x- &.

nT-
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MAClel(
 Copyrighr I~ 2()06 by Iason Miller

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Prcv s.

PROTECl101l & REl'ERsAl. MAGICK

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design by Jean WilliAm Naumann Primed III
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Library of Congress Cataloging-in-Publication Data

~Wlcr. , ..son, 1972-
Prorecnon & ",,"C02l m'~ll* : J ,,,.m', defense m211IW h) JdSOn.\fiJkr.
p.em
Other drlc: Protection and rc\'C'r$,I' magick
Includes bibliograpbica] references and indo>
15111'1·13:978·}·564li·S7Cj·7
lSllN·I0; I 5641+·8711·3 (pbk .•
I. \\Tru:hcraft. 2. MagIc. I. Tille. II. Tolle: Protection "",I reversal magick.
1
1I
3 2
0
OisclAimeR
This is a book of rnagick meanr to be employed in situations of
psychic, magick, and spiritual attack. Tn some cases, these types of
occult attacks are accompanied by psychological and medical
problems. It is also rhe case char some people suffering under serious
but normal psychological condirions sometimes attribute their illness
to magick. I want to nuke it perfectly clear that no practices
presented in this book are meant to replace treatment by medical
and psychological profes- sionals. Icannot stress this strongly
enough.
Likewise, though some: of [he protection and counrer-magick
tech- niques may prove useful in the case of mundane stalking and
threats of physical violence, they shou d not replace the
Inrervennon of police and other appropriate authorities.
There are numerous formulas in the book for incenses, floor
washes, spells, and offerings thar call for various botanical, mineral,
and 7.00- logical reagents. Most are harmless, a few are toxic, but
none of these formulas is for aoything thar you are meant [Q ingest.
Lastly, this is volatile rnagick, meant to be employed in dire and
dangerous circumstances. Should you attempr to help yourself or
oth- ers using rhe spells from rhis book, you should be prepared ro
accept the con\cquences of your actions.
 Acknowledgmen-cs

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

Chapter 1: Recognizing Arrack ........•..........•...... 19

Chapter 2: Daily Practices ............•.......•..•...... 39

Chapter 3: Personal Protection ........•................. 61

Chapter 4: Protection for tile Home , .......•...... 91

Chapter 5: Exorcism , ..................•..... 109

Chapter 6: Spirit Guardians and Servitors ...........•..... 119

Chapter 7: RCVCI'l>31, .1Od Counrer-Magick 141

Chapter 8: Healing and Recovery . . . . . . . . . . . . . . . . . . . . . J 75

Chapter 9: Fmal Word; . . • .• .. 195

~otn. ••••••• , • •• ..•..•••••••••••• • 201

Appendix A. Sources for Further Stud~ . . •.............. 207

Appcndo, B: Hckarc •.............................. 213

Index ........................................•.. 217

About the Author ....••....... , 223

 A WORd Abouc me
CDo.giCK in Chis Book

T [lisbook is an attempt to step beyond me "lOIs" mar seem to fill

the shelves these days. Although it is assumed that the reader
already
knows a lime bit about witchcraft and rnagick, I want to take a mo-
ment to define terms and talk about approaches taken ro me magick in
the book, which may be different than what you are used to.
The first thing I want to make dear is that this i, a book on dcfen-
sive witchcrrrfr. not Wicca. Though many use the terms interchange-
ably, witchcraft embraces a much wider spectrum [han iusr Wicca. which
can be seen as a particular type of religious witchcraft. Witchcraft, as
we usc the term in this book, is a craft and implies a t)'PC of
practical wrccry and mysticism that embraces elements of the
chrhonic, lunar, feminine, and so on in its practice. As Robert
Cochrane said when he
was asked what a w 'itch
is:

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

Welivc in a dangerous world, Semng aside magick and witchcraft

for the moment, everything we do has all clement of danger to it, no
matter how small, Every rime you ger behind the wheel of a car, or
travel to a new place, or ler a new person know where you live, you
are flirting with danger. With a few paranoid exceptions. rnosr ofus
accepr these dangers and go all with our lives. The reason that we are
able co do so without being afraid is rhat we take reasonable
precautions. We buckle our searbelrs, we learn co judge people, and
know how [0 Call' t3C[ the authorities if needed. The world IS
dangerous, bur we deal with it.
Certain occupations and acrivirics increase [he danger inyour life.
A police officer or a sky ..IiI er lives a more dangerous life man an
office
15
worker. They take extra precautions to deal with the specific dangers
of rheir occupations. In some CJSCS, such as a police officer, he helps
others in need deal with their own danger.
TIle path of a magician or witch aJS() has irs own dangers, Paul
Huson. in his bookMJJJteli,!!J' Witchcrnft, warned, "The moment that
you set foot upon the path ofWirrhcraftacali rings om in the unseen
world anuouncing your arrival." Nor everyrhing rhar hears this call will
bave your best interests at heart, In order to make the craft more
accept· able to mainstream culture, many modem books 00 the craft
under- state any dangers or pretend that there arc none ar all.Jfyou
are one of the few who actually go bcvond -cading books and
attending festivals and actually get your hands dirty practicing the craft
of magick, you will most assuredly lind that ar some poinr in your
practice iL will be neces- sary to defend yourself against occult forces
that have been set against
YOIl. r would in fuel argue rhar magickal and psychic attack occurs far
more frequently than many suspect.
Not only mar yon have to deal with occult, psychic, and spiritual
attacks on yourself, bur, like a police officer, a witch is sorncrimes called
upon to intercede against these forces on the behalf of others. The role
of prOteCtor and exorcist is one of the oldest societal roles for magi-
cians, and i~still played Ollt today in traditional cultures. 1 have
noted that the phrases "cunning man" and "cunning woman" are
enjoying a renaissance in certain quarters of the craft these days.
What's interest- ing and somewhat ironic about this is that the:
historical cunning man wouJd have actually been in the business of
com baring witchcraft! Of course, the "witchcraft" that they would
dcrecr and rout was not the result of a particular religion, such as
Wicca, bur rather any type of psychic, spiritual, or magickal arrack.
He or she would have had a
1
16
professional practice m which someone could rum ifhe felt that malefica
was being aimed II them. These cunning men and women, the genu·
inc ones, were indeed witches themselves. Though not necessarily pa.
gan, they were prarririoncrs of folk and ritual magick.
I am convinced rhar me ability to idenrifi; prmect again...-, and
re- verse occult arrack is just as relevant for "itches and sorcerer. roday
as it WaS for rhe cunning man of old, Never before has there been
so much magickal and occult knowledge readily available to the
public. Never before have so many stumbled so cavalicrlv inro
arcane prsc- rices rhar were once closely guarded secrets. While some
inrroductorv books bold mat the dangers of the occult arc few and
magickal anacks are rare, experience has taught me otherwise. Whether
crowed condi- rions brought on by our own magickal missteps,
intrusions from ob- sessive spirits, or deliberate macks from other
magicians and witches,
I have found that magickal arrack happens tar more often than even
most occultists realize. In fact, as a professional sorcerer. mnnv of rhe
people who contact me in need of magickal defense are themselves
magicians and witches of one kind or another, who simply had no
Idea they would ever have a problem that couldn't be wished away
with gooJ thoughts and a few pentagrams drawn in the air.
We are nil meant for differentthings. During the vears mat [ have
spent srudying the occult and practicing magick, it has become appar-
ent to me rhar parr of my dcsti n}; or karma, involves helping people
defend against magickal arrack and spirit obsession. Long before I
ever made my services public, people sought me our for help with
these types of problems. Because of this, I have made it a point co
study the methods of exorcism. counrcr-rnagick, protection, and re-
versuig in every magickal system Ihave encountered, from European
17 I
witchcraft and high magick, til Himalavan Tanrra, to old-fashioned
American hoodoo.
Thave been on the receiving end of'magickal attacks and know the
paranoia, frustrarion, MId terror !:har (he~ an cause. I have also laid
curses and jin.xo upon ethers when I felr that [usnfied reasons arose,
and so I know the nundscr of J.ll attacker and the rc~n:u .'5. IOns of
using offi:llSl\'Crnagick, 1have not gamed !:hISknow ledge wuhour
~"OSt, and Lanricipate thar (here will be cost in it' <hating. though
what this will be I do nor vet kI,O\\
13m not ,uggesong rhar evervone needs to specialize III this
aspect of the craft, and I certamlv do nor wanr til make Jn~'olX
paranoid about potential dangers. but If YOUarc to practice magick,
you should be able (Q make reasonable defense agatnst arracks and
deal with problems when rhey arise. If I C.1I1provide knowledge
ro this end. then 1 will have nllfillcJ my purpose
As the mages of'ancicnr Egypr 'aid, "Cheper en emdo jell,
shevcp en heka-o [en" ("May your words occur, rnav your magic
shine!").
18
 Recognizing Arro.cK

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:

So I put to them me question: "Who are ve

calledt" The first said: "1,0 Lord, am called Ruax,
and I cause the heads of Olen ro be idle, and I pillage
their brows. Rut let me only hear die words.
'Michael, imprison Ruax,' and at once I rerrear."
And the second Solid' ~Tam called Barsafael, and
T cause those who are subject ro my hour to feel the
pain of migraine.lf only Ihear rhe words 'Gabriel,
imprison Barsafael,' at once I retreat."
The third said: "1 am called Arorosael, I do harm to
eyes, and grievously .njurc rhem. Onl) let me hear the
words, 'Uriel, imprison ..\r~ro~acl' [sic], at once T
retreat"

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.

The-e places can be naturally powerful because (If a gathering

of geo-pwchic euerg). such as at a Icy-line ne.,,1.1S or 3 t:'l~' mound.
bUI they can .11~0be places empowered h} rhe actio", of humans,
such 3\ anocnr shrines, gravcvards, or placcx where sorncrhmg
psychically porenr once happened, such as a murder or rape. or
C'·CIl.1.seanCC rhar was performed klllg ago. \ \'h3IC\ cr rhe CIU5C of rh.:

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

a chance in c.i1Iing II up. We could plav it sate by not summoning

up anything at all. bur most occulnsrs seek to grow in know ledgc and
power by finding
their lirmrv .UlU pushmg past
men.

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.

AttAcks !=RomOrheR PRActitioneRS

The last source of danger we need to be concerned with. and the
one mal the majority of this book is focused Oil, is attacks from other
magicians, witches, and psychics. 1 have seen it written dlat no
rea; wirch would ever do magick [0 harm someone or influence
another's wiU. I have seen it argued rhatllogmuinc ceremonial
magician would harm anomer because he knows mat the law of
karma would rum his work back upon him, I have also heard me
argumcm mat anyone with the power it takes to launch <1 successful
magickal arrack would be evolved enough [0 be beyond doing such
things. All! have to say is: don't you believe it! Such arguments
help sell books and help make witchcraft more acceptable to
mainstream society, but it's just wishful thinking on the parr of
people who should know better.
It is comforting ro think mat all witches adhere to a moral code
such as the Wiccan Rcde and because of mar never would harm
anyone, but it's simply not the case. In fact, if we take Into
account the full spectrum of practitioners of magick and witchcraft,
I can assure rou
 Rtmgnizi,'!l Atmck

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

against his clients foes; a perusal of magickal practices rhroughour world

history \VIII show rhat curses and bindings have always been a part of
Wirchcrafr in the past, and remain so to this da), JUSt a few months
before T wrote this, a group of Kabalistic sorcerers in Israel gathered
at an ancient cemetery to perform the Pulsa Dinura, or Lashes of Fire
curse. against Ariel Sharon. I At this writing, Sharon is in a coma and
not expected to recover.
\ \'e must not think rhar only evil people with no morals engage i:J
such acrivirics either, Most pracdrioners have the same rules fur magick
rhar (hey do for an}' orher type of action. If they would use mundane
means to get revenge. cause hann.. confuse. or influence anomer person.
then chances are they will feel comfortable using magick to achieve the
same ends. I have even seen strident "white lighters" jump to curses
when rlley feel mar their cause is JUSt or mat they are serving a greater
good. The carch, of course, is that most people ahvays feel mal their
actions arc justified, and will usc all sorts of reasoning [Q arrive at rhar
conclusion.
Even if you don't practice magick yourself, you can hire a
professional ro send 3 curse for YOIL While most professional workers
these days (mysclf induded) shun accepring rhis type of work without

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

fence on d1C same clieut, laying the curse then raking it om

\Vbat complicates matters is rhar nor every curse is inrcnrional.
It is well known mat gifted people l'3I1 manifest powerful hexes
without any training or intent. Tn Traly, for instance, Maloccio, the
"evil eye," is generally thought to be cast through the sheer power of
em'); hatred, or simple ill-wishing. Anvone with enough power, a
sufficicnr emotional charge, and a target C,UJ launch an accidental
psychic attack. It is also possible that people of weak constitution or
will can become psychic parasites, unimcnrionallv draining those around
them of vitali!}: Though these arracks arc accidental, [hey need, to be
dealt with all the same.

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

Almost evervthing dur h3J'PCn~ will havc a completelv rational

and rnarcnal explanation. Taken alone, rhcv don'r rnean 3ll\1:iung,llicn
together, a long sumg of unfortunate coincidences should be a good
indicaror rhar somethmg is amiss. This is especiallv C1.IC If these
external conditions arc accomparued by some of the mental and
physical symptoms listed here,

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,

became there is no phvsical basis for me sensanon, rhar doesn't mean

that the 'Igh~, sounds, and smells don't seem real .1\ anything' else,
Indeed, those with die ability to sec rna)' perceive milch more than JUSt
we outline, and impressions of spirits!
in cases where coercive rnagick is hemg used to influence your
actions, either mmugh hvpnosis, releparhic control, or a spell
YOIIrna,' expcncnce uncharacrcnsnc compulsions, .ltlimnC'., or
aversions to
.
thtnl!~;S dut vou never did before. It is verv difficult to notice this
on
vour own because the mmd tends to jusurv the-e feehngs as natural.
hut if friends and loved ones arc saving~ mat vou are acnnz~ our
oi character, then you should at lea," rake 3 few moments and
consider what they have to S~ly,There is an old example of the
hypnotist who plant; the ,uggc,cion in a subject to take uffltis shirr
01' jump inrn me lake when he hearv a certain command, Afrer doing

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_,

evidenced in such 'rc"lxlok., 3.'> Alberrus Magnus's Egypnllll Secrets"

and the Icelandic Gllldmbok In face, when 1 was [usr starting
to learn
roorworkmg In 01\' rccnv, something W:lS stolen from me and J
announced generally that \\ hoever stole it would be cursed In ;'I
rnosr uOpJeJS.101 wav, Pcrhap' it was \\ rong of me, but I
gathered an appropriate link 10 the person I suspected stole from
Ole, and used an old hoodoo rirual to SlOp up his bowels. The item
WJ.Srerurned shortly thereafter •.ind I \\'J.S rold by a murual mend that
the spell bad achieved ItS desired intent.

Omens And WARnings

Apart from the actual symptoms of.m arrack, there arc omens to
\\ 3[1:hfor. fir't among them being dreams, The oneiric realm is where
our Jeep rnmd tries to communicare with the resr of the self [ will
~.ly righr here rhar I PUt absolutely no stock in dicrionancs of
dream wmbolism, each of \l\ have our 0\\'11 peculiar symbol ser rhnr
the deep mind make- me of in dreams, A serpem in one man's
dream, will indicate danger, bur ro an Ophidian sorcerer like mvself, it
would be an excellent omen indeed. Rather man a list of symbols to
watch for, T recommend looking ar the ()\ erall content and
character, Were \'OU
being persecuted! Pursued> Wcre 10\ed ones turning mel! backs
on
you) Old \'00 feel rrapped! These arc all dreams that might mdicare
that \'OU were under arrack. nhcn 1was ~uffiring~from the
unintentional attack th.lt [ spoke of earlier, I had a strange dream mat
Iwas naked in ehe \\'I[I\e55 chair 111.\ court where the JUdge \\'3$ Rush
Limbaugh, Silly as this \\'.IS, the lire,un S'IVeme the shivers and was
one large indicanon
thar [ 11'.15 under .urack. If ,vou feel , you arc or may, be under attack,
Ih'1I

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,

Omens And WARnings

Aparr from the actual SYOproOlS of an arrack, there are omens to
watch for, firsr ,1nl()J1g them being dreams. The oneiric realm is
where our deep mind tries ro cnrnrrrunicate with the resr of rhc self
Lwill say
right here char r pur absolutely no stock ill dictionaries of dream
symbolism. each of us have our own peculiar svmbol set that the
deep mind makes use of in dreams. A serpent in one man's dreams
\\~II indicate danger. but to an Ophidian sorcerer like myself, ir would
be an excellent omen indeed. Ramer chan a list of symbols to watch
for, T recommend looking at me overall COntent and character.
'tVere you being persecuted> Pursued? Were loved once turning their
backs on you? Did YOlL fed trapped? 'These arc all dreams that
might indicate that you were under attack. When I was suffering from
the uninrentiornl arrack that 1 spoke of earlier, I had a strange dream
thar I was naked in the witness chair in a COUrt where me judge was
Rush Limbaugh. Silly as rhiv \\1:1.,. the dream gave me me shivers and
"':IS one large indication rhar 1 was under arrack.If you fed char you

arc or may be under attack,

36
watch your dreams. If vou arc talented at oneiric rnagick, you
can someri rnes divine me name of the culprir from the dream itself
W.lcching animals is another sign. How do they react to you? Arc
)'OU finding yourself encountering more chthonic creatures such as
spiders or snakes> Has anything died in )'our yard? Years ago, while
working on behalf of a client thar was under arrack, J hawk died and
landed right in the area where 1 held my circles in the yard. These
and other strange occurrences should all be looked for in cases of
suspected arrack,
There are ways rhar .1 sorcerer em ser up C3 rl)' warning systems
ro alert himself of an arrack before it gets very veriou». The first
and easiest method is to have a plant or tWO in each I'TXlm of me
house. If you arc under magickal arrack, It is almost a guar3OCL'C that
the plant'S will 5lJftcr first. For this reason, many witches keep live
plants all over the bouse.
A classic warning of arrack is [0 keep some silver in your shoe
and around your neck. Silver dimes with holes drilled through
rhcrn arc famous for this in rhc <ourbern United Stares. It is said
that if you arc under attack, the silver will rum black. This bchef
actually h,l~some root in science, as 1110$r r)'pe~ of curse powders
and materials such ;1' Goofcr Dustmake lISC ofsulphur, which rums
silver black.
Keeping afresh egg on the altar can not 011.1)' help indicate all arrack.
but absorb some of it as well. Like the planrs. an egg will take the hit
of negarive energy for you and go bad quickly or even break in the
event of an arrack.

