because rhev, walk backwards , and so
make an extra element. With your mind inrcnr on reversing the
curse:
back upon the sendeT, blte the bottom of the candle off, revea\lug
the wick. Light the candle at the: end that you bit off and
place the candle back in its holder. As you do so, give it the
following charge:
,
your enemy's house or throw ir into moving water:
but
ifrou wanr to make yOurQ\\11. you can soak dill, rue, and dC\~I'~
153
shoestring in a good carrier oil such as almond oil or virgin
olive oil. Hold me candle horizonrallv WIth me bottom
facing you and rub me oil from me bottom [0 rhc rop,
awa~' from your bod): As you do this, concentrate on
reversing the curse or crossed condition back from where it
came.
If you know the identity of the target. you should get a
phoro or some other object link and place it underneath the
candle. Ifyou don'r know rhe identity ofrhe rargcr, men simply
place a paper under the candle addressed to "those who do
me harm." Place a drop of'Rcversing Oil au each of the four
comers and in the center of the paper or photo.
Light the candle and ?ray:
155
float a wick ina piece of cork (special wick kits can be bought
at most good boranicas) and light it while making the
following invocarion:
157
After you have said the charm and closed the box, you should
place it in a safe place on your altar or bury it somewhere,
such
3..< ar 3.. crossroads. This spell will have we effect of
rmrronng anyrhmg that we offending warlock does. back
upon himsdf, be it good or ill
sending them yourself and can lead to an obsessive life. Like [hat of
Heathcliff ofmlthen'l!!l H.eiglJr:s, who (mil' returned such agonies as he
himself received, your whole life can ger sucked inro a web of justified
vengeance. TIlls is. ro my mind. nor a good way 00 live life or an
effective \\'ay to deal with interlopers, and so T offer you counrer-
magick techniques aimed at ridding yourself of your enemy.
CounrcR-COagick
\Ve will define counrer-magick as magick that is done to counteract
an arrack, bur is nor a direct protection from, (If reversal of, that at-
tack. The full range of possibilities is wide indeed, and could even in-
clude our own olknsivc curses. However, because this il. a book geared
toward prorecrion, and there are more than enough ways to deal with
these situations without generating our own offensive magick, 1 will
I 158
forgo teaching anything meant ro outright harm an enemy. We will he
focusing on binding, confusing, and expelling=-all techniques that arc
used to get an enemy ro StOP focusing on causing harm without
going ahead and causing harm ourselves.
Because counrer-magick techniques all focus on removing us from
an enemy' .. environment or me enemy from ours, they arc the
most useful techniques [or dealing with non-magickal dangers.
Ifsomeone
is threatening your life or the lives of your loved ones with physical
violence, shields and amulets may have some effect, but eventually ),o'J
will need to remove that person from your life to be safe.
JUS[as 1 do nor recommend crying ro deal with medical or
psycho- logical problems wirhour consulting professional, in those
fields first, counrer-magick should nor rake the place 01'13\\
enforcement profes- sionals when dealing with a dangerous person.
lfsorncone has threat- ened your lit'Cor the Livesof the people you
love, 1 think YOll have evcrv right to U5C the following methods of
binding, expelling, confusing, and silencing against him, bur you will
be doing yourself a disservice if yuu don'r contact the authorities.
Indeed, it is often rJmlll,,,flb the agency of the aurhonries thar the bi-
iding or expelling takes effecr in rhese cases,
Whether the danger )'OU face is mundane or spiritual, ir is through
counter-magick rhar very persistent problems can be laid ro rest and
ongoing wars serried,
,
Walk away from the sire and do not look back.
C;RAveyARd Binding
Another excellent binding uses the grave Of.l soldier or police
officer. Take a material link of the harm doer such as a photo
or doth and wrap it lip with nine pieces (If devil's shoestring, or
some knot weed. If you bavc some lead, wrap it in lead (me
metal of Sarurnj.Jf nor. you can wrap it up in aluminum foil,
shin)' side in. Take it to the grave of the loved one, relative, or
162
soldier and make all offering of whiskey or a dime as if rou
were collecting graveyard dust, Dig a shallow hole over
where y()Usupp(1~e the right hand is located and bury the
charm there.
It i~best to LlS<y':our own words for this spell,
speaking directly to the spirit in the grave bur it should gu
something like this:
163
Youcan dress the sigil paper with oils and powders of bincling
as you choose.
Slice open me beef tongue and place rhe paper and seal
inside, then sow It back up. Place the ronguc in me back of
your freezer and say the following.
Conposion
When binding is not possible, anomer way to remove an enemy
working against YOII without bring.ng him or her into direct harm are
rites of confusion. Some see this as a type of jinx in and of itself, bur
confusion spells have been used in hoodoo and witchcraft as protection
for man~, many years. \ Vhen faced with an obsessive enemy who will
nor give up after protection and reversal rites have been worked, a
bit of confusion can be a tame bur effective way to deal with rhar
enemy.
