Protection Reversal Magick

�nrenrs

Preface

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11

Inoducon  15 Capter 1: Recognizing Attac 2:

. 19

 39

Capter Daily Practices Capter 3: Personal Protection

 61

Capter 4 Protection for te Home Capter 5: Exorcis

 91

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Capter 6: Spirit Guardians and Seritors  119

Chapter 7 Reversals and Counter-Magick Chapter 8: Healing and Recover Chapter9: Final Words Notes

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Index

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About te Autor

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195 201

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207 213

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175

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Appendx A: Sources for Further Study AppendixB: Hekate

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217 223

Jqoce

A WoRd Abou he fgcK i 'his BooK

T book is an attempt to step beyond the "l ls tat seem to 0

f

the sheves these days. Athough it is assumed that the reader aready knows a itte bit about witchcra and magick, I want to take a moment to defe terms and tak about approaches taken to te magick i te book, which may be dierent than what you are used to. The rst tingI want to make cear is tat tis is a book on deen sive witchcraf, not Wicca. Though many use the terms interchange ab itchcra embraces a much wider spec tan just Wicca, which can be seen as a particuar type o reigious witchcra. Witchcra, as we use te term in ts book, is a craf and impies a type o practica sorcery and mysticism that embraces eements o the chthonic, unar, eminine, and so on in its practice. A Robert Cochrane said when he was asked what a witch is: 11

Joecrion 0 Reves<( Oagick

If one who claims he or she is a witch can perform te tasks of witchcra, that is they can summon spirits and spirits wil come, they can turn hot into cold and cold into hot, tey can dine t rod, ers and birds, tey cn claim te right to omens and have tem. Above l tey can tell te Maze and cross the Lete. If they can do these things, ten you have a witch.1 The magick in this book is certainly applicable to Wiccans and Pas, but it could just as easily be employed by ceremonia magicians, rootworkers, or anyone else who embraces te basic principles of op erative witchcr. To avoid rehashing the same old ritals tat have been explained time and time again, I have endeavored to make te spels and rites in tis ok as srcn as I can. Thatsaid, I have been ained n adional magics from a over te world ad many w reco te tradional roots of my rituals. Because tis is a book on ptl m, I have made no eort to focus on one tradition at the exclusion of anoter. Thus you will nd spes tat have teir roots in rican-American hoodoo, alongside ones inspired by European fo magick, and ones that stem from Himalayan Tantric Sorcer Tech is tech aerl, and what works is what works, be it magick or machiner A Aleister Crowley said, "Success be thy proof In order to pay respect to these traditions in teir own cultural context, I encourage you to check the source material in Appendix A for rther std Lastl I have dedicated tis work to te Goddess Hekate in lher many diverse forms. Most of te spoken spells and incantations invoke her or spirits connected to her. These spoken incantations can be altered or replaced to t individual disposition, taste, and tradition 12

A WdAbout the Mgick in This Book

wiou cang e overa nare of e spe. Some peope ke r ing coupes, some d em s Some  be moved by incanaions in La and Greek, some insis on workng ony n Engis . ake ese rias as a base and make em your own. In dong so, you are parici paing n e r e adiion of g me n and wse w omen  rou g ou is o wic  keep s e cra a in g adion sead of acoecon of s aic ianies.

13

lntoducon

We live in a dangerous world. Setting aside magick and witchcra for the moment, evehing we do has an element of danger to it, no matter how small. Every time you get behind the wheel of a car, or travel to a new place, or let a new person know where you live, you are irting wit danger. With a few paranoid exceptions, most ofu accept tese dangers and go on with our lives. The reason that we are able to do so without being afraid is that we take reasonable precautions. We buckle our seatbelts, we learn to judge people, and know how to contact the authorities if needed. The world is dangerous, but we deal wit it. Certain occupations and activities increase te danger in your life. A police ocer or a sky iver lives a more dangerous life than an oce

15

Inoductn

professon prctce to wch someone coud tn ihe fet tt mec ws beng med t them. These cunnng men nd women, the genu ne ones, were ndeed wtches themseves. Though not necessry p gn, they were prcttoners of fok nd rt mgck. I m convnced tht the bty to dent protect gnst, nd re verse occut ttck s just s reevnt for wtches nd sorcerers tody s t ws for the cunnng mn of od. Never before hs thee been so much mgckl nd occut knowedge redy vlbe to he pubc. Never before hve so mny stmbed so cvlery nto rcne prc tces tht were once closey grded secrets. he some nroductory books hod tht the dngers of the occut e few nd mgck ttcks re rre, experence hs tught me otherwse. hether crossed cond tons brought on by our own mgckl mssteps, ntrsons from ob sessve sprts, or deberte ttcks from other mgcns nd wtches, I hve found tht mgck ttck hppens fr more oen thn even most occutsts reze. In fct, s  professon sorcerer, mny of the peope who contct me n need of mgck defense re themseves mgcns nd wtches of one knd or noter, who smpy hd no de they woud ever hve  problem tht coudn't be wshed wy wth good thoughts nd  few pentgrms drwn n the r. We re  ment for derent thngs. Durng the yers ht I hve spent sdyng the occt nd prctcng mgck, t hs become ppr ent to me tht prt of my destn or kara, nvoves hepng peope defend gnst mgck ttck nd sprt obsesson. Long before I ever mde my servces pubc, peope sought me out for hep wth these tpes of probems. Becuse of ths, I hve mde t  pont to stdy the methods of exorcsm, counter-mgck, protecton, nd re versng n every mgckl system I hve encountered, from Europen 17

�orection e Revesa( Oa gick

witchcra and high magick, to Himalayan Tantra, to old-fashioned American hoodoo. I have been on te receiving end of magickal attacks and know te paranoia, frustration, and terror that tey can cause. I have also laid curses and jixes upon others when I felt that justed reasons arose, and so I know te mndset of an attacker and the repercussions of using oensive magick. I have not gained ts knowledge witout cost, and I ancipate tat tere will be cost in its sharing, tough what this will be I do not yet ko I a not suggestng tat everyone needs to specialize in tis aspect of te cra, and I certainly do not wat to mae anyone paranoid about potenta dangers, but if you are to practce magick, you should be able to make reasonable defense against attacks and deal wit problems when ey arise. If I can provide knowledge to this end, en I will have lled my purpose. the mages of ancient Egypt said, "Cheper en emdo jen, shesep en heka-o jen ("May your words occur, may your magic shine!). A

18

ChpreR]

Regni:g Arack

SuRc OJ Aacl Becuse this book is bou gickl defense, he rs question h us be answered is: who or wh re we defending ourselves gins? I y experience, occ ck nd crossed conions generll se fro one of four sources: ( ) oended spiris ctngi reribuon for oensive cions, (2) people sbling unprepred ino places of power nd being negively eeced b eir bince, ( 3 isseps or broken vows in our occul prcice, nd ( 4) ttcks fro oher prciioners.

Oyended Spiits Hus re no one i his world. he plne is  ling orgnis nd n rdiionl culures recognize  a spce is pereed b

19

Jorecdon

0 Revesa{

Oagick

awareness and energ By vng in a toughtess and contrary way t our environment, we can come into conict wit various intelligences and spirits that share our space. Our worlds overlap, and though we cannot perceive each oter's presence easil we do aect each other. Through burning and dumpng waste, damming up rivers and lakes, building cities, and other actions in which we disturb te natural environment, we r te risk of upsetting these spirital beings and earning their wrath. A large portion of traditional medicine and shmism in ingenous cultres is geared toward addressing malaes caused by tese spirits. Wen I lved inNepl I had an acquaintance that became gravely and inexplicably i. The hospital couldn't gure out what was wrong, and it was suggested that he go see a doctor of Tibetan medicine. The doctor realized that he had upset a group ofN agas, chtonic serpent spirits, by bathing in a particular pool during a hike. He was given some medicine for te symptoms, but beyond treating the symptoms, it was more important for him to have te spirits exorcised and for him to make oerings nd ask forgiveness of this group of spirits. He did, and he got better soon aerward. Because te spirits are made of energy and awareness, they can aect us on those subtle layers and lter te eect into the physical levels of our immune and nerous system. They can also aect our emotional dispoition and tought process. For instance, another group of spirits in te Himalayas caled the Gyalpos are known to be fond of exciting hate and anger and are thought to be the cause of several wars. Though te modern world does not recognize tese dangers, all magickal paradigms have some way of dealing with tem. Far from eig the prodence only of tribal shamans in Asia and Mrica, the 20

RconizingAtack

itches of old Europe prescribed lent f remedes against incursns from he sprts, as did the medieval grmres f ceremnal magck. For instance, in the Testament f Slmn, which s e basis fr many famous grimoires, such as the Getia, we are given a ls f demns that cause various ailments and e angelic frces hat drive them : S  put t them te questn: Wh are ye caled?" The rst said: ", 0 Lrd, am called Ruax, and  cause the heads f men t be dle, and  illage their brws. But let me nly har the wrds, 'Mchael, mrisn Ruax, and at nce  rereat." d the secnd sad: " am called Barsafael, and  cause tse wh are subjec  my hur  feel the an f migrane.  nly  hear te wrds, 'Gabrel, mrsn Barsafael, at nce  retrea." The third sad: " am called Ar6tsael. I d harm t eyes, and grevously njure hem. Only let me hear the wrds, 'U rel, imrsn Aratsael [sic], at nce  rereat" Occu(t Ambience

Given that we can atract te re f srs jst by lg ur everday lves, it stans to reasn tha the prblem is greaty cmpunded when we stmble upn laces f wer where great amunts f ccult frce are cncentrated r that are hauned by dsrbed resences. Because our mdern wrld has largely shut us  frm ur natural psychic senstvi mst peple wi wander trgh these places wthut noticng anhing pecular. Hwever, sme pele wh are just a lte senstive t these frces can nd that senstivty ncreases in an 21

�orection e RevesO( Cgick uncomfortably drastic manner in certain places and circmstance, and tus we come to our second source of attack: occult ambiance. There are many stories of people beng "touched by places deicated to spirit. If a beautil temple or circle of trees can inspire us by its power, then it stands to reason tat certain places wll touch us in te opposite wa distrbing our energy and bringing us into contact wi malec forces. These places can be natrally power because of a gathering of geo-psychic ener such as at a leyline nexus or a fairy mound, but they can also be places empowered by the actons of humans, such as ancient shrines, graveyards, or places where someting psychically potent once happened, such as a murder or rape, or even a sance that was performed long ago. hatever te cause of te poten such places can ignite te psychic potential in people that spend tme in tem. Without traiing and guidace, the sudden change in awareness will come as a shock and leave someone nerable to forces tat they never even knew existed. Evenithe powers are benign, te shi  perception may simply be too much to handle. If ordinary people are unknowingly trubled by spirits and e "powers tat be for infringing upon the unseen world accidentall it stands to reason tat te sorcerer, who maes a lfe out of contact wit te unseen, is cofronted with such dangers even more often. The dierence is tat e witch is in a position to do someting about it! There is an old clich in magick tat warns: "Do not ca up tat which you cannot put do. The problem wit tis advice is tat it is hard to gre out exactly what you can put down until you take a chance in calling it up. We could play it safe by not summoning up ating at a, but most occultis seek to grow  knowledge and power by ding their limits and pushing past tem. 22

RonznAtak Though tere is  stigm on certain classiclly Fustian prctices such as evocaon n necromn it is itl to now tht even common prctices, such s casting circles, scring, ivining, n rising power, can light up the astrl plne n mke us more noticeble to denizens of te subtle realms. This in trn increses our chnces of attracting malec or mischievous energies amist ll the other beings that we wil encounter. Ntrl the more vnce nd experentl you are with mgick, the greter te potenti for a misstep, but some people can r into problems even oing very bsic work. Indee, experience hs tught me tt some people with emotionl problems n mental iless tke up mgick to seek help with their problems only to nd that the problem is excerbte by even rimentry bnishing practices! BRoken Vows

Aprt from experentaon, there is another way our own pracce cn trn aginst us tht surprisingly few people consier, tat is the breking of mgickl vows. Vows me uring inititions, selfempowerment ceremonies, or even soitr promises made to the gods an spirits outsie of forml ritl wil reboun upon us an manifest as n ttck if broken. To cite n exmple from my own life, whe I ws just 17 yers ol I ws working my wy through DonldMichael Kraig's exceent textbookMgic, an I ecied it was me to perform his "Ritul ofMagickl Obgation, which is base upon the Oth of n Adepts Minor from the Hermetic Orer of the Golden Dwn. In the obligtion I vowe to o several things, amongst which were the promises not to isply my mgicka tools to nonpractitoners, not to ie, an not to spre rmors. In my youthl eberance I mae these promises in the presence of the gos n spirits, nd then promptly broke them. I felt the repercussion the moment I told my

23

Juceon  Reves( Ogik rst lie to my boss at work a few days aer taking the obligation. My spels stopped working for a time, and I noted a deite lack of tait To  te situation  created another rite of apology and oering, renouncing the former vo I do not wish to denigrate the practice of ting vows. Since en, I have tken sever mackal vows bot solita and to various groups, and  have beneted greaty from keeping them, but  am now vey discerning with what I agree to. hen powerl guardians of a current, coven, or magickal order are invoked in the vows, the problem can escalate a siuation from simple crossed conditions such as I exerienced, to ought attacs from the Guarias that once protected you. Be care what you agree to.

Atacks �Rom OheR ]RacrroneRs The last source of danger we need to be concerned with, and the one that the majorty of ths book is focused on, is attacks from other magicians, witches, and psyccs I have seen it written that no rea witch would ever do magick to harm someone or inuence another's will. I have seen it argued that nogenuine ceremonial magician would harm another because he knows that the law of karma wold turn his work back upon h. I have also heard the argument hat anyone with the power it takes to lach a successl magickal attack woud be evolved enough to be beyond doing such things. A I have to say is: don't you believe it! Such arguments help sell boo and help make witchcra more acceptable to mainstream socie but it's just wishl thinking on the part of people who should know better. It is comfoting to think that l witches adhere to a moral code such as e Wiccan Rede and because of that never would harm anyone, but it's simply not te case. I fact, if we take into account the l spectrum of practitioners of magick and witchcraft, I can assure you

24

RconizingAtk

tat comparatively few hold tre to these rles. ny owner of a westocked occult supply store can tell you tha items geared toward harml an coercive magick are hot sellers! Like pornograph it's sometng that no one ever aits to doin, but stil seems to be done by an a lot of foks. From te Greek Dexiones Tablets that were prepare to j races, force a lover's obedience, and do in enemies; to Mabel Briggs "Black Fast'' in the 1500s; to Doctor Buzzard in Georgia laying Goofer Dust against is cient foes; a persl of magickal pracces troughout wod history wi show that curss and binings have always been a part of Witchcra in the past, and remain so to this da Just a few months before I wrote this, a group of Kabalistic sorcerers in Israel gathere at an ancient cemetery to perform the Pulsa Dinura, or Lashes of Fire curse, against Ariel Sharon. At this writing, Sharon is in a coma and not expected to recover. We must not think that onl evil people with no morals engage in such acities either. Most practioners have the same rles for magick that the do for any other type of action. If they wou use mundane means to get revenge, cause harm, coe, or iuence another person, then chances are they w feel comfortable using magick to acieve the same ends. I have even seen strient "white lighters jump to curses when they feel tat their cause is just or that they are serving a greater good. The catch, of course, is hat most people always feel that teir actions are justie, and will use  sorts of reasoning to arrive at tha conclusion. Even if you on't practice magick yourself, you can hire a professional to send a curse for you. ile most professional workers these ays (mysef inclued) shun acceptin tis te of work without 25

Jorection e Reves{ OagicK

some good cause, there are those who will take any job for a price. In most adona ct, it wod be a fairly comon tg to approach a witch and ask for someone to be jixed or cursed, and would be just as common to approach someone to take it o. There have even been a few documented cases of one conjurer workng bot sides of the fence on the same clent, laying the curse then tang it o What complicates matters is that not every curse is intentonal. It is well nown that gied people can manifest powerl hexes without any training or intent. I tal for instance, Maloccio, the "evil eye, is generally thought to be cast through te sheer power of en hatred, or simple l-wishing. Ayone th enoh power, a scient emoonal charge, and a target can launch an accidental psychic attack. It is also possible that people of weak constittion or will can become psychic parasites, utenonally drang tose arond tem of itlit oug these attacks are accidental, they needs to be dealt wiha the same.

ldetying Arack If we are vigilant in keeping up regular banishing ritals and protections, most of te time we wi be ne. I fact, if you are keeping up with the practices in he next chapter, you will be better than ne, because not only are you protecting yourself from unwanted magickal inuences, but you are strengthening your mind and spirit in general. There are times, however, that those protections will not be enough and some ind of attack, accidental or intentiona, will get through our defenses and aect our health, our luck, and our general well-being. It is not a pleasant experience, but recognizing an attack when it happens is the rst step to combating it.

26

RcgnizingAak

Th rst problm that w hav is that popl gnraly o not want to admit that an attack is happning. Popl who o't practic magick ar probably mor likly to thi that thy ar going crazy than to t that thy ar nr magicka attack. Evn thy o sspct occult rasons for thir troubls, thy won't want to tll ayon for far of not bing bliv or arning a rputation as mtally balancd. Somtims vn magicians hav a hard tim amiting tat thy ar undr attack. Many t to ovrstimat thir abilitis or think that whatvr rglar protctions hy us ar infallibl. It is an go blow to admit tat somon or somthing coul gt to us, an so w convinc ourslvs othrwis. This is particularly tr if you ar in a larship or taching position in a magickal group, whr you may far popl wil not s you as quali if you ait to bing th victim of an attack. I know a pristss with 30 yars of practic unr hr blt who was attack a fw yars back by hr lovr's x-wif. I on't want to paint th tradition th x-wif followd as vil, bcaus it is not, but it is saf to say that it wo b not ucommon in that adon to crs somon out of jalous My pristss frind fll svrly ill, lost hr job, lost hr stdnts, an dan nar lost hr hous. Sh had ll th signs of psychic attack, vn a vry probabl sourc with a motiv, but rs to rcogiz i bcaus sh thought of hrslf as an accomplish witch who was byond th touch of somon ls's curs. Sh vntually cam aroud, and tings ar gtting bttr for hr. In gnral, I think it's goo to kp to things in min. Th rs is that no on is imprvious to psychic attack of som kn. Basic

27

Jorection

e

Reves&( fagick

banishins, shields, and amulets will protect you from most accidental psychic attacks and general malec energies tat you may enconter. They will even protect you from most intentonal magickal attacks, but no technique is foolproof. No matter what level of initiation you possess and how powerl you tink you are, you are not imperious and should bear tat in mid. The second ting to keep in mind is tat there is no harm in defending against an attack that may not be happening, but grea t harm can come from ignoring a real attack tat you tell yourself isn't happenng. Play it on the safe side. Of course, jst as tere are people who read medical textbooks and convince temselves that they have every disease in the book, tere will be psychic hypochondriacs who read this book and fantasize tat tey are under attack for no reason. I fact, tere are some people who seem to think that ey are constanty under attack. These people may come to you seeking help, but they are easy to spot. There is usually an inverse relationship between e insistence tat someone is being magickaly attacked and te probability that they actualy are. Weter due to acual delusion or just a desire to add a bit of drama to their lives trough playing out psychic soap operas, tese foks are best avoided. You may not be able to tell who these folks are at rst, but you wil soon realize their pattern when they keep coming back complaining of new attacks from nknown "black lodges and "dark magicians. Of course, none of tese groups would have any reason to spend energ attacking this person, except for the sheer el of it, which seems like a good enough reason to the hypochondriac. If you r into tese fo, you can oer them a simple cleansing or some shielding instructions, perhaps an amulet just in case, but tey usualy keep coming back again and again. These folks are best let 28

RcognizingAtak

dwn gently by ding divinatins and declaring tat y can't elp tem becase y cannt detect te srce f an attack. Y aren't trigt cntradicting teir beliefs, jst saying tat yu aren't in a psitin t elp.

Syptoms OJ Arack When it des appen, spirital attack can manifest its sptms in nmers ways and varing strengt. I divide symptms int tree basic catgries: external cnditins, mental cnditins, and pysical cnins

e;tRna( Conditions '

Attacks f tis natre aect te prbabiities f events r lck ' in a persn's ife, creating wat it knwn as "crssed cnditins. Tis en starts by a mild feeng f being t f step wit time, as if yu can n lnger manage t be in te rigt place at te rigt time. N matter wat y d, y nd tat y can't seem t get anywere n me. is cn b accmpanied by paterns fbad lck, nd f eveg y tc ging wrng. Nt jst ne fender bender in yr car, but several in te space f a few days. Tings breing apart in yr ands r falling wen y tr t grab tem are cmmn symptms as we. Peple dn't seem t ave any patience wit y. Unexpected bis start piing p and y can't seem t ang n t mne Le alne, tings get wrse: y lse yr jb, yr lver leaves y, y wreck te car, y are blamed fr smeting y didn't d, and peraps even wind p in jail r wrse. Te pssibiities f wat cn appen are ited nly by te pwer f te persn r pwer lacing te attack, and w lng y let it g n. 29

Joecrion e Reves agicK Just recently I received three trac tickets a wiin two weeks. This was aer many years of never getting pled over. A few other tings had been gog wrong as wel, ad I stared to suspect sometng was wrong. Aer some readings and carel thought I discovered that it was an accidental attack by someone for whom I resed to do a favor I did a simple uncrossing and the problem corrected itself, but the person was strong enough of a psychic that their ill-wishing got through my normal defenses. If I hadn't acted, te crossed conditions could have grown much worse. most evering that happens will have a completely rational and material explnation. Taken aone, tey don't mean anng. Taen togeter, a long string of unfortunate coincidences should be a good

i indicator that something is aiss Tis is especialy ue these external conditions are accompanied by some of the mental and physical sympoms listed here.

t{ Cdt

A sanera I know was having problems wit her neighbor being loud and obnoxious a all hours of the night and leaving garbage on her lawn. She asked her madrina (her teacher) wha she should do The madrina told her to make a dol that looked like the neighbor, blindfold i, tie its arms and legs, and nail i to the tree in her yard facing her neighbor's front door. My friend was a bit shocked and said, "Good Lord! I don't want to hurt him! Wat wi happen? Noting replied her madrina, "but it will scare the living crap ou of him!

A few days aer my friend followed her madrina's insuction, the neighbor came over, begging forgiveness and swearing up and down that he was experiencing e wors couple days of his life.