You should also keep an eye 00 your amulets. ''Vhen protective

amulets break or ger lost, .r is a sign rhar their protection ha'
been
37
brceched. I always hang a Moroccan blue gla~shamsa amulet ro prOl'e4"t
against the evil eye from my rearview window, A few davs before 1
starred getting [hose traffic tickers that I mennoned earlier in the
chapter, the amulet broke. 1 didn't think anything of ir at the time, but
ifI had been quick. wid! a n.-.a;ling T might have avoided getting
those tickers. Thai pcrus amulers that guard against: impotence and are
worn on a cord around ehe waste are another example of rhis, If the
cord breaks, it is a sign of arrack.
This collection of'sy.mprorns is bv, no means exhaustive. There is
an endless varicrv of atracks that can be launched and just as
many symptoms that can occur. What is unportam to realize is that,
taken individually, everything that happens may have a logical "real
world" explanarion. When manr of these symptoms and events all
occur within a short rime, however, it is a good indicator of a
genuine arrack, Remember rn err on rhe side of caution, and do
nor ignore the
symptoms when they occur.
38
Serious practitioners of magick do magick every day; Not spell
work necessarily; but somerhrng rhat clears me mind, fortifies the
spirir, and
g1VC.~some protection against assaulting forces. Before we
concern ourselves with defending against specific attacks, we should
first de- velop a regimen of regular practice rhar will strengthen our
natural defenses so that minor 3$S3Ults are automatically deflected and
so tbat we can keep ourselves grounded and centered in any more
serious situation that mar arise.
jusr as a triangle is the most stable structure in buildings, 1
recom- mend a daily practice that covers three essential points that
will assist in keeping you free and clear of psychic arrack. Those three
point), arc: medication. banishing, and offering.

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

3 defense or to ~cck help. If I had (0 give up all m) spiritual

practices excepr one, Twould keep meditation as mat one practice.
if you only rake one rhing away from this book and PUt It into
practice, It should be rile mcdiranon msrructions.
The word meditation means many things to m,IOY people. To some
it is a focusing of thought on a single pressing issue. to others it ss
hying back and relaxing to a soothing CD, co others it is ecstatic
prayer; All these things can technically be called meditation, because
rhe word itself has such n broad meaning. The)' are not, however,
whar 1 mean by medirarion, For our purp()se.~ here we can define
meditation as a process for alleviating the gr:u.ping at thoughts and
cutting rhrough mental distractions, This grasping and distraction is
sometimes re- ferred ro as me "monkey mind. n The term 11I(J11k~
mimi refers to rr c
40
 Dnilyl'ramus

way in which 0\11' minds tend to behave: mechanistically and simply

react to the push and pull of cause and effect, rather man make deci-
sions from a position of pure consciousness and [me will,
The genetics you inherit. the way you were raised, the friends you
keep, what vou watch on "Pol, what yO\1 ear and drink, your fight-or-
Right reflex, the conversation you just had, nod countless other
factors all have sway over the generation of thoughts and reactions.
Every momem, our thoughrs arc impacted by countless factors rhar
haw nothing to do with our real consciousness or true will. Almost
every action that most people make IS a mechanical response [()one
or more of these factors, .\lcdiraoon is a way to CUl through all
these factors and reveal the primordial awareness rhar lies underneath
me monkey mind and can act unchained by these causes and
conditions.
For example, ifyou were to come home and find your living room
windows broken. you would probably be upset. If, however, you won 3
million dollars in the lottery and then found the broken windows, yuu
probably wouldn't he as upset because the good mood generated b)'
winning the lottery would overwhelm the feelings of anger generated
by the broken windows. Similarly. if you came home to find the broken
windows after drinking a triple <:spreSS(ly, our reaction might be
more severe than If you had drunk a chamomile tea instead. If we
master meditation and CUt through our ingrained parterns of
grasping and aversion. we could choose how to react in this or any
siruarion regard- less of the circumstances leading up to ir,
In Tibet, dus pure awareness is described as being mirror-like. If
you look at a mirror that is reflecting flowers, you may have a very
favorable reaction and think, "Very good! 1 love flowers." If rhe mirror
41
is reflecting dog feces. your reaction will probably be vel") poor, dunk-
ing, "Yuckl Dog sh t!" The poim of the analogy i~that none of
t

these reflections changes me narure of rhe mirror. The mirror doesn't

care if it reflects flowers or feces, i[ merely reflects. Your primordial
aware- ness is like the mirror; the flowers and feces arc like your
thoughts and experiences. Our reactions [0 them on [he surface
involve all kinds of parrerning, both learned and inherited, bur if we
can cur through thi~ and resr in primordial awareness, we CUt through
our patterns and can act as we will, rather than as we are
programmed [0.
There are many rypes of meditation and it is a topic worth study-
ing in deprh, bur as this is a hook specifically about magickal
defense, we should only derail a single type ofrncdiration focused on
the breath. The bream irself'is said ro be a mantra rhar everyone says
26,000 times
ada), lr requires no special equipment, no outward ,ign that you are
meditating at all, so you can do ic anywhere at any rime. This
i~impor- tant because ill order to benefit [rom meditation you muse
do it ever,' lla~preferably several times a day. In a siruation where
you reel under psychic attack at work or in a social situation, you
can medirarc your way ro clarity without giving any outward sign that
YOll are doing ~l1y- thing Out of me ordinary.
Before we meditate we should adopt a proper posmre, or
asan«, There arc many asanas, and you can consult a book on yoga or
medira- cion for rhcir descriptions. Probably me rnosr famous asana is the
Padma- sana, or full lorus. Most people, however, find this posicion very
difficult
to maintain for long. and so T recommend the Siddhasana instead,
which is a sort of half lorus, There an: five:points ro this asana: The
firer is accomplished by bringing in the left fum in anti as close to
th~ body as possible and rhen bringing the right.foot in either on tOp
of, or

142
 Daily Praaias

in front ofthe lefr leg. T also recommend a cushion under the

buttocks [0 elevate the torso, which helps the knees resr on the
ground forming a stable rripod.
The second point. which is the most essential, is [0 holt! the
bad. straight. To make sure thar die back is straight you should reach
your bands up to the sk}. then lower your arms without moving your
mrso, TIUs will get the back as straighr as possible. Tilting the
head \e~ slightly forward straightens our the very last bit of the
spine.
The third point concerns me hands. There are several ways [hat
you can do this, and the: first is to ,00l1eCt rhc thumbs to me index
fingers and lay the hands, palrns up, on the knees. Another is to IJY
die left hand in the lap. palm up. and lay the righr on t(.)p of ir,
palm up. then connect the thumbs. There are many other hand
mudras thar can be used, bur. all of them do the same thing: connect
the energy drams of me body (nadis) and get me energy (prana) to
flow into the central channel.'
The fourth POlOt " to hold the £OIlguC just behind the fOp front
reeth.This connects a circuit of energy that runs up the back and
down the front of the body.
TIle fifth point concerns the t:yes. You can meditate with the eyes
open 01' dosed, and you should experiment to find which is best for
YOll. Ifyou close the eyes coruplerelv, the advantage IS rhar you shut out
\,i!,uJ!stimuli, but for some people rhi-, only gives their imagination a
blank screen on which distracting thoughts can lake shape, Ifvou medi-
mre with the eyes open, you may be open to more distractions, but
less likely [0 give yourself over to fantasies during the medication. If
you do keep your eyc~ope1l, YOIlshould t(xu, them on a point
about .Ul ann's length from you, and focus wirh me intensity rhar
you would
43 I
have if you were threading a needle, If you '":'111 manage to focus on
empr)' space, thar IS best, bur, if not, VOII can let your eyes settle on any
spot or object.
Though all these POIDtsarc traditional, and will help keep the ener-
~gies uf the bodv, stable during~meditation and cur down on
distraction. the only really essential point i~to keep the back srraight, If
your knees bother you, or even if you just prefer it, you can use a chair
rather mall sitting on the 1100r.Simply sir normally, with your back as
straight as possible. If me chair back is straight, then you can lean
against it, but the spine should be as straight as you can comfortably
make it, If yot: are ina SOCial xrruarion and meditating on the fly, then
you should tee. free to jusr srraighren me spine as much a, possible
and keep the eyes as focused without drawing attention.
Whatever position you rake, begin your session by taking three
Jeep breaths and release all rcnsion and thoughts of the past, preseor,
and future. Breathe <lowl)' and naturally AIlt)W your awareness [0

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

Lust for a result is the biggest obstacle to medimrion. Recognize

that thoughts emanate from nothing and dissipate into nothing. Rest
in the breath and in primordial awareness.
Tn all likelihood you will at first spend most of your meditation
session doing lirde but being distracted, rccogni7.ing ir. and returning
ru the breath only to be distracted again. Many of my students who
find themselves in this situation claim that rhcv. can't meditate and
~lrive up. Whar they don't realize is that they 1)1'( m<:diraring. Thev
are train-
ing their minds ro recognize when It i~nor acting according to
the.r will, and bringing it back from distraction. Think about how
valuable rhar is!
After a few weeks of pracnce you wi ll notice rhar you have more
control over your mind. You will be able to focus better, You will nor
give ill to anger as easily. Over rime you will learn more about
yourself than you can imagine. Tn a situation of psychic arrack. you
will be able to recognize the S)'01pWIDS, and ClI[ them off at the
rom, simply by ccnreri ng in on pure awareness,
Do not shoot for long sessions right awa~~Starr with jusr 10 min-
ures in the morning right after you get up, and 10 minutes right
before bed, YOII will never have an excuse abour not being able to
have. the time to meditate because you can almost always sreal l 0
minutes from sleep without it affecting you at all. These tWO 1Osninure
sessions should be tied together by lots ofumcdiracive moments"
rhrcughour the day: J minute or so of focusing on rhe breath and
curting through disrrac- rion.This can be done anywhere ar any time-
eat your desk, in a rcstau- ram, or on the toiler are all acceptable
places. If you practice: in rhis way, you will definitely see ~ difference
in your life in a relatively short period of ri me.
Banishing Rirua{s
Banishing rituals are short daily nruaJs for grounding and
center- ing, connecting wirh the divine, defining sacred space, and
dearing away discursive spirits and forces. The most famous example
is a ritual rnughe by the Hermetic Order of the Golden Dawn called
the Lesser Banishing Ritual of the Pentagram (LERP). In that order,
the LBRP was considered so important vou would do this ritual at
least once a day for a year before learning anything further, Orner
similar rites include Aleisrer Crowley's Sra- Rub); and the Aurum
Solis's Rousing of the Citadels. 10 Tiber [here are IDm)' formulas for
making a scms- khor, or "mind circle," ro accomplish the same
thing. Tunc spent reo searching and experimenting with these
different rituals \\~11nor be wasted.
The following ritual, the Sphere ofHekas, is a fairly simple ban-
ishing designed by me and based upon material derived from ml'
con- mer with the Goddess 1 Iekazc. Rituals involving her will
appear rhroughour the book. and make a SOrt of Hekarean arcana
in :1I1dof themselves." 1 am not making any cJaJms In this ritual
being more effective [han any other, and invite the reader to learn

,
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

hut rather that me verv pl3CCthat \'OUstand 1\ the center of

me entire: universe. [nst 3S from our perspective here on
.I::.an:h it sccm-, th,ll me Sun rcvolv es around 1.L~, hut from
J beget pcr'pcl,th e it is revealed mat the Earth revolve,

around me Sun, vou should consider rhar from an even larg,r

perspective, vou arc at the very center of the universe and the
\\ hole thing revolve, around vou,
Take a deep mhalanon and imagine that above you,
emnruri IIg from the highest heavens descends ,I column on pure
whirc light. This light enters the crown of your head and
P3Sses through HIll. down into rhc gT()Wld. This whm; light
has the quahnes of punficanon and centering. Exhale and
Intone the
followmg:

DF..CE~DAT COLUMBA!
(The dCSCCDl of the dovcl)

Take another deep inhalation and imagine U1Jt a reddish-

colored light from beneath you rises through the column and
r.t'.'e, through VOUupwards, Whereas the while light \\'.L~
puntVing, this light IS viralizing. Exhale and mnme the following:

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~'

older than that. In Greek, the seven vowels all equate to

planets.
In dm case, I =
thc sun, A := the moon, and 0 (n) .. Saturn;
rhus. lAO represenrs the whole spectrum of SPhC!'l"\(moon
through Sarurn I ruled by the Helios, the sun It em JJ\() be
seen 3\ an abbreviation of all the vowel vound-, ~(ClIng
rogeehcr=-a powerful shamanic formula rcprescnnng towny
of (he universe.'

Part 2: Delineating the Boundaries

 Still 'tanding within the column, pronounce to rhe p\l\\'ef\
thar be:
 Daifv Praetim

HEKAS HEKASESTE BEBELOI I

(Away awa}~all yc profaner)
Make a fist with your len hand and place it against your
chesr over ~ollr heart, cover it wirh your right hand and
apply about five pounds of pr~sun: there and imagi nc that
the force thar yousummoned forth from the column begins to
concentrare at the heart. Imagine thar this power, drawn by
the physical pressure and force of will, mites the shape of a
gray sphere abour rhe size of a baseball. Visualize this unril
you have it very clear in your mind.
Release me pressure, and in one motion step forward wirh
your left foot 311d ehron' your anus outward in what is
called the Sign of the Euterer, As ),Oll make this sign, see the
sphere ar your heart grow. As ir grows and spread" it pushes
back all malefic forces and harmful spirits. It grows past your
body and continues until it stops where you wish ro make:the
boundary, forming a wall of gravish astral force. Intone:
GYRUM CARPO!
(T seize the circlet)

Take your wand or athame in ~<1urhand, and extend "our

arm straight out. The op of rhc [()()I lor your finger, when
working wirhour tools) should rouch the edge of the circle
rhar you want to make. Tf you have extended me circle
pa;c the walls of the room that you are ill, then you can
simply poinc towards the edge, Pivot. or walk the: edge of
your circle and intone the following:

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,

Parr 3: 1m eking the Guardians

The Ia,t section of the ritual invokes four guardians to die
fuur corners of our sphere. Before 1 give the msuucrions [or
d'l~ section of the rite 1 wanr [Q say a word about rhese
particular
~Llrdl:lm. Ihc guardians invoked in rh« ritual arc spirits that
\\ ere rn calcd to me by Hekare directly and arc bound b~ her
.1.' pnltC:~O\e 'Plrib. Their names Me Aback, Pvrhum, Ernuri •
.and Drmulgali Thc'y have been called upon ,uccco.,fully bv
my,clf and the small circle of Sorcerers who ( have shared tim
nrual \\ rrh, anti have proven to be powerful prorecrorv. ThC\
GIn, however, be replaced with quarter guardiansof~~)lIrchoJce.
such a~ the timr Iudco-Christian archangels=-Raphael,
Michael, Gabriel, and Uricl-or perhaps the spirits of rhe lour
winds--c Noruv. Zcphyrux, Boreas, and Emus. Sets of'
quadruple guardians arc \ cry prevaleru throughout the
world,
50
 Olliry Pracrircs

face East and visualize: Aback standing at the eastern

edge of the circle facing ehe center. He has the: bod), of a
man and the head of a bull that IS snorting and breathing
wildly. Tn his hands he holds two scimitars, which he
clashes together in a threatening manner. Make the gesture
of'conjuring and invoke:

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!

Consider thar rhe throne (your visuahzarion] ha\ been

filled by Ermiri and see her now rum around ro face the
outside of the circle.
Face North and visualize Dimgali standing ar the
northern edge (If the circle racing the center, She has the torso
of a woman and the head of a black dog. In her letr hand she
holds a whip and in her len she holds adamannnc shackles.
Make the gl..,rure of cOl1lunng and invoke:

ORKIZO DTMGALI!
Birch-headed guardian of the ~orrh
Remember your vow and fill the throne
\\ hich hd~been set for you!

Consider that the throne your visualization) ~ been

filled by Dimgali and see her now rum around to face the
outside (If the circle.

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 ..

energies from your area and created a psychic barrier around

you. You have invoked guardian spirits inthe four directions,
all mat remains is to close the rite.

Take a single deep breath and bring Vall! hands together

in front of your heart as if you are praying.

PROCUL HINCPROCUL ITE PROFANI

PERKOML"JA J)E[ ATISSIMJ JAO
(Away. awa}; all ye profane
In rhe name of the most powerful JAO)

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

Offerin~ need not alwavs be done ceremoniously or formally

You C,111 leave a dime or some whiskey on a grave, lay some flowers
01' pour some water near a tree or plant, or burn some incense i11 [he

hack yard and mentally offer it to the 10directiollS. Acts

of'generosiry like this, no rnarrcr how small, serve to build up a
good relationship with the spirirual forces around your borne and
wherever you travel.
If yon do want ro make a formal riruaJ offering, the following is
a rima] that is short enough ro be done regularl~; if not daily; The
rite rewards protectors and familiars who have worked on your behalf
and pacifies those spirits mat would cause obstacles and harm to you
and those under your protection. This rite speaks to de mental and
spirit forces generally The potential to make this a more elaborate
offering ritual geared at specific classes of spirits exists but care should
be taken as to what is offered. Certain spirits can be offended if the
wrong type of offering i, made. For instance, in some Afro-
Caribbean traditions an offering <If salt will upset the dead, and in
the Himalayas offerings of meal' will enrage the Nagas. In the future
I hope [Q publish a more detailed book on the classes of'spirits and
offerings traditional 1:0 each.
10 the meantime, if you want to make more elaborate offering« to
specific types of'beings, ler research, omens, and dreams guide you
in vour efforts.
In the following cite, the p-iysical suppon: for the offerings will
be some incense or a burnt wood such as juniper or sandalwood. If
you arc doing the rite outside, you can add ro this some water,
rea, or whiskey to spill on the ground as a libation. Because YOLai
re making offerings to spirits that may initially be hostile to you, J
recommend snying away from herbs mar aid in the rnanitesrarion
of spirits such as dirrany of Crete of mullein.l call the incense a
"physical support"

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

r pleasing ro the recipient.

, Take your incense and your libation, if vou have one, and arrange
them on an altar Or table, Don'r light the incense yet.

Parr 1: Purification of the Offerings

Hold your hands over rile offerings forming [he triangle
of manifestation between your hands. Say the following:
By Earth, the body of die gods
By Water, their flowing blood
By Air. the breath of the gods
Br Fire, their burning soul
May these offerings be made blessed and made
pme.
As you say this consider that any Impurities in the offerings
are washed, blown, and burned away

Parr 2: Inviting me Gucsrs

10 EVOHEJ 10 DAF.MONESI DAlMONES
EVOH.E!
Spirits of the firmament of earth and of ether
Spi rirs of the dry land and of the flowing
 water Spirits of rhe whirling air and of rushing
tire Come!Comc!