164
-
Rcrcm:is mId Qlllnrtr-Mngidt
r Confusion powdeR
This powder is used in the same way:ls rhc other powders
and i" ro my mind, one of the best ways to deliver this rype
of'spell. A couple of years ago Lhad a client who was to danger
of losing his business because the owner of a resrauranr
chain wanted
the space he was in. This pcr~()n was also spreading rumo ....
about my client, and causing him all kinds of hassle with the:
town in an effort to get him [() move. To make matters worse,
my friend believ ed that om: of rhc resrauranr owner's family
members was a witch and WJ~ working against me: store
magickally 1 happened to know from prior experience that hi'
suspicions about this were correct, and "free several readings
decided that a confusion spell was the besr option. lsurrounded
the rcstauranr wirh Confusion Powder on a on, moon and
prayed ro Hekare as I did so. I spread some (111 me doorrnars
as well. Isoon began ro hear complaints about me restaurant
and ir was nor long after that it was temporarily closed tor
health violations. Soon thereafter the financial backer who
was going to help him buy my friend's store fell through.
This ritual wenr almost exactly as 1 planned and TW,lS
happy with the results. However, I must Stress thae you should
always d03 divination [Q ger an idea ofwhar your results will
be. I was more rhan prepared to accept responsibility for rhis
person [Q lose monev by having his restaurant rernporarilv
closed and for Ium to suffer other minor problems, but if
rhe reading had indicated people gerring seriously hun: by
my spell, I would have used something else. Confusion
spcllv are rricky in this
165
W:l~;.I.,confusion can be the cause of vehicular .t<:.:ukncsand
311 kind Clf more serious issuc-, l am nor here ttl preach (0
r0u, only to reiI you that you need to be responsible ti,r your
actions.
Confusion Powder I~ -nade with POPP" 'Cccl... twuch
grass. ami black mustard seed ..added to a powder hJ.\C,udl J.S
talcum. Some people color their p<l",der.., and ifyu\I dn,
the:appropriate color would be red. If you want to cause a
rgllmcncs and in- fighting :I.' well as confusion :lmong~1
vour enemies •• add in black and red pepper. The 'arne recipe
could be used to make not onlv J powder, but an oil or
incense The clever wuch will
,
be able ro cmplov all three, rum J.S in me: following spell.
r A. Conpueicn DoH
if there" someone in "our life: \\ ho is perperuallv causing
you problems and sending psychic attacks your WA)', hilt who
YOII can'e cur ncs With completely, such as a familv member, it
166
RLvmAis4nd COImter·Mngi(k
Inimicus Carpo!
Fazed and flustered
Vexed and addled
Lost in the smoke of delusion
r hold thee firm
Bewildered and bound
Cast inro contusion
Bv word and will addressed to thee
Confusion to (name of rarger) be!
e;c:pc(Ling
The last type of counrer-magick that 1 wanr to cover is that of
ex- pelling, more commonly known in roorworking as"hot-footing."
This rype of magick is aimed at getting a person to lea\'C your
euvironmenr rorally; Usually you are either expelling the person from ,I
home, from
a Job. or from a town. A. with the other types of counter-magick, we
will begin with a powder.
167
r hot: !=oot"
Douidea
Generally speaking, anything hot or stinging can be used in
,
Hor Foot Powder. My favorite recipe for the powder is red
and black pepper, crushed hornets or red ants. sulfur, poppy
seeds, and witch's salt (salt that has been blackened with
SOOt).This powder is used in a similar way as the others and
is particularly potent ifit can be "scm through the foot" by
having them walk on it 01' by putting ir in rhcir shoes. One of
111)' favorite ways ro usc this i, to sprinkle ir nn rhc doorstep
169
harm, you can add herbs of blessing, such as angelica, to the
Expelling Powder mix, to help the target move on ro better
circumstances.
Au interesting variant. of this type of spell was recorded by
the priest and anthropologist Harry Middleton Hyatt. Rather
than bottling up the foot track and casting it into a river, his
informant told of putting the dirt anti the hot-foot materials
into a hollowed our Shotgun shell and shooting it off into the
distance, while praying to Jesus for the person to be removed
from your life! 1 haven't ever tried this method, bur the drama
,
alone would be powerful.
Splaica in CountcR-O)a,gick
Spirits call be used in counrcr-rnagick as well Many of the
guardian spirits from various traditions also function in this
capacity. In Tibet, for instance, a form of the Goddess Tara
known as Oscl Chcnma rides upon a pig and carrie" a needle
and thread that she uses to sow up the eyes and cars of enemies.
Many angels and spirits from the grimoin:s can also be
summoned for binding and expelling people from your life,
and v,ou can follow the instrucrions in chose teXTS ro summon
them. illparticular, J have used Zazcl, the spirit of Sarurn frorn
Agrippa's Three Books of Occulr Philosophy; in binding with
excellent results.
The guardian spirit Apoxias, whose summoning we covered
in the previous chapter, can also be used in ccunrer-ruagick and
170
RIWcrsals a7ld C;uumcr·Maqici;
should say so. In cases where your lite is in danger, you may
choose ro let Apoxias acr as he will, As always. you must rake
rcsponsibihry for your own actions. If vou have a link to the
rarger, rOll should told it up in a paper, taking care to fold tile
papcrawayfrrml.YIlIl as you do it. Draw the sigil of.Apoxias on
the paper and place me bottle on top of it. Ifme personal link
is tOO bulky to fit under :he bottle, men place it infront ofthe
bottle instead.