30

RconzngAak Peole ho do not believe in the oer of magick to aect te wold, yet are faced t the reor of antroologis an ho obsere that curses oen do seem to ork, try to exain it away as oer of sugestion. The caim is that it's a self-lling rohec if you no that someone hasa cursed you, in thethe case of the santera, your mind ill react in such ay that illasll curse. There is some truth to this: suggestion is a oerl thing and if you can convince someone that they ae under attack, they can manifest oerl symtoms. In fact, I have found tat hen eole are ver ubicly and verbly csed, there is rarely any ritual or se to back it u. The reason fo his isnt that curses dont ork, hoever; its that if someone really ants to aunch a genuine magickal attack against you, they ont ti you o about it. Most magickal and sychic attacks manifest mental symtoms in their targets. I mentioned reously the feeling of being "out of ste ith time as being a precursor to crossed conitions. There are oter more serious mental stoms that can arise as ell. Some attacks, such as teleathic or hynotic attacks, may have onl mental eects. Coercive attacks that arent geare at causing harm, but at getting you to do or not do certain things against your better judgment also have rimarily mental eects. The fact that the symtoms are mental does not mean that they are any less daneous or magickal. By far the most common mental symtom is a feeling of desair, oression, axiet and fear ithout any identiable case. Inexicable consion or momens here you cannot focus are common. Troubled reams are also a sign of attack. In some cases whee a sirit or aricial elemental is the agent of the attack, he target may feel that he is constantly being folloe. He

31

�orecLon  Revesu( Oagick

may hear voices when alone, see shadows and ounes of hings that aren't here, and even smell scents that have no source. Sme is one of my strongest psycic areas, and I someties smell a hint of sulr or rot a a rst inicator of atack. Alough I list tisa a mental smptom, because here is no physical basis for the sensation, that doesn't mean that he sights, sounds, ad smells don't seem real as anthing else. Ideed, those wit the abilit to see may perceive much more than just the outlines and impressions of spirits! In cases where coercive magick is being used to inuence your acons, either through hypnosis, telepathic control, or a spell, you may experience uncharacteristic compulsions, anities, or aversions to things that you never dd before. It is very dicult to notice this on your own because the mind tens to justi these feelings as natural, but if friends and loved ones are saying that you are acting out of character, then you should at least take a few moments and consider what they have to sa There is an old example of the hypnost who plats the suggestion in a subject to take o his shirt or jump into the lake when he hears a cerain coand.er doing so, the targetalways explains that it was hot and really it isn't such a strange thing to do. It is oy aer the hpnotst plays the tape of te suggestion beig planted that te subject thinks he even dd anything strange! The mind is amazing at makng even the strangest things seem normal. Because a of our actions are, by and large, inuenced to one extent or another by outside factors, here is a ne line between what constitutes regular inuence, reasonable magickal iuence, and a psychic attack. A good analog that Dion Fortne2maes is hat norma inuence is ain to someone ringing a doorbel by pressing te buton from the outside, and an attack is like liing up te oorboards ad puling the bel-wires themselves.

Rcnizingk Stepping aside from te occult for just a moment, companies and salespeople are now making use of ver advanced coercive tecniques suc as subiminal messages and neuro-inguistic programming to inuence your wil. Some of tis is fair, but in my opinion some of it amounts to as muc of an attack as if tey ad done sorcer against you. Indeed, you t tat tis is't a tpe of sorcer tan you sould take anoter look. Te tecniques tat tis book wil teac to defend against psycic intrusion can also elp avert te aggressive tecniques used in sales and advertising as wel. Many of te mental signs of atack listed previously are aso symptoms of mental neurosis. I want to make it very clear tat people strgging wit depression, scizoprenia, axiet ADD, or any oter psycological problem sould NOT substte te magicka defenses in tis book for regular terapy and psycological treatment. Te degree to wic te occult overlaps into conventional psycology is an interesting topic, but one beyond te scope of tis book, and beyond my expertise. Tere wil likely not be any arm in using te metods in tis book alosde of conventional treatments, but under no circumstances sould tey replace medcal treatment.

physica( Condition Tere can also be pysical symptoms associated wit an attack. Headaces are a common eary warning. Headaces were e scalp fees stretced too tin over te sk are particuarly indicative of an attack. Sometimes wen we lay down to sleep, tese aces wl gaer to one side of h e ead, indicating te direction fr om wic te attack 1s cog. .

.

ter eadaces, fatigue would be te next most common indication. Tis is particularly tre in cases of parasitic and vampiric

33

JoLeCdon

e

Reves{ agick

atacks. In parasitic cases, someone of weak constittion and energy psychically drains someone who possesses higher vitalit This is most oen unintentional and occurs commonly beteen faily members or close friends; partcularly when one is in the position of caring for the other, thus giving rise to the old adage that "the caregiver goes rst. actual vampiric atacks, te atack is usually intentonal and tere exists a whole corpus of occult teacngs on vampiric magick. The rst te of vapire is a ling person who draws talit from oter people, willing or not, and adds at to their own power. Nowadays, this has become something of a countercultural lifestle choice, and one can nd many books on how to practice vampirism.



The second type is a bit closer to the vampire of legend in that physical death has occrred but, rough special means, the person has managed to ght o the astral deca or "second·dea, and sustain his eteric form by feeding on living people. When I was traveling through Budapest I was told about Magar sorcerers, who specialized in tis type of magick. They would attach their spirits to ling people, and remain dormant during the da at night they would leave the host in an etheric or quasi-physical form and feed. I have never seen them, but, according to the literare, you can actaly spot small, almost microscopic wounds where te vampire attacks. Fatigue is also common in cases where the target has been handed over to the dead. This is famous in Haiian vodou where it is caled an "Expedition Mort. There are many ways to do it, but typically something of yours is placed in the grave of a spirit wing to do the work, and an element from that grave, usually irt, is planted on you or your home. The idea being that you have entered the sphere of the dead and the dead have entered the sphere of the living. This rst

34

Rconizingtak

manifests a errible faige, hih eveally leads t a verall breakd. Yu d ha yu cannt stay awake, eve tugh yu have had a f night's sleep. he yu are i bed, yur sleep is s rubled that yu get  rest. Le ithu reame, the rse d lead  death. Whe spirits are used i an atak, r he they are themseves n he attak as in a haunig, the mst mm mpait I have heard is f a eight  the hes hen sleepig This is smtimes alled Hag Rding" ad urs s mmnly that there has reety bee a sudy f he phemena by a prfessr at he Uiversiy f Pesylvaia.3 Smeimes feegs f sexal aggressin ampy is sesati. I is als t uheard f t develp brises frm beig ataked durig he igh. I have itessed ese brises arise ithut physial ause he keepig vigil ver a friend e ight ab 10 years ag. A sudde but persiste illess a s be he resu f an atak.

Frm a sdden but simple u, t seris aner,  mpletely uiagsable iesses, urses have the per  aet the physial shel diretl In al these ases medical atetin shuld be sught, if ly  reat the sympm hile yur ul defese treas the ause. I ver ptent ataks by per fres, meial evens suh as hear aaks ad aeursms a be the resut f psyhi attak, but these isanes are exeedigly rare. Lss f sexal interest ad mpey an be h result f a jix by a jealus r jilted lver. Spels fr takig aay sexal nare" exis i amst al tes f flk magik arund the rld, as d methds f resrig a atre.

35

Jncedo e Reves Cgik Stopped up bowels are also a favorite form of attack as evidenced in such spellbooks as Albertus Magnus's Eta Srt and the Icelandic Galrab. In fact, when I was just starting to learn rootworking in my teens, something was stolen from me and I announced generally that whoever stole it would be cursed in a most unpleasant wa Perhaps it was wrong of me, but I gathered an appropriate link to the person I suspected stole from me, and used an old hoodoo rital to stop up his bowels. The item was retrned shortly thereaer, and I was told by a mutual friend that the spell had achieved its desired intent.

O  W Apart from the actal symptoms of an attack, there are omens to watch for, rst among them being dreams. The oneiric real is where our deep mind tries to commnicate with the rest of the self. I will say right here that I put absolutely no stock in dictionaries of dream symbolism, each of us have our own peculiar symbol set that the deep mid makes use of in dreams. A serpent in one man's dreams will indicate dager, but to an Ophidian sorcerer like myself, it would be an excellent omen indeed Rather than a ist of symbols to watch for, I recommed looking at the overall content and character. Were you being persecuted? Pursued? Were loved ones turning their backs on you? Did you feel trapped? These are all dreams that might indicate tat you were nder atack. hen I was seng om the untenonal attack that I spoke of earlier, I had a strange dream that I was naked in the witness chair in a court where te judge was Rush Limbaugh. Sily as tis was, the drea gave me the shivers and was one large indication that I was under attack. If you feel that you are or may be nder attack,

36

Rcognizingtak

watch your dreams. If yu are talented at neiric magick, yu can smetims ivine the name f the culprit frm the dream itself. Watching animals is anther sign. H d they react t yu? Are yu nding yurself encntering mre chthnic creatures sch as spiders r snakes? Has anyting died in yur yard? Years ag, while wrking on behalf f a client that was under attack, a hak died and landed right in the area here I held my circles in the yard. These and ter strange ccurrences shld all be lked fr in cases f suspected atack. There are ways that a src erer can set up early warning systems t alert himself f an atack befre it gets very serius. The rst and easiest methd is t have a plant r  in each rm f the huse. If yu are under magickal atack, it is almst a garatee at the plants will suer rst. Fr tis reasn, may witces keep ive plas a ver the huse. A classic arning f attack is t keep sme silver in yur she and arund yr neck. Silver dimes it hles drilled trugh tem are famus fr this in the sutern United States. It is said tat if yu are under attack, the silver will trn black. This belief actaly has sme

rt in science, as mst tpes f curse pwders and materials sch as Gfer Dut make use f sulphur, wich trns silver black. Keepng a fresh egg n the altar ca nt nly help iicate n aack, but absrb sme f it as ell. Like he plants, an egg ill take e hit f negative ener fr yu and g bad quickly r even break in he event f a attack. Yu shuld als keep an eye n yur amulets. When prtective amulets break r get lst, it is a sign that eir prtectin has been

37

�orecdon

e Revesa(

WagicK

breeched. I ways hang a Moroccan blue glass hasa et to protect against te evil eye from my rearview window. A few days before I started getting those trac tickets tat I mentioned earlier in the chapter, te amulet broke. I didn'tt anyting of it at te time, but if I had been quick wit a reading I might have avoided getting tose tickets Thai penis amulets that guard against impotence and are worn on a cord around te waste are another exmple of tis. If the cord breaks, it is a sign of attack. This collection of sptoms is by no means exausve. There is an endless variety of attacks that can be launched and just as many symptoms that can occur. What is portant to realize is that, taken individuall everyting tat happens may have a logical "real world explaation. When may of these smptoms nd even a occr witin a shor time, however, it is a good indicator of a genuine attack Remember to err on the side of caution, and do not ignore the symptoms when tey occur.

38

ChapreR2

S erious practitioers of agick do agick eery d Not spe work ecessril but soethig tht cers the d, fortes the spirit, ad gies soe protectio agist assutig forces Before we cocer oursees with defedig against specic attacks, we shoud rst deeop  regie of reguar prctice that wi streghe our atr defeses so that ior assaults re utoatcay deected d so that we ca keep oursees grouded ad cetered i ay ore serious sitato that ay arise Just as  triage is the ost stbe strctre i buidigs, I reco ed a daiy practce that coers three essetia poits that wi assist i keepig you free ad cear of psychic tck Those three pots re: ettio, baishig, ad oerig

39

locedon  RevesO( fgik Meditation keeps the mind clear during stressl times, and can by itself fend o many types of mental attacks. Banishing rituals 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 sere as an olive branch to malevolent spirits that are attackng in retribution for human actions that upset the spiritual environment

Ceditaon It should be immediately apparent tat one needs to keep one's head amidst any te of attack, occut or otherwise In a magickal attack,which ca case sptos such  paranoia,depression,and oter mental distress, it becomes even more tal tat you are able to control your mind and cut o these smptoms, at least long enough to launch a defense or to seek help If I had to give up all my spiritual practices except one, I would keep meditation as that one practice. If you only take one thing away from this book and put it into practice, it should be the meditation instructons The word meditation means many things to many people To some it is a focusing of tought on a single pressing issue, to others it is laing back ad relaxing to a sootingCD, to others it is ecstatc prayer A these tngs can techncally be called meditaton,because te word itself has such a broad meaning They are not, however, what I mean by meditaton For our purposes here we can dene medtation as a process for alleviating te grasping at toughts and cuttng through mental dstractions This grasping and distraction is sometimes referred to as the "mokey mind. The term monkey mind refers to te

40

Dail Practices way in which our mds tend o behave echanisticay and smpy react to he push and pul of cause and eect, rater than make deci sions from a position of pre consciousness and tre wil. The genetics you inerit, the way you were raised, he friends you keep, what you watch on T wha you eat and drink, your gh-or ght reex, he conversation you just had, and countess other factors al have sway over the generation of thoughts and reactions. Ever moment, our thoughts are impacted by contless facors at have nothing o do with our real consciousness or true wil. Amost every action hat most peope make is a mechanica response o one or more of these factors. Mediation is a way to cut through al these factors and revea the primorial awareness that les underneath te monkey mind and can act unchained by these causes and conditions. For exampe, if you were o come home and nd your ving room wndows broken, you woud probably be upset. If, however, you won a miion dolars in the oter and the found the broken windows, you probably wouldn' be as upse because the good mood generated by winning the lotter would overhem the feeings of anger generated by the broken ndows. Siiar if you cae home to d the broken windows aer drinkng a riple espresso, your reaction might be more severe than if you had d a chamoie ea instead. If we master mediation and cut through our ingrained paterns of grasping and aversion, we could choose how to react in this or any situation regard less of the circumstances eading up to it. In Tibet, this pure awareness is described as being mirror-ke. If you ook at a mirror hat is reecting owers, you may have a ver favorabe reacon and , "Ver good! I love owers. I the mrror

41

Jorection r Reves( Ogick

is reectig dog feces, your reaction wil probably be very poor, tking, "Yuck! Dog sh*t! The point of he aalogy is that none of tese reections changes the nature of he mirror. The mirror doesn't care if it reects owers or feces, it merely reects. Your primorial awareness is like he mirror; e owers and feces are like your toughts and experiences. Our reactions to tem on te surface involve al kinds of patterning, bo learned and inherited, but if we can cut trough this and rest in primordial awareness, we cut trough our patterns ad can act as we will, raher an as we are progr ed to. There are many tpes of meditation and it is a topic wor studying in depth, but as tis is a book specicaly about magicka defens e, we shold oly detail a sine tpe of metation focused on te breat. The breat itself is said to be a manra tat everyone says26,000 times a da It requires no special equipment, no outward sign tat you are metating at al, so you ca do it anywhere at any time. This is impor tant because in order to benet from meditation you must do it every da preferably several times a da In a siuation where you feel under psychic attack at work or in a social situation, you can meditate your way to clarit without giving ay outard sign tat you are doing anythig out of the ordina Before we meditate we should adopt a proper posture, or asana. There are may asaas, ad you ca consut a book on yoga or medita on for teir descripons. Probably e most famous asaa is te Pamasana, or f lots. Most people, however, nd ts posion ver dict to maintain for long, ad so I recommend he Siddasana instead, which is a sort of half ots. There are ve points to tis asana: The rst is accompished by bringing in te le foot in and as close to te body as possible and ten bringing e right foot in eiter on top of, or 42

Dail Practices

in frnt f the le leg. I als recmmend a cushin under the buttcks t elevate the trs, wich helps the kees rest n the grund frming a stable tripd. The secnd pint, which is the mst essentil, is t hld the back straight.  make sure that the back is straight yu shuld reach yur hands up t te s then lwer yur arms without mving yur trs. This will get the back as straight as pssible. Tiltng the head ver slightly frward straightens ut the very last bit f the spine. The third pint cncerns the hands. There are several ways that yu can d this, and the rst is t cnnect the thumbs t the index ngers and lay the hnds, palms up, n the knees. Anther is t lay the le hand in the lap, palm up, and lay the rght n tp f it, palm up, then cnnect the thumbs. There are many ther hand mudras that can be used, but a f tem d te same ing: cnnect the energy circuits f the bdy (nadis) and get e energy (prana) t w int the central chnel.1 he furth pint is t hld the tngue just behind the tp frnt teeth. his cnnects a circuit f energ that runs up the back and dwn the frnt f te bd The h pint cncerns the eyes. u can meditate wit the eyes pen r clsed, and yu shuld experiment t nd which s best fr yu. If yu clse the eyes cmpletel te advantage is that yu shut ut visual stimuli, but fr sme peple this nly gives their imaginatin a blank screen n wch distracng thughts can take shape. I yu medi tate with te eyes pen, yu may be pen t mre dstractins, but less likely t give yurself ver t fantasies durng the meditatin. If yu d keep yur eyes pen, yu shuld fcus them n a pint abut an arm's length frm yu, and fcus with the intensity that yu wuld

43

Jorection

L Reves( Ogick

have i you were treading a needle. If you can manage to focus on empt space, that is best, but, if not, you can let your eyes settle on any spot or object. Though al these points are traditonal, and wi help keep the ener gies of te body stable during meditaon and cut down on disaction, te only really essential point is to keep te back straight. If your kees boter you, or even if you just prefer it, you can use a chair rater than sitting on e oor. Simply sit normall with your back as straight as possible. If the chair back is straight, then you can lean against it, but te spine should be as straight as you can comfortably make it. If you are in a social situation and meditating on the  ten you should feel free to just straighten the spine as much as possible and keep the eyes  focused without drawg atention. Watever position you take, begin your session by taking three deep breaths and release a tension and thoughts of te past, present, and ture. Breathe slowly and naturall low your awareness to become consumed in the breath. Do not watch it from outside like a cat watchng a mouse, but rather feel that you re your breath. Iden ti your breath as the seat of your consciousness. Flow in and ow out. Fixate te mind single-pointedly on te breath at te exclusion of all else. The past is a memo The ture is a projecton. The present dis appears before it can be graspe d. Dwell in the breath If you are like most people, you will nd tat distractions ari nearly instantl Once you recognize tat you have le te medtation and are distracted ith a train of tought, you shoud simply return to the breath itout chastising or criticizing yourself.I fact, you should have no expectation whatsoever about how we your meditaton goes.

44

Dail Practices

Lust for a result is the biggest obstace to meditation Recognize that thoughts eanate fro nothing anddissipate into nothing Rest in the breath an in primordial awareness In



likelihood you wil at rst spend ost of your editation

session oing ittle but being distracted, recognizing it, and returning to the breath only to be distracted again Many of my stdents who d themseles in this sitation a that they can't editate and gie up Wat they don't reaize is that they re meditating They are train ing their minds to recognize wen it is not acting according to their wi, and bringing it back from distraction Think about how aluabe that is! Aer a few weeks of practice you wil notice that you hae more contro over your ind You wil be abe to focus better You wi not give into anger as easil Oer tie you will earn more about yourself than you can imagine In a sitation of psychic attack, you wil be abe to recognize the symptoms, and cut them o at the root, simply by centering in on pure awareness Do not shoot for long sessions right awa Start with ust 10 in utes in the morng right aer you get up, and 0 inutes right before bed You wi neer have an excuse about not being abe to have the time to meitate because you can aost always steal 0 inutes fro seep without it ecng you at l. These to0-ute sessions shoud be tied together by ots of"meditative oents throughout the day: a inute or so of focusing on the breath d cutting throug distrac tion This cn be done anyhere at ny tieat your desk, in a restau rant, or on the toilet are  acceptable paces If you practice in this wa you wil denitey see a dierence in your life in a relatiey short period of tme 45

Jorection e Reves{ gicK

Banishing Ritua{s Banishing rials are short daily rituals for grounding and centering, connecting with the divine, dening sacred space, and clearing away discursive spirits and forces. The most famous example is a rital taught by theHermetic Order of the Goden Dawn called the Lesser Banishing itual of the Pentagram (LBP) I that order, the LB was considered so important you would do this ritual at least once a day for a year before learning anything rther. Other similar rites include Aleister Crowley's Star Rub and the Aurum Solis's Rousing of the Citadels. In Tibet there are many formulas for maing a sems kor, or "mind circle, to accomplish the same thing. Time spent re searching and experimenting with these dierent rituals will not be wasted. The following ritual, the Sphere ofHekas, is a fairly simple ban ishing designed by me and based upon materil derived from my contact with t he Goddess Hekate. Ri tuals involving her will appear throughout the book, and mae a sort ofHekatean arcana in and of themselves.2 I am not making any claims to this ritual being more eective than any other, and invite the reader to learn several banish ing rites so they can choose the one that is right for them

r

Lhe SpheRe

O

ekas

,

Part l: Conjuring the Column Begin by standing and facing east Imagine that you are at the very center of the universe. I don't mean to imagine that you have le your room, and are now somewhere out in space,

46

Dail Practices

but rather tat he ver place that you stand is te center of the entire universe. Just as from our perspective here on Earth it seems that the Sun revolves arund us, but from a larger perspective it is revealed that the Earth revolves arund the Sun, you shuld consider that from an even larger perspectve, you are at the ver center of the universe and the whole thing revolves ard yu Take a deep inhalation and imagine that above you, emanating from te highest heavens descen a colmn on pure hite ight Tis ght enters the crn f your head and passes through you, don into the ground This white lght has the qualities of purication and centering Exhale and intone the follwng: DECENDAT COLUMBA! (The descent of te dove!) Tke another deep inhalation and imagine that a reddishcolored light from beneath you rises though the column and passes through you upwards Whereas the white light was pg, ts ight is vitng Exhale d ntone the folg: ASCENDAT SEENS! (The ascent of te serpent!) Inhale again and feel the to energies entering int yu from abve and belo Exhale and feel e to energies o thrughout your bod impregnating every ce of your being with their per Feel yur cnnection beteen earth and s underrld and heavens

47

Jorection  Reves Ogicl

With your right hand, point at your third eye and intone: I (ee). Move your right hand over your heart and open your hand so that your pal faces your chest and intone: A (ah). Move your hand lower over your genitals and turn te pa upwards, connecng te thb ad foremger. Intone: 0 (oh). This portion of the rite grounds, centers, puries, and epowers you so that you are in a proper position to exercise authority over the forces that you wish to banish. The Dove and the Serpent are universal sbols of chthonic and ouranic forces. By conjuring the colun you take in the totality of al that is, above and belo  the Magus Aeister Crowley once noted, '1dep stand ith their hea above the hghest heavens and their feet below the lowest hels."3 er the colun, you invoke the divine by the ancient forula ofA0.4 This forla is soeties said to be a Greek way of sang Y (Yahweh or Jehovh), but n reat is uch older than that. I Greek, the seven vowels al equate to planets. In tis case, I= the sn, A= the oon, and 0 (Q) Satrn; lO

thus, represents spectru of spheres (oon through Saturn) redthe by whole the Heos, the sun. It can also be seen as an abbreviation of all the vowel sounds strung together-a powerl shaanic forua representing totality of te universe. 5 Part 2: Delineating the Boundaries Sti standing withn te colun, pronounce to te powers that be: 48

Dail Practices

HEKS HEKS ESTE BEBELOI! (Away awa all ye profane!) Mae a st wth your le hand and place  agans your hest over your heart, over it wh your rght hand and apply about ve pounds of pressure there and magne that the fore that you suoned for om the colun bens to onenate at the hear. Imagne that ths power, drawn by the physcal pressure and force of wll, takes the shape of a gray sphere about the sze of a baseball. Vsualze tis unl you have t ver lear n your mind. Release the pressure, and n one moton sep forard wth your le foo and throw your arms outard n what s called he Sgn of the Enterer. A you make s sgn, see he sphere at your heart gro A t grows and spreads, t pushes bak all male fores and harml sprs. I ows pas your body ad onnues untl  stops where you wsh o make he bounda formng a wall of grash astral force. Inone: GYRUMCPO! (I seize the crle!) Take your wand or athame in your hand, and extend your arm sragh out. The p of the ool (or your nger, when workng wthout tools) should touch the edge of the rle that you wan to make. If you have extended the crle past the walls of the room that you are n, then you an sply pont towards the edge. Pvot, or walk the edge of your crle and ntone the foowing:

49

PRorecrion C eveRsa( fagick

CONSECRO ET BENEDICO ISTM CIRCULUM U SIT

MI ET OMNIBUS SCM AT

PROTECTIE DEI F ORSSII HEKTE VICIBILE (I consecrate and bless this circle That it may be �o me and all a shield And protection in the name of te most powerl invincible goddess Hekate) Consider that tis sphere is an invisible and impenetrable fortress surrounding you, keeping out al haml forces and spirits of ill-intent. Part 3: Invokng te Guaians The last section of te rital invokes four guardians to the four corners of our sphere. Before I give the instructions for ts secon of te rite I want to say a word about tese pacar guardians. The guardians invoked in tis rital are spirits that were revealed to me by Hekate directly and are bound by her as protective spirits. Their names are Abaek, Pyrhum, Ermiti, and Dimulgali. They have been called upon successlly by myself and te small circle of Sorcerers who I have shared this rital wit, and have proven to be powerl protectors. They can, however,b replaced it quater garians of your choice, such a the four Jude-Chrisa archangelsphael, Michael, Gabriel, and Urielor perhaps te spirits of the four winds Notus, Zephyrus, Boreas, and Eurus. Sets of quadruple gardans are ve ry prevalent throughout the world. 50

Dail Practices

Face East and vislize Abaek standing at the eastern edge of the circle facing the center. He has the body of a man and te head of a bl tha is snoring and breathing wildl In his hands he holds o scimitars, which he clashes togeter in a reatening mner. Mke te gestre of conjring and invoke: ORZO

ABEK!