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!

Part 3: Making me Offering

Lighr the incense. Gin me sign of offering, which is
done by rubbing your palms together several rimes until they
become hor. Then rum your palms upward, and, as me hear
leaves your hands. imagine that douds of offerings flow
from them and mingle with the incense smoke, filling all
space.

Clouds of offerings, I give ro

you Food and drink and
fumigation Enjoy! Enjoy!
57
 Ler me offerings arise and pervade all
'pace Lcr it rake rhe form rhar is rnovt
desired EnJO\!£0,(1\ !
Friends and family from former
lives I am grateful tor your past
kindnesv enjoy! Enjoyl
lOU who form obstacles as retribution [0 my action
Forgive anv offense made bv rrusmke or delusion
Enjoy! Enjur!
Spines 01 me dead and trapped in-berw cen spaces
Wardem of this ground and keepers of the winds
!:.1IJO\.1 EnJO\'!
Guardians and familiars, be thou fulfilled
QUickly realize m~ hopes and desires
Enjoy! Enjoy!
To each of you 1 offer inexhausrible treasures and
Delightful substances and enjoyments
You who would harm me
PMUb: of dus (cast and be at peace
You \\ ho would help me
Be fulfilled and aCCOO1pl~h thar "1m which you.tre
charged

After making this charge, you CUI either go directly 011 [Q

the next secnon, or sir and try ro commune with the forces
invoked.

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

These three practices ofrncdirarion, banishing, and offering should

all become regular pans of your rnagickal regimen, The ideal would
be to do all three every da~ meditation and banishings perhaps twice
a day This seems like a lor, but really it isn't much rime ar all,
especially after ~'ou learn rhe nruals by heart. Ifyou can nor do rhem
or similar practices daily; then rou should at least shoor to medirare
and banish three or four times a week and perform offerings ar least
once a week.
S9
 I'tnolllU l'nillctUI1I

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.

e(.emem: COlOR QUAUtiCS

Fire Red Hot, Dry, and Expansive

Water Blue Cool, WL'La.nd Fluid

Air Yellow Warm, Wer; and Rapid

Movemcnr

Earth Brown Cool.Drg Dense, and

Hea""

Concentrate on the: qualities of one of these clements, and, as you

inhale, will yourself to breathe in that: clement from the space around
YOLIA. s you exhale, see your body filling up with the element.
Then create- the shield as before: Place the hand and fist over your
heart and see the sphere garber there, bur in rhe color associated
with the ele- ment. Project it om into an egg around you, and see
that energy form- ing a shell around you.
The elemental shield has many uses. Primarily it makes an excel-
lenr defense againsr any attacks by elemenrals of an oppo~mg
element
[rhar is, Water V'>. Fire, Air "5. Earth). You can also usc rhc shield to
boost certain qualities in you: Earth for grounding and ccnrcnng,
Air for inrelligcncc and cunning, V\'ater for understanding and
WIsdom. Ere for energy and firm will.

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,

r Parr 1: Conjunng the Column

Begin by standing and facing east. Imagine thlt you are
at the verv center of the universe.
Take a deep inhalario-i and imagine that above )'ou,
cmananng from the highesr heavens. descends 3 column of
pure white light. This light enters the crown of your head and
passes through you, down into rhe ground. This white light
h.1Sthe qualities of purification am'. centering. Exhale and
mtone the following:

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.

Pan 2: Occulting the Cross Quarters

Stand in the center of your rcmplc (or wherever) facing
cast and proclaim:

Hckare, mother ofuighr

Helios, father of .ighr
Cloak me in shadowv and smoke
That Imav pass unseen among men.

Take me: censer or stick of incense and hold It abov c your

head, moving it in a p.lIlcm similar ro the infinity .ign. Vibrate
me name IAn
.\10\'(: the incense below you so that ~~)U arc holding it dose
00 me floor. Move it in tbc same infirnry pattern. Vibrate the
nameOA!.
68
 Peno/l"! [>I'OI«li'lll

Move to the southeast and make the same pam:m vibrating

AOI.
Move to the sourhw est and make the same parrem vibrating
OIA.
Move ro the northwest and make the same pattern vibrating
AIO.
Move to the northeast and make the same pattern
vibrating lOA.
Rerum to the southeast, completing the circle. Then mOH:
back to rhc center of me temple and place the incense back
in in. holder.

Parr 3: Splimng Space

Stand in the center of tile temple again and recall
Thefeeling mat you arc at the very cenrer of'the universe. Rub
your hands cogerhcr until they are warm, which brings [he
power into me hands. Keeping your palm; together, move rour
hands forward as If you arc moving them into the scam
between [\';'0 curtains. Indeed, \"011 should have it in mind mar
you are inserting your hands into spnu iTself.Once you have
inserted your hands, move them apart as if you were paning the
curtains-you may acruafty be able [0 feel the pn:.·,sure
of'parred space on rhe backs of your hands as you part them.
Once your hands arc parted, rum yOllr right palm up and
your lefi: palm down. Start moving them .tgam, right hand
upward, lefr hand dow n-parring another of the three
dimensions of spa.:c.
 Face your right palm forward and your ldi: palm
backwards, and move them apart:, splirring space: around
you. Thus you have split all three dimensions of space-width,
height, and depth-around your body.
Place your hands at yew' sides . .say:

By Hekatc, rhc mother of

nighr Ry Hclios, the: father
of'lighr Tstand outside of space
L~zo forth in silence and shadow
So shall it be.
Place Y(lUr righr index finger to your lips. This is called the
sign of silence or the sign or Harprocrarcs, Inhale and
imagine: that your physical body is empty of tangible
substance. Exhale: completely and feel yourself blend
searnlessly inro your surroundings. Hold your breath after
the exhale for as long as YOll comfortably can, and meditate
on your removal from normal space. Go forth insilence and
shadow.

Geansing And P"ROl:"ection BAl:"hS

Spiritual barhs an: one of rhe oldest srrara of magickal practice em
this planer. From tirne imrncmoriat sacred baths have been believed to
clean far more than jusr the bod)" and the purity of'warcruscd in con-
junction with certain herbs, minerals, and oils C,1 n yield very porcnr
results. We see evidence of sacred baths menrioned as far back as the
Sumerian Hymn [Q Nanna, and see irs practice reflected everywhere
today from the Christian baprism to me health spa. All over me
world
I 70
are places of power dedicated to magickal barbing: Varnassi's ghae,
on the Ganga River, Haiti's warerfall of Saut d'Eau, and the barbing
pool in King Arthur's courtyard at Glastonbury.
While some Westrm pracrinoners seem to skip bathing and
purifi- cation in favor of more energy-based practices, such as the:
bamshings and shields. the magickal bath is an important way to
ground your magick onto the physical plar.c, achieving mon: tangible
results. There is no better way ill cleanse yourself of ncgarivc influence
s, and T recom- mend thar ritual bathing alway' be a parr of whatever
plan of defense you employ again<r troubling forces.
The first consideration when purring together a bath ritual is the
water irself. 'Iraditionally; you would use water from a narural
source SUch.15 a spring, lake, or water collected during rainstorms.
lfvou live near a sacred spring or river. that is ideal as a source of
water, but the general idea is that the more natural the source of the
water, the bet- ter; That said. 1will admit that most of the time
1end up using tap water and suspect most of my clients do so as
well, It is fur better to use tap water than not to take the bath at all!
After ~-ouare serried on rhe warer ro be used, you need ro know
whar you are adding to the barh. Formulas rypically caU for three or
more ingredients. usuallv ode numbers. These ingredients an be min-
eral, herbal, or zoological, and what they symbolize defines the nature
of the bath. There are traditional bathing formulas for everything
from drawing rnoney and.love, ro influencing those around you, to
repelling jinxes and negadviry; It is this last category that we are
concerned with here, and the following are three examples of simple
formulas that we can use. (Please note that these formulas are only
recommended for use by adults, and everyone should be careful
with sensitive areas of
the skin.)
71 I
 pltotect:ion
A good protection bath includes mit, ammonia, and
Vill&gnr. The salt and vinegar can he equal parts of
about a half a cup or so.. but the ammonia should
only be a teaspoon diluted in at least tour gallons of
water, as it is [Oxic and can be harmful ifinhaled.
Ammonia
is considered such a strong cleaner that if more is
used It will nor only remove negative influences, bur
positive and neutral ones as well.

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.

In the old days, before indoor plumbing, people rypically washed

themselves in basins mar mer could then carry outside and dump.
Another rradirional clement of a spirirual bath raken at dawn would
be me dumping of water cowards the rising sun in [he easr, and thus
me final casring out of anv negariviry drawn our during me bath, Of
course, in tim day and age we mostly bathe indoors.nnd so 1
understand that movt people will wanr to use their barhrub drain to get
rid of the water. I admit rhar r rnv. sclf most often rake mv. barbs In
the rub and let the
water flow down the drain. but I have used a basin and done it the
rradirional W3\' 3S well In matters that are very important to me. I
find it worthwhile to do it the old-fashioned \\a). T~ It both \\"ay~tor
vou ...e. lf, and see U\"Ou don't find a difference.

Amuta:s, U(ismAn8. And Ch&RmS

Much has been made about the difference between amulets and
talismans. Some, such as Donald Michael Kraig, claim rhar an amulet
I 74
drives forces .1'Nay and a talisman attracts things. Others claim that
amulets refer only to those charms found in nature, which are
imbued with innare qualities such as h,tg.;ronc:s, and talismans refer
to objects crafted by the witch and charged in a f1CWlJ. There doesn't
seem to be much linguistic support to either of these claims, and 1
WOn't argue one way or the other. 'What is imporranr is that the
carrying of charms is one of the best-known and widely practiced
methods of magickal protection on the planer. Ccrrainly this form of
magick has crossed over into mainstream culture more than any of
the other practices In this book. and it is I10t uncommon to find
rabbit's feec, saint medallions, or rune necklaces worn 0)' folks who
consider themselves to he abour as far from witchcraft as C.1I1 be.
Amongst narurallv occurring amulets, iron ranks as the king of
protective substances.l Its lise in protecring against spirits, witches,
and fairies is welJ known all over the world. So disruptive is iron t.)
spirits that some traditions of the craft do not allow an}"metal in.i<.l::
the circle until It is well consecrated and stable. Many old cemeteries
are surrounded by iron fences with spikes not only to keep intruders
out, but to keep thc ghosts in. Before we learned [0 mine and smelt
iron. a major M)UreCof iron fcr ancient man was meteorites rhar had
a high conccnrranon of iron and nickel. TIUs sky-iron is parricularlyval
... ued in rnagick and I~one o[ the metals called for in rhc
traditional construction of rhe Tibetan Phurba.'
The practice of driving an iron nail or knife into the door frame
ro keep witches Out is well known throughout Europe and possibly
dcrrvcs from Pliny's Hlstoria Natumlis, which talks of iron's apotropaic
properties:

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

be delivered and secured from such fanrasrical

rllusions.

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:

By Boreas, Zephyrus, EUnL\, and Norus

By Phlegerhon, Cex'VtUS, Styx, and Achcron
By all rhe princes and powers of rile four directions
[ bind and consecrate this cross
that ir may forever be J shield and protection

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 rriskclc is shaped like 3 three-armed 511 astika. Ir i~

composed of three bern legs united at [he thigh. In Greece
and Iraly it often ha.\ a Gorgon or Medusa head at the center
ami petrifies an)' wir.ch or harmful pcrwn.

• italy's mano fico and mano cornuto are protective hand

gestures that are commonly seen on hand amulets. The
mano fico. or fig hand, places the rhumb ill between the
index and middle fingers of the closed fist. The mana
comuto, or homed hand, raises the index and pinkie fingers
up from a dosed fist, representing horns. Both of these
amulets can be made from silver, iron, £>CIHcr, but arc
especially porenr when nude from blood red coral.

• The silver dime is a particularly American protective amulet,

:-.JOt only does it ha ve me protective qualities of silver, but
it is said to rum black if someone has cursed you. This belief
originates in the pracrice of placing silver dimes in your
shoes, where a roor doctor would pur Goofcr Dust, Hot
Foot Powder, or some other cursing powder. These powders
almost always have sulfur in rhern, which would rum the
dime black.

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,

others believe it is borrowed from Gaulish and means "co plough."

St.il.lothers believe rhar ir is au Aramaic version of the Greek phrase
for Alpha and Omega. This last inrerprerarion i, supported by the
fact that \'OU can arrange the letters ro fonn [he word, Pater Noster
(Our Father}, in .1 cross leaving only two As and 0, lett U\ cr, thu,
making a Christian amulet that Looks like Figure 3,2 on page 81
Another anagram can be made from the square that makes rhe
phrase \afllTl. terom u, rfPtmlUlope! (Satan, r bid YOll thrice: Rerum rnv
fortune back 00 me), Whatever irs true meaning, it has been used since
the fullofPompcii III protective magick, and continues to be: used to
this da). It is nor uncommon to find the seal used amongst the
Pennsylvania
Dutch 3.\ 3 hex ~Ign,
80
 P
A
T
A
E
o
R
PATERNOSTER
o
S
o T A

E
R

PzgUTC 3.2 Patrnll)m:rCross

Abracadabr« is a magickal word that unfortunately has gortcn a

bad reputation in modern times because of its usc by stage magicians
ro dress up their feats of prestidigitation. The word once enjoyed a
reputation as an ancient word of power, and there arc several
versions ofits origin. The most accepted crymology of me word is rhar
ir comes from the Aramaic wordm>m iul;diWrn, which means" create as
I speak." Anotaer possibiliry is thar work comes from a different
Aramaic phrase: abbadda Imfbabbra meaning "disappear like this
word." It is this last meaning mar lends irself besr ro its use as a
written amulet.
The amuler is simply the word Abracadabra written over and
over again, dropping one letter each time. The charm first appeared
in the second century in De ]Iudkiml Pmecept« by Serenus
Sammonicus,
81
physician [0 the Roman emperor Caracalla. and is reputed fO drive
awav disease. Since then it has been used as a magickaJ charm to
drive awav not only disease, hut male' olcnr spine and curses.

ABRACADABRA
ABRACADARR
ARRACAI)AB
ABRACAI)A
ABRACAD
ABRACA
AR~\C
ABRA
ABR
All

Certain herbs and mineral- are carried as protective amulets as

well. Salt, for instance, is said to drive away unwanted people.
Asafoetida drives away disease and curses, and pretty much anythi
ng else that smells it. Devil's shoestring binds up evil spirits. Agar-agar
helps make vou invisible and can be used in conjunction with the
invisiblhry ritual on pages 67-70. These, along with broom, dragon's
blood, garlic, mistletoe, eucalyptus. citronella, rosemary, lemons, and
mandrake are just some of the herbs that can be carried alone or in a
conjure hand.
The conjure hand is also known as a mojo bag or gris-gris bag.
The wordgriJiJris mean. "gray-gra,'" and indicares mar the bag has a
com- binarioo of white and black magics at work in it. These bags
are a
staple of the American hoodoo tradition and are made for a variety of
I 82
 hnotlal Protection

purposes.' Conjure hands for protection can be made by gathering

the appropriate materials into a flannel drawstring bag of an
appropriate color (usually red) or binding them up in doth, as is the
style in New Orleans. The number of ingredients should be an odd
number-threc, seven, and nine being the most common. You should
avoid bags wah more than 13 ingredients.
Here are a few simple three ingredient formulas that 1 like:

'Chc Devi(' 8 hand6

Nine pieces of devil's shoestring to bind up the evil, a
devil nut to scare it off, and some asafoetida, which
is also called dcvil's dung, to drive it awa}: Place it all
in a black bag.

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.

Whether you U\C one of these formula." rradirional formula frorr

3

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.

"NO\\;" s.lid he, addressing [he ball, .IS he dangled

it between hi, rhumb and [Ulger. "yo' name is
Leland, Charle, Leland. Ise gwine rer sen' yo' er
long way off unrcr cr master; er mighty long way
off, 'cross bIg warreh (the ocean). (.io our in de
woods an' 'fresh yo'se'f fo' yo' sraht, Go 'lung! Do
yo' hycall mel Is '(o· gwine? Is yo' gwme way off
Is
\'0' dimbm" Is vodimbin'tugh!"
After each question there W;'I" a series of
answ cnngo.. growing fainter and f.umer a~ [be Spill[
of the ball WJ~ supposed to go farther and further
aW3):

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.)

When 1 sing this, a sufficient number of times. I usually feel a

change in the air, asif several invisible doors are opening around me,
or there is a sudden shifr in awareness. as if 1 can't remember for :l

moment how I got mere. Once lam done Lspir into me bag and ~a~:
SO SHALL IT BE.

t:he Whee( or hek~t'e

In keeping with the Hekatean spells in this book, I want ro present
.l seal and charge thar.appearcd to me in a dream mer a Hckare work-
ing in 200.2. The symbol is simple enough and looks like a wheel of
tridents or pirchu>rks. (Sec Figure 3.3 on page 86.)
85
Fig"rc3.3

It can be inscribed on parchmenr, or engraved in metal. It can also

be painted on the floor as a magickal circle of protection. The charge
of the symbol invokes nor only Hekare, bur four groups of the triple
feminine figures from Greek Mydiology. the Furies, the Graces, rhe
Fates, and the Gorgons. To charge me Seal, bold your hands in the
gesture called the Triangle of Manifestation (palms facing rhe seal, ri ps
of the thumbs and index fingers together making a triangle through
which you can view rhe object that YOll are charging). Use rhc
follow-
ing invocation £0 charge me seal:
Hail ro Hekare, keyholder of we world
Hail [0 Enodia, keeper of the triple road

Hail Nekuia, guardian of me grave

to
Nether, Nocturnal, and Inferal one
I call thee by thy wee secret names
Ereshkigal, Nebotosoaleth, Aktiophis
Oh Hekare!