171
The first thing that von will need is a name and a statement
of purpose. Because 1 have already gwen the general form
of how to create an artificial spirit in the previous chapter, ir
mav be helpful to usc an example from real life, An occult
group rhar I belonged to in Philadelphia had admirrcd a
person that soon proved to be dangerous in both rnagickal
and mundane ways, Though he didn't outright arrack anyone
in the group. several people felt rhreatened and ir was dear
that some of his activities were criminal. to say the least. A
friend and 1 decided ro do art expelling rile and we created an
Arrlficial Fire Elemental to do so. Because the element was
Fire, rhe planet associated
with what we wanted was Mars, we rook those worili,Fire and
Mar», and made rhe name R."'MSIEF.
Combining those letters inro a sigil we came
up with figure 7.2.
Bringing in influence from rhc zodiac
sign Aries, we decided that Rarnsicfwould
appear a., a ram -headed yay large red
humanoid with six arms, each of which held
a flaming axe, Another, and perhaps better,
f'i,.nlll·,7.2
SlITil uf RII"'sie/ method we could have used till' aIJ this was
to make an invocation to the clerneru fire
and the planer Mars and asked for inspiration. ~Vcmight have
recciv cd a vision of the elemental. name. and seal either in
meditanon or dream. Tn this case, though. we decided to
construct it entirely ourselves.
After opening a circle and invoking the watchtowers in our
~'PICal fashion, we marked nut d triangle on the alrar and began
172
to pore breathe the clement Fire. which has the qualioes of
hear, dryness, ami expansion, Once we bad gathered a sufficient
amount of Fire dement in our bodies, we projected it out into
the triangle, 6J:~tseeing it gather as cloud of flames, thenseeing
rhar rake rhc shape of Ramsief Once the figure II as formed
and could be "seen" by both m)' parmct and I, we drew our
wands (the tool associated with Fire in our tradition) and
pointing ar Rarnsicf, addressed it thus:
By the Lords of me Southern Gate
Bv the White ones of the Noontide Hour
By the Sovereign Spirits OfNOlUS
173
10 all cases of reversal and counter-magick, )'OU should always
remember to do 3 divination and be sure that you really arc under
spiritual a!I3Ck from another human being, and nor experiencing
crossed conditions stemming from your own missteps or
retribution from spirits of one: kind Of another.
You should attempt as much as possible to sec rhc outcome of
your spells because you must rake rcsponsibiliry for {bat outcome.
Unless you have a profcssional magickal practice of some kind, it is
likely rhar you will only need these lessons two or three times during
your entire life. People who find themselves consrandy embroiled in
psychic show- downs are generally not under real attack. and are JUSt
using the occult to draw some drama into an otherwise dull
existence.
If you do find yourself the: target of rnagickal armcks very often, T
would suggest that asking yourself why and rnakmg changes in your
.
friends and lifesrv lc will
.you better than all rhc reversals and
serve
counter-rnagick in the wor d. That being said, rnagickal attacks do
(lCCU!, and mastering the techniques in [his chapter can help preset v e
174
heQ(ing end RecoveRS)
175
when apprnpnatc. It IS also beneficial to seck the help of professional
psychic healers from whatever tradition ~ou come from, be if a
reiki practitioner or the local shamaa,
The first and best way [0 make reparation- after 0Ul attack. is
p[""ayer and aces of devon on. Thank the gods and rhc Spirits for raking
care of you in YOllr hour of need. If )"OUworship no god" then
direct your devotion [0 the enlightened ones who have gone before
you and serve
as guides on the parh. Direct ir to the universe itself It is not my
place
to tell YOll how to pray or \1 hat to pray to, bur T do want to stress
the awesome potenrial of energized prayer. I again refer you [0 the
advice of Israel Regardie. who said to "enflame thyself with prayer,"
,
methods,
r fu YOll
Scenting zhc AiR
nave probably been burning a grclt[ deal of incense
during your defense, and then again [Q dear the house, I tend
to Stay away from peace incenses post-corn bat. if you do Want
to burn incense, 1 recommend ve~ simple fragrances such
as
sandalw ood, lavender. or a frankinccnsejrnvrrh combination.
176
Htn/ing ami Rtt""'"
peace liJal:eR
Tn New Orleans, a popular method for bringing peace to the
home is said to have: been invented by the famous "Voodoo
Queen n M.u:ie LavcauIt entails making a five- water wash that
consists of rain water, river water, spring water, ocean water,
and holy water from a church. If you don't ha lie access ro
one of these waters, it can be replaced by Florida water. This
water can be used as a floor wash or ~implr sprinkled
around the home. Another method of making peace water
is simply layering oil and warer in a borrlc, the idea being
that you arc spreading anoinring oil over troubled waters.