Bl-headed gardian of the Es Remember yor vow and ll te throne which hs been se for yo! Consider that te thone (yor visuaization) has been ed by Abaek and see him now trn arond to face the oside of the circle. Face South and visaize Pyrhum standing a the sothern edge of he circle facing the center. He has the body of a man and te hea� of a horse tat is breathing re. His to hads hold  large ebony trident. Make te gesre of conjring and invoke: ORZO PYM!

Horse-headed garan of te Sout Remember yor vow and l the throne which has been set for yo! Consider tat the trone (yor sization) has been led by Pyrhm and see him now rn arod to face the outside of the circle . Face Wes and visze Erti staning at te western edge of te circle facing the center. She has he orso of a woan 51

orecrion e ReveSO{ Ggick and the head and lower body of a serpent. Her hands hold a net and a sklcup, which overows with boiling bloo d. Make the gesture of conjuring and invoke: ORZO EI!

Serpentine guardian of the West Remember your vow and  the throne which has been set for you! Consider tat te trone (your isualization) has been ed by rmiti and see her now turn around to face the outside of the circle. FaceNorth and visuaize Dimgai stan�g at the northern edge of te circle facing the center. She has te torso of a woman and the head of a black dog. I her le hand she holds a whip and in her le she holds adamane shackes. Make te gestre of conjuring and invoke: ORZO DIGAI!

Bitch-headed gardian of theNorth Remember your vow and  the throne which has been set for you! Consider tat e trone (your visuaon) has been ed by Dimgali and see her now turn around to face the outside of the circle. Part 4: Closing You have grounded and centered yoursef and connected wit the Ear and e heaves. You have swept away obscg

52

Dail Practice nrgis rom our ara and cratd a pschic arrir around ou. You hav invokd guardian spirits in th our drctions, a that rmains is to clos th rit. Tak a singl dp ra and bring our hands togthr in ront o our hart as i ou ar praing. PROCUL HC PROCUL E PROFNI PER NOMA DEI ATISSIMI AO (Awa awa a  proan In th nam o th most powrl AO) Th wordng o this rit is not a that important. I hav usd som Latin bcaus it is on of th magickal languags and can giv th ritual a l that Engsh ma not, but i or som rason ou ar not comortabl wth it, th gnral orm o th rit can  folowd sng th Englsh translaon or som othr appropriat words of smilar manng. Th rital nstrucons ma sm long, but onc mmord th whol rit taks about v mnuts to prorm. Whatvr banisng ou choos, it should b don vr da-prral tic a da as th  ctvnss o rits such as this tnds to last through ithr sunst or sunris.

OFeRings Th last point of  triad o dail ractic is th making o or ings. Whras th banisng rital sks to kp dangr at a  b orc, orngs ar a pacig pracc that protc b ong an oiv branch

s3

Jorecton

 RevesO( CgicK

to hostile spirits and elemental forces. A stated before, the way in which we humans live can sometimes have a negative impact on the spirital dimension, causing local guardians and forces to act against us in retribution. A large part of the shaman's role in traditional cultres deals with mending these harml breaches and smooting out te relationship beteen this world and the next. By making oerings we are sending a signal to tose forces tat any breaches such as build ing or traping on power spots and polluting the air and water were accidental and that we are attempting to make reparations. Apart from te value tat oerings have in deterring crossed con ditions and attacks, they are a potent means of gaining spiritual aes and aiding your sorcery to manifest materiall If you establish a regu lar practice of making oerings to te powers tat be, you will nd te universe all too willing to aid you in your witchcra because of te bonds you have formed trough the power of oering. ·

A to what is oered, tere are many tes of oerings tat can be made, both physical and emanated from the mind. I do not mean to undercut the importance of physical oerings, but te rst ting that one nds after maing a physical oering to the spirits is that in a few hours, the st is still there physicall Though it is said tat some rare and powerl spirits can manifest physically and devour their oerings, most beings feed upon the subtle essence of te physical oerings rater than te substance itself. The exception to tis is burnt substances of igation There are many spirits who can t nour ishment directly from te smoke produced by burnt herbs, plants, and woods. Even if you use solid physical oerings such as cakes and alco hol you can increase te power of the oerg by mentally multiplying tese oerings through force of will and seeing temfi te space.

54

Daily Practices Origs d ot alwys e doe crmoiously or formal You ca lave a im or some whisky o a grav, lay som owers or pour som wtr ar a tr or plat, or ur som ices i th backyard d mtlly or it to th 10 directios. Acts of gerosity like this, o mattr how smal, srv to uild up a good rlatioship with the spirital forcs aroud your home ad wherevr you travl. If you o wat to mak  formal rital orig, th followig is a rital tht is sort ough to  doe rgularl if ot dail Th rite rwards protctors ad fmiiars who av workd o you behaf ad pacis thos spirits that would caus obstacles a harm to you ad thos ur your protectio. Tis rite speaks to lemetal ad spirit forcs grl Th pottial to mak this a mor laorat oerig rit gar at spcic classs of spirits xists ut care should b take as to what is ord. Crtai spirits ca e oedd if th wrog t of orig is made. For istace, i some Mro-Caria taditios  orig of salt will upst the dd, a i the Himalayas oerigs of mat wil rag th Nagas. I th tr I op to puish a mor taild ook o th classs of spirits ad origs traditiol to eac. I the mtim, if you wat to mak mor laorate oerigs to spcic typs of igs, lt rsarch, oms, ad dreams guid you i your orts. I th folowig rit, th pysicl support for th origs wl e som ics or a ur t wood suc s juipr or sadalwood. If you ar doig th rit outsid, you c add to ts som watr, ta, or whisky to spill o th groud as a libatio Bcause you ar makig origs to spirits that may iitiy  ostil to you, I rcommed stayig wy from hrs that aid i th maifstatio of spirits such as dittay of Crt of mulli. I call th icse a "physical support

55

'orection e Revesa( Oagick

because you will be feeding tat incense wit energ irectl visualizing it lling al space, and willing it to take on whatever shape is most pleasing to te recipient.

,

Take your incese and your ibaon,i you have one, and arrange tem on an altar or table Don't light the incense yet Part 1 Purication of the Oerings Hold your hads over te oerings forming the triangle of manifestation beteen your hans Say te following: By Earth, the body of t he gods By Water, teir owing blood By Air, the breat of the gods By Fire, their burning soul May these oerings be made blessed and made pure  you say tis consider tat ay impurities in te oerings

are washed, blown, and burned awa Part 2 Inting the Guests IO EVOHE! IO DONES! DONES EVO! Spirits of the rmament of earth and of eter Spirits of the dry land and of the owing water Spirits of te whirling air and of rushing re Come! Come! 56

Dail Practices

Phantoms of e ded te quick nd in-eteen To ose hom I oe det and h oes det unto me Famulus and gurdians o re ound unto me Come Come Ever drd, slph, nd str o dellsw tis place Every undine and slmnder, every fey nd gnomis spirit Every succui and incui, ever spectre of ii Come Come A

spiris o cause elp or arm in response to uman ction

Come here according to your desires, e seated on te trones Io Evoe Come Come Prt 3: Mking the Oering Ligt the incense. Give te sign of oering, hic is done y ruing your plms together several mes unl they ecome o. T en turn your pms upard, and, a te heat leves your nds, imgine tt clouds of oerings o from tem nd mingle it te incense smoke, lling alspce. Clouds of oerings, I give to you Food nd d and migation Eoy Enjoy

57

Jorection e Reves( magick

Let the oerngs arse and perade a space Let t take the form that s most desred Enjoy! Enjoy! Frends and famly from former lves I

am gratel for your past knness

Enjoy! Enjoy! You who form obstacles as retrbuton to my acton Forgve any oense made by mstake or deluson Enjoy! Enjoy! Sprts of the dead a nd trapped n-beteen spaces Wardens of ths ground and keepers of the wnds Enjoy! Enjoy! Guardans and famlars, be thou lled Quckly realze my hopes and desres Enjoy! Enjoy! To each of you I oer nexhaustble treasures and Delghtl substances and enjoyments. You who would harm me Partake of ts feast and be at peace You who would help me Be lled ad accomplsh that wth whch you are charged Aer makng ths charge, you can ether go drectly on to the next secton, or st and try to commune wth the forces nvoked.

58

Dail Practices

Par 4: License o Depar Honore ess o his emple, e winow o our comunion is closin, Take your las ase of ese enjoymens an o in peace. Vacae he hrones o he feas an o orh uno your aboes an habiaions as you esire, Forever ac as riends an helpers. SoMoeBe

These ree practces of meiaion, banishing, an oer shoud all become regular pars of your maickal reimen. The ideal would be o do all ree ever a mediation a d banishings perhaps ice a a This seems like a lo, bu really i isn' much ime a all, especially aer you learn he rials by hear. If you can no do hem or similar pracices dail hen you shoul a leas shoo o mediae an banish hree or our imes a week an perorm oerins a leas once a week.

59

CaprR3

PRsona{ Joceon

&er establishing a regular regimen of meditation, oering, and banishing you will d yourself much more grounded, clear, ad aware than you were previousl Most attacks and intrusions against your peace will roll right o of you. There will, however, be ties when you need to address a situation directly and wit stronger force just your regular banishing rituals You may also nd yourself in than the posi tion of helpng a non-practioner who has no regular spiritual practice to clear away crossed conditions and attacks, in which case you will need to employ some of the specic protection rituls that follo

Shie{ds During times of crossed conditions and psychic distress it is vital that you be extra diligent with the regular meditations, oerings, and 61

Jorecdon e Revesa( CagicK

banishings tat were taught in te preious chapter. You may also wnt to supplement them with an additiona layer of protection, which is where the shield comes in. Shields require no equipment other an your own will and imagination, and thus are the rst line of defense when you feel attacked. Shields can be helpl not only against occult dangers, but also in psy chological attacks from annoying coworkers, overzealous salespeople, brutal bosses, and any other disgrunted people who you may encoun ter. Shields are also an excellent way of protecting yourself from nega ve iuences that may be present in a place, thout ay banishg away those inuences. This may be desirable if you nd yourself in certain power spots with hostile guardians or in a house where ver negative people live. A shield is created  a manner similar to how you conjure the sphere in the banishing ritual from Chapter 2.

,

Begin by cng to mind the column of energ connecting you to the heavens and to the Earth.  this is more of a psychic technique a ritual, there no need or words, simplyyou see the columnthan descend from theisheavens, passing through down into the Earth, and feel the vital current arise from the Earth into you. you inhale, feel the power from above and below ow into you.  you exae, feel that energ move throughout your bod impregnating ever cell of your body with power.Mae a st with your le hand and place it over your heart. Cover it 

62

Pesonal Potection

·

wit you ight hand and apply about  pounds o pssu. A you inhal, fl th powe gath at you hat, attactd te by the pssu and you focusd wil. S a smal, gay eggshape gat at you hat. Rlas th pssu on you chst and fl  egg gow lag, passing tough you skin and stopping just at the point tat it is oughly 1 to 2 t away om you physical bod Imagin that t sufac of this gg is impntabl, ad at l malign ocs wil b unabl to bak its baies. A t imag has bn stongly conjud in t mind and you k tat te shield is th, simply tn you attntion away fom it ad go about you businssI gnal,  cs o t shild wil wa o in a w hous unlss continuay fd wit imagination and wil. I you dsi to dissol t shild bfo tn, simply inh depl tan xhal and s t shild dissol into spac.

Th ae seal aiants on tis tchniqu and ways to alt t shild to cat dient ects. Fo instanc, in som cass ath tan potct dictl it may be dsiabl to cons o tow you n mis okilt. In is cas, mak th shild h sam way but instad of sing  shield as ga isualiz its suac as swing colos, lik when suight hits oil on wat. I st statd using tis consion shild at a job wh the was on patica manag who was  baly abusi and smd to b somng o an unconscious psy chic ampi. He always smed to walk away om his agmnts with a ling o n leaing his tagts daind and isess. Whn

63

}oceron e Reves{ magik

I started employng e shield of swiring colors, he woud get frs trated and start to loose track of why he was berating me in te rst place. He would stmble over his ords and get consed about what he wanted, and ten he would storm o to his oce. Eventall he le me alone. If you experiment wit dierent visualizations ad energetic keys, you will d many diernt ways in which you can alter te eect of your shield. For instance, you can make shelds corresponding to e four elements. To do is, rater than drawing in power from the column as discussed on pages 6 7-68, concentrate on the color and qualities of the eleme nt invoked. I wil talk more about the elements in a later chapter, but in the meantime you can use the following correspondences

e{mn

Co{oR

Qua{itis

Fire

Red

Hot, Dr and Expansive

Water

Blue

Cool, Wet, and Fluid

Air

Yellow

Warm, Wet, and pid Movement

Eart

Brown

Cool, D Dense, and Heav

Concentrate on te qualities of one of these elements, ad, as you inale, will yourself to breate in tat element from te space around 64

Personal Protectin

yu. A yu exhae, see yur bdy ing up with the eement. Then create the shied as befre: Pace the hand d st ver yur heat and see the sphere gather there, but in· the cr assciated with the ee ment. Prject it ut int an egg arud yu, nd see that energy frm ing a she arund yu. The eementa shied has many uses. Primariy it mes an exce ent defense against any attacks by eements f  ppsing eement (that is, Water vs. Fire, Air vs. Eath). Yu can as use the shied t bst certain quities in yu: Earth fr grunding and centering, r fr inteigence and cunning, Water fr understanding and wisdm, Fire fr energy and rm wi. The reasn that shieds appear in this sectn and nt in the reguar practice chapter is that whereas a banishing is paterned specicay against harm pwers, a shied wrks against eveyne. Leaving a shied up  the time wi tend t cut yu  frm pepe, even thse wh mean yu nthing but gd may d yu seem istnt r unap prachabe. Using cnsin r eementa shieds can cause even stranger reactins. Use them ny when yu fee that yu need them.

lnvo{y There e sme situatins where the best prtectin is bscatin rather than cnfrntan. It may be that yu wnt t withdaw frm the chas f the wd fr a bit in rder t st ut yur next mve r that yu want nt t be nticed whie yu e aying dwn yur wn versa r cunter-magick.1 atever the ren, magicka invisibi y can er a tpe f prtectin that bnishing ritus d n nt. T be clear, this ritu wi nt actuy me yu tansparent, nr w it mke ght bend arund yu r in ny way w yu t wk 65

}uceton e Reves( Ogik

around naked amazing people with a disembodied voice and objects that oat in space. Magickal invisibili conceals your aura, and causes people who are not specically looking for you, to not notice you. If someone is looking for you and he bumps into you in the hallwa he wi see you just ne, though he may comment on there being someting dierent about you that da You may also d that those people whom you do interact with forget those interactions aerard. A an example, when I rst started experimenting with magickal invisibilty in college, I was passed over time and time again when oering comments in class, though previously I seemed to be one of the professor's favorite students to pick on. Later, when I had a falling out with some friends I was liing with, I used te same invisibilit

rituals and was prompty le alone, even to the point of one of them talking about me while I was in te room because he forgot I was there. A with te shields, you must be carel about when you employ invisibilit I was once in a fender bender that could have been much worse because someone pulled out of a parkng lot wihout seeing my car. The person apologized prosely and swore up and down that he had looked, he just didn't see me.

Of course the reason tat insibilit is included n is book isn't to be able to merely avoid uncomfortable situations, but for protection In the case of a magickal atack, particlarly one where spirits are employed against you, using invisibili as a defense will have te eect of ging te hostle spirit no one to atack. Eventall te spiritw retrn to where it came from. If it was sent by anoer witch, it will carr with it the curse that was intended for you. If it was just a hostile natured spirit of some kind, it will simply return to its own habitat. 66

Peonal Protectin

The ony tool that you wil need for his riual is some incense. If you can ue myrrh (aone, wit frainnse or wit dragon's blood), that is best; if not, then you can use just about any innse that you ike. The rital begins wit conjuring the olumn just e n the banishing rital from the last chapter

Par 1: Conjuring the Column

,

Begn by standng and faing east. Imagine that you are at the very enter of the universe Take a deep inhalation and imagine that above you, emanag from te highst heavens, desens a colun of pur white lght This light eners the crown of your head and passes through you, down into the ground This white ight has the qualities of puriation and ntering Exale and intone the folowing: DECENDAT COLUMBA! (The desent of the dov!) Take another deep inhalaton and imagin that a reddisholored ght from benath you rises through te olumn and passes through you upwards Whereas the whit light was pg, ts ght  tang Exae and tone te foog: ASCENDAT SERPENS! (The asent of the serpent!) 67

�orecdon e Reve&{ Oagick

Ihale again and feel the to energies entering into you from above and belo Exhale and feel the to energies ow throughout your bod impregnating every cell of your being with eir power. Feel yor connection beteen eart and s underod and heavens. With your right hand point at your third eye and intone: I (ee) Move your right hand over you r heart and open your hand so tat your pam faces your chest and intone: A ( a) Move your hand lower over your genitals and tun te pal upward, conecting the thmb and forenger. Intone: 0 (oh) Stand for a moment and meditate on your connection te eart ad sk te underold ndheavens, and your connecon to te divine. Part 2: Occulting te Cross Quarters Stand in the center of your temple (or wherever) facing east and proclaim: Hekate, mother of night Helios, fater of lght Cloak me in shadows and smoke That I may pass unseen among men. Take the censer or stick of incense and hold it above your head, movng it in a pattern similar to te ty sign. Vibrate the name  AO. Move te cense below you so tat you are holding it close o the oor. Move it in the same innity pattern. Vibrate the nme.

68

Prsonl Protctn

Move to the southeast and make the sme pattern ibrating AOI. Move to the southwest ad make the same patern vibrang OI. Move to the northwest n mke he same pattern brating IO. Move to te northeast ad mke he same patern ibratin IOA. Rern to te southeast, completin the circle. Then move back to the center o the temple and place the incense back in its holder. Part 3: Splitting Space Stand in the center o the temple again and recl the eeling that you are at the very center o the universe. Rub your hands toeher unil they are warm, which brings the power into the hads. Keeping your plms together, move your hands orard as i you are moving them into the sem beteen to curtains. Indeed, you should have it in mind that you are inserting your hands into spae itsel Once you have inserted your hans, move them apart a  you were parng the curs-you may actay be able to eel the pressure o parted space on the bacs o your hands as you part them. Once your hans are parted, trn your right palm up and your le palm down. Start moving them again, right hand upward, let hand own-parting another o the three dimensions o space.

69

JoLeCdon

 RevesO{ gick

Face yor right pm forard and yor le palm backwars, and move them apart, splitting space around you. Thus you have split all three dimensions of space-width, height, and deptharod your bod Place your hands at your sides. Say: By Hekate, the mother of night By Helios, the father of ight

I stand outside of space I go forth in silence and shadow So shall it be. Place your right index nger to your lips. This is called the sign of silence or the sign or Harprocrates. nhale and imagine that your physical body is empty of tangible substance. Exale completely and feel yourself blend seamlessly int o your surroundings. Hold your breath aer th e exale for as long as you comfortably can, and meditate on your removal from normal space. Go forth in silence and shadow.

C{eansing and Jotection Baths Spiritual bats are one of the oldest strata of magickal practice on this planet. From time imemorial sacred bats have been beeved to clean far more than just the bod and te purit of water used in con junction with certain herbs, minerals, and oils can yield very potent results. We see evidence of sacred bats mentioned as far back as the Sumerian Hymn to Naa, and see its practice reected everywhere

A

today from the Christian baptism to te health spa.

7o

over the world

Persona Protection are places of power decated to magickal ating: Varnassi's ghats on te Ganga River, Haiti's waterfl of Saut d'Eau, an te bathing pool in King thur's courtar at Glastonur ile some Western practitioners see to skip bang and puri cation in favor of more energ-base practces, such as the anishings an shields, the magickal bath is an iportant way to groun your magick onto the physical plane, aceving ore tangible resuts. There is no better way to cleanse ouself of negative inuences, and I recom en tat rital bathing aways be a part of whatever plan of defense you employ against troublng forces. The rst consideration when putting together a bat rital is the water itself. Traditionl you would use water from a natral source such as a spring, lake, or water collected uring rainstorms. If ou live near a sacred spring or river, tat is ieal as a source of water, ut te general idea is tat the ore natral te source of the water, the et ter. That sai, I will amit tat most of the time I end up using tap water and suspect most of y cents do so as we. It is far etter to use tap water tan not to take the bath at all! Aer you are setted on te water to be used, ou nee to know what you are aing to te bath. Formulas ticaly call for three or more ingredients, usuly odd ners. These ingredients c be mn eral, herbal, or zoological, and what they sbolize enes te natre of te bat. There are tradiona athg formulas for eveg from rawing money and love, to inuencing those aro you, to repeing jixes an negativit It is tis last category tat we are concerned wit here, and te foowing are three exaples of simple formulas that we can use. (Please note that ese formulas are only recommended for use b adults, an everone should be carel with sensitive areas of the sin.)

71

Jorection

e Reves.

fgick

PRotection A good protection bath includes salt, ammonia, and inar The salt and vinegar can be equal parts of about a half a cup or so, but the ammonia should only be a teaspoon diluted in at least four gallons of water, as it is toxic and can be harml if inhaled Ammonia is considered such a strong cleaner that if more is used it will no oly remove negative inuences, but positive and neutral ones as well.

C{eansing "ite oak bark, cinnamon, and pine needs compose a formula that I like for cleaning away jies and negativit A hyssop bath is also traitional, especially for clearing el that you brought upon yourself. These ingredients can be added liberally to bat water.

eveRsing haRm Eucatus leaves, red peer, and e. This is specicaly for reversing harm back upon a sender and can be used in conjuncion with the spells in Chapter 7. You can add approximately 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 aost innite combinations that exist amongst traditional formulas for protection and reversal. Consult the sources lised at the end of the book for more information on herbs and sacred bathing in general.