-.
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

The invocation follows a simple pattern: first it invokes Hekate as

the supreme goddess and then, in her name, calls forth the spirits.
These triple groups of spirits are invoked in this particular order as a
type of defensive srrategy. First the fates arc called upon to lend
fortune's favor to die whole situation. Next the Furies are called upon
to forcefully drive: our the offending influence from OUt sphere. After
die influence has been routed out by the Furies, we set up guard
against further attack b)' invoking the Gorgons to stand guard.
Finally we invoke die Graces to heal an}' damage done and ask for their
benevolent
blessing.
The symbol that is connected with rhis spell can be engraved
onro metal, preferably silver, burned into wood, or made on
parchment and carried. It can also be drawn over a door as a
protection glyph or on the floor as a protective circle.
89
 J)Rorecr.ion ~ORthe home

Now that we have dealt With methods of personal protection, we

will move on to prmecnng the home. JUSt:lSSuperman needs his for-
tress of solitude when rlungs gel rough, :I witch \ home should be :I
refuge C\'C!l amidst the srrongest attacks. The home (and car and
office) is in man)' ways a rnagickal extension of'oursclves. Ifan
attacker lacks a good personal item, such .IS hair or clothing, [0 use
J.!> a magickal link, the cunning sorcerer \\'ill1.l.'oU31t1a~rget rhe

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

magick that are especially prevalent in hoodoo practice. There are

floor washes to serve every magickal end-from stopping gossip, to
draw- ing trade [0 brothels, to making peace-bur we are concerned
here only with those washes that are used in magickal defense. More
infor- macion on adler rypes of washes can be found by consulting me
sources listed at me end of the book.
A floor wash to repel harm is applied from me rear of the house
coward the front door and our, as if you were gathering up the un-
wanted 'influence and pushing it our through the door. A floor wash tor
attracting is done exactly the opposite and moves from the front door
toward the rear of the house. If your house or building has many floors,
starr from above and work down [() repel, and the opposite to attract.
Ifyour house is carpeted, you can mix upa batch of the wash in a
spray borrle and use it to spray rhe carper, or if you an: more
traditional, you can use a feather or an aspergillum to sprinkle rhe
wash onro me car- per. The general pattern of either back to from or
from to back should be followed whichever method you use, and it
will be necessary (0 rae map OUtyour pam throughrhe house before
you begin.
As with me bath, the ibm wash is ideally made with water gath-
ered from a natural source such as a river, spring, or collected rainwa-
ter. Warer from rhc tap will do in a pinch, bur water from a natural
source is rradirional and should he: used if you can get it. A relatively
small amounr (a tablespoon (0 a cup) of ingredients arc added (0 a
gallouor more ofwarer and prayed over fervently, If you don'r wanr ro
add the ingredients directly because of the mess, you can often brew
them into a tea and add that to me water,
I have listed some formulas rhar are useful in defensive and
prorec- rion magick. Again, I hai c kept the formulas to simple three-
ingredient
washes. Those.interested in more complex formulas are Invired to COD-
sulr the many magickal herbals:

'Co C(eaR AWAY COA(ipCA

Pine needles
Saltpeter

Your own urine (first of the morning)

 e;CoRcism WAsh
Garlic

Pepper

Vinegar

Deece WAsh
Sugar
Lavender
Rose water

Repc{{ing And Keep AWAy Wash

Witch's salt'

Valerian coot

Broom

SpiRit:"UA( Oeansing WASh

Powdered eggshells
Oak bark

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

]:OR ReveRsing h~Rm

Mullein

Sage
Rue

~OR wlming SpiRil:s

Camphor

Pine

Floor washes can be said to repn:sent the tWO feminine

clements: Water (the water for the "Wash) and Earth (the herbs,
minerals, and
other ingrcc.lieDl'sin me wash). Incense reprc~cnts the male elements:
Air (the smoke) and Fire (the burning). The cornbinanon of incense
and floor wash is a vcry comprehensive way [() imbue an
environment with your will. As with the bam. the process IS
empowered by speak- ing a prayer or spell while washing or
censmg, Psalm, are often used for this purpose in the various
traditions (If Christian witchcraft,
QUOtes from me Chaldean Oracles] lend themselves nicely to [he
process, as do me various Wiccan formulas for exorcism by saltwater
and incense. I like the following formulae for protection, cleansing,
and exorcism:
96
 By card} the body of the Gods, by Water rhcir
flowing bloodl
By Air me Breath of the Gods. by Fire their
burning spirit!
Tdnvc away all evil, harm, and hate!
Apo Pantos Kakodaimonos!
Hekas Hckas Esre Bebeloil
Sig)'! Sigy! Sigyl

Though I have included this spell in the chapter on home protec·

rion, ir can JUStas eJ!,ily be used with a bath/incense combination
and applied directly to a person.

Douidess And Dust's

Apart from floor washing and ccnsing, it is also traditional to lay
powders to iofluence l place for good or for ill. Dusts and powders
can consist (If just one material purely or can be a combinarion of
herbs, minerals. and even animal materials that are ground down and
either used alone or mixed with a neutral powder base such as talcum.
When dressing a room with powders you can either circle the
perunerer or Jar small piles ill each of the four corners and one: in
die ceurer, in some cases you will wanr to lay powders at strategic
points sum 3.\ doorways and window ...
The use of powders for protection was highlighted in U1C 2005
movie VJC Skelatm 1(0' where Kate Hudson's character used red
brick dust to keep her enemies OUt of.her room. I wouldn't bet on die
dust's ability to wurk like it did in the movie, literally making enemies
act as
97
if au invisible wall was barring them elltl')\ but it is a tradirional
prac- tice and people allover rbe Southeru United Stares use it to
protect their home"
Though gr,1\'e~'ard dust _" ofrcn thought of as a material used 10
cursing, ir can also be used for prorccrion and many other positive
purposc." T r .1]J depends on whose gravc rhe din: is taken from,
Back when ir Wa5 normal for people ro build melr own houses and
Pa5S them down through the famil~\ it was nor uncommon for people
to use graveyard dust from the grave of a family member [0 protect the
house, cspcciallv if the di rt could be obtained from the grave of the
person who builr the bouse.a .. they would have .\ special inrcrcsr in
prorecung the property that he worked so hard 00, To collect
graveyard dirt, you cannor simplv take it from rhe grave without
giving anything back in rcrnrn, A rradirionn I offering would be some:
whiskey or a dime, and if you knew the 13mil), member in life, you
could offer him something that he enjoyed in life as well. Take the:
dirt and sprinkle some in the four comers of'your house and talk to
the ~plrLr.asking him to protect your house for you and keep away all
harm, If you don't have access to the go, c of a relative that you ClI1
rely on, YOII can also usc the gr.wc of'a soldier, 1n every case of lliing
grJ\'Cyard dust for whatever reason,
it is a good idea ro do a divination to sec if the spirit is ,,-illing ro
work foryou.!
Cascarilla is also a valuable defensive tool. This is a white chalk
made from powdered egg s'1clls and is usually vold in small paper
cup~. Eggs represent the \'e~ sruff of life itself and cascarilla enjoy» :l
reputation in Santeria as a powerful protector, 1r can be used to
draw protective symbols on walls or 00 the ground, and also on the
bode Whenever 1 know char T will be illa rnagickally hosri le
environment or
 PrriuImq" for ,be Home

handling an object that someone dunks is fixed or cursed Tdraw banes

around mv ann, with three crosses around through the band. 1 alsn
mark the mside of my shoes with cascarilla crosses,
Apart from these single-ingredient powders, there are also herbal
"condition" powders that are useful in defensive ma!tJck..,such a:. Fear
Nor co Walk Over Evil, and Eery Wall ofProrecuon, char can be pur-
chased from an)' good boranica or occult score. Some recipes char J
find useful are:

PRot'cc'tion AgAinSt:" COAlicious Wit'chcRArr'

Trcli,il

Sr. John's worr

DiU

Vcrvam

"Co est'Ablish Deace in t'h<: home

Southern John root

c;eneRAl ~orect'ion powdeR

\ VOrlll\\ood

Blue: cohosh

AnI' of these formulas. or others that you invent or research, can

be made bv powdering [he herbs and mmng diem into 3 powder
base,
99
such as talcum powder, I have included powders under me heading
of protection for me home, bur the)' can also be used on me person
[ust like regular talcum powder.

Amulets 1=OR the home

J lIStas there arc charms carried or worn on the person, mere are
amulets designed to Imbue a place with rheir protective qualities. I
already spoke about rhe use of iron in the last chapter and the lise of
iron fences ro keep spirits in or our. Another use of iron 3.\ an amulet
for the home. is the ubiquitous horseshoe. There are man)' legenc.s
concerning the horseshoe, some of which are conflicting. For instance,
some believe that me shoe must be hung with rhe poinrs up or else the
luck will run our. Others believe that i r must be bung point down so
[hac the luck pours into you. Thang mine point down, and invite you to
rely on your own intuition and inclination.
The origin of (he horseshoe's use as an amuler is lost in antiquity;
but some believe ir originared as a clandestine symbol of Lunar
Goddess worship, and thus connccred to me underground wirch
cults. There is a]'o a legend that me horseshoe's power comes from Sr.
Dunstan, who
was a blacksmith before eventually becoming the Archbishop of
Can- rcrbury, The story i~rhae he ',,""3.5 asked to 'hoe me Devil's
horse, and placed a shoe on the Dcvil's hoof instead. He would
only consent to rake it off if the Devil promised to never bother a
home that had a horseshoe hanging as an amulet.
There are also horseshoe amulets made of blue glass with eyes
(In them thar arc a version of the rnalocco amulets that we talked
about in me last chapter. These amulets are not only worn, but
hung in the home or car,
1
100
 Pmuction fiw the Hunu

Mirrors J re another very popular way of repelling evil from the

home. Their usc is very prcvalcnr in China, where Bagua mirrors
sur- rounded by the eight tri-grarns are placed over doors and ow:
windows
to repel evil. In Morocco if i'i not uncommon ro find large mirrors
in the shape of hams a hand, or eyes that will repel evil in the same
W.ly. To use mirrors in protecting the home, you can purchase small

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:

F[lIure 4.1 M,rror proteaion rigj/s

10]
 U!iCa spoken charm, such as the following. when placing me mir-
ror ar IL\ p<lSr:

Mirror slueld, where ),011 are Set

1\0 spell may pass, nor ill beget
All devils captured in thy face
Are driven backwards from this place
By the name of fearsome Hckarc
And b)' my will, so shall it be.

Certain woods arc also said ro prorecr against occult arracks. 10

pam of'England there is a custom of growing hedges ofhawthom
and blackthorn ro keep away spirir s. Hawthorn is also the traditional
wood used ro make stakes to impale vampires upon, and in Bosnia it
is placed upon the navel to keep corpses from returning to life.
Yew trees arc also rumored [0 keep the dead at bay and arc planrcd in
graveyards for that very reason. The hanging of thorny branches of
almost any kind over a doorway to keep away witches is another
custom mar is spread all across Europe and aim exists amongst
Native Americans. In En- gland, rowan crosse» bound wirh red
thread are another popular amu- let against witchcraft. All of tncse
protective woods can be bound to [he rafrcrs and beams of a house
co strengthen the structure againsr rnagickal arrack.
Anomer classification of house amulets is rhosc which an:
believed ro frighten away demonic spirits. The best known of these
..of course, j~the gargoyle or Chimera, which can be seen on man)'
buildings and churches in almost any major cit): Gargoyles arc used
archirccrurally as a ""'<1)' to direct rain water, bur because: of their
oftcn fcarsorne ap- pearance they have come to be thought of as
proocctors ofrhc building
and its inhabitants. In Tim and Nepal, a Garuda Image of rneral or
1
102
 Protcdion for tht Home

wood IS often seen above the

door. The Garuda is a rear-
some mythical bird rhar
routs OUt rrou hies caused by

cviI Naga.~:and me Garuda

i, mosr often seen with a ser-
pc.nr in irs mouth ro symbol-
izc rhis.

Anomer amulet in this figllTt4.2 Garlldn nl)()rU111IJkt

dJ~Sis me 'Irapa Bircornis,

which is the seed of a Chinese plant sometimes called the water chcsr-
nut" and looks somewhat like a D ....i.J wirh horns or a bat. I have
seen people lise dle seed for protection III Nepal and America as well.
where

it is know n 3.\ 3 devil nuc or 1Fr;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;~

bat nut. Gcm:rnll}; ir
i~hung abo\ c me dl lor 0;0

rhar ir can frighten away

evil in rhe same wav char
the Garnda and gargoyle
do. I will talk more abour
these amulets
and rheir use as spirit houses lll;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;;
in Chapter 6, which dis. F(/J,,,,,-i.3 Drril nut
cusses guardian spirits.

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

triangular iron box j, used. The ob-racle causing spirits, or drcgs-pa,

arc then summoned through a ~enC\ of mantra' and rnudras and
rrapped in the triangle where rhcv arc dispatched With the phurba.
We find a similar use of [he triangle m the Goeria. where the spinrs
are summoned into a triangle tlut is marked with various hoty names
such as the Archangel Michael's. The triangle is placed outside of the
protective circle and the evoked spiro
itl> are compelled to appear within it
and can only be released when the
magician i, ready.8
On rhc cover of this hook is 3 rri-
angular splrir rrap rhar appeared ro
me during rhe series of Hekarean
workings rhar inspired manv of me
spells in rlus hook. The seal may be
burned 10[0 an appropriate wood
such 3< oak or drawn 011 paper in dragon's blood ink. However it is
made, rhe symbol should be consecr aced with the following rirual,

rr:: the new moon, JJ.l offering of food to Hekare ShOuld'"

laid our at the nearest crossroads to your home.lt is best if a
rhree-wav crossroads is used, but if von can't find one, then a

106
 Protection for rllf Honu

four-way \\~IIdo. AI~{),if you cannot wait for the new

moon because ofa serious arrack, you should ge) ahead and do
ir when your need is grcarcst, Tlns offering should consist
of foods sacred ttl Hckare such :IS red muller fish, bread, raw
eggs, cheese,
!f'Il'Iic, cake, and honey. You can also include herbs such as
aconite and dandelion roor. (Please nore thar aconite is
considered a deadly poison. and should be created with the
conscientiousness thar sud) a substance reqnires.)
Invoke Hekare from the hcarr:
Hail manv-narncd mother of rhc Gods. whose
children are fail'
Hail mighty Hckarc, Mistress ofthe threshold
You who walks disheveled and wild through tombs
and cremation ground.~
Cloaked in saffron, crowed with oak lea vcs and coils
of serpents
You who is followed by hordes of ghosts, dogs, and
restless spi nts
r come co yOLl for aid.
I call [0 thee by thy secret names:
Akriophis, Ereshkigal, Neborosoualerh
Empower this seal, and make ir mighty
That ir may cnsorcel rhose spirits who cause harm
and trouble
May the Empusac be trapped within it
May the Lamia be trapped within it
May the Mormo be trapped within ir

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

undertaken should speak to me serious nature of the. operation.

Churches and mdividuals mat otter exorcism without proper prepara-
rion ofren cause SCnOlL\damage to their subjects and one doesn't
have to look far ro find new, rcpom of abuse and even deaths that
occur
during exorcisms. Because people undergoing exorcism sometimes
react violent"; the session s rould be raped and witnessed b~ several
people. Everyone should know what to do in case of an cmergeng'
Sedation or restraints may be necessary; which of COUTSebring
legal issues. People performing exorcisms ha vc been accused of
assault, and even murder. The 2005 movie TIle Exorcism (}fEml~v
Rose was loosely based upon the case of Annelicse Michel in
Germany, and points cur some of the dangers inherent in the
practice.
r cannot stress these pornes enough. and it is my hope rhar any-
nne reading this book who is approached by someone requesring nn
exorcism ami claiming to be possessed takes these warnings into ac-
count. Tn 1:1C[, if these points were made to you for the first rime
while reading rhis, rhcn rou should not attempt all exorcism 0: a
person at .111wirhour guidance from a more experienced person in
the Geld.
Cases of obsession affecting either person or place arc much mort
common than possession, and it is more likelv rhar you will he con-
fronted \,~tbhaving to perform au exorcism of this rype [han a genuine
P().,sc.:s~l(m.While thev do not share all me considerations rhar need ro
be taken lOW account mar possession cases do. snuarions of obsession
can snll be dangerous and should not be taken Iighrl~:
Exorcism is accomplished b~ a bartle ofwills, and, in order ro
win, vour will must be linked with something beyond your own
personal
\\',\U~ and desires. Tour \\~11musr be identical (0 the will of me Gods.

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

what is ro be done: mar you have garhered (Q drive our a hostile

pres- ence and will do so in me nnme of the higher powers. Each
persOll should be asked by me leader if he or she is prepared. and
if each person answers in the affirmative. YOll can proceed. TIUs step
must nOI be skipped. Even if everyone has agreed ahead of time
mat they are going to proceed, some people loose rheir nerve only
when they are about to plunge in. it 15 here, in me presence of
hostility; mat each participant must dedicate him- or herself to me
rule at hand. if some- one does bail OUtat this moment, no ,)trempt
should be made to COD- vince him or her otherwise. if.after someone
answers in the negative, you do not have sufficient people to proceed,
you should abandon the rite and begin again when you have more
people.
Exactly what higher POWCrli you operate under art up [Q you. It is
best jf vou have a long and established relationship with whatever
deities or forces on which you will be relying. Many people suggcsr
thar it should be done in rhe religion you were born into. While I
wouldn't go rhar fur, 1will say rhar formal ininarion or consecration
into a religion help-s. Such initiations arc actually rangible shields ar
rhc spiritual level and can serve you well in case difficnlrv and danger
arise during an exorcism. II you do nor possess such iniriarions, rhen
at [he very least you should have <I rock-solid relationship with the
powers thar you are invoking.
Though it seems to be very much in vogue to do so these day>,
under no circumstances should you simply consult a dictionary of
gods and goddesses and choose as many as you can find that fit the
bill from different panchL~ms for your exorcism, It's l]uaJity not IJlIIl1Iri,y
113 I
rhar does the work here, and Cl1!jng UPOll Mars, Marduk, MichaeL.
Oggnn, Horus, and Thor all at once will not serve you as well as
calling upon JUSt one dcirv or ar least one pantheon with which you
have J wrong relationship.
Whatever p<1\\'cr vou are dying up<ln, be II' a del!,}" saim, ur
Bud- elba, all presenr should pray fervently to rhar power that it may
make itself known. Israel Regardie's advice ru "cnflame dl~'Sdf with
prayer" is what )'OU should be striving for. Once the presence has been
invoked gel]crtlJI)~you should petition the power lor strength and
blessing. You should all feel that you have been made worthy champions
by [he power thar you represent. You musr have complete faith In
this.
II' is sometime. helpful ro call upon especially martial spirits or
forms of the power wirh which you are working. As an example, in
thl' Judea-Christian conrcxr after invoking God, II' would be
appropriate ro iuvoke the angel Michael or Sr. George. In a Buddhist
context, after
iuvoking thc Gums and Buddhas, a wrarhful Yidarn such as Vajrakilaya
or Havagriva would be called up<m, A Strega who is calling upon
Diana might then invoke the presence of Aradia or even a more
wrathful goddess that Diana is connected with, sud' as Artemis.
A general address to all cvi' and ill can now be made. Do not
focus on the specific malefic force ycr, bur rather command all evil
and ill to abandon the person or place rhar is being exorcised. Do this
repeatedly and in rhe name of the p<lwer that you have invoked. An
exorcism is nor the rime [0 worry abour being politically correct; so
don't shy aW3Y from using words such as evil. unclean. and demon.
Such words help m working your own p<)wcr up ro a fever pitch and
dearly define that the time for bargaining and making peace is over;
thc goal of the exorcism
is dcsrrucrion or removal of the hostile enrirv, norhing else.
1114
 Now it i, rime to address the troublesome entity by name. Begin
simply enough by asking what name you can call ir. Demand ro
know. Command it to tell you. Tn cases of possession, iris possible
(though not a guaranrcc) that [he enriry will speak through me
possessed and you can converse wnh [he intruder as you would me
person in from of you. Tn cases of obsession, The obsessed person
may hear the name spoken. T r L< also possible that you or a
sensitive in your group \",J1 hear the name spoken either 10 the air Of
in YOUf head. l'Ou should not rry ro lIivj,u tb« nam« of tb« mriry mil'!] II
talk;''!] bolll'lI or similar device. Such rools give spirits a s[[onger
foothold in the material plane and are meant only for friendly
communication, which you are well beyond if you are performing an
exorcism.
Do not linger too long on crying to get thc cnriry's name, keep the
ceremony moving on the offense. 1f you cannot perceive the entity's
name, you should name ir. This can be done on the spor or
beforehand. The actual name marrers lirrle and you should rely on
your own lnspi- ration when looking tor a name. The idea of
assigning a name brings rile enriry inro the human sphere, making ir
easier to confronr. You can say something along me lines of:

"Because you will not name yourself in a manner

that we can understand, 1shall name you myselfBy
the power of I name thee _
Thou art ."