Sweel:cning Rclations
One of the most common s)'mptom~ of magickaJ arrack is
relationship problems, If during the attack
YOIlexperienced difficulties with your spouse. children. or
others in your life, a good way lO sweeten things up is to lise
a honey jar. All that is needed for this i~a jar, iots of honey;
a few sweets. such as
177
molasses and sugar, and a persooal item I'mm each of the
people: who need relauonship healing. Ir IS best If evervone
who is gCllng ro be linked ro the borde knows 300m the spell
and gives their hnk over willuigly; but I[ l\ nor srncdy
ne:cessal)~
Place all me items III the jar and burn a whire candle on
cop of the jar while saying;
J 178
Hefti ing allli RtcoJlery
baths rhar were given earlier in me book. You can also round om me
elements by vmoking yourself in one of rhc exorcism incenses given
earlier or smudging yourseliwith sage. To do thl~. you can have some-
one else smoke you, or you can place [he censer under a chair and
let the smoke ri-c up around you as you mcdirarc or lusC relax.
Re(A)CADon
To combar leelings of anxiety and srres« rhar often accompany
magickal attack. T have found it beneficial to usc the following relax-
arion methods. The first rakes a bit of rime and should be done once a
day or so. Basically, all that needs to be done is each part of the body
needs to be focused on piece b~ plcce and willed [0 relax. Begin ar
thc nICS of the right foot. Focus on them and mentally tell them ro
relax. Feel them do so. Move to rhe roes of the left foot and do the
same. Move to the left foot sole, do rhe same. The [OPof [he left foor
is ncxr. Then rhc right sole. Then the tOP (If the nght foot. Then me
left and right ankles,
Continue to move up the body, making sure that you get the Iion[
and back of each pan. Go all the way lip to the crown of the head.
Take note of any resistance in ~'our body [0 me command to relax.
Spend some extra time on that area, If you like, YOII can visualize a
golden healing light moving tip the bod}' wherever you arc focusi ng,
bur this h. nor necc.,sary. This entire process may take up to 20 or 30
minutes at first, bur once you get the hang ofir and become more
relaxed In gen· eral, ir will only rake 10 to 15 minutes.
The second method I recommend for relaxation is \'l!I)' quick anti
can be used any tunc tension needs to be released. in tills method, rou
tense up the entire body; starting from [he toes up to tile crown of the
bead. Allow this wave of'willcd tension ro overtake you, and carry any
179 I
tension you had prior ro me exercise ro join with ir. Hold your entire
body tense tor a moment and men let it all go at once. Feel me tension
leave your body and sink down into me earth.
After YOIl release me tension, inhale deeply; filling me lower cham-
bers of tile lungs first, then the up~r chambers. Exhale. emptying the
upper chambers, then me lower. Ibis is called "vase breathing" be-
cause the lungs fill like vases filled with water. Take a few breams like
this and slowly take ~'our mind off ir, letting your breathing become
more natural. This eype ofbrearhing is relaxing and brings many health
benefits because it oxygcnares me blood better man the short, shallow
breaths we normally rake.
the first chapter. What I mean by this is rhar there is a natural rhythm
ro life and rhe healthy person is in harmony with this rhythm. A person
our of harmon), with this rhythm may find him- or herself constantly
late for appoinrmenrs, or roo early for others. Missed opportunities
abound, and you never seem to be ill me right place at the right rime,
People will often s.!y ro you things such as, Colf you had only arrived
sooner," or "Too bad you left when you did. "
There J.Cevarious solution, to thi" problem, and in Tiber one of
the reasons that so man) lavpeople rake [he Kalachakra' iniriariou,
often thousands at a time. i- that rhc empowemlcm is rumored [0
180
are 31<0 spinning. The swastika IS .1 s\'mOOI of erermr, that i, used
all over rhe planer • and [1:5 spinning is synched with the: 'pInning of
rhe ennre universe.This simple and powerful mediiauon.rf earned
our 3~ a daily practice for a period ofa month or so. will put
YOUrighr wirh rime.
,
will help fh vour luck after an arrack,
here IOU feci ,I parnculariv strong presence. An old tree, the ocean,
or a large boulder are all good examples, Sit dO\I n and make
YOImclf rc- cepnvc to the energies of these: places. Explam thar you hal
c been hun and arc In need of healing.
Through whatever means you have available, VIlU should enter inro
trance Thrv can be done through intense drumming, breath control,
1112
HtnlillB and RUfTr",""
AURic h~tin9
When the bod}; mind, and spirit are healthy, me aura of energy
rhar surrounds a person is shaped like an egg that extends beyond the
skin and several inches in all directions. Magickal and psychic arrack
can badly damage a person's aura and cause it to become misshapen.
Even some healing techniques that remove an illsuch as the egg
method,
can leave a hole in me aura, justa tumor removed from the skin
leave, a scar that needs to fill and heal.
TIle best way to reshape the aura is to have 3 skilled healer or
shaman do it for you. There are, however, methods that ),OU can do
yourself if you need to. To accomplish this, you need to set up a
circle: large enough for you to lie down in without touching the edges
of the circle.
184
rr::n In the northern quarter. Face outward and invoke -::=m
pCl\vcJ"o~f the
quarter:
] call upon the black buJJ of the north and (he gods
ofnighr.