72

Personal Protectin

Tmng is aso a factor n the bath. Mos oen, baths are rescribed to be taken just efore dawn so that the ris s is workin wit you. If you know that you are oing to confron someone who is working against you, or you are traveing to an area that is infested with a bad sychic ambiance, ten ting a rotection bah riht before tat confrontation is also a good idea. If you are aicted wit your symtoms at night, en bathing before bed woud be the best idea. Foow the unar hases (waning moon for drivin away and win for atractng), or the anetar days of the week for tmn your ba. But in te cases where an attack is manifestin no it is beter to start the b rong mediatey rather than waitin for the roer day or moon hase. Let common sense nd your own icinations be your uides. I shod mention here that the rita bath is no a bath to get you hysicy cean. You are not concerned with athering nd shaoong, ony wit rita. The manner n which you wash durin te at is ver important: scrub u from the feet to te head to draw things o you, down from the head o the feet to ush ener away from you, and soak to aeviate stoms. Durin e bath here is oen the reading of a se or rayer. For insance, in hoodoo, ad aso in Soomonic magick, certn Psms wold be read during te bath, such te 23rd for proection d the 51st for uricaion. A aan migh do we to recie one of the rotection incantations from the Papyr Gaecae Magicae. Words of your own wi oen do as we or better than these traditiona readns, and you shoud fee free to use anythng tat ts the situation. a

Here is an incanation that cas uon Hekate and Heios, which s we with the other ritus in this book:

73

Jorecdon e Reves{ OgicK

Hail to you, Hekate of te threshold Hail to you, Helos most high Lay your hands upon me in consecration Drive sicness and evil from my limbs. May these waters drive away my atackers And cast tem down into e four rivers of Hades May the air blow them away to the four winds May I forever stand in yor luminous light nd have my path made clear. Hail to you, Hekate of the threshold Hal to you, Helios most high. n the old days, before indoor plumbing, people tpically washed themselves in basins that they could then carr outside and dump. Anoter traditional element of a spirital bath taken at dawn would be the dumping of water towards the rising sun in te east, and ths the al casting out of any negatt drawn out durg the bath Of course, in this day and age we mostly bathe indoors, and so I understand that most people wll want to use teir bathtb rain to get rid of the water. I amit that I myself most oen take my baths in the b and let the water ow down te drain, but I have used a basin and done it the traditonal way as wel. In matters that are ver important to me, I nd it worthwhile to do it the old-fashioned wa Tr it both ways for yourself, and see if you don't d a dierence.

Amu(ets, La(ismans, and ChaRms Much has been made about the dierence between amulets and talismans. Some, such as Donald Michael Kraig, clam that an amulet 74

Personal Protecon

drives frces away and a taisman attracts things. Others claim tat amulets refer only t hse charms found in natre, which are imbued with innate qualiies such as hastnes, and talismans refer t bjects craed by the witch and charged in a rita. There desn't seem to be much linistic suprt t eiher f these claims, and I wn't argue ne way r the ther What is imprant is hat the carryin f charms is ne f the best-knwn and widely racticed methods of magickal prtecn n the lanet. Crtainly is frm f magick has crssed ver int mainstrea cultre more tan any of the ther practices in this bk, and it is nt uncmmn t d rabbi's feet, st medns, r rune neckaces worn by flks who consider themselves t be abut as far frm witchcra as can be. Amnst natraly ccurring amuets, irn ranks as the king f prtective substances.2 Its use in protecing aainst spirits, witches, and fairies is wel known al over the wrld. S disruptive is irn t spirits hat sme traditins f the cra d not alw any metal inside he circle until it is we consecrated and stable. Many ld cemeteries are surrunded by irn fences with sikes nt nly t keep intrders t, but t keep the hsts in. Befre we learned t mine and smelt irn, a majr surce f irn fr ancient man was meterites hat had a high cncentratin f irn and nickel. This sk-irn is aricularly val ued in maick and is ne f he metas caled fr in the tradiinal cnstructin f the Tibetan Phurba.3 The practice  f drivin an irn nail r knife int  the dr frame t kee witches ut is we l knwn thrhut Ere and pssibly derives frm PyHistoNaturalis, which tal f irn's atrpaic rperies:

75

Jo'ecrion e RevesO{ Cgick

[F]or take a knife or dagger and mae an imaginary circle to or tree  wit the point tereo upon a child, or an elder bod and then go round withal about te party as oen, it is a singuar preserative against sorceries, or enchantents. Also to take al anypoisons, iron nail out of the con or sepulchre wherein man or woman lieth buried, and to stick the same fast to the lintel or side post of a door, leading eiter into the house or bed-chmber where any dot ie who is haunted ith spirits in the night, he or she shall be delivered and secured from such fantastica illusions. Note that not only does Pliny speak of iron's abilit to disrupt en chantments, but specicaly of te power of an iron con nail. Con nails are particularly valued in hoodoo practice as well, and are used both in te laying of curses and the protection from them. I mysef have a cross made from two iron con nails, which seres as a power l protective amulet. The cross itself is also a power protective symbol, and has a history that extends much rter back than Christianit The equal armed cross is one of the oldest religious symbols on Earth and has spawned many variants, including the crx-ansata, or , of Egypt; and the swastika, which is known as the yngdrung, or the etrnal, in Tibet nd the lfot, meaning four feet, in Europe. The symbolism of te cross is manifold and can indicate te meeting of two worlds or panes, the spinning wheel of te sun, or te division of the world into the four irections. Its use as a symbol of te sacriced god should not be overlooked and is not restricted oy to te Christian tradition. The 76

Personal Protectin

Persian/Rman Mithras, he Etruscan Gd Ixin, and the zec Quetzalcatl have a been shwn crcied n crsses f ne kind r ther. Yu can certainy purchase a crss t wear as an amulet, bu I have ways fund the actal bndin f t beams tether t be a pwerl mment and an idea time t chare the crss rital s I recmmend makin yur wn. The material is up t yu, bt it shuld have mean in. Yu can use a sacred wd such as rwan, ak, r thrn, r yu cud use the afrementined irn nails (cn nails can be ict  cme b s yu may just have t nd irn nails at a hardware stre), r bnes. Chicken bnes r ther animal bnes wil mre tan suce, but yu can use human bnes if yu want, which can be purchased 4

lealy frm smeplace such as the Bne Rm in Califrna If yu d use bnes, be sure t make an erin t the spirit that is attached t the bnes and d a dinatin t see if there wil be any bstrctins in usin them. T wrk the spell, simply hld te t beams f the crss ut in frnt f yu with yur arms lly extended, in a pse similar t sme ne in a hrrr mvie repein a vampire by hldin tw sticks t ether. Visualize the arms f the crss exendin tard int init and fcus yur mind n the pint where they crss. A yu hld the crss u, make a prclamatin such as: By Breas, Zephyrs, Eurus, and Nts By hleethn, Ccs, Stx, and Achern By all the princes and pwers f the fur directins I bind and cnsecrate this crss that it may frever be a shield and prtectin 77

Jorecdon C Reves{ Cick

against all manner of malevolent powers hate spirits and balel spells. By Will and Word So Shall It Be! er charging thecross, set it down upon the altar or on the grod without separating the beams, and bind them together by wrapping them in black string or leather. If you are working with iron and have the skill you can weld the cross together. Apart from the cross, there is an amost innite variet of protective symbols that can be purchased or made into amuets: •

The hamsa hand also known as the hand of Fatima (the daughter of Mohaed) or hand of Miriam (sister of Moses and Aaon) is a popular symbol of protection from the Midle East. It consist s of a downward pointing hand usually with an eye in the middle.

•

A variation of the hamsa hand is the eye set in blue glass, found everwhere in Morocco, Turke Ital and also in Santeria. This taes numerous forms, ranging om asimple eye pated onto a small circle of blue glass, to a blue hamsa hand with an eye, to ornate horseshoes with eyes painted on them.

•

The palad khik, or surrogate penis, of Thailand is a penis amuet usualy with a monke tiger, or some other animal ring on top of it. The penis amulet protects against spirits and spells that would cause infertility or loss of virility and would be worn on the belt. If it falls o, that is a sign that it has done its job and absorbed an attack on behalf of your actal genitals.

78

Personal Protection

•

The riskele is shaped ke a ree-armed swaska.  is cmpsed f hree bet legs uied a he thigh.  Greece ad aly i en has a Grg r Medsa head a he ceter and peries any wic r harml persn.



Ials ma co and mano cru are prective nd gesres ha are cmonly see  hand mules. Te man c, r g hand places he humb in beween he index and iddle gers f he closed s. The man crto r hred hand raises the indx ad pie gers up frm a closed s represeing hrns. Bh f ese amulets can be made from silver irn pewter bu are especialy pen when mad frm bld red cral. •

The sver de is a pariclrly meric protecve amle. N ly des i have he prective qaies f siler bu it is said o n black i smene has cused yu. Tis beef riginaes in e pracce f placing siver dimes i yur shes where a r dctr wld pu Gfer Dus Hot Ft Pwder r sme her csing pwdr. These pwders ams always hae sr in hem, wich wuld tur he dime black.

The st f radiinal proecte amulets culd d des ll several bks bu ts are a god sa  ay clecti f appaic charms. Apat from hese amles here are alismanic seals a can be dawn on parcmet r engraed n a appropriae me. A eness varie o hese can be fd i grimires such as e Keys f Soomo. The  mos famous f hese are he socaed "Saor Sqare and e '1bracadabra charm.

79

�oecton  eve( Cgck The Sator Square is derived from a Latin palindrome that reads SATOR AEPO TENET OP EA RO TAS, and can be arranged into a magick square:

s A T 0 R A R E p 0 T

E N E

0

p

R 0

E

T

R A

T A

s

Fur 3.1 Sar quar Sator means "to so Tnet means "to hold. Oera means "work, care, or eort Rotas means "wheel.Arepo is a more troubling word, as it doesn't appear in Latin Some tn it indicates a proper name, oters believe it is borrowed from Gaulish and means "to plough. Still others believe that it is an Aramaic version of the Greek phrase

for Alpha and Omega This last interpretation is supported by the fact that you can arrange the letters to form the words Pater Nster (Our 

Father), in a cross leaving only to and s le over, thus making a Christian amulet that looks like Figure  on page 8 Another anagram can be made from the square tat maes the phrase Satan) ter oro te) reparato es (Satn, I bid you thrice: Retrn my fortune back to me). Watever its true meang, it has been used since the fal of Pompe n protective magick, and continues to b used to tis da It is not ncomon to nd te seal used amongst te Pennsylvania Dutch as a hex sign. 80

Peronal Protectn

p

A T A 0 E R PATERN OSTER 0 s 0

T E R

A

Fiure 3.2 Pateoter Cro Abracabra is  mgckl word tht unfortuntely hs gotten 

bd reputtion in modern times becuse of its use by tge mgcins to dress up ther fets of prestidgittion.The word once enjoyed  reputtion  n ncent word of power, nd there re severl verons of its orgin.The most ccepted etmolog of the word is tht it comes from the Armic word a keha, whch men ''I create as I speak. Another possibilit s tht work comes om  erent ric phrase: abhadda kedhbhra mening "dppear like ths word. It s ths lst mening tht lends itelf best to ts use s  written amlet. The mulet s simply the wordAbrcdr wrtten over nd over gin, dropping one letter ech timeThe chrm rt ppeare n the second century n De Medicina Praece pta bySerenusSaonicus,

81

JoLecdon e RevesO( gicK

physician to the Roman emperor Caracaa, and is reputed to drive away disease. Since then it has been used as a magicka charm to drive away not only disease, but malevolent spirits and curses ABACADAB ABCADABR BACADB ABACADA ABAC BACA ABC BA ABR AB A Certain herbs and merals are carried as protecve amuets as we. Salt, for instance, is said to drive away unwanted people. Asafoetida drives away disease and curses, and pretty much anything else that smes it. Deil's shoestring binds up evil spirits garagar helps make you invisible and can be used in conjunction with te invisibiity rial on pages 67-70. These, along with broom, dragon's bood, garc, mistletoe, eucalypts, citronella, rosema lemons, and mandrake are just some of the herbs that can be carried aone or in a conjure hand The conjure hand is also known as a mojo bag or grisgris bag The word means "gray-gray'' and indicates that the bag has a com bination of white and black magick at work in it. These bags are a staple of the American hoodoo tradition and are made for a variety of s2

Peona Protectin

purposes 5 Conjure hands or prtecti a be mae by gatring te apprpriat materials int a annel drawstring bg f an appropriat lr (usually red)  binding tem up in lot, as is te style i Nw Orleans The number f ingrents shul be an odd umbertr, sevn, and nine beig te mst cmmn. Yu shuld avi bags with mre than 13 igredints He are a few simple tree ingredien rmulas that I like:

"e Oevi[' s hand6 Nie pies  dvil's shestring t bind up te evl, a vil ut t sae it o, and some asafoetida, which is als lled devil's ung, t drive i awa Place it ll i a black bag.

A Revesing hand Eucalptus laves, salt, and crab shes carried i a re bag will revrse spells and harm bak upn the sender.

Ange[ic Potection Partiularly potet for women is a onjure hand  agelica rot, balm  Gilead buds, ad sal. Carry in a white lt. his hand is said to smoot tngs ut in a less cnrntatinal way tan a revesing or straighton shielding harm.

Jin Beake Saltpeter, sr, and lemgrass rried in a red annel bag is a gd frmula fr breakig up a jinx and penig te dr t nw pprun 83

}orecton e Revesa{ magicK

LRave{ PRorecton Mugwort, comfrey leaves, and fennel will keep you safe during travel, warding o not only harml energies, spirits, and spells, but the law as we. Whether you use one of tese formulas, a traditiona formula from somewhere else, or one of your own devising, a mojo bag should be consecrated and enlivened with spirit. A traditional American rootworker might use a Psalm or an imprompt prayer to charge a bag, and you should feel free to do the same if you like Some rootorkers talk to the bag as if it were aliv e, and give it instructions. In "Voodoo Tales as Toldmong the Negroes of the Southwest, Col lected from Original Sources the follorist Mary licia Owen has made a record of one such rital performed on a charm tat she hired a root doctor naed King t o make for Charles Godfrey Leland, the author of Aria: Gospel ofthe Witches. ''No said he, addressing the ball, as he dangled it between his thumb and nger, "yo name is Leland, Charles Leland. Ise gwine ter sen yo er long way o nter er master, er might long way o, 'cross big w atteh (the ocean). Go out in de woods an 'fresh yosef 'fo yo staht. Go 'long! Do yo hyeah me? Is yo gine? Is yo gine way o  Is yo climbi? Is yo climbin high? After each question there was a series of answerings, growing fainter and fainter as te spirit of the ball was supposed to go farther and farther awa7 84

Persnal Prtectin

You c do someg comlly sonanous, compos yor own charg o h bag, or us a spll from whavr radiion you com from. A I hold  srn sacrd as an agn of gnosis and magic, I on us a Gr chan I call  h Srpns Song o charg a bag whil holding i ovr an appropria incns or h smo from a candl am HO OPHIS HO CHOS HO DRON HO MEGAS HO EN K HO ON K ,

HO ZON TOUS ONAS META TOU PNEUMATOS SOU! (Oh Ancin Srn Oh Gra Dragon o was and who is Throughou h Aions B hou wih our spiri.) Whn I sing his, a sucin numbr of ims, I usualy fl a chang in h air, asif svral invisibl doors ar oning around m, or hr is a suddn shf in awarnss, as i I can rmmbr for a momen how I go hr. Onc I a m don I si ino h bag and say: SO SHALL  BE

'he Whee{

OF

ekare

 ing wih  Haan slls n hs boo, I wan o rsn

a sal and charg ha appard o m in a dram ar a Ha worng in 2002 Th symbol is siml nough and loos li a whl of tridns or pichfors (S Figur 3.3 on pag 86.) 85

�ocion

e Rvs(

OgicK

Fur3.3

It can be inscribed on parchment,or engraved in metal. It can also be painted on the oor as a magickal circle of protection. The charge of the symbol invokes not only Hekate, but four groups of the triple feminine gres from Greek Mthology: the Furies, the Graces, the Fates, and the Gorgons. To charge the Seal, hold your hands in the gesture called te Triangle of Manifestation (palms facing the seal,tips of the thumbs and index ngers together making a triangle through which you can view the object that you are charging). Use the following invocation to charge the seal: s6

Pona Protectin

Hail to Hekate, keyholder of the orld Hail to Enodia, keeper of te trile road Hail to Neki, gardin of the grae Neter, Nocrnal, and nferal one  c thee by thy three secret names Ereskigl, Nebotosoleth, Aktiopis OhHekate! By your name  cl for te fates! A powerl Morae

Clotho, Lachesis, and Atropos I sir, coure, and cl thee! You, who srcinate, measre, n d cut the abric of life Take mercy upon thy thread And spin the tide of batte in my favor OhHekate! By your ne  cal forth the ries! Terrible ones spaed from he blood of Uraus Alecto, isiphone, Megaera  stir, cojure, and cal thee! Come forth from Ere bus and protect the berer of tis seal Through righteous rat drie out all att acers! May not een the nes of my enemies exist! OhHeke! your name I cl orth the Gorgons!

I

87

Jorection  RevesaL Oagick

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 are covered in penetrable scales, with serpent hair and hands of brass Guard against all malicious spirits and sorceries Be present and stand ready! OhHekate! By your name I call forth the graces! Beauteous ones who dance eternal through the heavens Thalia, Euphrosyne, Aglaia I stir, conjure, and call thee. Come forth from the glades and attend yo ur sorcerer! Heal all harm that has been done by my enemies Ad lead me on the paths of plenty Hekate Propylaia Hekate Phosphoros Hekate Propolos Protectress, Illuminator, and Guide It is in your name I call the spirits To ask for their favor, protection, and grace It is by your power that it shall be done Hail toHekate, Keyholder of the world 88

Personal Protectin

The invocation follows a simple pattern: rst 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 tpe of defensive strate First the Fates are called upon to lend fortune's favor to the whole situation Next the Furies are called upon to forcelly drive out the o ending inuence from our sphere. Aer te iuence has been routed out by the Furies, we set up guard against rther attack by invoking the Gorgons to stand guard. Finally we ivoke the Graces to heal any damage done ad ask for their benevolent blessing The sbol that is conected with tis spel can be engraved onto 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 oor as a protective circle

89

ChapreR 1

Joceon JOR Le home

Now that we have dealt with metods of personal protection, we will move on to protecting the home. Just as Superman needs his for tress of solitde when tings get rough, a witch's home should be a rege even idst te strongest attacs. The home (and car and oce) is in many ways a magickal extension of ourselves. If an attacker lacks a good personal item, such as hair or clothing, to use as a magickal nk, the cunning sorcerer will usually target the home instead and use it as a giant magickal link. Throwing Goofer Du st or planting a gris gris on someone directly is a bit more noticeable than going to his or her home in the dead of night and planting it on the doorstep or bury ing someting in te yard, and so it is one of te time-honored ways of delivering a curse 91

}o-ecrion  Revesa( fagicl

Apar from aacs by oter sorcerers, te home of a witch is oen te site of many ritals at w atact all kins of varied spirits ad forces. Contrary to popular occult teachings, spirits and forces are not instantly and permanently shut o when he circle is closed or a banishing ritual is done. Nor should they be. A witch's home shoul be a house of the spirits, where not only can they be conjured and questioned, but tey can approach you in return. This is how a relationship with the inteligences and spirits is built, and we should not mistake the istructions for protecting te home as instructions for shuting o a contac ith the oter wods, powers,and deens We shoud, however, have some defense set up to repel forces at are hoste or drain ing to us, tat may get snared into our home by our magickal actions. Most of us have many dierent visitors come and go from our home, not all of whom have been veted and shown to be safe. We feel safe in receiving isitors because we have some kind of security at our isposal (even if it's only kowing how to dia 911) i one of our sitors gets treatening or violent. We must learn to do te same wit the spirits. I wil be referencng the "home in this chapter, but most of the instructions can also be applied to the car, to e oce, or to anywhere else at you spend a lot of time. Likewise, instructions for the �house are usually applicable to an apartment and what isn't able to be done to the leer can be altered wih some ingenui Instructions that call for something to be buried in e yard, for instance, can als o be buried in a potted plant in an apartment.