Once the offender is named you should address it directly by that

name. Adjure i[ in the name of your gods, Command it to leave, Be
sready in (he knowledge that you have the authority to do so. Doubts
115
may occur in yow· mind. This is the entity battling you in your owr
psyche. Know rhar the laws of light and lite are on your side. This i~
the only way to win.
Sometimes you will feel a sudden lightness in me: air, and mere will
be general agreement mal the enritv has been exorcised. Sometimes.
especially with 'weaker presences, it is hard (() tell. A good way [Q
bring the climax tn a dose is to write the name of rhe entity on a
piece of paper and place it in a triangle. The mangle can be plain or a
seal such as the one used in the Goeria or the Hckatean spirit trap
that T pre- sented in the last chapter. Whatever you use, the triangle
should not be paper, as it will have to Withstand me burning of the
paper with the: name on ir.
Adjure the daemon III rhe name ofFire, and lighr the name papa.
Adjure the daemon in rhe name o[Water, and lusrrare whatever is left.
Adjure me daemon in the name of Earth, and rhrow salt ar thc
ashes. Adjure the daemon in me name of Air, and blow me remains
awar with your breath. Trace an equal-armed cross in the air and
adjure the daemon in the name ofdlC gods and powers invoked
during the ritual. Declare the spirit exorcised, expelled, and banished
£0 such an extent that not even irs name.' exists. Sweep up rhe ashes
of me name paper and take them our of the buil:.ling inunediarely
Eventually you em dump them in a river, scarcer them [Q me wind,
or bury them ar a crossroads.
Whether you end wirh the burning of a name paper or DOt, at the
end of the rite you should [hank me powcn. mar were invoked and
rake a few moments [0 praise them.
Banish me room immediately and place lip protecrivc wards and
amulets such as [he ones discussed in the previous chapters both in
the
I ]16
buikling mar W.1~used for me exorcism ~ on rlx ',.,.-run' Ir c- 3
goo.! idea for all ro rake protective and punfymg barhs lor a few
days afte:- the cxorcivm and to use a floor wash 00 the room'
mvolved,
Tradinonalb; mcense is used during me cvoreism, and vou should
fed free to lise one of the rn,pes from Chapter 5 or .111\' sharp-smelhng
incense rhar von like, Avoid herbs such as dirtanv of Crete and
mullein, which arc used as marerializing incenses,
The person or place mar was the target of the exorcism should be
morutored for several \\ ccks, and rhev should be uisrructed to record
an" strange occurrences or relapse of S)mptoms, It IS1I0t un common
for an exorcrsm to have ro be performed more than on ce. and you
may need to repcJt rhe process three or more umes. I 'tmngl~ rec-
ommend videotaping or at least making an audiotape of th c ritual.
and 1 \\ ould like ro again reiterate my advice that o.:.1\C\ \\ here a
person is pos-cwcd arc to be treated with the utmost care Thcv
should be handled hy ,111 expert and in cooperation with medical
and mental- health profcssronals.
117
 ~<:eR6

SpiRit" CjJo.Rdio.ns end

SeRvfcORS

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. ~

McColman further interprets chis:

In other words, spells are more than just magical
recipes for gcrring your own war; they are
miniature rituals designed co foster a sense of mystery
and wonder (what Eay calls "enchanrmcnr") in
everyday life, and to evoke a positive sense of power
and hope in the spell- caster's life. Even if casting a
spell doesn't make you rich or win YOIl love, it could
give YOII hope that such blessings really arc possible
in >'OUT 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

DuQuem: in his essay "Demons an: our Friends" stares: "Like it or

not, \\ c all come hardwired with a complete set (twelve six packs) of
Goeric Demons."
10 this artirude, he is fi,lh 'wmg the lead of no less authority
than Aleisrer Crowleybimself, who wrote in his inrroducrion to his
transla- rion of the Book of the Goeria of Solomon the King that:
"The spirits of the Goecia are portions of rhe human brain."
While I respect the writings of bath of these magicians
gread~,I must disagree. My experience is that while certain spirits
seem to be able [0 interface with our brains and speak to us through
them, they are not limired by this and em act in ways that Me for
outside the realm of being portions of the human brain. 11m just as
the pcrccprion of rhe ordinary person is limi:cd by his or her lack of
belief in spirits and magick, so the perception of many magicians and
witches i~ lim- ired by their psychologically oriented views,
These views sometimes carry over inro the conjuration itself Once,
when planning a Gocric Evocation of the spirit Vassago ar Thelesis
Camp in Philadelphia," where Lwould have been the evoking magician
and a sister of the group would have been the scrycr, someone in the
group became very concerned over "whos« Vtu5aPO" we would be sum-
rnoning inro the o'iaugle-Illinenrme server's. When Texplained that
we were looking at this traditionally anel that Vassago was Vassagu
and nor just a part of sorneone's psyche thrown into a scrying mirror,
he looked deeply concerned about m~' sanity. This type ofrhinking will
place severe limitations on the ceremony Itself. and likely reduce it to
the purely psychological event mat people are cxpecnng,
'Vbatever your \'ic\\ on the spirits, it is clear that old grimoires
were wrinen for their rituals TO be performed IJS ijrJlf:. spirit were a

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~

Often these conjurations and bindings are issued in an increasingly

more dire and threatening order. The Goetia even goes SO far as TO
sugge.~tplacing rhe spirit's sigil inside a box and burning it ifthe
spirit refuses to appear.
Whatever tradition you come from, the spirits are generally
called upon via some symbol or sound that is connected with them.
ln the East, a mantra is most often assigned to a guardian, and
someone wanting to invoke the prorecrion of a particular spirit might
meditate on the spirit's mantra repeatedly Ir would nor be uncommon
ro recite a mantra 10,000 or more rimes in order to request the
aid of a Dbarmapala.
In the Wes!:,spirirs are more often connected WIth sigils (ban with
mantras, though [he flame of [he spirit is also a powerful linkThe
word sigil comes from the Latin sigilltlm and can he rranslared as :1
"seal or signaru reo " The seal of a spirit is not only ir; signature, though,
bur irs phone number and address rolled into one. To some cases, the
seal ofa spirit is s)'nonymotL~ with rhc spirit itself, and thus the: prts-
ence of a spirit exists wherever its seal is present.
The methods of obtaining sigils for spirits var), widely. rn some
cases, the ~'3Ii~a combination ofletrers (often the spirit's name)
bound together \0 rhar rhe individual letters are all p~cnt but nor
immeci-
:1td~ apparenr. In some cases a spirit's name can be traced on :I
rab-
let. such :IS the Golden Dawn's Rose Cross Lamcn and rhe
Agrippe's planetary Kamens. In the case of the latter, the
numbers of the rnagickalsquares that make the Kameas are
assigned lcrrcrs according ro Hebrew, and the sigil is traced using a
circle ro mark irs beginning and a line to mark irs end.
us
 Some: sigils are more: picrographie. such as the veves of Haitian
vodou, for example, Papa Legba's "eve COntains a crossroads and a
cane, Erzulie's is a heart, and Gran Bwa's vevc looks like a tree
person. Each of these vcvcs conveys something of that particular
Lwa's nature and iconography, execurcd in an artistic Style heavily
influenced by French ironwork. SO.l)1Cof the seals in the greater Key
of Solomon and the Black Puller arc also very picture oriented and
may even have very blatant pictures of rings and people contained
within them,
There are also cases where a sigil is revealed eli reedy by a spine
or god. When received clearly without tOO much intrusion from
the receiver's conscious mind, these are the most powerful sigils,
espc- cially if you were the one ro whom the sigil was revealed.
Automa:ic wriring, scrying, and oneiric ,oreery are the most
common modes by which these sigils are obtained from the spirits,

and can be employed bv, .vou to whatever extent y.our talent

allows.
There are a number of different wav,s with which the si~gjj of
a
spirit can be worked. Sometimes they arc worn as talismans or
placed in the home and rhc name of the spirir and any associated
prayers or conjurations that arc traditional arc spoken while
contemplating [he seal. Other methods involve making offi:ring<oto
the sigil, such as would be the case with the aforementioned veves,
A~ 1 write this, I have a candle in front of me that has the veve
of Papa Legba painted on it in red. Before I began writing today, I
laid II glass of Bay Rum in front of the candle and called Papa by ODe
of his songs and then asked him to clear the obstacles that often arise
during the day that inrcrrupr my writing. In exchange for his service,
T will offer him a coconut and more rum later, as well as this mention
in me book in order ro increase Ius renown.

I 126
 ,~p;,ir Gu""ninnf ami Scrritor:

Ifyou choose to (all upon a rraditioual spirit from an established

rnagickal system, you should make every endeavor ro reasonably fol-
low the protocols of that system, This is parricularly irnporranr ill
approaching spirits from rraditions that still h3\'1.~ a I-C'Y active and
traditional cult that has not had to be reconstructed, sud, ,IS vodou,
Santeria, Buddhism. and sharnarusm. Do not assume rhat the spirits
will be cooperative and understanding if you approach them ill the
wrong wa~: if the spirit requires offerings, make sure those
offering» are consistent with its nature. If the tradition requires that
you be ini- tiated to a certain level before approaching that spirit. I
strongly rec- ommend that: you undergo that initiation before asking
ilfor aid. At the vcry least, you should consult someone who has a
background III that tradition or has dealt with mar spirit before.
Eclecticism is all well and good, bur it musr be done with intelligence
and respect.
As an example of bow this kind of thing call go horribly II mng, a
witch in New York who 1 am acquainted with decided to Invoke rhe
BId of die Orishas after reading only a book or tWO on Santeria, He

didn't know much of'Santerian ritual structure so he used a forrnar

similar ro that of ceremonial magick and evoked Orishas into rhc
tour quarters according to their elemental attributions, Tn rhc
West he invoked Yemay:t, 3... she i...a Goddess of the Ocean and We~r
is associated with the dement Water. In the North he invoked Oya,
who is associuted with mountains and rhunder and also the grave.
which seemed a per- feet lit «Ir the quarter associated with the element
Earth, The problem I~that m rhc Yoruban rradirions these rwo
goddesses hate each other beC1USC: Yemaya nicked Oya inco trading
dommion over the ocean for donunion over the grave, Most boranicas
won't even put their candles on rhe same shelf! This unwise
individual began to sec signs of the
12i
heavy crossed condmons tbat be brougnr on hunself almosr
irnmcdi- atcl~: He eventually lu\t his job and suffered manv health
problems until he finallv gOI .l trained sacrero to intervene for him.
Thi-, kind 01 problem doesn't only exisr African-derived
10

rnagick, I am aware of 3. smular problem that was caused bv an

American who was initiated mro the practice of IWI)Dharmapalas that
contlicred: Dorje Shugdcn and F.kajaD . Ekaiari is a ~yingma'
Dharmapala, and Shugtlen
is from ~ small sect within me Gclugpa school. 111is spine Dorje
Shugden J~ so sectarian that tile Dalai T.:1m3 has asked everyone: in
the: Gelugpa School to ,top propiriating him. Unfortunately; he is
known for being verv qUick acnng in marenal rnarrcrv and SO some
sects still give his initiation. The American in quesnon had w
undergo a long pro<:css to be free from the influence of Shugden, a
-piru thar she had no idea \I.IS hostile to the orb e,. schools.
If you choose IIOt to work wirh a 'plm from an esrablishcd
eradr- tion, there arc many ways to conracr splrit~ yourself from
which you can then ger names and sigils, If you 31'e diligent with
your offering rituals, such 3\ those provided in me Chapter 2, you m.ty
notice ccrrain presences h.ln~ng around. and )'Ou on reach out to
these beings and ask If [hey arc wilting to work as prorecm c ~plntl>
for \'OU. How ex- acdy you dn rhl' depends largelv upon vour own
talents and the capac- ity of rhe 'rim involved. Some people Will be
able [0 estabhsh direcr contact fhychlcaJly; some will need [0
n::lyupun dJ\ manon for the an- swers. Somenme- a question asked
dunng the day will be answered in J dream or when \'OU arc hovering
between being asleep and awake and thus mon:: scnsmvc w the
influences of'rhe invisible. Trance Slates can also be induced by over-
breathing, medirarion, \C!f-hypnosis, chemi-
cals, or nil)' combination thereof.
I 128
 Spirit G"tmljQm lUuI Sa7itu,..

Certain people, ceremonial magicians especially, would recommend

strongly against contacting whatever spirits show up ar your
offerings or arc JUSt hovering about rhe landscape, writing it off as
"ignorant sptrirualism."Theirargumenr is char me spirits in the
grimoires have been evoked successfully for nun)' years and their
natures arc already known, whereas wharever is lurking around rhc
corner could be dan- gerous and is, at the very least, not to be
trusted,
While r respect the tact that many people feel this W3)" r don't find
the argument (0 bold much water. For one thing, many of the spirits
in the grimoires mat magicians like to use have natures thar are any-
thing bur friendly and ready to serve. If you are going ro go so far
as to burn a sigil and ostensibly rorrure a spirit listed m a grimoire
be- cause it is so reluctant to appear, how much less cooperative
could 1 local spirit be?
As for trust, while 1 agree that it's dangerous to trust local spirirs
blindly; 1 think it's dangerous [Q trust anvonc blindlv There arc
many spirits in me grimoires thar are devious by nature. The Coccia
warns about the Spirit Berith, for instance, as a spirir that is not to be
trusted no martcr what bindings you place on him. How much
worse could
)'ou do 00 your OWl" talking to what appears ar your offerings or in
your local places of power?
The last hole in mi~argument is char these grimoires and
spirits were conracted bv, somebodv. else first. Someone divined the
name and seal, and then WTOte the grimoire. That's not "cry different
from work- ing with various unknown spirits, Sticking to onlv those
spirits mat are
in the gcimoires or known tradirions is somewhat like sticking
with people listed in 3 "Who's Who" guide for all )'ow· friends.J
wouldn't do mar, would you ~

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.

w:: spirit house should be made from a borde that is COlO",

dark green. - The bonie should be exorcized wirh incense and
salt water before beginning. The bottle should be filled wim
dirt from the following place, in the following order:
1. Dirt from a cemetery (not from a particular grave,
JUSt from the ground)

2. Din from a police station

3. Dirt from a bank

4. Din from a church (or temple or Masonic hall,

YOlglet tile idea ...
,
5. Din from :1 gc)Vcmmem building
6. Din from the mountains or the highest
ground around
7. Dirt from rhc shore of a lake or tile beach
8. Dirt from a store
9. Din from a crossroads
132
 Spim G"ardill1lS fllld Sen'iron

The din from all these places should be from as dose to

your borne as possible, You only need a little from each
place, and the bottle should only be half full when you are
finished. Next add the fbllowiog items to the bonk:
L Oak rwigs
2. Pi ne needles
3. Blackthorn
4. Aconite
5. Poppv secds
6. Black mustard seeds

7. The hair of 3. black dog

8. Three razor blades

9. A small bell

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\\

If you an perform the nte on a new muon ar a three-way

LT(>;.. roads, rhat is best. If not, then you can perform Il U1

your home or someplace else that ~llU find powerful Where,

cr ) uu decide ro perform It, me ccrcmonv must be
performed em a new moon.
Begin bv laving our a ~uppcrto Hekare such as \\ as
described for charging the Splnt trap. IT should include foods
~aCTeJro Hckare such as red muller ti,h., bread. raw eggs.
chee ..c, garlic, cake, and honew lou on 3.I-.Q include herbs
such J..' acorurc and dandelion root ~ g:ami~h You should
perform J balll,hmg, such .\S the one from rhc Chapter 2 or
another formula (If "our choosing. After the banishing, sit for
a moment In vrlcnce,
When vou feel mat yen: have entered into a rc;;cpm c 'rare.
you should light MIme incense sacred to Hekatc, such J\ a
blend of mvrrh, mugworr, and mullein. CUI to Hekarc
usmg [he following incantanon while Staring intentlv ar
rhe <QI of Apoxus.
134
 ~p'rir GuarrIUuts and Sm'IA>I'I

Hail many named mother of rhc gods. whose

children are fair
Hall mighty Hekate, mistress of me threshold
You who walks disbeveled and \\ lid thn 'ugh rornbs
and cremarion grounds
Cloaked III saffron, crowed with 03k lcaw, and cOils
of \crpcnrs
Yuu who i~followed by hordes of ghosts, dug"
and rc-rlc« \piri~
1come [() VOU (clr ald.
I call to thee hy rh~s'ecret names:
Akuophis, Ereshkigal, Ncborosoualcth
\Iighty Hekate, send your angel Ap()~13~to
inhabit this house
Mar he dwell within it and find ~II hi, weapons
wamng
MJ\ he stand guard over my borne, my famllv,
And all those I love and hold dear
.\!la, he srand firm against we powc" and
pnncipalines of evil
MJ" he rum back me rides of invading daemon-
,\ lav he drive our rhose who conspire .lg.u1\5[ me
,\la\' he bunr down the attackers where rhey dwell
And bring the bank ro char door
H,1I1manv-named mother of the (.'mh, \I

hose children arc fair

135
 Hail mighty Hekatc, mistress of the threshold
Send to me your spirit this night.

At this point you should focus intently on the seal of

Apoxias, Hold me seal over the incense smoke and cham rhe
following charm at least 100 rimes (l00 being a "hekad") to
bring him through his seal:

LO APOX-IAS TO HO!
(ee-oh ah-pohks ec-as ec-oh hal)

Ar some point you will feel me presence of the spirir

enter me seal. This feeling differs according ro our
individual gifts and capacincs, but (."aJ1 range from a simple
feding of nor being alone. [0 me sensation of many invisible
doors opening all at once, to somerhing visiblcsuch as me
tines of me sigil suddenly moving or seeming [0 appear in 3-
D. Even if you receive the sign of his presence immediately,
you should complete the
100 recitations as an otIeringand way to affirm his presence.
If you don't receive the sign, you should continue reciting
until you do,
When you are done. you should place me sigil inside me
bottle and close it I1p. Bum a black candle 00 rop of me bottle,
and in your own words thank Hckate and Apoxias for heeding
your call. Place the bard: on your altar or on a shelf in your
borne. Every new moon you should bum SOlUe incense as an
offering to me spirit ano pray ro him in your own words to
continue protecting your home, fumil};and friends. Youshould
also par attention to omens and dreams, as w~jJas anyone
acting out of SOrtS around you. Aporias is \'cry good at nuking
people
136
 s~ Guerdians and S<TPiron

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

danger. directed 3 dream question [0 heaven to help him save his

people. He received his answer in a Hebrew code: Atn Bra
Go/em Devul: HllkholllC" ~T!!1Z1lY Zcdisn CJJC1'c/ro'fe Yisrocl. The
literal meaning of
this is: "Make a Golem of clay and you ,,;11 destroy the entire ami-
Semitic commurury." Through the Gemarrict interpretation of chis
phrase, the rabbi was able [0 decipher the actual formula for doing
just mar. The golem was given life by writing one of the names of
God. EJ1fETH, on its head. Stories vary about how the golern
accomplished lus [ask-some ,a)l ir wenr berserk and had to be
dcsrroycd, some say mar it only killed the priest and was then PUt to
test. The goicm was deacrivared by wiping off the E from [he name on
irs forehead to change It from EMETH to ME1H, which means
"dead" in Hebrew The golern's body was sealed in a secret passage
in a synagogue where Itis said to remain [0 [his day. Some believe
this story was me inspiration for the Mat') Shdlc~'
dassicF·n"/u:nrte1,,.
Another famous vrory involving the creation of an artificial
spinr comes [0 US through Alexandria David Nccl. the: french
explorer and author who penetrated Tibet in the 1920< and traveled
the coumry disguised as a beggar and a lama. In her hook JWngic
and ltlysrcry ill Tibet" she describes her creation of an artificial spirit
called a L1II~'Xl, wluchroughly translates to ~Mind Emanarion" in
Tibetan. ill her story she seals herself up in J. cave and
concenrrarcs Oil creating a short,

I 138
 Sptrir-GNanI::ras .. Sal :_;

good-namred monk. After a few weeks sill: ICcb ttur: her ~ IS

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

example, you can make .1 5 x 5 graph and fill it in with English

letters according ro your own inspiration, using! to also represent the
letter} as it does in Larin.
The following methods could be used [Q make sigils for a
servitor
named Binderham.
 Q y N L B
C !P E T V
H K A 0 D
I Z U W R
F S M X G
Fig",·,. II. I.Lertcrchnrl

Figllre 6.2.SLlTd fraud on letter t/mn

Figl<rc 6.3. O)1lzl;ifl,d letter sigrl

141
 lJRorrcrion Ct· RCVCIlSA( UJ.>.girk

Though irs nor strictly necessary, 1 find it useful to write the

name and sigil of the spirit on a piece of paper. This paper forms a
magickal link and home for the spirir and can be used to feed the
servitor and issue further insrrucrions. The spirit's orders and adler
symbols ap· propriare co the working can be added ro the paper as
well, as can oils and powders consistent with the narure of the spirit,
If you arc plan. ning to keep the spirit around long term, you can
engrave the sigil and name onto a statue or oilier object that will
then serve as a powerful guardian.
To actually construct the spirit you have to set a place a few feet in
front of you where the Spirit will manifest. I always place a triangle in
this spot to help the manifcsrarion of me Spirit, and if vou arc using a
paper or other object to serve as a connection ro the spirit, then you
can plncc it in me spot where the spirit will manifest. You should ban-
ish the space that you are working in or set up ci rclc according to what-
ever methods you normally usc.
Begin by drawing whatever Iype of energy you will be using
into yourself The conjuring of the column using the "Dcscendar
Columba, Ascendat Serpens" formula that was given in Chapter 2 is
one way to accomplish this and draw upon energy in g~ncral. Elemental
pore breath- ing, wherein me body is seen as empty and an elemental
force is drawn in through the pores of rhc body was covered in the
section on shields. and can be used here as well. Earth mar be chosen
for providing pro· tccrion, Water for smoothing over reuse
siruations and eogendcnng understanding, and so forth for fire and
Air.
The forces of the planers can be breathed inco the body as well by
performing the ritual during:he proper planetary day and hour while

142
 Spirit G';(lYdimlS and Servuor:

concentrating on the colors and svmbols of the planer. II Sexual energy

can be builr up and used for this purpose as well, bULis a bit more
complex and isn't the best LOuse for prorccrive purposes. A fuji de-
scripnon of rhis technique will have w wair for another book.
When the body is 611edwith force, you should set YOLir g37.e upon
the space set aside for the spirit [() manifesr wlthln. '{ou must now eject
the force through )'OlLl" nave and see it shoot from you and form a
cloud ill front of you. Through force of will, command rhc cloud
of energy to rake the shape rhar you have determined ahead of rime.
The more detail you pur inro rhis, me berrer the spirit will rnanifesr.
If vou are very talented at vivua lizing, you can even go so fur :I.~ro
imagine the energy raking rhc form of microscopic versions of rhc
spirit's sigil, which men form rhc cells of the being and evcnruallv con
Icsee imo the form of'rhc servitor. lfyou have limited powers
ofvisualizarion, you must work to the best of YOLlrability.
Once you see me spirit in from of you. it is time to CUt me
cormcc- rion. name it. and give It irs orders. A simple "1 name you
, you are ~ will sutficc for me nanung. Its orders should
likewise be succinct and til the poim. If rhe spirit is meant fur tempo'
rary use, you must gi\e it an order ro dissipate at a furore time whether
it has accomplished it'> task or 110t. Tr is better to USe an astronomical
event to mark time with spinrs {han it is to use ,\ calendar date. The
next equinox, the new moon, or when the sun move .. into a new sign
are aU examples char would work. If you are planning to keep rue
servitor around permanently; you should be vigrlanr In tcedmg it en-
ergy and reinforcing it'l programming at regular inrervalv

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

attacking Il With the opposing element and associared \\'eapon~. One

can also begin [0 feed it the element that It i> made OUtof. thus
making it monger but inllliing it with vour "ill In 30 attc:mpt co
usurp 001ll1'O1.
This IS <lighd\ more dangerous. but has lIN advantages. If ~1)u are
successful in taking: over an artificial Splnt.. It 1~a powerful
magsckal hnk to a potennally unknown attacker. Ir\ difficult. and
should only be attempted b)' experienced practitioners, bur may
prove ro be easier than getdng hair and fingernail clippings.
10 fact, there are plenty of ca;,c.\ where spirits that were sent [0
arrack someone were usurped b~ the \ icnrn and turned upon the: at-
tacker Thiv I' elmer done through makmg greater oifc:nng' to the
spirit, bmding the: spirit as you" ould 10 an exorcism. or appeahng to
the spinr's nature. T have been told of'insrances in Haiti where a bokor
(sorcerer) scnr one of the barons, Lwa, who is associated with death
30d the graveyard, amongst other things. against another bokor, The
targeted sorcerer made prayers to the 'lame baron. and ba\lcally left It
up to the baron co decide who \\"3.\ jusnficd in his case In me end It
was the lir.r bokor, the one who imnarcd rhe arrack, W.L~taken to the
grave,
This technique offorcing a spirit to choose bee-ween tWO victims
in the hopes that the unjustified person will be ki lied is also seen in
the Pulsa Dinura, or T.ashes of Fire curse, whrch was mentioned in an
car, lier chapter This curse is performed in :I cemetery and In\·om
me angel of death • asking him to kill 3 named vicnm or kill the
pcrwn performing the curse, Ir is up co the angel ro decide who
deserves death. The curse was used on October 6, 1995, by rhe Israeli
politician Avigdor F.~kil1against Yitzhak Rabin in re'ponsc ro the
Oslo Accords. Rabin 1V3~ assassinated within the month. More
recently me curse was used against Ariel Sharon and at the time
ofrhis writing And Sharon lies In J coma mac mos. believe he \\,111
never recover from."
145 I
 Using such techniques is obviously dangerous and advanced work,
bur r mention [hem for the sake of completeness. Ir j, up to you m
decide what you are ready ro use and when. In general, you will be
berrer served by using the defensive techniques already mentioned and
the methods of reversal and COUDrermagick mar I will ream in me
next chapter,

146
 ChAprCR 7

ReveRsa(s end
Count:eR-CDo.giCK

1you arc vigilant in your banishings, use protective amulets,

and have strong guardiam, even if someone were ro lay a curse directly
on
you, it is likely that you would probably not even notice. The entire
arrack will roll. off you or be scm back to the sender aurornarically.
There can be times, however, when the normal defenses do not hold
and a more active position will need ro be assumed ro insure rhe
well- being of you and your loved ones. Thus far we have dealt only
wirh strictly pacifying, protective, and preventative measures. Under
the majority of circumstances, these will be all rhar is needed.
Unfortu- nately. in some cases. an obsessive enemy will. show no sign
of srop- ping his or her harassment. and you will need to resort
to more heavy-handed methods to insure a successful defense. For
this reason, it is important to master the techniques of reversal and
counrer-magick,
147 I
 There is a well-known axiom mar has entered Wicca known as [he
T.3W of Three, This law is typically interpreted as a sort of am pi ified

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,

ldentigpng YOUR ArrackeR

Though it's nor always necessary, it is beneficial if you know who it
is that you arc reversing a curse back upon. Unforrunarclj; this is nor
always possible, While some less-adept sorcerers rely on the psycho-
logical power of someone knowing thar he or she bas been cursed as
part of the curse itself, a truly powerful witch will nor reveal his iden-
tic); allowing me curse [Q work in secret. Ifyour enemy has nor shown
his hand by pointing dramatically and pronouncing a curse verbally, he
may have left evidence in tile form of physical objects used to deliver
tile curse [Q you. Powders such as Goofer Dust and Graveyard Dust
are common, as are a host of other condition powders such as Bend
Over, Crossing, Commanding, and Black Arts. These powders are
usually laid in a place where )'OU will come into contact with them or
step 011 them, such as on the doorstep, in the car, or even on a paper
mar is mailed to you. Apart from powders, items such as gris-gns
bags, Jack balls, and paper talismans can also be placed in or around

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

[0 lay a jinx on me to show that I wasn't such a good magician. As

it happens, most of her jinx was counteracted by my daily riruals
and protection measures, measures that she was not taking because
she "'.IS onJy a casual practitioner, She received rhe full force of the jinx
she meant to place on me and because she had no rnagickal
protection, it was quite destructive. This was a case where, if!had
known the OUt- come, 1 would have not reversed the jinx because 1
would not want to cause that kind of harm ro sorneone r knew, even
ifd1er did do some-
thing: again.r me our of anger.

,
Reveseet Spetts

Lb.nglcd in 'Che Oevil's ShoesCRings

After deciding whether or nor to reverse the spell, and, if
possible, divirung rhc idenrirv of the culprit, you are ready to
do rhe actual reversal. If YOll believe that the curse centers on
your home, an excellent method for reversing the spell is to get
some dirr from the offender's home, rune pieces of devil's
shoestring, and a jar. Begin the spell by bringing to mind the
[inx [hat has been placed upon you. Try as best you can to tap
inro that force set against you, to get a psychic "feel" tor its
frequency 'lake lip a piece of devil's shoestring In your nghr
hand and trace a cross in me air in front of you, feeling the root
gather lip the energy of me spell. As you make the vertical
arm of me cross sa~~~I am cot in power of thine." When
making
the horizontal arm of the cross, say, "Thou art in power of
mine." DC) chis nine ri-ncs, once wirh each piece of devil's
151
shoestring. Take all nine oieccs of devil's shoestring and place
them in a jar with the din from your enrm)"s house, some
red and black pepper, and some poppy seeds, intermingling
them all together, Go back to the culprit's house and, as you
sprinkle the mix in their yard or on their porch. say:
What malice you have aimed at
me shall now be returned unto
thee
By word and will, so shall it be.

Walk away from the home without looking back.

Thrs ritual <JUlrt literally binds the cUI'Seup, removing
it from your sphere, and delivers it back upon the sender in
one near package. When you rerum horne you should banish
well, cleanse your house, and :"ortify whatever prorecnons
you have ill place.

r
,
Upside-Down Cand{e RcveRs~{Speu

The practice of burning candles "upside down T)is a

popular rechnique ofrcn used in cursing, bur can also be used
to reverse a curse back upon the sender. 1'011 will need a
black candle, a pot of din, and some powdered crab shells.
Take the black candle. light it, and place it in a candlehulder.
As inrhe previous spell, attempt to mentally tap into the
frequency of the powers chat have been set against you while
 concentrating on the candle, This candle now rcprese:lCsthe
original curse. When your mind has tirmly grasped on [0 the
power of the curse, pull the candle
up from its holder and snulfir out in the: pOt of dirt and crab

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:

Thy Artifice has been reversed

Thy Curse has been returned
By Force and Fire and Cunning Will
Be thou the victim of rhine own ill.

All of these actions should be done In an emotional state

of [usrificd anger, particularly the snuffing and me biting.
Allow the cnnd le ro burn all the way down. At the end you
can gather up the wax and the dirt and either deposit it at

,
your enemy's house or throw ir into moving water:

Double-Action ReveRSAl CAndles

Mother candle spell ro reverse a jinx uses a special candle,
sometimes called a Double-Action Reversal Candle. This candle
is white in the top, signifying the clearing of me CUJ'liC from
your life, and black on me bottom ro send the curse back upon
the sender. The way mar this is used is to dress the candle with
reversing oil Chances are 1'ou can purchase condition oils such
JS this one anywhere that ~'Ollcan buy one of these candles,

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:

Shadow, hear my call co thee

Pitiful hate-filled enemy
Be malignant if you will
For T am more malignant
srill. I rum vou over [0
Hekare
To send the curse back £0 rhec
Damning you as the wax burns down
Cornmirting your power to the ground,
Let the candle bum all the way down, then collect the wax
and the personal items and bury rhem near a three- way
crossroads. If you can't do this ar a rhrcc-way crossroads. you
can do It at :1 graveyard I bur nor on a grave, which would
be overkill). The idea is mar you are sealing rhc spell by
delivering it to Hckarc Chrhonos, who dwells in rhc
underworld.
154
 -,
RrJ>eI'$.,lsmui COImrer.J1llgtck

Spitting BACK a Jin)C

The herb galangal, knowa £0 rootworkcrs as "Lirrle John" is
mosr famous for irs LL~Cin influencing C()UIT cases, A defendant
would chew some Link John and thcn spir ir our in the court ro
influence things in his favor. What is nor as well knO\\TI is that
the same spell can also be used for mming back jinxes. Once
again, ancmpt to mentally "tune in ~ the frequency of me curse.
Then, put pieces (If galangal rOOT in VOllC mouth and chew. A!.
y(lU chew, think abour how angry you are at me harm that has
been done ro you and how justified you are in sending; it back
[0 the source. Enflame yourself in these thoughts of jusnce
and, at the climax. spit me root Out with force in the direcnon
thar your enemy is in. If you can perform this reversal when:
me one who originated me curse actually lives, that i~even
berrer, If you are unable ro divine the source of rhe jinx, then
spit the root toward the west. When you arc finished, walk
home and don't look back. Perform a banishing ritual when
 -
YOll gCt home.

'Che lAmp 0]: RCVCRSA(

The lamp of reversal is burned to drive back any ill set against
YOll. To make the lamp, hollow our half a coconut and fill it
with vegetable oil. Tn the oil place nine needles, nine pins, nine
nails, and nine devil's shoestring, and some dill, salt, and rue.