Rulers of me mountains and gnomish
spirits, Lords of Boreas, rhe northern wind,
And all ve princes of the powers of Earth,
I stir, summon, and call you.
Irhrow open rhe gate and call you (0 rhis circle
Grow forth and witness!
185
1 stir, summon, and call yotl.
I throw open the gate and call vou to [he circle
Grow forth and witness!
186
Lie down in the circle wirb your head ill the North.
All yc powers of the
heights All ye powers of
the depths All ye powers of
the horizon I align mvself
with you.
May my own presence be in harmonv with
"ours
As above so below
So more it be.
The power of this rite rest'>in the age-o".! idea that man is, himself,
a mirror image of the universe, and by invoking the macrocosm,
your microcosm will be broughr into line with ir, Every rime I perform
this ritual 1 find it amazingly powerful, It need nor only be used after
magickal arrack bur can be employed any time you feel our of balance
or sick.
Once, when I performed it after a particularly traumatic
emotional blow, I was surprised to see actual beings moving in from
the six direc- dons and working on my aura to heal me. 1 am not
premising these results for everyone,. as irs not even me stated intent
of the rirual, bur
1 thought it worth mentioning,
Sou{ RC'CRicvA{
Tn rhc [udco-Chrisrian-influenccd We~T. we rend 1'0 view rhe soul
as a singular thing mat you Me at your core rather man as somerhir.g
187 I
dl.\t i~ir-clt nude up of different PJ.m. Xm ~II cultures view it
the same WJ\·. though, and msread see the soul J\ somcrhmg that
exists in several parts, some of which can be separated from me rest
of the ego. <'all~1l1 great suffcnng and many emotional,
p~\'ChIC,and spiri- tual problems.
In ancreuc Egypt, for instance, a person WG~ thought [Q be made up
of a number of diflerenr parts. Aparr from the Kim, or physical
body; rhen: I' aJ\() the Ka, 13a,and Akh. TIlt: K3 1\ the psychological
makeup of a pcl'lln ami ~ something of a double (If the: pili -ical
body afrer death and 1\ gencrall~ bound {Q the: lower planev Ihc
13atravels back and forth between the: heavers and rhe earth, and
1\ \I har receives funcrar, ()tknng-. when thev are made. The Akh,
I 190
HenJillg alld I<retwtl),
stared previously.
r again want to point OUtthat J am not a psychiatric
professional, and unless you are, someone suffering soul loss due
[0intense guilt and shame should be under the care of a professional.
Do not pretend to be something that you are nor. or you will cause
more problems than you soh e.
in the 13..r case, where me soul is stolen by another or WItch
magi- cian. we have a very serious problem indeed. The soul musr be
found and taken hack by force . Because a magician char engages in
[his rype of magick will usually have to bind the soul to 11 physical
object, you can go and find and retrieve the object if )'OU know who
has stolen it. The methods thar you usc to do this arc up to YOII, and
can involve the vanous methods of c:oumcr-magick that were
provided in the last
chapter, or more serious means. All r want to say is that nothing r
write in this book is intended ro encourage illegal activines, so if you
feel compelled to enter another person's temple. looking for a soul
trap, that's 011 you.
Ifyou can't get at the place where the soul is kepr or don't know
who has it, it can still be retrieved by divine iutercession. lllU rnusr
make a petition IX) you r deity on behalf of the afflicted pel'son and
humbly yer frankly demand rhar me)' retrieve and restore the soul
even if it brings harm or dC3 th to the person who stole it.
lf working wirh Hekare, for Instance, you could usc the
following charge.
192
Hail many-named mother of thc gods, whose
child n rn arc fair
Hall rrughry Hckare of the threshold, kcyholder
of the world,
Hail Enodia, keeper of the crossroads and three
193
Propolos, steer the soul back ro Its home.
Propylaia, guard it from further danger, and
damage.
Phosphorus, light the path with your m-in torches.
Kourotropos, deliver the soul to {name of victim)
as you would deliver a child to its mother.
When you rerun! we will rejoice and sing
"our praise.
Hail many-named mother of the gods,
whose children are fair.
Hail mighty Hekate of the threshold, keyholder
ofrhe world.
If Hckatc is successful, both you and the patient should make ar
offering co her as described elsewhere in this book.
Whatever the causes and conditions of the soul loss. I wane ro
again urge you to only attempt it yourself after you have exhausted all
other options. It is best ifyou can work wirhin the worldview of me
client as well A person who practices vodou and believes a Bokor
has stolen her soul will respond best to methods used by a Houngan
or Mambo,
A Buddhist "illrespond best to methods used by a Lama. A
Christiar; will respond best to methods used by a priest or minister,
All of'rhese professionals receive training zhar is well beyond whar
can presented in a short book such as this,
A wise witch knows his limit, and works within them.