�(ooR

Wash

The oor wash works for your home in the same way that your bath does for your bod Washes are a very old and traditional part of 92

Protecnf the Home

magick that ar spcialy prvalnt in hoodoo pracc. Thr ar oor washs to srv vry agickal nd-from stopping gossip to draw ing trade to brothls to making pacbut w ar concrnd her only with thos washs that are usd in magickal dfns. More infor maon on otr tps of washs can b fond by consng t souces istd at th nd of th book. A oor wash to rpl arm is appid from the rear of th hous toward th front door and out as if you wr gathring up th un wantd inunc and pushing it out trough th door. A oor wash for attracting is don xactly t opposit  and movs from the front oor toward t rar of t hous. Iyour hous or bung has many oors start from abov and work down to rpl ad th opposit to attrat. If your hous is carptd you can  up a batch of the was in a spray botl an us it to spray t carpt or if you ar mor traditiona ou can us a fathr or an asprgilum to sprinkl the wash onto th car pt. Th gnral pattrn of ithr bak to front or front to back shoud b foowd wichvr mtod you s and it wil b ncssary to take map out yur path trough th ous bfor you begin. A wit t bath the oor wash is idaly mad with watr gath

red from a natral sourc such as a rivr spring or olctd rainwa ter. Watr from t tap wil do in a pinch, but watr from a natral sourc is traditional and should b usd if you can gt it.  rlativly small amount (a tablspoon to a cup) of ingrdints are addd to a gallon or mor of water and prayd ovr frvntl If you don't want to add th ingrdints dirctly bcaus of th mss you can oen brw thm into a ta and add that to th watr. I hav listd som formulas tat ar us in defensiv and prot on magick. g, I hav kpt t formuas to smple treengrdint 93

Jorecton a Reves{ magick

washes. Those interested in more complex formulas are inted to consult the many magickal herbals:

'o

C{eaR Away aUpca

Pine needles Saleter Your own urine (rst of the morning)

,ORcism Wash Garlic Pepper Vinegar

eace Wash Sugar Lavender Rose water

ee{{ing and Kee Away Wash Witch's salt1 Valerian root Brm

SiRitua{ C{eansing Wash Powdered eggshes O

bark

Lemon grass 94

Protectinr the Home

You can us hs or ohr formulas whnvr you hink hy ar n for a room or a whol hous. It is a goo practic o choos on goo claning formula an us i with vry nw moon whhr you ar unr aack or no, spcially in your mpl spac. Whn you ar on wih your washing you shoul ak h xcss wash an iry war and ump i ou h fron door owar h as. A wih bahs, h wash is bst don in h morning bfor awn, bu can b us a any tim as nd. For isanc, if somon who you cosir an nmy lavs your hom, you can apply h "kp away'' wash righ ar thy lav o compl m no o rurn.

lncense Thr is no mor prvaln an archpal asp o makal rial than th burning of incns. Narly vr culur on Earh rcognizs th spl powr at rin hrbs, rsis, n ws hav whn b. By imbing  marial subsac wih our aspiraons an sirs, hn burg i, i movs from th marial o  inngibl, an ally ovr ino t spirial imnsio whr our prayrs ar har. You can burn incns in a saionary holr, bu if you ar using i in a crmony of clansing or banishing you shoul us a cnsr or somthing hat you asily can carry aroun. Th parn of nsing wih incns is h sam as washing: back o fron an ou th oor to xpl, fron o back o ara. Inns rcips abound, an you shou fl fr o xprn ur ing am tims with irnt formulas. Wh you ar in ir n of fns or whn somon ls is rling on you ar no  tims o tr out soming n so b sur to pick ou a fw sucss rcips bfor you n m. Som xclln incns formuas ha I hav us ar 95

Jorection e Revesa{ Cagich

�OR eneRal Cleansing, PRotection, and _oRcism Frankincense Myrrh Dragon's Blood

�oR eveRsing haRm Mlein Sage Rue

�oR Calming SpiRits Camphor Mnt Pne Floor washes ca be said to represent te two feminine elements: Water (the water for te wash) and Ea (the herbs, minerals, and oter ingreients in te wash). Incense represents te male elements: Air (the smoke) and Fire (te burning). The combination of incense and oor wash is a very comprehensive way to imbue a environment with your wil. A with t e bat, te process is empowered by speaking a prayer or spel while washing or censing. Psalms are often used for this purpose in the various traditions of Christian wi tchcra. Quotes from the Chaldean O racles2 lend themselves nicely to the process, as do the various Wiccan formulas for exorcism by saltwater and incense. I like the foll owing formulae for protection, cleansing, and exorcism:

96

Protectionf the Home

By Eath h body of th Gods, by Wat thi ong blood! By  th Bat of th Gods, by Fi thi uning spiit! I div away all vil, ham, and hat! Apo antos Kakodaimonos! Hkas Hkas Est Bbloi! Sig! Sigy! Sig! Though I hav includd this spll in t chapt on hom potction, it can just as asily b usd with a bath/incns combination and applid dictly to a pson

PowdeRs and Ousrs Apat fom oo washing and cnsng, t is aso taditional to lay powds to unc a plac fo good or fo l Dusts and powds can consist of just on matial puly o can b a combinaton of hrbs, minals, and vn animal matials tat a gound down and ith usd alon o md wit a nutral powdr bas such as talc. hn dssing a room with powds you can ith cicl th pimt o lay small pis in ach of th fou corns and on in th cnt In som cass you wl want to lay powds at statgic points such as dooays and windows Th us of powds fo potction was higightd in th 2005 movi T Skl  wh Kat Hudson's chaact usd d bick dust to kp h nmis out of h oom I woulnt bt on t dust's abi to work k  dd n th mov, ra makn nms ac as

97

Jorection

e Reves Oagick

if an invisible wall was barring them ent but it is a traditional practice and people all over the Southern United States use it to protect teir homes. Though graveyard dust is oen thought of as a material used in cursing, it can also be used for protection and many other positive purposes. It all depends on whose grave the dirt is taken from. Back when it was normal for people to build their own houses and pass tem down trough te famil it was not uncommon for people to use graveyard dust from te grave of a family member to protect te house, especily if the dirt could be obained from te grave of the person who built te house, as they would have a special interest in protecng the property that he worked so hard on. To collect graveyard dirt, you cannot simply take it from the grave without giving anything back in retrn. A traditional oering would be some whiskey or a dime, and if you knew the family member in life, you could oer him someting that he enjoyed in life as well. Take te dirt and sprinke some in the four corners of your house and talk to the spirit, asking him to protect your house for you and keep away al harm. If you don't have access to te grave of a relative that you can rey on, you can also use the grave of a soldier. In every case of using graveyard dust for whatever reason, it is a good idea to do a divination to see if the spirit is willing to work for you3 Cascarilla is also a valuable defensive tool. This is a white chalk made from powdered egg shells and is usually sold in small paper cups. Eggs represent the very stu of life itself, and cascarilla enjoys a reputation in Santeria as a powerl protector. It can be used to draw protective symbols on wals or on the ground, and also on the bod henever I now that I will be in a magickally hostile enviroent or

98

Prtectnfo the Hme

hning a ojc a somene  is ed or crsed I draw ands arond my arms wih ree crosses arond throgh he and. I also mark he nsde f my shoes wih cascarilla crosses. Apar from hes single-ngredient powders, here are als heral "condion pwders a are sel in dfensve magick, sch as Fear No o Walk Over Evl, nd Fiery Wall of Prcon, ha cn e pr chased from any good oanica or occl sore. Some recipes a I d sel are:

PRotection Against Calicious WitchcRar refoil S John's wor Dill Vervain

o stablish peace in the ome Soern Jon root Laendr Pennoyal

eneRa{ PRotection PowdeR Worw Solomon's seal Ble cohosh Any of hese formlas, or ohers a yo nven or resarch, can e made y pwderng he hers and ming em no a powder ase, 99

Jorecrion a Reves magick

such as talcum powder. I have included powders under the heading of protection for the home, but they can also be used on the person just like regular talcum powder.

JOR

Amu{s the ome Just as there are charms carried or worn on the person, there are amulets designed to imbue a place with their protective qualities I already spoke about te use of iron in te last chapter and te use of iron fences to keep spirits in or out. Aother use of iron as an amulet for the home is te ubiquitous horseshoe. There are many legends concerning te horseshoe, some of which are conicting. For stance, some beieve tat the shoe must be hung wit te points up or else e luck wi r out. Oters believe that it must be hung point down so tat te luck pours into you. I hang mine point down, and invite you to rely on your own intuion and incination. The srcin of the horseshoe's use as n amulet is lost in anquit but some beeve it onateda a clandesne sbol ofLunr Goddess worship, and thus connected to the underground witch cuts. There is also a legend at te horseshoe's power comes from St. Dunstan, who was a blacksmith before eventually becoming te chbishop of Canterbur The story is at he was asked to shoe the Devil's horse, and placed a shoe on te Devil's hoof instead. He would only consent to take it o if te 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 on them tat are a version of the malocco amulets that we talked bout in te last chapter. These amulets are not only worn, but hung in the home or car. 100

Protectionfr the Home

Mirrors are anoter ver popular way of repelling evil from te ome. Teir use is very prevalent in Cina, were Baga mirrors sur rounded by te eigt i-grams are placed over doors and out windows to repel evil. In Morocco it is not uncommon to nd large mirrors in te shape of amsa ands or eyes that wi repel evil in te same wa To use mirrors in protecting te ome, you cn purchase smal round mirrors from a cra store and put them up near doorays and win dows to reverse negative energy sent to you. If you wanted to get more complex, you could set the mirror in a small wooden disk and surround te glass with protection symbols such as:

Fure 4.1 Miorprotectn sils

0

lorecin e ReveSO( agick

Use a spoken charm, such as te following, when placing the mirror at its post: Mirror shield, where you are set No spell may pass, nor ill beget A devils captured in ty face

Are driven backards from this place By te name of fearsome Hekate And by my wi, so shall it be. Certain woods are also said to protect against occult attacks. In parts of England tere is a custom of growing hedges of hahorn and blacorn to keep away spiri. Hatorn is also te traditional wood used to make stakes to impale vampires upon, and in Bosnia it is placed upon the navel to keep corpses from returning to life. Yew trees are also rmored to keep te dead at bay and are planted in graveyards for at very reason. The hanging of torny branches of almost any kind over a doorway to keep away witches is another custom tat is spread l across Europe and also exists amongst Native Americans. In En gland, rowan crosses bond wit red thread are anote r popular amu let against witchcra. A of tese protective woods can be bound to te raers and beams of a house to strengthen te strcture against magickal attack. oer classication of house mulets is tose which are believed to frighten away demonic spirits. The best known of these, of course, is te gargoyle or Chimera, which can be seen on many buildings and churches in amost any major cit Gargoyles are used architecturally as a way to direct rain water, but because of teir oen fearsome ap pearance tey have come to be tought of as protectors of the building and its inabitants. In Tibet and Nepal, a Garuda image of metal or

Protectnfor the Home

wood is on sn abov th door. Th Garuda is a far som myhical bird ha routs out oubls causd by agas,5 and th Garuda is most on sn with a sr pnt i its mout o smbol iz his nothr amul in this Fure42 Garud or amulet class is h Trapa Bircorns, which is th sd o a Chins plant somims cad th watr chst nut6 and looks somwhat lik a Dvil with orns or a ba. I hav sn popl s th sd for protction inpal and Amrica as w, whr it is known as a dvil nut or bat nut. Gnrall it is hung abov t door so that i cn frightn away vil in th sam way hat th Garuda and gargoyl do. I will talk mor about ths amults nd thir us a spirit houss in Chaptr 6, which dis- Fure4.3Devilnut cusss gardian spiris.

Oecoys Som amults ar no dsignd to kp vil away but ratr to ac as dcoys that absorb h hi in your plac. On of h mos mous of ths ps o amults is th witch botl. Hundrds of witch bots 1o3

o"ecton

e Reves(

Cgick

have been found by archaeologists between England and German and it was not uncommon for a household in the 1600s or 1700s to have one buried somewhere on the propert A witch bottle can be made with a glass or ceramic bottle, to which nine needles, nine pins, and nine nails are added. Other sharp objects, such as shhooks and razors, can be added as you see t, as can lethal herbs, such as night shade and hemlock. Finall you need to add your own urie to the botte. The urine attracts the spirit and spell looking for you, and the sharp objects entangle and destroy it. Some people place hair and n gernail clippings into the bottle as well, but I recommend against it, as they can be removed and used as magickal lin against you if the bottle s found. I suppose that the urine could be removed as well and used against you, but it's dcult to remove when it dries up, not to mention very undesirable to work wit if it's not yet dried up. The bottle s then sealed and buried somewhere on your prope usually under the walkway or doorstep. It is an old belief tat if a witch who means you harm was over the bottle, he or she ll experience great pain on the spot, and even possibly die. Another variant on the magickal decoy is the smple egg. To use this spell you should take a hard-boiled hen's egg in your right hand and circle the perimeter of the home three tmes clockwise.  you do so you can use the following spell as an incantation: Seed of Life, to you I pray No evil in your presence stay In this sphere, where you are cast No chaos or curse or crossing last  hags and haunts and hunting dead

Be drawn from me to thee instead 104

Protectnf the Home

By Hekate's power this chare I ive To ard the home i which w e ive. er e e has circe the hose, yo ca pt it  a box ad br it der yor doorstep or wa it p i the hose. Yo ca aso pace it o yor atar, where it wi ot oy sere as a ecoy bt a wari, as the e is said to break if it absorbs a attack.

LRaps The ast tpe of home protectio we wi cosider is te spirit trap. Amost a ctres have methos for trapp or tai spirits a spes. I Nepa ad Tibet it is ot commo to come across thread crosses that are bit for is prpose. Threas of ve coors are wod, represeti each of the ve eemets. The threads are the empow ered with pjas ad deicated to specic Tatric ardia deities. A simiar process is sed to emarcate bodaries with a circe made of the same ve threads. very popar spe ivoves bryi ie vibrum tis, aso kow as devi's shoestri or hobbe bh, i your waa Whie doi so yo utter a rotective psal or spe or c whisper a short charm to each oe sch as: A

Twisted, Taed, Hobbed ad Bod, Commit a vi To the rod. Triaes are eeray a shape tat is beieved to trap spirits. T here is some evidece to show that the threesided shape of the moder tet stake has its oriis i Smeria stakes that were sed to ai 1

Jo-crion  Rvs fagick down spirits. This traditon surves in Tibet and India as the famous phurba, or thunder nail, which has made appearances  mainstream movies such as The Sha ( 1994) and The Golden Child ( 1986). In te phurba rituals, an egy caled a linga is placed in te center of a triangle that is eiter drawn on paper or on the ground. Sometimes a triangular iron box is used. The obstacle causing spirits, or dregs-pa, are ten suoned trough a series of mantras and mudras7 and trapped in the triangle where they are dispatched with the phurba. We d a similar use of the triangle in the Goetia, where the spirits are suoned into a triangle that is marked with various holy names such as the Archangel Michael's. The triangle is placed outside of the protectve circle and te evoked spir its are compelled to appear within it and ca only be released when the magician is read 8 On te cover of tis book is a tri angular spirit trap that appeared to me during the series of Hekatean workings that inspired many of the spels in his book. The seal may be Fu 4.4 Tul pt p burned into an appropriate wood such as oak or drawn on paper in dragon's blood ink. However it is made, the symbol should be consecrated with the following ritual.

-

the new moon, an oering of food to Hekate should laid out at the nearest crossroads to your home. It is best if a

threeway crossroads is used, but if you can't nd one, then a 106

Protectionfr the Home

four-way will do. Aso, if you cannot wait for the new moon because of a serious attack, you should go ahead nd do it when your need is greatest. This oering should consist of foods sacred to Hekate such a red muet sh, bread, raw eggs, cheese, garlic, cake, and hone You can also include herbs such as aconite and dandelion root. (Please note that aconite is considered a dealy oison, and should be treated with the conscientiousness that such a substance requires.) Invoke Hekate from the heart: Hail manynamed mother of the Gods, whose children are fair Hail mighty Hekate, Mistress of the threshold You who waks disheveled and wild through tombs and cremation grounds Cloaked in saron, crowed with ok leaves and coils of serents You who is folowed by hordes of ghosts, dogs, and restless sirits I come to you for ad. I cal to thee by thy secret names: Aktiohis, Ereshkigal, Nebotosoualeth Emower this seal, and make it mighty That it may ensorcel those sirits who cause harm and trouble May the Emusae be traed within it May the Lamia be traed within it May the Mormo be traed witin it 107

Jorecon e Reves{ Gagick May te Vrykolakas be trapped within it May the Apotropaioi be trapped withn it May all manner of Specter, Phantoms, and Kakodaemon9 Be drawn into the triangles Forever to live within te connes of the seal. Hekate, Mistress of the Threshold, Accept my oering and bless this seal. The seal can ten be placed in ny and all points of entrace to te home, in doorways or windows, or under oorboards. Let ntition be your guide. If you nd that you need to draw a specic spirit into the seal, you can consecrate a faily large version and take a muein stal tat has been dipped in oil and place it in te center of te seal, where the two inner triangles touch. Light te stak and, usng wors of yo own choosg tat t te sitaon, suon the spirit into te seal. Bind it in the names of ktiophis, Ereshgal, Nebotosoualet.

Wt t mtd at r a o ou ave no troule maing your home resistant to magickal attacks of amost any kind. Of course, the regar performance of the banishings, meditations, and oerings are actually your main defense. These practices done regularly in the home wil impregnate the atmosphere with power, gain you spirit alles, and generally make the home itself a trigger to the mind tat you are safe to focus and relax. 108

Chap-e

e}ORCism

Te eed for n exorcism rises wen protectio s eiter filed or s not been eployed t ll, d ostile inteligences ve gined te upper d d re dversely ecting  person or plce. Simpler bising rituls and blessings ve not succeeded  expeg te pres ence d so soetig ore must be doe. A exorcist expels te presece by virte of is or er spiritul autorit Indeed, te word exorcism comes from te Geek word exorkizein nd mes "to bd or djure by ot. Te ots referred to are te ots te exorcist s tken in te presence of te gods nd by wic power e c commnd te spirits. Generlly speking, exorcism is te solution to one of two problems: possessn or obsession. 109

lorecrion a Reves( Cagick Possessin is the infestation of a person by an invaing spirit. Smp-

toms range from e victim simply feeig e separate presence nside him, to a f displacement of the host personalt where e spirit maifests hrough te body and voice of the aected. True possession is rare and cult to deal wit. The line beteen psychological and occult problems is ver blurr in tis area, and oen a combinaton of bot treatments is needed for a lrecover is far more common and can be dened as a persistent ad nrusive hostle presence that makes itsef kown rough various suggestive meas. Obsession ca aect a person or a place, and te symptoms can range from te simple feeling of an eil presence, to visions and paranoia, to physical phenomena, such as people being Obsessin

pushed down stairs or objects moving on teir own. By far te most common complant n cases of obsession is a weight on te chest whle in bed at nght, sometimes followed by temporary paralysis. To be clear, cases of obsession are not jst haungs. It is not merey te presence of a neutra spirit or force that is cause for an exorcism, but a spirit or force tat is hostile to humans and is workg actvely to our detriment. Strange and disturbing as a hauntng may be to some, tey are not attacks and are best handed with oerings, banshings, benedictions, ad such. Exorcism of any knd should not be udertaken ightl Cases of personal possession in particuar are best le to experts. Under no crcumstances should a exorcism of a possessed person be attempted witout exaustng te psychological and medcal treaents rst. If an exorcism is to be done, it should be coordinated wit people n tese elds. The fact tat most Christian churches require the written approva of a bishop and a heap of evidence before an exorcism is 110

Eoris

undrtk should sp to th srious ntur of th rion. Churchs nd indiiduls tht or xorcis without pro prrtion on cus srious dmg t tir subjcts nd on dosn' h t look fr to nd nws rorts of bus d n dths tht occu during xrcisms. Bcus popl undgoing xorcism somtims rct iolnt th sssion shuld b td nd witnssd by srl popl. Eron should kow wht to do in cs of  mrgn Sdtion or rstrints my b ncss which of cours ing lg issus. Pol prforming xorciss h b ccusd f ssult, nd n murdr. Th2005 moi The orcism ofEmil Rose ws loosly bsd upn  cs of Annlis Michl i Grm nd points out sm of th dngrs inhrnt in t prcic I cnnt stss hs points nough, nd i is my hop ht nyon rding this ook who is pprochd by somon rqusing n xorcism nd climing to b possssd tks ths wrnings into ccoun. In fc, if ths oins wr md t yu for h st im whil rding this, thn yu should not ttmp n xocis of  rson t ll withut uidnc from  mor xpincd rso in th ld. Css of obsssion cting ithr prson or plc r much mor common thn possssion, nd it is mor likly t you will b confrntd with hg to prform n xorcism of tis t tn  gnuin possssion Whil ty do ot shr  t considrtions th d to b tkn into ccount tht possssio css do, situtions of bsssion cn sti b dngrous nd should not b tkn lightl Exocism is ccomplishd by  b of wils, d, in odr to wi, your will must b likd wih soming byod your own prsol wts nd dsirs. Your wil mus b idticl to th wil of  Gods. Ill

Jorecton C Revesa( CagicK

The will of the Gods or the Universe is manifesting through you, and you must have complete fait in tat in order for te exorcism to be success. en you speak, your words carry te weig t of that will and rough tat fait you cn comm and an enti to vacate. It is not believe

kno

enough to that you can chanel tis wi, you have to it. You shold not attempt exorcism by yoursef. Once, when attempt ing an exorcism of a house, I began to r a high fever and passed out. An assistant practically carried me out of te house, where we re grouped and went back in. We were eventaly successl, but had I been alone, I don't know what would have happened. There should be a contingency plan for every possible situation . Once begun, an exor cism must be carried out until it succeeds, even if tis means repeating te ceremony several times over the course of time. If exorcism is begn, and than abandoned completel te situation can get much worse than it was when you started. er a lot of tought, I have opted not to include a specic ritual for exorcism in this book. Instead, I wil give a general outine of what should be done. I have chosen to do it ts way because I want to make it very clear tat it is not the rital that wil do the job, but the person doing it The most complex and time-honored rites carried out wit theatrical precision wil not work at all if the people performing it do not possess knowledge of his or her true will and access to the higher powers. Someone who does possess a combatready fait in himself as an agent of the higher powers can perform a ve eective exorcism by doing litte else tan repeatedly teling te daemon to go and never retrn. Anyone ready to perform an exorcism will be able to nd or constrct a ritual using e following framework as a ide. If you can't put one togeter, then you aren't ready to perform one.

Ecis

Ar your ta has b assmbld,you should gahr i  plac to b xorcisd or aroud  prso to b xorcisd, ad rmly stat what is to b do: that you hav gathrd to driv out a hosil prs c ad will do so i th am of th highr powrs. Each prso should b askd by th ladr if h or sh is prpard, ad if ach prso aswrs i th armativ, you ca procd. This stp must ot b sippd. Ev if vro has agrd ahad of tim hat thy ar goig to procd, som popl loos thir rv oly wh thy ar about to plug i. It is hr, i th prsc of hostili that ach participat must ddicat him- or hrslf to th task at had If som o dos bail out at this momt, o attmpt should b mad to co vic him or hr othris. If, ar somo aswrs i h gativ, you do ot hav scit popl to procd, yo should abado h rit ad bgi agai wh you hav mor popl. Exactly what highr powrs you oprat udr ar up to you. It is bst if you hav a log ad stablishd ratioship with whatvr ditis or forcs o which you will b rlyig. May popl suggst that it shold b do i th rligio you wr bor ito. Whil I would't go that far, I wi say that foral iitiatio or coscratio ito a rgio hlps. Such iitiatios ar actally tagibl shilds at th spirital lvl ad ca srv you wll i cas dicul ad dagr aris drig a xorcism. If you do ot possss sch iitiatios, th at th vry last you should hav a rocksolid rlaioship with th powrs hat yo ar ivokig Though it sms to b vry much i vogu to do so ths days, udr o circumstacs should you simply cosult a dictioar of gods ad goddsss ad choos as may as you ca d that t th ui

bill from dirt pthos for your xorcism. It's q

uanti

ot q 113

Porecton e Reves. fgick

that does the work here, and caling upon Mars, Marduk, Michael, Oggn, Horus, and Thor ll at once wil not serve you as wel as cag upon just one deit or at least one pantheon with which you have a strong relaionship. Watever power you are relying upon, be it a deit saint, or Bud ha, all present should pray fervently to that power tat it may make itself kown. Israel Regardie's advce to "ename thyself wit prayer is what you should be string for. Once te presence has been invoked generall you should pettion te power for streng ad blessing. You shold ll feel tat you have been made worychampions by te power that you represent. You must have complete faith in this. It is sometimes helpl to cl upon especially martial spirits or forms of te power wi which you are workng.  an example, in e Jude-Christian context aer invoking God, it would be appropriate to invoke te angel Michael or St. George. I a Budhst context, er invoking the Gurs and Buddas, a wratl Y idam such as Vajraklaya or Hayagriva wod be caled upon. A Strega who is cling upon Diana might ten invoke the presence of radia or even a more wral goddess that Diana is connected wit, such as Artemis. A general address to al evil and ill can now be made. Do not focus on te specic malec force yet, but rather coand all evil and ill to abandon te person or place tat is beg exorcised. Do tis repeatedly and in the name of te power tat you have invoked. A exorcism is not te me to worry about being politcally correct, so don't shy away from using words such as evl, uclean, ad demon. Such words help in workng your own power up to a fever pitch and clearly dee that te time for bargaining and makng peace is over; te goal of te exorcism is destrction or removal of te hostile entit noting else.