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:

Nails, shoestring, rue, salr, and dill

Hinder my enemies of their
will As rhev would do ill unto
me Hold them to rhci- own
agony Hear my will addressed
to thee By word and will, so
shall it be:

This lamp is bcsr burned outside. om if vou don't have a

yard. yuu can place it in the window. Rum the lamp c\'cry Friday
for ~C\ en weeks. Be careful [0 make sure there is enough oil
in the lamp ar all rimes. Add more as needed.

che (l)iRROR wge

We have already rouchcd upon mirrors in the section on
protecting [he home. Fur obvious reasons, the mirror is a
classic root for reversing spells back upon their sender.
Another wa~' ro LIM: a mirror in spell reversal is to ger a small
box (1 use ones shaped 3' coffins, which can be purchased
around Halloween, but any box with a lid will do) and line the
inside with shards of mirror, making sure ro cover as much
surface a.' possible. A1ake a popper to symbol ize your enemy-
this can be a simple effigy made from wax (even .1 \ViLX'
figure candle of the appropriarc gender will do) or a fabric
doll stuffed ","ito Spanish moss and
156
appropriate herbs. If youhave an article rhar was used in the
original bewirchment, such as a powder or conjure hand, or if
yuu have a personal link :0 the Glrger. such as hair or doth,
then you should work it into the doU; if not, include a name
paper in the doll or carve the: name of the target Onto the doll.
If you do not know the name of the offending sorcerer, simply
write. "The one who works against me."
Hold the doll ill the left hand and with )'Ollr right hand
rrace a cross over the doll. As you trace the vertical arm of the
cross, say, "Ibapdze thee (narne ofrarger)." lfyou don't know
rhe name of the target, yuu can subsrirute the word shad()Jv. As
you make the horizontal arm of the cross, sa)\ "Thou art in my
power:"
Place the dollimo the box that has been lined with mirror
and say the following:

(Name of rargcr), for your own sake:

1 pray you no more trouble make
For ro tormcnr me fur your own gain
Will only bring ),OU greater pain
For I am a child of Hckare And
she is mightier than thee From
ml< hour form all ill intenr Shall
back upon rhr head be sent
In me name of N cbourosaoalerh, Ereshkigal, and
Akriophis
And by my own word and will
Thou shall be rhine own victim,

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

Before moving on from reversals, T would like to say thar while

it may be the case thar justice is besr served by a reversing harm
back upon the sender, sometimes this will only cause the sender to
resort ro more volatile measures against yOll, followed by you
resorting [Q stronger measures to repel them. This is, of course, how
wars begin, ami like mundane wars, the gain is often not worth the
COSt. Becoming obsessed with reversing curses often leads to

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,

Binding And ln~lucncing

Bindings arc used to srop someone from doing a particular thing
or to heavilv influence someone towards doing something. in our
case leaving us and our 100'edones or clients alone.
159
 Bend Oves powdeR
Just as powders such as Goofer DLL\t arc used in [inxing and
,
cursing. and other powders such as red brick dust are used
fur protection. there are also powders used in counrer-magick.
A good one for binding is the famous Bend Over Powder,
which is made with licorice rOQ[, calamus root, and High
John the Conqueror ground into a powder and mixed with 3.
base pow- der such as talcum. The powder is then used by
laying ir whcre the target will step on or much ir. Iflaying the
powder on the ground to "send through the feet," it i> done
while walking backwards and is ofren laid in a five-spot
pattern such as you would find (In d ice. If not. then you can
keep the powder in your pocket and deliver it by a
handshake directly Anomer rime-honored way [0 deliver a
powder is CO sprinkle some on a letter and mail it to the rarget,
making SIIre thar only an undc- recrable amount is len-we
don't want to get arrested for cans- ing an anthrax scare.
nus powder can be especially cffccnve if you are confront-
ing the enemy face co face to work our differences. If used in
this manner, you can COat your hand with the dust or make
sure that he or she comes into contact with the dust at some
point during the conversation. Once he does, )'OU should at-
tempr to focus your gaze on your enemy's foreheadbetween
the eyebrows If yotl can focus yuur will like a laser beam on
this point. ~'Ouwill be able ill dominare the conversation and
affect the mind of the target. Ar the very least. by using your
gaze in rhis \Va)', any magickal attempts to do me same to YOll
will be rcrurned or counteracted,
160
 t:~ng(q:oot" Ch~Rm
The 'Ianglefoor Chmn is an old European spell of binding
using a cord. It can be used to stOP someone from doing
anyone particular thing. 111at thing could be a curse or other
type: of harassment. but also could be some dung else such 3.\
going to work. Even in purely altruistic cases, you must
remember thar magick manifests in natural ways. 3m1 you
must be willing ro accept the COnseqUL"Ces of your actions.
A few years back, a friend of mine was being stalked and
carne to me lor help. Usiug a letter mat he had written for he!'
as a link, J used the Tanglefoor Chann to bind him from
~'t:Ilking her. For a week and a half there was no change. He
would sir outside hLThouse at night, and L-aIJ consrandy I
thought perhaps that the spell didn't work and [would have U)
move to something stronger, Then one night my mend heard
a crash outside her bedroom window. When she looked ours
ide, 'he saw <1 ladder on rhe grou nd and her stalker splayed
over the fence. He had broken both of his legs and suffered
other small injuries. Tills was also enough lor her (0 press
charges. He stalked her no more. 1 was more man happy ro
accept me responsibility for mar, bur some would nor be. 1
again urge the reader to divine me outcome of you r work to
rhe best of your abiliry.
To work the Tanglefil()t Charm you will need some link [Q
rhe target char can be ned into red cord. Taking rhe red cord
in me left hand, concenrrare on me thing char you wish your
enemy nor ro do anymore and tie nine knots in the cord
scarring at [be outer edges and moving in like chis;
·1·3·5·7·9·8-6+2·
16J
 As YOU do so, sa~ the follo\\~ng mcanration with each knor:

(. arne ofrargcr), J conjure thee

B)' the power of earth rhou art tangled
By the power of rock thou arc bound R
y the power of clay thou art chained
Held in place by the weight of the ground
\,york the personal item of the mcget into the ninth knot.
When you have completed this, go to a crossroads ami bury
the cord there. Saying the following:

(:-.lame ufrarger),1 bury your power (to do harm

to me. or whatever the binding is for)
Twisted and rangkd
Chained and bound I
lay thee to rest
Committed to ground

,
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:

(Name of'spirir in rhe grave), I come to you to

ask for your help

rNarnc of enemy) has caused me harm and
will nor leave me alone:
I give them ro ymL Keep them away from
me until I rerum for them.
Accept my pa)'mtlllt :lOUdo this for me. 1 pray.
Leave the ~nravesire and never rerum. Obviously;, if this
is a grave you visit often,Ior magickal or sentimental reasons,
it is
1I0r a good grave to use. ¥ou should make sure it is a grave
that

:Vallwill never visit again.

"Co Srop tAtk Aboul: you

,
The following spell is said to bind
the enemy from even talking about
YOLl.Take a bed tongue and wrap
up your Iinks to the enemy in a
paper with the following seal of
Sa rum upon it covering the target'S
name: Fig,m:7.1

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.

Ereshigal. Nocricula, Hckate

Grow forth and wimess mv
rire: Seize my cncrny's rougue!
May not even his words exisrl
Sigy! Sigy! Sigy!
So shall it be!

Another way [Q silence an enemy (or a noisy neighbor, for that

maner) is a simple gris-gris bag made from licorice root, slipperv
elm, and adders-tongue. "Vrap ir up in a black bag and plant the bag
under me person's doorstep or somewhere ill their yard or house.

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

m.IY be :lgood Idea to make a coufusion dull uf th.lt person

that you C.UIacnvarc at \\ ill. 1'0 Duke the doll, gel the besr
personal link vou can. ~bkc a fume: from rwo piece<.of
wood ned nlgcrher
J.S .l cross. You can make the bod". of the doll from the
ra~~t's
dodung; failing rhat, use red dorh and nuke .I bod)' around
the cross using a combination of Spam-h moss and twitch gr.t'"
wrapped in the cloth. lOU can make J head fur the doll our of
e13,' or lISC' the head of an acruaJ doll. Ifu\lng cia}; work
 PUPp} and black mustard SCCW.10to the day !Jetesrc making
the head, If U... 1ll1o! an acnul doll' s head, stuff ir wirh rhc seeds.

166
 RLvmAis4nd COImter·Mngi(k

With ~'l}urnghr hand trace a cross over the doll. As you

make the vertical bar, say, "'I name thee (name of rarger)."
As you make the horizontal bar, sa); "TIIOU art (na me of
target)."
Light some Confusion Incense either purchased from :l
store or made from all the herbs mentioned so Far,and hold
the doll over the smoke wi rh you r left hand. As you hold the
doll over the smoke, bring [() mind all the harm that the
rarger has done to you in the pa.~r. Enflame yourself with
righteous rage and desire for justice. Allow this [Q flow into
the doll as you say:

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

or office of the target, rhcn drop a lirrle bir ar coachcrossroads

leading out of town, praying tor [he person ro move each
time you drop if.
One sorcerer r know LL~CS the entire Catholic Rite of
Exorcism when doing rircs like this, bur T like rhc following
incantarion:

By the Fire of Azazell

Isend rhee to me Desert!
Barra! Edin Na Zu!
Barral Edin Na Zu!
Barra I Edin ~ a Zu jI

r:o_ CDtthod 0, 5<od'og "(;h,ough <h< ><:1

If YOlI can't get die person to walk 011 it, another traditional
way to send through the foot is to "pick lip" the footprint of
the target. A close friend of mine was having issues with a
168
 l(ellma}s (11111COllllrtl'.MlllliL'k

coworker a couple yca r~ back, a nd reported to me char he was

having a strange run of bad headaches and worse luck. He
confided to me that the coworker he was having trouble with
pracnced magick, and he thought it was probable that he was
putting a jinx on him and wanted my help. Readings indicated
that he was correct. and T used a reversal spell to rurn magick
back. It seemed to wor'c for a while, bur then the arrack was
renewed. We did rhis one more time, but the same thing
happened. It became apparent that we needed to separate them
entirely T had my friend watch where his target walked when
lca\,ng the office. I insrrucrcd him to quietly pick lip some dirt
from one of h« foorpnnts, which he did. He brought the dirt
back to me and I mixed 10 red and black Pepper, sulfur, and
some crushed hornets. Tborrled the whole thing up in ,\jar
and tossed the jar into some running water, As I did. I said:
By Acheron, by Cocyrus
By Phlegcthon, Styx, and Lethe
1cast thee out!
Mav nor even the memory
Of your name remain!
By the Acheron,
By the Cocyrus
By the Pblcgcrhon, Styx. and Lethe!
Begone! Begone! Begone!
Shortly after this spell was casr, the rarget found a bcrrer-
paying job and moved on. It worked out to be the best for
everyone. In facr, if you are worried abour causing someone

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;

excels at binding, confusing. and expelling. To U.5C hun in this

way, YOlishould set up an alrar with his bottle in front of you.
Feed the bottle with energy and chant the summoni ng mantra
[0 Al'OJ(..lAS 10 HO. When you feel that ~'OLIhave gotten his
attention, YOllshould ask him to bind, confuse, or expel from
your life the pcrsonOf spirit who is harassing you. If you want
[0 make sure that no harm is brought ro the target, then YOll

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.

r A,tied'" e<,m,n,"" in Co~m-co.gkk'

T have already talked a bit about artificial elemenrals in me
chapter on guardians. They can also be pur [Q great lise in the
field of counrer-magick. but instead of Earth and "Vater, we
focus on me elements ofAir for confusion and Ere for expelling,
To recap, an artificial elemental is a spirit form created by the
magician and imbued with power from one or more of me
four clements and given temporary artificial consaousness
through me sorcerer's will.

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

And bv All the Djinn of rhe Desert

T name thee Ramsicf,
Thou art Rarnsicf
Go forth and expel (name of target) from this eire
Remove him from our midst
Accomplish this within the space of three moons.
On the Third Full Moon
Whether you have accompli-shed your cask or not
Dissipate back into the dement of Fire
And seck the peace of oblivion
Heed my words and do my will
fiat! fiat! Fiat!

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

your health and well-being in tight situations.

174
 heQ(ing end RecoveRS)

W hatever me particular circumstances of your siruanon, when the

dust settles and ail the methods of attack and defense haw. been ex-
hausted, it is rime to clean up the mess and get hack to business as
usual. After you reaffirm ycur regular defenses and repair .my cracks
in the fortress. you will need to rend to your wounds. The residual
effects of rnagickal arrack can Imger like an arrack m and of'itself These
problems range from physical symptoms such as aches and pains. to
psychological symptoms, such as an inabiliry to sleep, depression. and
unexplainable ansiery Even more probable are outward conditions,
such as runs of bad luck and a feeling of being out of step with time.
In all cases, occulr treannenr should not replace medical trearmear .
.Medical doctors, therapists, and psychologists should be consulted

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,"

heo.{ing rhe home end Re{~tion8

Before we deal with the specifics of healing yourself or another
person, it's a good idea CO make sure the home is situated firsr. You
COlO Start by doing a banishing in each mom and then using the

cleansing and reversing floor washes and inccnses that were

covered in the chapter on home protection. After the house IS dear
you will want 1:0 work ro provide a peaceful atmosphere u.~ing
some of the following

,
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""'"

If you don't want CO burn incense, a good WlI)' ro establish a

calm spiritual atmosphere is ro place camphor blocks in the
corners of me room, as camphor is k.m. own to cairn down
spirits while only emitting a minor scent, Placing potpourri
herbs around the house is also a good method.I use a
cornbinarion of cinnamon, pine, and sandalwood to help
cultivate calm.

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;

By hone); &ugar,and all things sweet.

Esrablish understanding and peace,
MOl\' good will reign ben, cen me and
thee, A\ J \\ III. <0 shall ir be,

Keep the 1M Ulbedroom if'ir is Intended [0 heal relarions

the
between you and your 'pou;c, and near the hearth if It 1\ co
work for your whole family. If SC;\<Ia! problem> wen: caused by
me arrack, you em make one just tor you and your partncr and
add sex fluids and punic hairs [Q the jar a!> well 3\ love
Items such :\5 Adam and Fve root, pairs of bloodroot,
Queen Elizabeth root. mlhum. and the ever-popular rnC('()QII
penis bone,

hCdOng the Individual.

After establishmg an atmosphere of peace and good relations in
which co convalesce, we must now set about rending 10 your own
wounds, JUSt as we went back ower me house wrrh ,1 lloor wash and
incense, YOlishould also make sure every last remnant of your recent
rroubles is wa.\hed away in one of the spiri runI cleansing and reversal

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.

c;etting Righr Wir:h Lime

Om: of the more curious effccrs of some rvpes of rnagickal arrack is
that it C311 put people our of step with rime, which was mentioned ill

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

remedy dill condition. A simpler method that 1 was [aught is mar at

sunrise and sunset ~'()ushould close your eyes and visualize a spinning
swastika in your forehead surrounded by lour other swastikas, which

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.

he<\{ing Luck And pRospeRir:y

There are some who believe that a person's luck and prospcrirv nrc
parts of h is or her psychic makeup and karma A, we discussed in the
first chapter, one of the most prevalent compl.nnts ihar cause people ro
dunk thar they arc under arrack is a feeling of'bcuig jmxcd. Th« )111,(-
ing of the luck can have a residual effect e\ en after an attack. and. if
afrer the arrack is 0\"('( you stiL fed that) our luck and pro, penry
are suffering, you would be w isc to employ methods vpecificallv
designed
10 increase them,

There i, an enormous body of magickal spells and nnuls that

arc designed ro draw luck and mor.ey •and Tencourage the redder to
smdy rhc subject in depth. For now, T will include one three-
ingredient bath and one rhrce-ingredienr conjure bag formula dur

,
will help fh vour luck after an arrack,

r Brew cinnamon. sassafras. and SlIgH inro a tea and add It to

vour barhwater, Cinnamon draw", money and luck• and
drives awav rrusfortune. Sassafras helps you hold 01110 what
you come across, and sugar helps SWeeten roue condition in
general.
181
 LuCk!pRospaky Coniuac hAnd
One lucky hand mot. one High John the Conqueror root. and
cmnarnon bark. The Cinnamon is for drawing mOlle~:111elucky
hand " tilr grabtllng opporrurury High John is for cleverness
and peN mal power. As per the instructions for mojo hands in
the \LX' inn on amulers, vou saould feed the hand with condition
IHI vnch .1S New Orleans Style Fast Luck Oil. II hich ,., made
from oil OfCUUl.lJl1011, oil ofvanilla, ami wintergrccn.!

Using AWes ro l">ea.t

II vou have been making regular offering' ro the godv, 'PlTlCS.and
world .U'OUIlI.I vou as instrucrcd in the second chapter. rhen whether
they have made themselves known ro you or nor, you have some pow-
erful allic~! Lim nor speaking bcrc ofspecific spirits or familiars, but
of the tree, and rocks and rivers-of rhe land where you live,
13ecJLI~eof the bond that you have created through offering, thev
will be ill tOO inclined to :\$\I\t vou In healing.
Til un rhl\ type of'healing you should go [0 a place nature II
In

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",""

self-hypnosis, medirarion, ar.d any combination of these and other

methods. Once YOU have entered a trance, you should try ro "enter"
the spiritual dimension of rhe place where rou are. The exacrway ro 00
this is impossible to explain as it is a function of the trance state, but
you should try [0 find out for yourself. 1r is nor ,'IS hard as itsou nds.
Tf you can't accomplish this ill trance, you can try falling asleep in
me place and enter its spiritual dimension through lucid dreaming.
Once you have entered the spiritual dimension, look for me genii
of me local. The appearance of these spirits can differ greatly; bur
they are always at me center of things, Again. explain your simarion
and
ask if the place can safely absorb your hurt, These places in namre
can often take forces that trouble us and process them without
harm (·0 themselves as ifir were food. Whar is poison to one being is
not poison to all. Ifthey agree. otter it up ro the genii and thank
them. Once you return to regular consciousness, you should make
another offering, either in your own words or using the offering
ceremony from the second chapter.

hca.ling t:Ra.n8~eRencc and SacRipce

In many types offolk rnagick, serious cases of sickness can be
trans- ferred TO animals, which arc men sacrificed. In vodou this is
most of- rcn done with :1 chicken, which is rubbed up and down the
affhcred person's body while the sickness is lured OUt and mro rhe
chicken. Nepalese shamcn called lhankris do the same dung with an
egg, plac- ing it nexr ro the afflicted part of a person's body and
luring rhc dam- age our of rhc patient b)' drumming and chanting
healing mantras.
You can lise rhc egg method in self-healing. To do this you must
pray fervently ro rhe gods and call down the light of spirir into
your
183
body You can use the conjuration of the column do this. or
to

simply imagine mat a white purifying light descends from infinite

space and enters through the crown of your bead, filling your body
with light, pushing physical and emotional disease our of your body
as it docs S(). Me an cggand make a prayer to your deities. Rub the
egg over your- self, starring from the head and moving down the
body. This givc~ the sickness a place to go other than ro resettle in the
body.
When you are finished, )''00 should rake the egg someplace and
bury it with respect. Just as if you bad used a live chicken, what W;\5
once a porenrial life bas done yon a service by taking your disease into
itself sacrificing irselfin me process. Even though it is just an egg,
),011 should make an offering to the spirit of this potenrial life and
commit it ro the ground with respect and where the disease can be
absorbed into mother earth.

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!

Move co the East and invoke:

I call UpOD me eagle of [he east and (he gods of
(he breaking day.
Rulers of wind and whirling sylphs,
Lords of Eurus, the eastern wind,
And all yc princes of the powers of air,
I stir, summon, and call vou.
I throw open the gate and call you to me circle
Grow forth and witness!

Move to the. South ani invoke:

I call upon me lion of the Sun and the gods of nOO11.
Rulers of the desert and darting Djinn,
Powers ofNorus, the southern wind,

185
 1 stir, summon, and call yotl.
I throw open the gate and call vou to [he circle
Grow forth and witness!

Move to the West and invoke:

1 call upon the water-bearers and gods of twilight.
Rulers ofrhe deep and flowing undincs,
Lords of Zcphvrus the western wind,
And all yc princes of [he powers of water,
I stir, summon, and call you.
1throw open the gate and call yotl to the circle
Growfortb and witness!