194:
pna( WORds
195 I
yet in rnanv ways more insidious, modes ()f binding and control. In
particular, 1 hope that the three daily practices of banishing, mcdira-
non, and offering will change you enough that these powers begin to
lose their hold. Taking bade: your arrenrion is perhaps the mosr rcvolu-
rionary act one GIn perform ill radar's world. and all the technique.'
in this book can be used as tools toward accomplishing thi, goal,
As ro the: more tradinonally occult attacks that are rhc maio
focus of this hook, 1 have arrcmpced to provide a useful survey that
covers many different modes of'pracrice. Some traditionalists will
accuse me of being rex)eclectic in my methods. Those used to
ceremonial magick may be pur (Iff by the folk magick. 1110SC
comfortable with hoodoo may nor find resonance wirh the
visualization techniques. Those ex' peering a book on standard
modem Wicca may be turned off'by JUSt about everything 1 wrote!
1 was eclectic in my choices for a reason. \Ve no longer live in a
purely traditional culture. Modem modes of communication and travel
have made the world much smaller [han it was. The chance mar a
sanrcro or Peruvian shaman will cross paths with a Jewish
Kabbalisr or British witch is now a vcry real possibiliry.ln fact. it
happens all the time. With()ut going our ofmr way ro seck anyone
our specifically; I was exposed to a Rosicrucian teacher, J
roorworker, a sanrera, a Buddhist ngakpa, and several different
"Viccans all within central New jersey, and all before I was 20 years
old!
These different traditions of magick each emphasize different
points, and what works as a defense against one may nor work as a
defense against another. Someone who relied solely on the Golden
Dawn's Lesser Banishing Ritual of the Pentagram or the OTO's Sur
Ruby may find his defenses breached easilv by someone laying Gonfcr
190
1
Fillal lillird!
Dust III his shoes. Similarij; someone who relies roo heavily on
Red Brick Dust nnd amulets rnav find himself vulnerable to the
attacks of Goetic demons summoned by the ceremonialist.
Magick works on a number of different levels: the physical and
ncar physical erheric levels; the astral and energetiC levels; and the
mental and purely divine levels. Different world traditions ofmagick
emphasize different levels. For example, hoodoo and other rypes of
fotk magick place great emphasis on the physical level through rhe U$C
of material objects, such as powders and charm" and also on rhc di-
vine level through the LL~Cof praycr to consecrate these items. Hoodoo
doesn't focus as much on the energetic and :l50"aJ levels, though rhar is
nor to say that it doesn't use them at all. Ceremonial magick, mean-
while, places grear emphasis on encrgcnc levels which can be seen in
rituals where pentagrams or hexagrams are traced 111 rhe air; other
than the tools of ceremony, iris nor as concerned with physicalmagick
as folk magick is. Ina world where you can encounter any rype
of
magickal practitiouer without traveling very far at all, it is necessary
to
be able to defend yourself on all these levels.
StiU,l do not want my eclecticism to rome off'as diletranrism, 35 so
much of rhc modern eclectic works rend ro do, To this end, I have
included an appendix with sources for delving further into different
traditions within their own framework and cultural milieu, Thave re-
ceived f.urly orthodox training Ul each of me traditions {hat I have
drawn from and been inspired by, and I want ro pay homage and re-
speer to each of these in their own conrexr.
The methods presented should be enough for you [0 idenrifv
and mount a defense against any type of occulr arrack thar you
may en- counter, There remains the possibility however, that no
matter wnat
197 I
you do. )'OU mav be outgunned, overwhelmed, or just up against some-
rhing or someone with much more power and experience man you
have. If you find vour defenses crumbling, th e re is no shame in
xcck- ing help either from a group or a professional worker of some
kind.
If you do seck outside help, make sure rhar the people YOll rum to
have a good reputation in the communiry and arc good at what they
do. If it's a professional mat you need, then make sure that he: or she
doesn't rry 1'0 charge you an ann and a leg for his or her services.
Reasonable fees differ, depending on me situation, and YOU should be
prepared to pay something similar to what you would pav any other
professional such .1S a doctor. Tf the worker I~ charging hundred and
hundreds of dollars, while Lor ~h()wing an~' sign th.u thev are
actually doing work, then you should CUT tics immcdiarely and look
elsewhere, Some psychic readers make a living on convi ncing people
thar they have been cursed and charging exorbitant rates 1<) have the
curse removed.
TIle reader will note thar thc book provides specific spells for
some: things, and only general guidance OD others. 11m is because
more rhan JUSt a grammar of defensive spells, [ am hoping LO provide
an overall strategy and framework for dealing with attacks thar can
be used by anyone in any simarion. Tn working tor myself, my
friends. and my clients I have never run across rhc exact same
situation twice. and so I
want my readers to be able (0 usc rlns gwde to design a custom
made
defense to any arrack diat they may come
across,
Magickal attack can be :I horrible thing 1'0 suffer, vVhen
witches and rnagicians are: increasingly denying mar ir happens,
where does one rom? When boob that purpon to train people in
wirchcrafr will nor even mention anything specific about curses and
attack. how arc
readers tel kno» \\ hat to do III defense?
1
198
In a world where all unprecedented amount of people arc bcJlt:
guided through the maze of witchcraft and magick primarily
through books it is my hope dlal this nook can fiJI in some of these
holes in training and provide a resource for people to rely on should
rrouble rear iIS head,
It is significant that I am finishing this book on Candlemas, the
time when people rradinonnlly light candles against the darkness. If
this book can ..eI'W as a candle that dl'pels doubt, difficulty, and
danger for even .1 lew people. rhen its purpose will have been
fulfilled.