Eci

No i is im o address he roublesome eni by name. Begin smpy nogh by askng wha nam yo ca ca . Demad o kow. Command i o ell yo. In cass o possession, i is possibl (hough no a garan) a h eni wi speak hrugh he pssessed ad you ca cnvers wi e inruder as yo wold e persn i ron of you. In cases of obsssion, he obsssd prson may har e nam spoken. I is also possible ha you or a snsiiv in your group wil hear h name soken eihr in h air or in yor had. Yu shou not t to divine the name ofthe enti usin g a talking board or similar device. Such ools give spiris a sronger oohold in e maerial plan and are mean only or rindly comunicain, which you are well beyond i you ar prorming an exorcism. Do no linger oo long on ring o ge e ni's name, keep he crmny moving on he ens. I yu can perceive he eni's name, you should name i. This can b done on e sp r borehand. Th aca nam mars ile and yo should rely on yor own inspi rain whn looing r a name. The idea o assigning a name brings e eni ino he human sphere, making i asier o confron. You ca say smhing aong he ins : Bcas you will no nam yurself in a maner a w can undersand, I shall name you mysl. By h owr o I nam h " Thou ar Once h oender is named yo should address i direcly by a nam. Adur i in e name o your gods. Command i o leave. Be sady in  knowldge a yo hav e ahori  do so. Doubs

115

Porecdon e Reves( CagicK

may occur in your mnd. This is the entiy battling you in your own psyche. Know that te laws of light and lfe are on your side. This is he ony way to win. Someties you w feel a sudden ligness in the air, and tere wil be general agreement that the entit has been exorcised. Sometimes, especialy wit weaer presences, it is had to tel. A good way to bring the climax to a close is to write te name of te entit on a piece of paper and place it in a triangle. The triangle can be plain or a seal such as he one used in the Goetia or the Hekatean spirit trap that I pre sented in he last chapter. hatever you use, the triangle shoud not be paper, as it will have to withstand the burning of te paper with the name on it. Adjure e daemon n the name of Fire, and light the nae paper. Adjure the daemon in te nae ofWater, and lustrate whatever is le. Adjure the daemon in te name of Eart, nd throw salt at he ashes. Adjure the daemon in the name of ir, and blow te remains away with your breath. Trace an equal-armed cross in the air an adjure the daemon in te name of e gods and powers invoked during e ritual. Declare the spirit exorcised, expelled, and baished to such an extent hat not even its name exsts. Sweep up the ashes of the nme aper and take them out of the building iediatel Evently you can dump em in a river, scatter tem to te wind, or bury them at a crossroads. heter you end with he burning of a nae aper or not, at the end of te rite you should thank e powers that were nvoked and take a few moments to praise tem. Banish the room imediatel and place up protectve wards and amulets such as e ones discussed in he revious chapters bot in the 116

Ecism

building that ws used for te exorcism and on the victims. It is a good idea for all to tae protective and puriing aths for a few days after te exorcism and to use a oor wash on the rooms involved. Traditional incense is used during the exorcism, and you shoud feel free to use one of the recipes from Chapter5 or any sharp-smeling incense that you le. Avoid hers such as ditany of Crete and mullein, which are used as materiaizing incenses. The person or place that was the target of the exorcism should e monitored for several wees, and they should e instrcted to record any strange occurrences or relapse of symptoms. It is not uncommon for an exorcism to have to e performed more than once, and you may need videotaping to repeat theorprocess o r more times. I strongly rec ommend at leastthree ma ing an audiotape of the ritual, and I would lie to again reite rate my advice that cases where a person is possessed are to e treated with te utmost care. They should e hanled y an expert and in cooperation with medical and mental health professionals.

117

ChapLeR6

SpiRiL CaRdiMs and RvcOR

Throughout te book we have been talking about spirits, both in terms of being sources of potential attack and also their employment in strategies of defense. Before moving forard, I wanted to take a moment and talk about he 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 to tr to nd psychological explanations for traditional aspects of magick. In this e spells aren't aimed at ay maing chnges in the ouide wod, but rather for "self-empowerment. Spiri are not ieweda discarnate intelligences, but as aspects or projections of the mind. In his article "Is Wicca Under a Spell?1 Carl McColman qu otes Australian sociolog ist Douglas Ezzy regarding the eect of spells themselves: 119

}orection e RevesO( gick

"Spell books encourage individuals to tae control of their lives through self-exploration and self armation. Furthermore, "performing magical spes nctions as a way of rediscovering the enchanted and mysterious aspects of ife. McColman rther interprets this: In other words, spes are more than just magical recipes for getting your own way; they are miniature rituas designed to foster a sense of mystery ad wonder (what Ezzy cals "enchantment'') in everyday life, and to evoke a positive sense of power and hope in the spe caster's life. Even if casting a spell doesn't make you rich or win you love, it coud give you hope that such blessings really are possible in your life. Thus, a spell to help you get a job wil perhaps build your con dence but not aect the mind of the interiewer or the hiring process direct The claim is tat the magick is providing myster wonder, and sefarmation, and the hope that you can achieve the spell's end. This is al very wonder, and indeed magick can provide all these things, but it is clear tat magicians and witches throughout history expected more from their spells than a cathartic ritual, and I stand with them Spirits, too, are seen by many respected magicias in the modern day as little more than psychological projections. Even the spirits in the acient grimoires such as the Goetia, the oldest of the books in the Lemegeton3 are given this treatment by modern writers Lon Milo

120

Spit Grdin nd Sitr

DuQuete in his essy Demons e ou Fiends" sttes: Lie it o not, we ll come hdwied with  complete set (telve six pcks) of Goetic Demons." In this ttitde, he is foowing te led of no less authoit thn Aleiste Cowley hmself, who wote in his intoduction to his tnsla tion of te Book of the Goeti of Solomon the King tt The spiits of the Goei e potions of the humn bin." le  espect the wiings of both of these mgicians getl I must disgee. My expeience is tt while cetin spirits seem to be ble to intefce with ou bins nd spek to us tough tem, they e not mited by this nd cn ct in wys tht e far otside the elm of being potions of te humn bin. But just s the peception of te odin peson is imited by his o he lck of belief in spiits nd mgick, so the peception of mny mgicins nd witches is lited by tei psychologiclly oiented vews. These views sometimes c ove into te conjtion itsel£ Once, when plnning  Goetic Evoction of te spiit Vssgo t Thelesis Cmp in Pdelphi,4 whee I would hve been the evoking mgicin nd  siste of he goup woud hve been te sce, someone in the goup becme ve concened ove whose ssago" we would be sum moning into te tingle-ine o e sce's. When I explined tt we wee looing t is tditionlly nd tt Vssgo ws Vssgo nd not jus  pt of someone's psyche thown into  scing mio, he looked deeply concened abot my snit is e of g wil plce sevee limittions on te ceemony itself, nd likely educe it to the puely psychologicl event tht people e expecting. Whteve you view on te spiits, it is cle tht old gimoies wee witen fo thei itls to be pefomed as i te spiit wee a 121

Jorecdon e RevesO( Cgick

separae, iscarnae ineigence, and no jus a par of your brain Een if you ink ha he spiri is a par of your psyche, and he ceremony works ia your own beief, i foows a if you rea e spiri as a separae eni a you are suoning, you wi be abe o ge more worked up oer te process han if you go ino i as some psychoogica rick, and us achiee greaer success no maer wha e spiris re naure In my pracice, experience has ed me o embrace e more radi ona! iew of spiris: a where here is space, here is awareness, and his awareness manifess as arying casses of beings possessing dier en naures and powers Some are ocaized, some are no; some can ony speak o you using informaon in your mind o express emsees, some can speak o you as ceary as if hey were a person sanding in fron of you Some hae iuence oer e maeria wod, some do no Whaeer yor persona iews and beiefs on he subjec, I encourage you o rea em in ria according o is raiona ew, as a is wha experience has auh me yieds he bes resus Be sides, as one of my magica menorsCl Pock once od me: "There is nohing ike geing bien on e ass by somehing ha you didn' quie beiee in If and when a happens, you may d you need s book more an you ough

cuaRdian SpiRits Jus as spiris can somees cause harm, so can ey defend agains i The pracice of inoking gods and spiris for aid is common in amos a reigions, and one doesn' need raining in wichcraf o pray for hep Whie genera prayer can someimes be eecie, re markaby so in some cases, e Sorcerer wi wan o empoy some 122

Spit Gardians and Servitors

surer metods of defense tn just leang t sitation in  ands of t gos. Tus w seek to dvelop a rlationsip wit various gardian spirits, and to larn e mtods wereby tey ar suond and oned to aid us. In most magikal worldws tr ar vry powerl, or ven omnipotnt, deitis tat ar an objet of vnration or worsip Tese beings ar tially sen as bing somwat rmovd from t pysial world and thus not very in to wit te goings on of vrday life. Becaus of is distan between t gods and man, thre are on sets of spirits tat ar petitioned for aid wit matrial problms and are tougt to be more likely to intrde in our aairs tan te ig gods We av already toud upon te dfnsiv us of te spirits of departd mans troug t agny of tir gravyard dust in a preious aptr, but tere ar oter types of spirits at an b employd by te g magiian. I Tibet, for nstan, tere ar beings known as Daapalas, ost

of wom wr spirits in Tibt tat reeivd blood saris bfor Buddism was brougt to e Land of Snows in t eigt ent Beause tey knew tat Buddists were against animal sari, tey aused many problms for te King of Tibt, wo was tring to build a monastery and establis Bddism. Te magiian Padmasambava was alled pon to travl roug Tibt and tam tes spirits. Baus tse spirits wer very onnctd to  matria plan,  prssd many of tm into srvie as guardian spirits, and promisd tat tey would be oered tormas (cakes) tat would repla te blood sarices to wi tey wre acstomed. To tis da Tibetan Bddsts or aks tat are saped and olord lik loody eads and suc to appase tse Darmapalas. 5 123

�oecrion a Reves( Wgick

In Caholicism and Caolic-inuenced magick such as hoodoo, we have ags ad sats tercdg, whch ar se as mor cv tha calg upo God hmsef, because, ke te Dharmapalas, they ar more coected to t matral plae ad to the huma xpr c.  vodou, te Loa sre th same cto, most of whom wer hma acstors tat have b levated to a hghr level ad ow srv t commt t s w ow that Europea wtches hav caled upo al sorts of famar sprts for ad, ad hav a log story of deng wt sprts such as t fey ad she.Th medeval grmors of cermoia magck, whch were wrtte prmarly for use by Chrs ta cr are d wth cataoges of sprits that wr ow to b fast d power  g t requsts of t magcas who vokd tm Bcause thse sprts ar ot as rmoved from te huma cod to as th hgh dtes, ty ar also ot as ghtd ad thus can somtms b dagrous to work w, ad so thy must b treated wth a rm had. I th case ofTbt, atough t Dharmapalas ar oathbod, thre are retues of sprts tat srv each o, some of whom are cosderd drgpa, whch mas tat tey are arrogat ad easy oedd. Because of ths, wheever the Dharmapaas are vokd  rtual, the prso dog t taks the Godform of a powerl ghtd Buddst God cald a Ydam. Usuay ts Ydam s tsef ver fearsom  apparace ad s thrfor treateg to th lower sprts.  t grmors, we s smlar tactcs usd for bg t dmos

tat ca sometms get r ts cas te varos ams of God are vokd ad t dmo, whch s o secrty a paga dt  ds s, s forcd to apparg  a comy form ad bhavg potel

Spit Gardians and Servitors

On thes conjurations and bindings ar issud in an ncresngy mor dir and thratning ordr. The Gotia vn gos so far as to suggst pacing th spirit's sigil insid a box and burning it if th spirit rses to appar. atvr tradition you com from,  spirits are generaly called upon via som symbol or sound that is connected with thm. In th East, a mantra is most on assignd to a guardian, and somone wanting to invok th protcion of a parcular spirit might mditate on th spirit's mantra rpatd It would not be uncommon to rcit a mantra 10,000 or mor times in ordr to rquest the aid of a Dharmapala. In th Wst, spirits ar mor on connctd with sigils than with mantras, though th nam of th spirit is aso a powr k. Th word sil coms from th Latin sium and can be transatd as a "sa or signatur. Th sa of a spirit is not only its signatur, though, but its phon numbr and addrss rolld into one. In some cases, th seal of a spirit is synonymous with th spirit itself, and thus the presnc of a spirit xists whrvr its sal is prsnt. Th mthods of obtaining sigils for spirits vary wid I some cass, th sa is a combnaion of lttrs (on th spirit's nam) bound toghr so hat h individua lttrs ar a prsnt but not immedi aty apparnt. In som cass a spirit's nam can be tracd o a tab lt, such as t Goldn Dawn's Ros Cross Lamen and the Agrippa's plantary Kamas. In the cas of th attr, the numbrs of the magicka squars that mak th Kamas ar assigned ettrs accoding to Hbr and th sigil is tracd using a circ to mark its begnning and a in to mark its end.

125

'orecton e Reves( fgicK

Some sigils are more pictographic, such as the veves of Haitian vodou. For example, Papa Legba's veve contains a crossroads and a cane, Erzulie's is a heart, and Gran Bwa's veve looks like a tree person. Each of these veves conveys something of that particular Lwa's natre and iconograph executed n an arsc stle heay iuenced by French ironwork. Some of the seals in the greater Key of Solomon and the Black Pullet are also very pictre oriented and may even have very blatant pictures of rings and people contained within tem. There are aso cases where a sigil is revealed directly by a spirit or god en received clearl without too much ntrsion from the receiver's conscious mind, these are the most powerl sigils, especially i you were he one to whom the sigil was revealed. Automatic writing, scrying, and oneiric sorcery are the most common modes by which tese sigils are obtained from the spirits, and can be employed by you to whatever extent your talent allows There are a number of dierent ways wit which the sigil of a spirit can be worked Sometimes they are worn as talismans or placed in the home and the name of the spirit and any associated prayers or conjurations that are traditional are spoken while contemplating the a

seal. Oter maing oerngs be the case metods with the invove aforementioned veves. to the sigil, such woud I write this, I have a candle in front of me that has he veve of Papa Legba painted on it in red Before I began writing toda I laid a glass of Bay Ru in front of the candle and called Papa by one of his songs and then asked him to clear the obstacles that oen arise during the day that interrupt my wriing. I exchange for his serice, I wil oer  a coconut ad more r later, as well as this mention in the A

book in order to increase his renown. 126

Spit Gardians and Servitrs

If yo choose o c pn  riion iri fr n esie mgick ysem yo shoud ke every ener  reonby f he procos of h ysem. This i ricry imprn in pprching spiris from rdiins h  hve  ery cie n '

'

rdiion cu h s no hd o be recnsrce sc s v Sneri Bddhism n shmnism. D not e h e spiris wi be cooperive nd nersnding if y pprch he in he wrng  If he piri reqires oerings ke re hse ering re cnsien wi i nure. If he rdiion reqires  y be ini ie   cerin eve before pprching  spiri I srongy rec mmend h yo nergo h iniiion efre sing i fr id. A he very e yo hod consul smeone h hs  ckgrn in h riin or hs de wi  spiri befre. Ececici i  e nd good  i mus be one wih ineigence nd repec. A n exmpe of ho is kind f hing cn g horriy rng 

ich in Ne York h I  cqined i decie  inke e i of he Orish er reing ony  bok or o n Sneri. He idn' know mch of Snerin ri srcre  he e  form imir  h of cereni mgick nd evked Oriss ino he fr qrer ccrding  heir eemen ribins. In e We e inke Yemy s she is  Gdess f he Ocen n Wes is scied i he eemen Wer. In he Nr he invke Oy  i scie wih mnins nd nder nd so he gre ic eeed  er fec  fr e qrer ssocied i e eeen Erh. The rem i h in he Yorn rdiions hese  gee e ech her becuse Yey ricked Oy in rding dminin ver he cen fr minion oer he grve. Mos bonics n een p heir cnes n he me she Tis nise individu egn  see ign f e 127

Joecrion C Reves. OgicK

heavy crossed conditions that he brought on himself almost immedi atel He eventually lost his job and suered many health problems until he nally got a trained santero to intervene for him. This kind of problem doesn't only exst n African-derived magick. I am aware of a similar problem that was caused by an erican who ws iiated into the pracce of to Dhaapals that conicted: Doe Shugden and Ekajati. Ekajat is a Nnma6 armapala, and Shugden is from a small sect within te Gelugpa school. This spirit Dorje Shugden is so sectari n that the Dalai Lama has asked everyone in the Gelugpa School to stop propitiating him. Unfortun atel he is kown for being very quick acting in material matters and so some sects stil give his initiation. The American in question had to undergo a long process to be free from the inuence of Shugden, a spirit that she had no idea was hostile to the other schools. If you choose not to work with a spirit from an established tradi tion, there are many ways to contact spirits yourself, from which you can then get names and sigils. If you are diligent with your oering ritals, such as those provided in the Chapter 2, you may notice certain presences haging aroud, and you ca reach out to these beings and ask if they re willing to work as protective spirits for you. How ex acty you do this depends largely upon your own talents ad the capac ity of the spirit involved. Some people wil be able to establish direct contact psychicay; some will need to rely upon divination for the an swers. Sometimes a question asked durng the dayw be answered in a dream or when you are hovering between being asleep and awake and thus more sensitive to the inuences of the invisible. Trance states can also be induced by over-breaing, meditation, self-hypnosis, chemi cals, or any combination thereof. 128

Spit Grdis d Srvitrs

Certain people, ceremonial macians especial would recomend strongly against contacting whatever spirits show up at your oerings or are just hoverng about the landscape, writing it o as "ignorant spiritsm. Their argent is that the spirits in te grimoires have been evoked successy for many years and teir natres are already known, whereas whatever is lurking around te corner could be dan gerous and is, at the very least, not to be trsted. While I respect the fact tat many people feel this wa I don't nd te argument to hold muc water. For one thing, many of the spirits in te grioires that magicians like to use have natres that are anything but friendly and ready to serve. If you are going to go so far as to burn a sigil and ostensibly tortre a spirit listed in a grioire be cause it is so reluctant to appear, how much less cooperative could a local sprit be? A for trst, while I agree that it's dangerous to trst loca spirits

bindl I think it's dangerous to trust anyone blin There are many spirits in te grimoires tat are devious by natre. Te Goetia warns about the spirit Berit, for instance, as a spirit that is not to be trsted no atter what bindings you place on him How much worse cold you do on your own, talking to what appears at your oerings or in your local places of power? The last hole in tis argument is tat tese grioires and spirits were contacted by soebody else rst. Soeone ivined te nae and seal, and ten wrote the grmoire. That's not ver erent from working wit various unnon spirits. Sticking to ony tose spirits tat are in te grioires or known traditions is soewhat ike sticking wit people listed in a "Who's Who gide for a your friends. I wouldn't do tat, wod you? 129

}o-ecrion e RevesO( gicK

nother way to contact a protective spirit is to pray and ask the gods to send one to you. Certain spirits and angels can aso put you into contact with familiar spirits from the legions that they rule over. The aforementioned Goetia, for example, promises that many spirits such as Marax, Malphas, Sabnock, Shax, and lloces all iv   familiars'' when asked. The spirits invoked in the banishing rital from the second chapter-Abaek, Pyrhum, Ermiti, and Dimgali-all were revealed to me directly by asking Hekate to send protective spirits. There are seals and rther rituals for each of them, but that will have to wait for a tre book. In the meantime, they can be visualized and caled upon either individuly or as a group, according to te formula given in the banishing rital. '

In the chapter on home protection, I touched a bit on amulets that represent a erce presence to scare away spirits such as the garuda door amulets of Nepal and Tibet, the devil or bat nut of merican hoodoo, and the European gargoyle. Each of these items has the ap pearance of some kind of wrat being that is deicated to protecting the location in which they are set. A with so many amulets, their magickal potency is derived from their appearance, and it is believed that their form alone is enough to make them eective They can be used asis, or they can be awakened through energized prayer and spe work, but in general te item is not believed to be a spirit in and of itself. There are rites, however, wherein a sirit can be called to an object, which can be paced as a gardian in the home or even worn on the person. The idea that spirits can iabit physical objects is an old one, and goes back to the earliest prehistoric shamanic practices. Binding a spirit to an object either temporariy or permanently has te benet of 130

Spit Gardians and Seitors

giving the sirit a foothold in the material lane and also rovides an easy way for you to contact the sirit to give it instructions and make oerings to it. Some eole are uncomfortable wih the idea of binding siits to objects, g that it tras he sirit against its wi, but this isn't necssarily the case. The natre of sirits is sometimes said to be ike r, and like a ame it can sread from one lam to another without diminishing the ame from which it was taken. This exlains why sirits, such as the four archangels, can be caled uon eecively by multile eole at multile times, and why objects such as idols and seals are treated as if they are inseparable from the sirit itself, even if multile objects exist. Of course, there are cases where the sirits are thought to be traed n their entirety by very owerl sorcerers, such as when King Solomon suosedly bound u the 72 demons of the Goetia n a vessel of brass and when theF Dalai Lama did the same to Doe Shugden. In boh f hese cases, though, the sirits were later released by less rocient mages. Objects such as the gargoyle, devil nu, and garuda al make excellent objects in which sirits can be laced. Paul Huson, in his excelent bookMteng Wtchcraf, ves a rital whereby a sirit, or magisus (Latin for "ittle master), is atracted into a mandrake root or an araun and made to see as a gardian of the hearth. The mandrake, or mandragore, gts its name because the root resembles a human fo, whereas an raun is a hmanoid gre cared from rowan wood. More comlex sirit houses can also be made, such as the Palero's Nganga, which oen taks he form of a caldron with various objects, such as machetes and sacred woods, i it that assist the inhabiting sirit.

131

�orcdon  Rvs( Cagc

The following rital is for the creation of a spirit house that will sere as home to the spirit Apoxias, who is another protective spirit that was revealed to me by Hekate. Apoxias appeared to me in the shape of a man with mirrored ees, and dark greenish-black skin. He carried a bell in one hand and a long razor-sharp sword in the other. He is charged b Hekate with standing gard over anone who is un justl attacked and is an excellent watchmen and gard.

.

spirit house should be made from a bottle that is colo dark green. The bottle should be exorcized with incense and salt water before beginning. The bote should be lled with 7

dirt from the folowing places i the folowing order: l Dirt from a cemeter (not from a particular grave, just from the ground) 2

Dirt from a police station

3

Dirt from a bank

4

Dirt from a church (or temple or Masonic hall, ou get the idea...)