Having invoked the four quaners, you should now move

to the ccnrer of [he circle and face N OM. The reason that you
arc orienting the circle North instead of the usual Easr is rhar
yoo arc working wirh me magnetic fields rather [han (he
movement of lighr and darkness. Invoke rhc powers of above
and below:
T call upon the dove of the great heights and the
scrpenr of the depths.
I throw open the powers of the skyl
I throw open the powers of the earth!
I throw open the pylons of the heavens!
I throw open the pylons of the underworld!
Tcall rhe powers of rhe zenith and nadir to [he circle
Grow forth and wimess!

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.

Lie rhere for awhile and allow rhe powers of me

directions ro magnetically adjust your energetic field.
When you are finished. leave me circle in silence. mere is
no need to close..

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,

al..u called the Khn,

15 the complcre opposite of the Kh.1 in rhar II 1\ rhe hlghe;,t
spiritual and eternal -clt.
til Fiber, they speak of the Namshe (rrum-shes) and rhc La (bla).
The Namshc is rhe consciousness that reincarnates from life ro lifc and
carries the karma of an indiv1d=1. TIle La is an emorional consrrucr mel
" more connected [0 this particular incarnation and ego. it can leave the
bodv under certaui conditions and become fraR~J11emecl, lost. or
Holen.
The Tibetans have manv riruals for rerncv III~the La called La-
g~uz~.
In H~IOJn \ udou the soul is also viewed as coml\nng of
tWOparts: rhc (;f()\Ron An) and Ti Bon .-\fi~g. which rranslarc a, '-
SIR~Good .-\11- gel" and "Lirrlc Good Angel ~ respecnvcly
Thc Grm Ron An) ., what travels to heaven when you die, and is
connected ulnrnarclv to god. The Ti Bon Ang t\ somewhat like the
Tibetan 1~1and is connccred to you as ~U)individual. Like the La. the
Ti Bon Ang (In be Imr, fragrncnred, or stolen. It is the Ti Ron Ang that
is captured and controlled in the famous rites ofzomluficarion.
I 188
 Htllli'lg nllt{ /1.£'(11"-1)'

Victor and Cora Anderson's Fcri tradition of wirchcrafr divides UP

the soul inm rhree pans called Sticky One, Shining B<xI~a~nd
Paradere. Stickv One is the animal and child nature thar somewhat
corresponds co the Freudian Ttl.Shining Body is the intellect and
mental capacity; extending from the rational and logical to the
psychic and energetic levels. The Paraclcre is pure spirit and
represents your own divinir .. connecting you to ancestors and gods
and universe as a whole.
The seventh cenrury "Cauldron of r()CS~;":I Bardic poem from
Ireland, [dis of three cauldrons that make up the soul in the Celtic
traditions. Multiple souls arc also encountered in l Iermetics, Kabbalah,
and Sufism. Wharewr sysrcrn of soul anthropology (literally the ~rudy
of what makes ahuman) to "bieh you ascribe, most agree thar rhcrc
i~ some aspecr of the self rhar can be separa red from the rest, and
must therefore be retrieved if rhc persona is [Q be made whole again.
In general, a soul becomes separated through one of three ways.
It can be shaken loose through some trauma or shock. it can be
driven away bv overwhelming shame and guilt, or ir can be Stolen
through occult means. Each of these three siruations requires a different
method (If remedy to bring rhc soul back in line with the resr of the
self. Soul retrieval is complex work, and.Iike exorcism, is best left [0
specialists in rhat field, Unfortunately, experts in rhc field are few
and far be- tween and vou should at leasr know a lirrle bit abonr
what i~ ncces- sa ry in each of these three cases. In each of these, 1
will be calking .0 terms of recovering the soul for someone else. If
you feel rhar ylm need soul retrieval done. [hen you must get
another person ro do it for vou, as you will be: In no condition ro
do the work. Such is the nature: of the job.
189
 nncn m.: soul is shaken loose b, trauma or shock, we ~'enry of
the siruanon can vary m dcg~rttS that are directlv reb red to how
severe and prolonged the trauma was. For instance, a soul em be
shaken loose
by a short and sharp ph~"'lcal p;un, such as you might experience In .1
car accidenr Ir can also be caused by emotional \hud., .l) \\ hen you
find our rhar J lover leaves rou or a familv member h3.\ uncvpectedly
died. If you have ever expericr ccd rhe divoricntation lind numbness
that can accompany these experiences, then you knuw \\ hac it i~like to
lose part of vour SOli I temporarily Thankfully, rhc cITecr I, ll\wlly tern-
porary and the soul lingers nearby unnl ir IS draw n back 10m the bod}
by narure.
if the soul does nor rerum automaticallv, the: best method for re-
meval rs \Imply to make the host body as relaxed and carefree .IS
pos- siblc \() rhe soul find, ir to be rhe most desirable place co be.
Ceremonies involving pleasurable scnsarior.s such as mJ.'i\3gc and
feasting call be constructed W arrcmpr ro lure rhc soul back.
Cases of prolonged trauma result in more dire situations.
Prisoners of war or children who have sutTered abuse over II long
pcnod arc nor Iikely to have their souls lingering nearby. wauing ro
come back in. Tn these cases. the soul is usually hiding somewhere
near where tr was lost. Often It is near water or a mil tree. as these
are primal scenes rhar are comforting to our spirits. In these cases the
witch must first repair any psychic and energetic damage co we bodv
as OOt as possible. such as \\lth the aura repairing ceremony on pages
lSS-lS7.In C3Ses such as dus. the patient should also be under the
care of a rnental-healthcare professional who can deal with the
psychological problems that arose from the trauma. This "ill also
prepare we bud) [0 receive the rerum- ing 'Cluj.

I 190
 HenJillg alld I<retwtl),

TIle a~'tU3.Iretrieval of the soul in this case is more difficulr

than just making the victim relaxed. In these cases, the witch musr
rely on rhe gods and her spiritual allies [0 seek the soul and lead it
back. Alter- narely, the witch must travel in the spirit him- or herself
and look for the soul, and ask it to come back. Jf you have the
capacIty to do this, and you find rhe soul, you <implv gather ir up
into your arms and rerurn to your own bod)'. The soul can he
rerumed to irs owner by holding OUt your hands and blowing the
soul gently back inro the person's heart.
In cases where the soul has been driven away because of some
great shame or guilt, the toughest part of the problem is getting dle
person (0 deal with me cause. Often it is some immoral action that
be has justified in his rational mind, but which he secretly finds
abhorrent deep down. TI,c conflict has litera II)' driven the soul from
the body and, before it is retrieved. the ::ontlicr IUUSt be resolved.
Generally, this is done through one of tWO methods: either me
person makes a con- fcssion and comes to terms with her actions,
thus realizing rhac her deep feeling was correct and mar she was \\
rong; or the per.;on realizes rhar the act wasn't really immoral at ail
and mar her deep mind WQl, reacting our of social training rather
than .1 real sense of right and wrong. For insrance, in the 11m-case.
someone who belt or killed some- one without provocation Olay be
able to rationalize ir to huuself'by an}' number of means, but deep
down he knows that it was an immoral action. ThIS person will need
ro confess and come to terms with chi, in order to retrieve his soul. Tn
the second case, someone: who engages in homosexual sex may know
rationally mar there is nothing wrong with
it morally; and that he i$ jusr following his natural inclination, yct sri
II
suffer from deep religious and social programming rhar rclls him he
is
191
committing a heinous act. In rhis case. the deep mind must be brought
imo Linewith rational [bmking in order for me self co be made
healthy and able to accept rhe soul. Afrer me guilt 01' shame is
resolved, the soul ca 11 be rcrrieved in exactly the S3JllC fashion Il'

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

Nether, Nocrurnal and Iufemal one.

You who walks disheveled and wild through
tombs and cremation grounds
Cloaked in saffron, crowed with oak leaves and
coils of serpents
You who is followed by hordes of ghosts, dogs.
and restless spiri ts
Yet is at once the luminous Empress of Empyrian
realms.
I come to you for ald.
Hekare Chrhonia, Queen of'Witches
A soul has been wrongfully stolen.
You who are the supn:mc: misrrc« of bindings
and sorceries
Who is serpent-haired and serpent-girdled
And whose womb is covered ill serpent scales
I come to you for justice.
You are greater than any worldly sorcerer
As you lead Demeter through Hades with
the light of your [win torches
Lead the soul back to (name of victim)

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

Ihave already said that magrckal, psychic, and spiritual attacks

hap- pen more frequently rhun even most occultists like to admit. 1
will go
one step further: they happen every day and to everyone. They are
launched nor only by offended spirits and malicious magicians, but
by major corporations and political partie). Wbere does a magickal
seal ofbinding end and a corporate .ogo start? Where does the usc of
ncuro- linguistic programming in salev end and the: use of sorcerous
bindings begin) At this point in history, the most advanced techniques
of psychic manipulation and hypn()~i~ arc being employed against
you in an ef. fort to control how you behave, what you buy, and what
you think. If you haven't thoughr of rhis as magick, then think
again.
The methods included in this book hopefully will serve as armor
nor only against ancient spcll~ and curses. but against these more
accepted,

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.

Slay all beings have happiness

and the causes of happiness.
Mayall beings be free from suffering
and the causes uf suffering .

.May all being, never be separated from

rhc happiness that knows no suffering,
Mayall beings live ill equanimity
free from anachmcnt and aversion.

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,

• My thanks to 111U NemeslU' for reaching me rhcsc

mudras asSOCIJR"CwI ith lAO from d-e Rusvian tradiuons
ofgnosric magick,
s There an: other mrerprcranons of this formula worth noting. The
Golden Dawn viewed lAO 3\ an aerOI\\111tor hi" Apophis,
Osiris and rhus a formula for creation, destruction, and rebirth.

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

the excellent essay "The apotropaic usc of iron" by

13.Gendler (IMI'll •p. nJliluJII. cqllllplJ III'bnlanic/elli rlml/;'lII/).
1 The rhrec metals are .:-l.JI1l Chak, Sa Chak, and Dri Chak. Nam
Chak i, \ky metal from mereonrcv, Sa Chak IS metal from the
earth, and Dri Chak I, metal thar hiL' been taken from a sword
or knife that has killed <omcooe.
• Under no circumstan c~ am I recommending rhar vou dig up a
gr.1\ c for human bones or coffin nails. Thev can be purchased
legallv if YOU look hard enough and there: are can be senous
spiritual, nor ro mcnnon legal. rarmficanonv of disturbing grave-,
; A fuJJ treatment 01 mOJCl h~ ~ beyond rhe '>Cllpc of this work.
Tnrercvred parties should check our the sources 00 hoodoo In the
back lit the book; parucular v rhe \\ ork of cathrine yronwode,
the
propneror of rhe Luck\ MOlo Cuno Com pam:

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

Watchtower Ceremony A1, an example, when circulating the

elemeur Earth through the temple )'OU would invoke: "StOOp nor
down into the darkly splendid world wherein continually lieth a
faithless depth and Hades wrapped ill gloom, delighting in
unintelligible images, precipitous. winding; a black ever-rolling
abyss ever espousing a bodv unluminous, formless and void."
• T would like to ,uggesr thar if you collect gral eyard dirt, that you
do it during rhc day or at the very least. do it ar a gravcyard tha:
is open all day and mghr. There IS no law against leaving a dime
and collecting some dirt from a grave, and people geuerally don't
ger vcrv 11(~,c)a' bout what others are doing at a gravevard, There
,ICe, however, 13w~agaimt trespassing and there is no compelling
reason to collect gravcvard dirt at night, especially ~hr
protective reasons.
+ This combination is from a famous couplet "Trefoil, Vervail, Sr.
John'. 'Norr Dill/Hinder Witches ofrhcir Will." Trefoil is any
three-sided leaf, such a, clover.
; This i, not [0 say thar ~agru. are evil by narure, They arc not; ir
fact, they are often propuiarcd and used in Himalavan sorcery and
shamani-m. Certain Nagas, however, can cause problems If
angered. rhus the function of the Garuda.
203
6 Nor to be confused with rhe Elcocharis dulcis, which i, what is
commonly served in Chinese resrauranrs as ,\ warer chestnut.
Hand gestures.
8 Contrary ro popular belief, [he Goeria docs nor call for the
mangle ro be used for all the spirits ir lists, only the most
rebellious amongst memo There Me three that are listed as
specifically needing the mangle.
• The various names here arc names of specific harmful spirits from
Greek mythology; The Empusae, Lamia, and Mormo, for
instance. are spirits who feed 011 children. The V rykolakas is a
vampire. The Apotropaioi are ghosts and all kinds of resdess
dead. Knkodnenum lirerally mom "evil spirit" and is a catchall.

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

SoURCes ~OR l=uRcheR Study

A promised throughout the text, here is a listing of books and

Websires thar offer further information on the practices and rrndrnons
touched upon in rhe book. It L<b; y no means comprehensive,
and because this book is geared roward people who are already
pa_~tthe introductory stage. common materials arc! meant only to
highlight sources that are often overlooked or arc particularly valuable
in start-
ing your srudy.

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

Andrew Chumbley. TheAaxn» (Xoanon Publishers, 1992)

Agrimoirc In the truesr scn-c, this book 1\J5 produced In very
limited talismanic editions ,lOU I~an OUtgrowth of the
myvrcrious
Culrus Sabbari,
Nigel Jaekson,.HJUiuoj.Himl/l\\...1pa11 Bann Publishing, 2001)
;\ book abour the god of [he \\ Itches. , ackson draws up<In
many varied source, and p.wm.l srriking picture of'the witches'
god.
Robert Cochrane and Even John Jones. Th« Roebl/ell ill the lItickrr
(~II BannPublishing2, ()02)
;\ collecnon of leners .1OJ rcachings rrom Robert Cochrane,
magister of the CLUJotTubal Clio, derailing a style of craft
that he claimed was rradinonal and prc-Gardncnan
I Thorn Coyle,'cl'Oiurnmnr;l' lI'ilt"rmft (Tan:her!pengum, 2004)
The firvr hook to gIve a ghn.pse mro VI([or and Cora Anderson's
Feri tradinon.
Doreen Valicnre, Rcbirtlr o/lI'in:bcmft (Phoenix Publishing, 1989)
Details on the birth ofWicc.1 from someone who was there.
This book i, overlooked by tar 100 manv people.
A.O. Spare. Zoe,;c (;nllloll" 017,01 (n.p.)
Yetanother different vision ,)1' witchcrafr from anything
presented above. Spare i~somerimcs thought of in terms of
being the grandfarhcr of chaos magick, and his contributions
ro the craft arc sometime overlooked.

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

( DC'MY Book» 1992)

•\ tarot and book ser detailing one particular rake on voodoo 1Il
XC" Orlean', which diffi:~ heavily from the way I[ 1\ practiced in
HalD.
Milo Rigaud, SUf'ttrojVoodoo, 1'<:\'. ed. (Ci!,)' 1 ighrs Publishers, 1985)
A classic book on Haitian vcdou containing many vcvcs, spells,
and songs.
Karen MeC'lrth), Brown, Malllll Lola, updated and expanded
(Umversiry of California Pres .s., 2001)
Dcr3L1s the life and pr-acOt:e,of a Haitian mambo in I"(.·W York,

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.

Phil Hinc, COlldmsrd ("J1I1QS (New Falcon Publication, 1Y95)

Doe. for chaos magick what modem magick did for ceremonial
rnagrck. A key [() unlocking the gates of understanding.
Gl'aJU Morrison, The Invisihles (Vertigo)
Okay; so It\ 3 comic book series.Jf'you can't gcr around thar,
then you won't understand chaos magJcI...

LiberAn And Nepetese CDAgick

John M yrdhin Reynolds, flu (~en Laten (Snow LIOn Publications,
1996,
Be\r mtroducnon [0 Dwgch::n that 1 N\,( ever read I consider
Dzogchen to he the crown of ill mcdiranon methods. Namkai
Norbu, Crystnl1l1ld thr Wil,vo[LLl7lJr(Penguin, 1988)
Grear overview ofDzogchen practice fnlm nne of the most
respected masters in the world.

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

Hckatt is a deeply mysterious and misundcrsrood goddess. Most

people tend to have a single-minded view of her, bcsr exemplified h~r
her appearance in Shakespeare's Macbeth: as a goddess of darkness
and black magic. Rcccntlv, Nee-pagans have attempted ro clear awa}'
this nefarious rcpurarion bur unformnarelv went even further from the
truth, painring her as a crone goddess of the moon. Although Hekate
was propitiated as a godde~, of black magick during some stages, and
was connected wirh me moon 111 later Roman representations, she was
II(W1' portrayed as a crone. Indeed, H ckarc is always portrayed as a

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

women the agony of death,

Beginning around rhc fifth century 8.C., vhc hegins to develop
her chrhonic underworld elcmcru \15 well as her connection to
witchcraft. It i~believed by some that she became idcnnfied with
the goddess of Phcrai m 11Ie~saJ~\I~ho \\'.15 also called Enodu,
uidicating mar she 15.1 goddess of the crossroads. Ap.U1:from her
youthful human form, she appears in some hrerarurc J\ being
worshiped III Corm' thar incorpo- rate animal heads such .I~hons,
\erpcnr ••• md dogs. Because of her connecuon ill croe-roads '"
\H:U3.\ her interest m women mar die be- fore rheir time, vhc gOt .\
rt'putaoon tor being a godJes., of wirchcrafr
and rhe dead around thIS umc, She i~invoked U1 mL' chrhoruc
asJ't""t
often In the Greek MII.l1iCII11'tljJ)" and In the famous lead Detixiones
CUrie T.lblro.

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

• Roffillg Goddess: Tilt Origin of the Wire/} ill CiaJsicni

Alltlquity, by Jacob Rabinowirz
215
 VOU COULD BE THE TARGET C)F A SPELL
CJR CURSE, AND NOT EVEN KNOW IT!

All people, witches or not, are susceptible to these attacks. The difference:
witches and magicians can do something about it. Now you can too.

Protection & Reversal Magick is a complete how-to manual on preventing,

defending, and reversing magickal attacks of any kind. You will learn to:
~ Set up early-warning systems.
ffi Appease angry spirits through offerings.
ffi Perform daily banishings and make amulets that will prevent most
attacks.
IJc Make magickal "decoys" to absorb attacks against you.
~ Summon guardian spirits or gods for help.
ffi Bind, confuse, or expel a persistent enemy who will not leave you be.

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!

Jason Miller (Inominandum) is the author of The Sorcerer's Secrets. He has

devoted the last 17 years to studying witchcraft and magick in its many
forms. Miller is a member of the Chthonic Ouranian Temple. the Ordo
T.empli Orientis, and the Sangreal Sodality, as well as an initiated Tantrika in
th€ Nyingma and Bon lineages of Tibet. He lives with his wife on the New
Jersey shore, where he practices and reaches ~gick.