Inominandum
Candlemas 2006
19\1
NOLes
pRc~acc
1 Letter #8 from Robert Cochrane to me ceremonial magician
William Gray.
ChapteR 1
1 .Iulv. 26, 2005 v"oridNeillaih,c.om
1 Dion Fortune, Psychic Self-Defense (Samuel "Veiscr,2001).
) David J. Hufford, The TerrorThta Comesin theNight: An
ExptI-imce·Cenfered Study of SttperntltllralAssau!t Traditions
(University ofPcnnsylvania Press,1982).
, Which is neither by Albcrrus Magnus, nor has any Egyptian
magick init, bur is nonetheless an interesting collection of
folk magick that is still in use.
201
Ch~p'CeR 2
The ceurral channel, also calico the Shushumna or Avadhuri, runs
from the crown of the he a.! (.own through the body and i~the
center pmr of rhe subtle h<xI~,ju:.t as the spine IS for the
phvsical bodw Ir 1\ only one of 01.10\' -huu.,anlh of rud« 'Iwo
other unportanr nadis rhar run alongside the center channel arc
Ida and PlO~gili. the mascuhne and ferninine channels.
, Thcv arc 10 facr part 01 J IJrgcr COUe..-UOIl of material 011 Hekare
that 1 have been \\ orking with for -cveral yc.u-s now;
J Aleisrer Crowlev, T.iber Tzaddi,
Ch~p'CeR 3
1 Sec Chapter on reversal, 3110 counter-magick (Chapter 7 J.
1 For a fuller rrearmcnt of Iron's protective properties. sec
202
e Note that the word dn>jl ill folk magick isn't always referring to
an evil presence, bur tan be making reference to me crossroads
gods
of Africa or the many horned gods of Europe, and the varying'
degrees to which these figure. have been identified with the
Devil. In fact, there are manyw' reh traditions in Europe that
embrace
rhe label of the Devil onto the Horned God and have nu
problem with Robin being called such.
~ Mary Elizabeth Allcorn "Voodoo Tales as Told Among the
Negroes of the Southwest, Collected from Original Sources, ~
Missoun Folkwrt ~,,'eryJournal (v; 8-9, 1986-87).
Chc.p~eR 1J.
I 'Witch's salt, or black salt, is salt with SOOtor some other
agent added to it [0 turn it blacs,
1 The Golden Dawn made extensive use of these quotes in their
Chepres 6
I Carl McColman, "Is Wicca Under a Spell?'" www.beliej1lCl.cotll.
2005.
1 Th(1.'.!:interested in a full response to this nrtirude should see
my article "Spell Casting; The Witches' Crall" which can be
read on WII'II\win'IJI'IlX.(olll.
! Also know 'D as the Lesser Key ofSolomon.
Philadelphia's OTO Body,
, Of course, not all the Dharmapalas had ro be pressed inro service,
Some offered their services to the Dharma and were thus thought
of as being especially benevolent. One such spirit is Dorje Lekpa,
whose name lirerallv. means "Thunderbolt Good Guv."
e The four schools of'TibctanBuddhisru=-rhc Nyingma, Kagyn,
Sakya, and Gclugpa=-did nor always get along.
Tpersonally find Carapelli Olive Oil bordes idedl for this spell, but
anv borde will do.
• Gematria is the Kabbalisric arr whereby words are reduced to
their numerical values and associated with other words.
q Alexandria David :-Jeel, Mngic ami MyJTelJ' in Tibet (University
Books, 1965 \.
204
10 I have been srudymg Tibetan Tanrra and magick for many vears
now both in America and in Nepal, and have never heard the
term
'Jitlpa referred ro in this manner. Instead, it refers ro beings in the
retinue of Tantric deities mar are visuallzed/lnvoked in gcncrarion
stage Tantra. Wbcrhcr she understood the (eOD correcrlv or not
we can learn 3. valuable lesson from her experience.
II See Agrippa's three books of Occult Philosophy for
these planetary symbols and rimes.
I! July 26,2005, 1ml'11'. mrldNcrDai~v.,olll.
Cht\p't'eR 7
I This phrase is Sumerian and means "Begone. Go to me Desert!"
~ These ace aU names of rivers in Hades. TIle last, rhe Lethe. is
me river of forgerfulness and indicates not only that the rargcr
has been swept away, bur char you can forger hi m completely
Cht\p't'CR 8
1 KRlacbakm lircrallv• means "Wheel of Time" and refers a \\ hole
set of rituals, Tanrrik yogas, medical texts, and prophesies. The
legend (If Sbangrila is derived from the Kalachakra prophesies..
which foretell of me sacred spiritual kingdom manifesting
physically in rhc future in order ro defeat Muslims in a world war,
1 This oil formula is taken from the anthropologist and roorworker
Zora Neale Hurston in her excellent book Mules ant! Me»
(Harper & Row, 1990).