5. Dirt from a government building 6. Dirt from the mountains or the highest ground around

132

7

Dirt from the shore of a lake or the beach

8

Dirt from a store

9

Dirt from a crossroads

Spit Gardians and Servitors

The dirt from  tese plces soud be from s close to your ome s possile. You only nee  litte from ec plce, nd te bote sould ony be lf f we you re nised. Next d t e foowig items to te bote: l Ok tigs 2 Pine needles 3 Blcktorn 4 Acoite 5 Poppy seeds 6. Blck mustr seeds 7 Te ir of  lck o 8 Tree rzor ldes 9 A sml be

Te ok is for protecon. Te pne needes re for censng. Te lcktorn is for tglng up obstrctions. Te conte is poison nd is lso scred to Hekte Te poppy seeds cuse consion, nd te blck mustrd sees cuse rm to enemies. Te ir of  blck dog is lso scred to Hekte, nd grnts Apoxis to cine sp tt cn ck n t do oeng presences. Te rzor bldes symbolze te spirit's sword, n te bel represents te spirit's bell wit wc e smteously wrns of ttck d conses is enemies. On te outside of te ottle you soud pste four mirrors to fce te for directios. Tese simteosly represet te eyes of te spirit n s ilty to reverse rm ck upo te sener. A sml cin n pdlock cn e dded to te outside to represent cins wit wic to bind your enemies. 133

Jorecrin e Revesu( Cagich

Fina you should prepare his seal on parchent but keep it outside te bottle for no

F 6. Sl fApx

If you can perfor the rite on a new oon at a three-way crossroads, tat is best  not, ten you can perfor it in your hoe or someplace else tat you nd power. Werever you decide to perform it, the ceremony must be performed on a new moon Ben by lang out a supper to Hekate such as was described for charging te spirit trap. It should include foods sacred to Hekate such as red met sh, bread, raw eggs, cheese, garlic, cake, and hone You can also include herbs such as aconite and dandelion root as garnish You should perform a banishing, such as te one from te Chapter 2 or anoter forula of your choosing er te banishing, sit for a oment in silence. When you feel that you have entered into a receptive state, you shoud light soe incense sacred to Hekate, such as a blend of myrrh, ugwort, and ulein Call to Hekate using the following incantation while staring intently at the seal of Apo:ias. 134

Spit Gardians and Servitors

Hail many named mother of th gods, whose hildren are fair Hail mighty Hekat, mistress of the treshod You who waks disheveled and wild through tombs and rmation grounds Cloaked  saron, rowed with oa leaves and oils of serpents You who is followed by hordes of ghosts, dogs, and restless spirits I ome to you for aid. I a to thee by thy seret names:

ktiophis, Ereshkigal, Nbotosoualeth Might Hekate, snd your angel Apoias to inhabit this house May he dw within it and nd  his weapons waiting May he stand gard over my home, my famil nd  those I love and hold dear May he stand rm against the powrs and prinipalities of vil May h turn bak the tides of invading daemons May h drive out those who onspire against me May he hunt down the atakers where they dwel And bring the battle to their door Hai man y-named mother of th Gods, whose hildren are fair

135

�orecrion e Reves<( Cagick

Hail mighty Hekate, mistress of the threshold Send to e your spirit this night. At this point you should focus intently on the seal of Aoias Hold the seal over the incense smoke and chant the folowing charm at least l 00 times ( l 00 being a "hekad) to bring him through his seal: IO POX-IS IO HO! (eeoh apohks eeas eeoh o!) At some point you will feel the presence of the spirit enter te seal This feeling diers according to our individual gifts and capacities, but can rage fro a simple feeling of not being alone, to the sensation of many invisible doors opening all at once, to soeing sible sucha te lines of te sigil suddenly moving or seeming to appear in 3-D. Even if you receive the sign of his presence iediatel you should complete the l 00 recitations as an offering and way to afr his presence If you don't receive te sign, you shoud conue reciting unl you do. When you are done, you should place te sigil inside te bottle and close it up. Burn a black cande on top of te bottle, and in your own words tank Hekate and Apoias for heeing your call. Place the bottle on your altar or on a shelf in your home Every new moon you should burn soe incense as an oering to the spirit and pray to h in your own words to continue protecting your home, fail and friends You should o pay attenon to oens and reas,a wel a ayone acng out of sorts arond you Apias is very good at making people 136

Spt Garans an Servtors

with ecret pa gait yu hw their had befre they are ready t pay te He i al a very ece prtector,  thoe witche wh beeve i takig a very light-haded apprach to defee, ad would rather edure har tha rik harig a ttcker teeve, hud avid thi pirit etire Apia i t a pcit

 a at wrd, whe deaig with pirit f ay tpe, yu hud be

aware tat yu are peig yur ife up t reatihip with te ther wrd Lie al reatihip, it wr t way The pirit wi ce whe yu cal, but d't be urpried if tey tart calg yu bac  their w Mgic hppe everwhere, t jut  e ce f a circe Thi reatiohip i a beig ad i the y way t ear the agick tat ca't be taught i bok, but the ot redy t hle ti hud avoid worig with the pirit at al

ARrlpcia{ SiRirs Apart fro the ue of pirit ad iteigece that re attracted t the witch through cojuratio or erig, there are a ethd for creatig articial pirit A articia pirit i ade fr eerg tat i haped ad prograed by the witch, uch e a articia itei gece cputer progra They are created fr lg d hrt-ter ue ad re w by ay ae I trdita urpea witch cra, a articia i oetie w  a ftch r bu-wil. I cer eoia agick they are e caled egregre, r whe ctrcted fro oe r ore of the four eeet, articia eeeta

137

Jo'ection � Reves( agick

One of the most famous examples of a magician creating a spirit for defense is te golem. In the year 1580 a Kabbalist named Rabbi Loeb is rumored to have created an articial spirit that inhabited and animated a physical form called a golem. A Catholic priest named Taddeush was planning to accuse the Jews of Prague of ritual murder, which would start a backash against te Jewish commnit tat wold result in many deaths. Rbbi Loeb heard about it, and, to avert the danger, irected a ream question to heaven to help h save his people. He received his answer in a Hebrew code: Ata Bra Golem Devuk Hakhomer �Tzar Zedim Chevel  Ysroel. The literal meaning of this is: "Make a Golem of clay and you will destroy te entire anti Semitic communi Through the Gematric interpretation of this phrase, the rabbi was able to decipher the actual formula for doing just that. The golem was given lfe by writng one of the names of Go ET, on its head. Stories var about how the golem accomplished his task-some say it went berserk and had to be destroyed, some say that it only ked the priest and was then put to rest. The golem was deactivated by wiping otheE from te name on its forehead to change it from ETH to TH, which means "dead in Hebre The golem's body was sealed in a secret passage in a synagogue where it is said to remain to this da Some believe tis story was the inspiration for the Mary Shelley classic Frankenstein. Another famous story involving te creation of an articial spirit comes to us through Alexandria David Neel, the French explorer and author who penetrated Tibet in the 1920s and traveled the country disguised as a beggar and a lama. In her book Magic and Myste in Tibet9 she describes her creation of an articial spirit called a tulpa, which rougy translates to "MindEmanation in Tibetan.  her stor she seals herself up in a cave and concentrates on creating a short, 138

Sp Gr  Srvor

good-natured mon er a few weeks she feels that her monk is suciently manifest and she leaves the cave The tulpa-mok folows her on her travels and is even seen by other members of her traveling par from time to time The problems arise when te monk begins changing out of her control His appearance shis from being potly and good natred to being gaunt and sinister Realizing tat her cre ation has gotten away from her she decides o smantle the monk, but only accomplishes this at great effort over the course of several months10 There is even one case where an Aticial Spirit is treated as one of the chiefs of a whole magickal order! The Fraternitas Satrnai in Ger many at one time regarded an egregore named GOTOS (acronm for Gradus Ordinis Templi Orientis Satrnai) as a secret chief. This egregore was fed into by everone  the order and thus was some what of a group mind that could then be caed upon to advise the order with the weight of its collected wisdom I the late 98s the use of arcial spirits became exemely popu lar amongst people interested in chaos magick, where the spirits are generaly known as seritors Whatever you wan to call them, their constrction and use is more or less the same First, you must decide upon the nction you wish it to perform; in our case, we are con cerned wi magickal defense nd protecton, but they can be made for amost any purpose. In general, aticial sprits are meant to be tem pora and are designed to dssipate upon the completion of their task or upon a cetain date Permanent servitors can be constrcted but must be carely looked after and fed with energy to keep them in line, lest they begin to take their nourishment, and thus their pro graing, from elsewhere, as wit the case of the rnaway tpa mentioned previousl 39

Jorecion e Revesa( fagicK

Before construction, decide upon a form. The form is lmited ony by imagination and should, in some wa indicate its nction. A seritor made to warn of danger, for instance, could take the shape of a cloud of eyes and ears, and a seritor meant to guard a door could tae the form of a knight in armor. Whatever you choose, you should be aware that te servitor may take on the characteristcs of its form. If you want a seritor to charge into battle, don't mae it cute and cudd similarly if you are afrad of causing harm in your response to danger, do not make it into the form of a bear You should then decide on a name and sigil that will represent e seritor. The name should represent its nction in some wa If you do want a name that wil indicate its ncon, you can choose one word and jumble the letters or pick a combination of words tat you con dense. The word protector, for instance, could be made into the name "Rectoport, and te words binder ofhar can be made into the name "Binderham by removing the word ofand the repeating letter r from har.  articial spirit created primarly from an elemental or plan etar force can be named wit a word that recalls that force. Madim, for instance, is the Hebrew name for Mars and could be used as a name for a seritor made with energy emanating from that planetar sphere. Of course, if you feel inspired to name it something else, go right ahead. A friend of mine named his protective sertor Phil, and claims great success wit him. A

sigil can be constructed from one of the previously described methods, such as by combining letters into a symbol wherein the individual letters are not immediately apparent. You can also trace a sigil upon the kameas or rose cross lam en if you know how. You can also make a chart of your own construction and trace a sgil on it. For 140

Spit Guardians and Seitors

exampe, ou can mae a 5 X 5 graph and l i in wih Engsh letrs accoring to our own ispiraion, using I o also reprsen he leterJ as it oes in Latin. The following mhods coul be use o mae sigis for a serior name Bindrham.

Q c

p

H

L

B

E

T

v

A

0

D

I

z

u w

R

F

s

M

G

X

Fure 6.l.Letter cha

Fure 62.Se aced on er cha

Fure 6.3 Combined tter se 141

Joecrion e Reves( Wagick

Though it's not stricty necessar I nd it usel to write the name and sigil of the spirit on a piece of paper. This paper forms a magickal nk and home for the spirit and can be used to feed the servitor and issue rther instructions. The spirit's orders and other symbols appropriate to the woring can be added to the paper as well, as can oils and powders consistent with the nature of the spirit. If you are plan ning to keep the spirit around long term, you can engrave the sigil and name onto a statue or other object that will then serve as a powerl guardian. To actually construct e 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 manifestation of the spirit, and if you are using a paper or other object to serve as a connection to the spirit, then you can place it in the spot where the spirit will manifest. You should ban ish the space that you are working in or set up circle according to what ever methods you normaly use. Begin by drawing whatever type of energ you will be using into yourself. The conjuring of the coln using the "Descendat Coluba, Ascendat Serpens formula that was given in Chapter 2 is one way to accomplish tis and raw upon energ in general. Elemenl pore breath ing, wherein the body is seen as emp and an elemental force is drawn in through the pores of the body was covered in the section on shiels, and can be used here as well. Earth may be chosen for providing pro tection, Water for smoothing over tense stuations and engendering understaning, and so forth for Fire and Air. The forces of the planets can be breathed into the body as well by performing the rital during the proper planetar day and hour while

142

Spirit Gardians and Servitors

cncenraing n e clrs and sbls  e plane. Sea energ can be bul up and used r hs purse as we, bu s a b mre cmplex and isn' he bes  use r precive purpses. A f de scrpn  hs echnique wil have  wai r anher bk. 11

When he bdy s lled wih rce, u shuld se yur gaze upn he space se aside r e spiri  manes wiin. Yu ms nw ejec he rce hrugh yur navel and see i sh rm yu and rm a clud n frn  u. Thrugh rce  wl, cmmand he clud  energy  ake he shape ha yu have deermned ahead o me. The mre deal u pu in is, he beer he spir wl manfes. I yu are very alened a visualizing, yu can even g s ar as  imagne he energ aking he rm  mcrscpic versns  he spri's sigil, which hen rm e cells  e being and evenaly calesce in e rm  e servr. I u have med pwers  vsualzan, yu mus wrk  he bes  yur abi Once yu see e spiri n frn  yu, i is ime  cu e cnecn, name i, and gve  s rders. A smple "I name yu u are  wl suce r e namng. Is rders shuld ikewise be succnc and  he pin. I he spr s mean r emp rar use, yu mus gve t a rder  dsspae a a ure me wheher i has accmplished s ask r n. I s beer  use an asrnmcal even  mark ime wh sprs han  is  use a calendar dae. The nex equnx, he new mn, r when he sun mves n a new sgn are al exples a wuld wrk. I yu are plannng  keep he servr arund permanen yu shuld be vgilan in eeding i en ergy and renrcng s prgrammng a regular nervals.

143

Joecton

e Revesa( Wagick

er you have issued it orders, command it to depart and carr them out. If you are binding the spirit to an object, you can see te seritor sink into the object. It you are not binding it, ten simply see he servitor y o to carry out its mission. The potential uses of servitors and te meods of teir construc tion are endless, and te reason I have a ritual outline instead of a script is that this form of magick is so wondery imaginative at everyone should develop teir own techniques. The benet of using servitors as opposed to a preexisting entit lies in its complete obedi ence to your will. You are its creator and master. This is also its aw, as a preexisting spirit can occasionay d ways to assist you tat you would never even tink of.

 eiter case, te use of spirits for defense is oen necessary in te event of a l-blown magickal attack. Aulets and banishing rituals are great at preventing harm, but can eventualy be circumvented by a cing enough technque. Spirits, articial or not, are oen used in launching attac because of teir ability to adapt to defenses ad get past them. I you tink that an articia spirit has been sent against you by someone else, you can combat it in a number of ways. Some articial spirits are noting more than thoughtforms projected by a creator without any oter e of energy put into them at all. In this case you can destroy them by thining tem awa It's tat simplejust imag ine tem being obliterated, from mnd tey cae ad by nd tey go. If you banish and visualize them awa yet tey resist, you have got anoter problem. In te case of an articial elemental you can ght it o or destroy it by trapping it in a triangle, such as the Hekatean spirit trap, and

14

Spit Gardians and Sitors

attacking it with the opposing element an ssciate weapns. One can also begn t fee it the element tt it is me ut f, tus mking it stronger but ining it wit your wil in an attempt t usurp control. This is sightly mre dangerous, but has its advantages. If you are successl in taking ver an articial spirit, it is a powerl magickal ink t a ptentily unknwn attacker. It's iclt, an shoul nly be atempte by experienced practitiners, but may prve t be easier than geting hair an ngernail clippings. I fact, ere are plent f cases where spirits that were sent to

attack smene were usurpe by te victim an trne upn he attacker. Ths is eiter one trough mking greater erings to he spirit, binding the spirit as you wuld in an exrcism, r appeang t the spirit's natre. I have been tol of instances in Haiti where  bkr (srcerer) sent one of te barns, Lwa, who is associated wih death and the grveyar, amongst ther things, aginst another bkor. The targete sorcerer mae prayers to he same baron, an basicy le it up t the baron to ecie wh was juste in is case. I the en it was te rst bkor, the one wh initiated the attack, was taken t te grave. This tecnique f forcing a spirit to choose beteen t victims in the hpes tat the unjustie person wil be killed is also seen in the Pulsa Dinura, or Lashes of Fre curse, which was mentione in an earier chapter. This curse is perfrme in a cemeter an invkes the angel of eath, asking him to kill a name victim or k the persn perfrming the curse. It is up t the angel to ecie who eseres eath. The curse was used on Octber6, 1995 by te Israei pitician Avigor Eskin against Yitzhak Rabin in response to the Oslo Accrs. Rabin was assassinated witin the month. Mre recent the curse was use against riel Sharon an at the time of this writing riel Sharon es in a com that most beieve he wi never recover from.12 145

Pmcron C Revesa( QagicK

Using such teciques is obviously dangerous and advnced work, but I mention them for the sae of completeness. It is up to you to decide what you are ready to use and when. In general, you will be better served by us ing te defensive techniques aready mentoned and the metods of reversal nd coter magick tat I wl teach in te next chapter

146

ChapreR7

Revesa(s d �u-GagicK

1 you are igilat in your baishings, use protective amulets, ad have strong guardias, even if someone were to lay a curse directly on you, it is likely that you would probably not even notice. The entire attack will roll o you or be sent back to he sender automaticall There can be times, however, when the normal defenses do not hold ad a more active position will need to be a ssumed to insure he well being of you ad your loved ones Thus far we have dealt only with strictly paciing, protective, d preventative measures Under the majorit of circumstances, these will be all that is needed Unfortu natel in some cases,  obsessive enemy will show no sign of stop ping his or her harassment, and you will need to resort to more heav-handed methods to insure a successl defense For this reason, it is importnt to master the techiques of reversa ad contermagick

�orection c ReveS( magick

There is a well-known axiom that has entered Wicca known as te Law of Three. This law is typically interpreted as a sort of amplied karma and states tat y harm done by the witch will come back upon er tree times over. According to some of my contacts in the tradi tona! cra, te srcinal meaning of te Law ofThree is a bit ierent. Te idea was that if a witch is harmed or cursed tat she or e shold send it bak to the ofnr three times over. This ensures that te enem should se survive te triple reversal, not attempt the same foolish ness again.  this book is a primer on defense onl I will not be concentrating on sending things back "tree times over. It is, how ever, sometimes a good idea to reverse an attack upon te attacker, forcing her to fal into a trap of her own making.

ldentJying {ouR ArackeR Though it's not always necess it is benecial i yo kow who it is tat you are reversing a curse back upon. Unfortnatel this is not aways possible. ile some lessadept sorcerers rely on the psycho logical power of someone kowing tat he or she has been cursed as part of te curse itself, a trly powerl witch will not reveal his iden ti alowing te curse to work in secret. If your enemy has not shown his and by pointing draaticaly and pronouncing a curse verbal he may have le evidence in the form of physical objects used to deliver the curse to 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 A. These powders are usually laid in a place were you will come into contact with them or step on tem, such as on te doorstep, in the car, or even on a paper that is mailed to you. Apart from powders, items such as grisgris bags, Jack bals, and paper talismans can also be placed i or around

Rersals and Counter-Magick your home or oce o deiver he power o you. If any o ese or oher suspec iems are found, hey can be gaered ad used o hone your reversa spes on he correc seder. If here are no iems ha you can nd, perhaps e oender has coeced somehing of yours o use as a nk Think bou people who you have hd as guess, who may have used your bahroom receny where hey coud have goen some hair fro your brush or nai cippings from he wasebske. Think abou anyone who had access o your oce or your livig space. so ink abou peope who have oered you food or , ng a page ou of he Trojn army plybook: many pes of curses can be delivered hrough food, and gis can be dressed and consecred o convey curses. Nex, sk yoursef i any of hese peope would have reson o harm you for ny reso. Lasl assess wheher ey woud have he abiiy nd knowedge o pace a curse heseves and, i no, wheer ey woud pay someoe o do i on heir behaf. There shoudn'  be a o of cndidaes who  he bi. If here are, en I woud sugges a you hve bigger probems han jus is one curse. heer you cn come up wi suspecs sing ese meods, or if you jus  you know who did i, you shoud LWAYS do a dvina ion before aemping a reversa geared  sendig a curse back o a specic person. If you pick e wrong person, i is ikey ha he won' fee he eec of he revers, b he coud pick up some bad energy sen his wy in e process. I is aso possible a wh you hink is a curse is acaly crossed condiios brough on by mgicka misseps or inadvereny broken oas. If you aemp o reverse s back upon e sender, you wi be sending i back upo yoursef; and, ike o mirrors being placed face o face, he reecon wi go on forever, making the problem worse and worse.

149

Jorecrion e Revesa( OagicK A good meod for divining the identity of an attacker is to write

the names of the suspects on a piece of paper, adding one additional name of"unknown in e event hat the rel culprit is not on your list. Place the pendulum (I use a loadstone pendulum suspended by my own clipped hair, but a store-bought pendulum will work ne) over he rst name and ask if that person is he one who placed the curse on you. There is not space here to give an extensive teaching on he use of pendulums, but one should be able to clear one's mind, connect with the ivine, and en ask if that name is te name of the one who cursed you. If it is, then the pendulum should swing wildl Other methods such as drawing cards or runes for each name are equally valid. If you nd that you are too scattered to do an eective divination (you are potentiy under a hex, aer al) or if you are too emotionaly nvested to get an objecive answer, a third pary should be brought in to do the diining on your behaf. Whatever the preferred method, you should rely on divination to conrm your suspicions, and to see what outcome wi be had. I cannot stress this enough. It may be hat your reversal will do more harm tan good. Early in my magickal career I was the target of a nasty jinx that caused me some minor headaches and broken kick-knacks due to mbled hands. Aer searching for curse material, I found a sigil on paper under one of the oor mats in my car. I used the paper as a link to reverse the jix back upon the sender by burning a candle upside down, which wil be described on pages 152-153. A week or so later it came to my attention hat a girlfriend I parted on not-so-good terms wit got into a car accident and was in the hospital with some serious injuries. She wasn't a serious pracitioner, but aer confronting her with the sigil, she amied hat she had picked up a book and decided 150

Rersal and Counter-Magick

to lay a jix on me to show that I wasn't such a good mgician A it happens, most of he jinx was counteracted by my daiy rituals and protection measures, measures that she ws not taking becase she ws ony a casual practitioner She received te f force of te jinx she ment to place on me and becase she had no magickal potecton, it was quite destructive This ws a case where, if I had nown the out come, I would hve not reversed the jix because I would not want to cause that kind of harm to someone I knew, even if they dd do some ting ginst me out of anger

Revesa{ Spe{{s ngd in th OiC  hoing

,

Ae deciding whether or not to reverse the spell, and, if possible, divining the identity of the culprit, you are ready to do the ctual reversal If you beleve that the curse centers on your home, an exceent method for reversing the spell is to get some dirt from the oender's home, nine pieces of devil's shoestring, nd a jr Begin the spel by bringing to mind the jix that hs been placed upon you Try s best yo can to tap into tht force set against you, to get a psychic "feel for its frequenc Take up a piece of devil's shoestring in yo right hand and trace  cross in te air in front of you, feeling the root gather up the energy of te spell A you make the vertical arm of the cross sa "I a not in power of tine Wen ming the horizontl rm of the cross, sa "Thou art in power of mine Do this nine times, once with each piece of devil's

Jorec'on e Revesa{ CagicK

shoestring. Take al nine pieces of devil's shoestring and place them in a jar with the dr from your enemy's house, some red and black pepper, and some poppy seeds, intermingng them a together. Go back to the culprit's house and, as you sprinke the m 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 shal it be. W away from the home without loo ing back. This ritual quite literally binds the curse up, removing it from your sphere, and devers it back upon the sender in one neat package. When you return home you should banish wel, cleanse your house, and forti whatever protections you have in place.

r

Upsidc-Oown Cand{c Rcvcsa{ Spc{{

,

The practice of burning candles "upside down is a popular technique oen used in cursing, but can also be used to reverse a curse back upon the sender. You will need a black candle, a pot of dr, and some powdered crab shels. Take the black canle, ght it, and place it in a caneholder.A in te preious spel, attempt to mentally tap into te frequency of the powers that have been set aganst you while concenang on the cande. This canle now represents the srcinal curse. When your mind has rmly grasped on to the power of the curse, pul the canle up from its holder and snu it out in the pot of dr and crab 152

Rersas and Counter-Magick

hel. The pel wil work wihou he crab hel, but they repreen reveral becaue hey wak backward, and o make an exra elemen. With your mind inent on revering he cure back upon the ender, bie e boom of te cande o reveag he wick. Ligh he candle a the end ha you bi o d place the cane back in i holder. A you do o, give i the foowing charge: Thy Aice ha been revered Thy Cure ha been rerned By Force and Fire nd Cunning Wil Be hou he vicim of thine own l. l of hee acion houd be done in n emotionl ate of juied anger, particularly he nung and te biing. Aow he canle o burn l e way down. At te end you ca gaher up he wax and the dir nd eiher depoit i at your enemy' houe or hrow i ino moving waer.