205
(\ppcncfiJ.: A
Books
Wir:chcRd.fC
Paul Husoo,J\!fpste-ring WItchcraft (Perigree Press, 1980)
This book was my first cxpmure to non-Wiccan witchcrnfr and i<;
a greac primer on operative witchcraft: influenced by ceremonial
magic and hoodoo.
207
.!-rlRotC(;twml\ R<"VCK';o( (l).'ph.k
Ceaemontet CO"'gick
Aaron Leitch, Secret: o/the JI'IJllTiekn/ Grill/Din! (T.lcwellyn, 2005)
A new book that is destined ro become a classic. It explains
the Solomonic rradirion in terms of a -harnanic relarionshrp
and details how to do the upcra:Ion~ 3' rhcv are described
111 the grimoires as opposed [II ho« the Golden Dawn and
later derrvanons would do them.
Henry Cornelius Agrippa, Itm« Books o/O(m/r [,bitosop/I)'(Kessinger
Publli.hlllg.1997)
208
Louis Murine and Sally Ann Glassman. ,'';rn Orlean: I iIodoo Tarot
l
ChAOS CDAgick
Peter Carroll, Liber X"II &- Psyc!J01lallt (WeLSerBooks, 1987)
A grimoire of chaos magick by the founder of me Illummarcs of
Thanarcros. Wh,le T do nor <.grcc wuh C\cnthUlg til the book, ir
I~;I valuable perspective on magick.
210
11!l1rw.dt1Mni.&om
A professional roorworkcr In Florida who has an excellent
reputation and hosts the Hoodoo Roorwork Radio Hour.
111J1!lj1.he}~netic.com
A one-stop site tor ceremonial magick. hermetica, and a1J sorts
of esoteric goodies.
II'WW.sacred- texts.com
Amazing resource providing sacred texts for free from all over
the world.
1I'WW.rbeiais.&01Il
Websitc of'Thelesis Oasis OTO, which produces Rehmer, a
quarterly journal for which [ often WITtC_
Wll'w.esotemarcbi1'cs.COIII
Horne of the Twilight Grotto Archives, which contain mosr of
the famous grimoires and other classics of magick.
IIJlJ1IV. pootWospi,.itllnltelllple.CtI'l]
Priestess Miriam's Websire for her Temple 00 Rampart Srrecr in
New Orleans. A good resource for New Orleans-style vodou.
212
heke\"ce
young goddess.
The name Hekare bas many meanings. (he mosr acceprcd being
"Far Darting" or "Far Removed," Hekare is believed (0 have her on-
gins as aJ.1 eastern gt'Car.goddess from Anarolia or Kana. Her firs
213 I
appC.1rdJlCe In Greek lirerarure i~in the TIJto..l1l)ll'y 1)/ Hesiod and
the
H_YTIIII ro Demeter where she L~ not a lunar or dark goddess at all.
bur
rather an illuminator and guardian The Theogony describes her as .1
Titan th.lt -idcd \\,LID the god, and I~rhus afforded numerous powers
and dornam-, such as g~lde" of pmes and .1 nursemaid, amongst
other dllng'> In me l lynn: to Demeter she seems almost Solar in
na- ture. Indeed when she \\ Ime'"ro Persephone being taken into
Hades, she i:. \1nil Helios, the gt"" of th:: Sun, She then illurmnares
the pam or Demeter IIltO Hades \1 leh her rwin torches
Far from a crone, It IS because of her vourhtul form she was be-
licved to take me place of die voung women that would be sacrificed
co protect.l. CIt) frum harm Such \\ "" the:Cl\C with Agammmon'~
daughter Iphigerua, II ho was sacrificed ro proteCT me Greek fleer on
its way to
Troy; n~povscssmg them .n th Il~mr oment ... he: vavcd rhe
\'OWIS
214
Heknt«
Tn rhe second century A.J:'. she appe-ars in [he Chaldean Oracles .&S
a transcendent and my...s..tical goddess, with anv. of her
hardlv'
chthonic
associations still arrached. She is the wife of Had. the first father,
and also Hadir, the second father, and thus is both manifest and un-
manifesr at the same rime.
She is invoked as the patron of this book because she has been
identified as J. goddess used i., both defensive and offensive magick; a
goddess both of darkness anc of light. Her image, called a
Hekataion, was once 50 prevalent <IS a defensive amulet that it was
mentioned by Aristophanes in the Wasps as being on every door
in Athens, thus making her an excellent choice as a prorecror, H cr
darker and more sinister aspccti>were often invoked by those
seeking iusricc, and thus she makes an ideal goddess for reversing
and counrer-magick work.
Those interested in learning more about her should check our
the following books:
• 11lC Golf~ Hekate; by Stephan Ronan
• Heluur ill Ancient Greek R.eligiotl. by Rober Von
All people, witches or not, are susceptible to these attacks. The difference:
witches and magicians can do something about it. Now you can too.
These techniques aren't just for Wiccans, either, but for ceremonial
magicians, rootdoctors, witches, and anyone else who puts magick to a
practical YSe.
Like the: cunning men and women of old, now you can defend yourself
and yourloved ones against even the strongest attacks!