,

Oou(e-Acton Revesa( Cand(es oher candle pe o revere a jix ue a pecial candle, omeme cled a Double-Acon Revera Cande. Ti cane i whie in he op, iging e clearing of he cure from your fe, and black on e boom o end he cure back upon he ender. The way ha i i used i o dre he cndle wih revering oil. Chace are you can purchae condiion oil uch

a thi one anywhere tha you cn buy one of ee canle, bu

you w o make your own, you can ok , re, and del' 153

�orecdon e RevesJ Ogick

shoestring in a good carrier oil such as almond oil or virgin olive oil. Hold the candle horizontally with the bottom facing you and rub te oil from the bottom to the top, away from your bod A you do this, concentrate on reversing the curse or crossed contion back from where it came. If you know the identity of the target, you should get a photo or some other object link and place it underneath the cande. If you don't kow the identt of the target, then simply place a paper under the candle addressed to "those who do me harm. Place a drop of Reversing Ol on each of the four corners and in the center of the paper or photo. Light the candle and pray: Shadow, hear my call to thee Pitil hate-lled enemy Be malignant if you will For I am more malignant still. I turn you over to Hekate To send the curse back to thee Damning you as the wax burns down Committing your power to e ground. Let the canle burn all the way down, then colect the wax and the personal items and bury them near a three-way crossroads. If you can't do this at a threeway crossroads, you can do it at a graveyard (but not on a grave, which would be overkill). The idea is tat you are sealing te spell by delivering it to Hekate Chtonos, who dwells in the underworld.

154

Rersals and Counter-Magick

Spitng

Back a

Ji

,

The her galagal, kw t rtrkers as "Little Jh i mst famus fr its ue i iuecig curt case. A efeat wu chew sme LittleJh a the pit it ut i the curt t iuece thig i hi favr. What is t as well kw i that the same pell ca als e use fr trig ack jixe. Oce agai, attempt t metly "te i te frequecy f te curse. The, put piece f galagal rt i yur muth a che yu che  abut hw agry yu are at te harm that ha ee e t yu a hw justie yu are i seig it ack t the surce. Eame yurself i thee thughts f jutice a, at the climax, spit the rt ut wit frce i te irecti tat yur eemy i i. If yu ca perfrm this reveral where the e wh rigiate the curse actally lives, that i eve etter. If yu are uale t ivie the urce f the jix, te pit the rt twar the west. Whe yu are ishe, walk hme a 't lk ack. Perfrm a aishig rital whe yu get hme.

e

lmp

oy Revesa{

,

The lamp f reversal is bure t rive ack a il set agait yu. T make the lamp, hlw ut half a ccut ad ll it wit vegetale il. I the il place ie eeles, ie pi, ie ail, ad ie evil' hestrig, a me ill, salt, a re.

155

Porecron e eves agcK Float a wick in a piece of cork (special wick kits can be bought a most good boticas) and ght it while maing the following invocaon: Nails, shoesring, rue, sal, and dill Hinder my enemies of their will A

they would do i unto me

Hold hem o their own agon Hear my wil addressed to thee By word and will, so shal it be This lamp is best burned ouside, but if you don't have a yard, you can place it in he windo Burn the lamp ever Friday for seven weeks Be carel to make sure there is enough oil in the lamp at a times. Add more as needed

Lhe CiRROR Cage

,

We have already ouched upon mirrors in the section on proecting the home For obious reasons, the mirror is a classic tool for reversing spells back upon their sender Aother way o use a mirror in spell reversal is o get a small box (I use ones shaped as cons, which can be purchased around Halloween, bu any box wih a d wi do) and line the inside with shar of mirror, making sure o cover as much surface as possible Make a poppet to symbolize your enemy-this can be a simple egy made from wax (even a wax gure candle of the appropriate geder wi do) or a fabric doll sted with Spanish moss and 156

Rersals and Counter-Magick

appropriate herbs. If you have an article that was used in the srcinal bewitchment, such as a powder or conjure hand, or if you have a personal  to the target, such as hair or cloth, then you shoud work it into the dol; if not, include a name paper in the dol or carve the name of the target onto the do If you do not now the name of the oending sorcerer, simply write, "The one who works against me. Hold the do in the le hand and wit your right hand trace a cross over the dol A you trace the vertical arm of the cross, sa "I baptize tee (name of target). If you don't now the name of the target, you can substitute the word sha. A you make the horintal arm of the cross, sa "Thou art in my power. Place te do into the box tat has been ned with mirror and say the foowing: (Nae of target), for your own sake

I pray you no more trouble mak e For to torment me for your own gain W only bring you greater pain

For I am a child ofHekate And she is mightier than thee From this hour foth all ill intent Shall back upon ty head be sent In the name of Neboutosaoaleth, Ereshkigal, and Atiophis And by my own word and wi Thou shall be thine own victim. 157

Porecton e Reves{ Cgick

Aer you have said the cha and closed tebx you shoud place it in a safe place on your altar or bur it somewhere, such as at a crossroads. This spell will have the eect of mirroring anything that the oending warlock does, back upon himself, be it good or ill

Before moving on from reversals, I would ike to say that while it may be the case tat justice is best served by a reversing harm back upon te sender, sometmes this will only cause te sender to resort to more volatile measures against you, followed by you resorting to stronger measures to repel them. This is, of course, how wars begin, and ke mundane wars, the gain is oen not worth te cost. Becoming obsessed with reversing curses oen leads to sending them yourself and can lead to an obsessive life Like that of Heathcli of "theng Hehts, who only retrned such agonies as he himsef received, your whole life can get sucked into a web of justied vengeance. This is, to my mind, not a good way to live life or an eective way to deal with interlopers, and so I oer you counter-magick techniques aimed at ridding yourself of your enem

CourR-aicl We wil dee countermagick as magick that is done to counteract an attack, but is not a direct protection from, or reversal of, that at tack The f range of possibilities is wide indeed, and cou even in clude our own oensive curses However, because ts is a book geared toward protection, and there are more than enough ways to deal with these situations without generating our own oensive magick, I wil 158

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forgo teaching anyhing meat to outright harm an enem We wil be focusing on bining, consing, and expelling- techniques that are used to get an enemy to stop focusing on causing harm without going ahead and causing harm ourselves. Because countermagick echniques al focus on removing us from an enemy's environmen or te enemy from ours, they are te most usel technques for dealing with nonmagickal dangers. f someone is threatening your life or the lves of your oved ones wit physical olence, shields and amulets may have some eect, but eventally you will need to remove that person from your life to be safe. Jus as I do no recomend ing to deal with medical or psycho logical problems without consulting professionals in tose eds rs, countermagick should not take the pace of law enforcemen profes sionals when dealing with a dangerous person. If someone has treat ened your life or the ives of te people you love, I  you have every right o use the following methods of binding, expeing, consing, and siencing against h, bu you wil be doing yourself a disserice if you don't contac e autorities. Indeed, it is oen through te agency of e autorites tha the binding or expelling takes eec in these cases. heter te danger you face is mundane or spirita, it is trough countermagick that very persistent problems can be laid to rest and ongoing wars settled.

Bidi ad l{ci Bindings are used to stop someone from doing a particular ing or to heavily inuence someone towards doing something, in our case leaving us and our loved ones or cents alone.

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Jo-ecdon e Revesa( Oagick

Bend OeR PowdeR

,

Just as powders such as Goofer Dust are used in jinxing and cursing, and oter poders such as red brick dust are used for protection, tere are also powders used in counter-magick. A good one for binding is te famous Bend Over Powder, which is made with licorice root, calamus root, and High John te Conqueror ground into a powder and mixed with a base pow der such a talcum. The powder is ten used by layig it where the target will step on or touch it. If laying the powder on te ground to "send trough te feet, it is done while wng backards and is oen laid in a vespot pattern such as you would nd on dice. If not, then you can keep the powder in your pocket and deliver it by a handshake directl nother timehonored way to deliver a powder is to sprnke some on a letter and mail it to the target, makng sure that only an unde tectable amont is lewe don't want to get arrested for caus ing an anthrax scare. This powder can be especiay eective if you re confront ing he enemy face to face to work out dierences. If used in is maner, you can coat your hand wit te dust or make sure tat he or she comes into contact with the dust at some point during the conversation. Once he does, you should at tempt to focus your gaze on your enemy's forehead beteen te eyebrows. If you can focus your wi like a laser beam on tis point, you will be able to dominate te conversation and aect the mind of te target. At te very least, by using your gze in this wa any magickal attempts to do the same to you will be returned or counteracted. 160

Rersals and Counter-Mgick

, The Tanglefoot Charm is an old Europea spelof bnding usng a cord. It can be used to stop someone from doing any one particuar thing. That thing could be a urse or other pe of harassment, but also could be something else such as going to wor. Even in purely altruistic cases, you must remember that magic manifests in natra l ways, and you must be willing to accept the consequences of your actions. A few years bac, a friend of mine was being sted and came to me for help. Us ing a letter that he had writen for her as a l, I used the Tanglefoot Cham to bnd him from stg her. For a week nd a half there was no change. He would sit ouide her house at night, and c constn I thought perhaps that the spel i't wor nd I wod have to move to something stronger. Then one night my friend heard a crash outside her bedroom window. When she looked outside, she saw a ladder on the ground and her ster splayed over the fence. He had broen both of his legs and suered other sml injuries. This s also enough for her to press charges. He staed her no wa more. I was more than happy to accept the responsibiity for that, but some wod not be. I again urge the reader to vine the outcome of your work to the best of your abiit To wor the Tanglefoot Charm you will need some li to he target at can be ted into red cord. Taing the red cord in te e had, concenate on te tng at you sh yor enemy not to do anyore nd tie nine nots n the cord starting at the outer edges and movng in le ths: 1 3 5 7 9 8 6 4 2 -



-

-

-

-

-

-



-

161

Jorection

A

�

Reves( Ogick

you do so, say the following cantation with each knot: (Ne of target), I conjure thee By the power of earth thou art tangled By the power of rock thou art bound By the ower of clay thou art chained Held in place by the weight of t he ground

Work the personal item of the target into the ninth kot. hen you have completed tis, go to a crossroas nd bur the cord there. Saying te folowing: (Ne of target), I bur your power (to do harm to me, or whatever the binding is for) Twisted and tangled Chained and bound I lay thee to rest Committed to ground Walk away from the site and do not look back.

r

cRaveyaRd Binding

,

Another excellent binding uses the grave of a soldier or police ocer. Take a material link of te harm doer such as a photo or clot and wrap it up wit nine pieces of devil's shoestring, or some knot weed. If you have some lead, wrap it in lead (the metal of Saturn). If not, you can wrap it up in aluminum foil, shiny side in. Take it to the grave of the loved one, relative, or

162

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soldier ad make an ering f whiskey r a dime as if yu were cllecting graveyard dust. Dig a shaow hle ver where yu suppose the right hand is lcated and bur the charm tere. It is best to use your wn words fr tis spell, speaking directy t te spirit i the grave but it shuld g smeting like this:

(Ne f spirit in the grave), I cme to yu t ask for yur help

(Ne of enemy) has caused me harm and will ot leave me alone I give them to yu. Keep them away from me until I retur for them. Accept my payment and do this for me, I pra Leave the gravesite and never return. Obviusl if tis is a grave yu visit oen, for magickal r setimental reasns, it is not a god grave to use. You shuld make sure it is a grave that you wi ever visit again.

lo Stop Lak About {ou The fllwing spell is said to bind e enemy from even talking abut yu. Take a beef tongue and wrap up your links to the enemy i a paper with the follwing seal of Satur upon it covering the target's name:

,

Fure 7.1 63

�orection  Reves{ gick You ca dress te sil paper  o ad powders of bing as you choose. Slice open the beef tongue and place the paper and seal inside, ten sow it back up. Placete tongue in the back of your freezer and say the following. Ereshigal, Nocticula, Hekate Grow forth and witness my rite! Seize my enem's tongue! May not even his words exist! Sig! Sig! Sig! So shall it be!

Aother way to silence an enemy (or a noisy neighbor, for that matter) is a simple gris-gris bag made from licorice root, slippery elm, and adderstongue. Wrap it up in a black bag and plat the bag under the person's doorstep or somewhere in their yard or house.

Cu en binding is not possible, another way to remove an enemy workng against you without bringing him or her into direct harm are rites of consion. Some see this as a tpe of ji in and of itself, but consion spells have been used in hoodoo and witchcra as protection for man many years. W hen faced with an obsessive enemy who will not give up after protection and reversal rites have been worked, a bit of consion can b e a tame but effective way to deal with tha t enem

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Conyusion PowdeR

,

This por is us in t sam ay as t othr ors an is, to my min, on of th st ays to livr tis y of spl A coul of yars ago I ha a cnt ho as in ngr of losng his businss bcaus t onr of a rstaurnt chain nt t spac he as in Ts prson as so spraing rumors about my cnt, n causing him  kins of hassl i t ton in an ort to gt hm to mov To mak mattrs ors, my frin blev that on of t rstaurnt onr's fmily mmbrs as a itch an as orkg against t stor magickl I hapn to no fro m prior xrinc tat his susicions about this r corrct, n r svrl raings ci tat a cosion spl as t bst opon I surrou th rstaurant ith Consion Por on a n moon n pray to Hkat as I i so I spra som on t oormats as e I soon bgn to har complaints about th rstaurant n it as not log ar that it as tmporarily clos for halth violatons Soon thrar t cial backr ho as going to hlp him buy my frin's stor fll through Tis rital nt aost xacty sI pl n I as hay th te rsults Hovr, I must strss that you shoul alays o a vinaion to gt an ia of hat you rsults ill . I as more than prepar to accept rsponsibity for this rson to los mony by having hs rstaurant tmporarily clos n for him to sur other minor problms, but if t rang ha inicat peopl gtting sriously hurt by my spll, I oul hav us somthing ls Consion slls ar tricky in this 165

Jorection ( Reves<( Wagicl wa as consion cn be the cause of vehiclar accidents ad a kind of more serious issues. I am not here to preach to you, only to tell you that you need to be responsible for your actions. Consion Powder is made wi poppy seeds,titch grass, and black mstard seeds added to a powder base such as talcum. Some people color their powders, andi you do,the appropriate color would be red. If you want to cause argments and inghting as we as consion amongst your enemies, add in black and red pepper. The same recipe could be used to make not only a powder, but an oil or incense. The clever witch will be able to employ all three, such as in the following spell.

A Conusion Ool(

,

If there is someone in your life who is perpetally causing you roblems and sending sychic attacks your wa but who you can't cut ties with completel such as a family member, it may be a good idea to make a consion doll of that person that you can activate at will. To make the doll, get the best personal l you can. Make a frame from to pieces of wood tied together as a cross. You can make the body of the doll from the target's clothing; failing that, use red cloth and make a body around the cross using a combination of Spaish moss and titch grass wrapped in the cloth. You can make a head for the doll out of clay or use the head of an act ual doll. If using cla wor k poppy and black mustard seeds into the clay before making the head. If using an actual dol's head, stu it with the seeds .

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With your right hand trace a cross over the do. A you make the vertical bar, sa "I name thee (name of target). A you make the horizontal bar, sa "Thou art (name of target). Light some Cosion Incense either purchased om a store or made from al the herbs mentioned so far, and hold the dol over the smoke with your le hand. A you hold the dol over the smoke, bring to mind a the harm that the target has don to you in the past. Ename yourself with righteous rage and desire for justice. Aow this to ow into the dol as you say: Inmicus Carpo! Fazed and ustered Vexed and addled Lost in the smoke of delusion I hold thee rm Bewilderd and bound Cast nto consion By word and wil addressed to thee Consion to (name of target) be

e}p{{ing The last tpe of counter-magick that I want to cover is that of ex peling, more commonly known n rootorking as "hotfooting. This te of magick is aimed at getting a prson to leave your environment total Usualy you are either expeling the person from a home, from a job, or from a town. A with the other tpes of counter-magick, we wil begin with a powder. 167

'o"ecrion e Reves( gick

hot �oot powdeR

,

Generaly speing, anthing hot or stinging can be used in Hot Foot Powder. My favorite recipe for the powder is red and black pepper, crushed hornets or red ants, sulr, poppy seeds, and witch's salt (salt that has been blackened with soot). This powder is used in a similar way as te others and is particuarly potent  it can be "sent through the foot'' by hang them wk on it or by putting it in their shoes One of my favorite ways to use this is to sprinkle it on the doorstep or oce of the target, then drop a little bit at each crossroads leading out of town, praying for the person to move each time you drop it. One sorcerer I know uses the entire Catholic Rite of Exorcism when doing r ites like this, but I like the following incantaon: By the Fire of Azael! I send thee to the Desert! Barra! Edin Na Zu! Barra! Edin Na Zu! Barra! Edin Na Zu!1

r

oreR Ceod

J-

OF Seding TRoug re I you can't get the person to wak on it, nother aditional way to send through the foot is to "pick up the footprint of

the target. A close friend of mine was having issues with a 168

Rersals and Counter-Magick

coworker a couple years back, and reported to me that he was having a strange r of ba headaches and worse luck. He conded to me that te coworker he was having trouble with practiced magick, and he thought it was probable tat he was putting a ji on him and wante d my help. Reangs indicated that he was correct, and I used a reversal spell to trn magick back. It seemed to work or a while, but then te attack was renewed. We di this one more time, but the same thig happened. It became apparent that we needed to separate them entirel I had my riend watch where his target walked when leaving te oce. I instrcted him to quetly pick up some dirt rom one o his ootprints, which he did. He brought the dirt back to me and I med in red and black Pepper, sulr, and some crushed hornets. I botted the whole thing up in a jr and tossed the ja ito some rnning water. A I did, I said: By Acheron, by Cocs By Phlegethon, St, and Lethe I cast thee out! May not even the memory O your name remain! By the Acheron, By the Cocs By the Phlegethon, St, and Lethe2 Begone! Begone! Begone! Shortly aer this spel was cast, e target ound a betterpaying job and moved on. It worked out to be the best or everyone. In fact, i you are worried about causing someone 169

JorecLon e RevesO( gicK harm, you can add herbs of blessing, such as angelica, to the Expeling Powder mix, to help the target move on to better cirstaces. A interesting variant of tis tpe of spel was recorded by

the priest and anthropologist Harry Middleton Hyatt. Rather than bottling up the foot track and casting it into a river, his iformant told of putting the dirt and the hot-foot materials into a holowed out shotgun shell and shooting it o into the distance, while prayng to Jesus for the person to be removed from your life! I haven't ever tried this method, but the drama alone would be powerl.

SpiRits in CounteR-agick

,

Spirits can be used in countermagick as wel. May of the guardian spirits from various traditions also nction in this capaci In Tibet, for instance, a form of the Goddess Tara kown as Osel Chenma rides upon a pig and carries a needle and thread tat she uses to sow up the eyes and ears of enemes. 

Many angels and spirits from te grimoires can also be suoned for binding and expeng peole from your life, and you can follow the instructions in those texts to s uon them. I particlar, I have used Zel, the spirit of Satrn from Agrippa's Three Books of Occult Philosoph in binding with excelent results. e gardan spiritApoxias, whose suonig we covered in te preious chapter, can also be used in countermagick and 170

Rersals and CounterMagick

excels a binding, consing, and exelling To use im in is a you sould se u an alar it is botle in fron of you. Feed e bole it energ and can e suong manra IO AOX-S IO HO. en you feel a you ave goen is atenion, you sould ask im o bind, conse, or exel from your life te erson or siri o is arassing you. If you ant o make sure a no arm is broug o e target, ten you sould say so. In cases ere your life is in danger, you may coose o let Aoxias ac as e ill  alays, you mus ake resonsibiliy for your on actions. If you ave a link o e arge, you sould fold i u in a aer, aking care o fold e aer awayfom you as you do i. Dra e sigil of Aoxias on e aer and lace e botle on to of i. If e ersonal link is too bu o  under e bole, ten ace i in fron of e bole insead.

.,

ARtiJicia( e(mna(s in CounR-aglck

I ave already aed a bi abou articial elemenals in e caer on gardians. Tey can also be ut o great use in e eld of couner-magick, bu instead of Ear and Water, e focs on e eemens of ir for conion and Fire for exeling. To reca, an aricial elemenal is a siri form created by e magician and imbued i oer from one or more of te four elemens and given emorary aricial consciousness roug e sorcerer's ill.

171

JoLection  Reves<( Cagick

The rst tng that you wil need is a nme and a statement of purpose. Because I have already given the general form of how to create an articial spirit in the previous chapter, it may be helpl to use an example from real life. An occult group that I belonged to in Philadelphia had admitted a person that soon proved to be dangerous in both magickal and mundane ways Though he didn't outright attack anyone in the group, several people felt threatened and it was clear that some of his activities were criminal, to say the least. A friend ad I decided to do an expelng rite ad we created an cia Fire Elemental to do so. Because the element was Fire, the planet associated with what we wanted was Mars, we took those words, Fire and Mars, and made the name RAMSIE Combinig those leters into a sigi we cae up with gure  Bringing in inuence from the zodiac sign Aries, we decided that amsief would appear as a ram-headed very large red hmanoid th sx arms, each of which held a aming axe. Another, and perhaps better, Fur 7.2 method we could have used for  this was Sl fmf to make an invocation to the element Fire and the planet Mars and asked for inspiration. We might have received a vision of the elemental, name, and seal either in meditation or dream. In this case, though, we decided to construct it entirely ourselves. er opening a circle and invoking the watchtowers in our tpicl fashion, we marked out a triangle on the altar and began 1

Rersals and Counter-Magick

to pore breae e elemet Fire, which has te qualities of heat, dress, ad expasio. Oce we had gaered a suciet amout of Fire elemet i our bodies, we projected it out ito te triagle, rst seeig it gater as cloud of ames, the seeig tat take e shape of amsief Oce te gure was formed ad could be "see by both my parter ad I, we drew our wads (te tool associated wi Fire i our traditio) ad poitig at msief, addressed it tus: By te Lords of e Souter Gate By e White oes of theN ootide Hour By he Sovereig Spirits ofNotus d by A the Dji of te Desert I ame tee Rmsief, Thou art msief Go ort ad expel (ame of target) from this cit Remove him rom our midst Accomplish this witi te space of ree moos. O he Third Fu Moo Wheer you have accomplished your task or ot Dissipate back ito te elemet of Fire Ad seek the peace of oblivio Heed my words ad do my will Fiat! Fiat! Fiat!

173

Jotec'on e RevesO{ fgick

In all cases of reversal and counter-magick, you should always remember to do a divination and be sure that you really are under spirit attack from another human being,and not experiencing crossed conditions stemming from your own missteps or retribution from spirits of one knd or another. You should attempt a much as possible to see the outcome of your spells because you must take responsibilt for tat outcome. Uess you have a professional magickal practice of some kind, it is likely that you will only need these lessons to or three times during your entre life. People who d temselves constaty embroiled in psychic show downs are generaly not under real attack, and are just using the occult to draw some drama into an otherwise dul existence. If you do nd yourself te target of magickal attacks very oen, I would suggest that asking yourself why and making changes in your friends and lifestle will serve you better than all the reversals and countermagick in the world That being said, magickal attacks d occur, and mastering te techniques in this chapter can help preserve your health and wellbeing in tight situations.

174

ChapreR8

h{ig d Recovey

Whatever the arcar cir

tance f yur itatin, when the dut ettle and a the metd f attack and defene have been ex hauted, it i time t clean u the me and get back t buine a uual. Aer yu rearm yur reglar defene and reair any crack c

in the f frtre, yuattack will need t tend reidual eect magickal can linger liket an yur attackwund. in and fThe ite. Thee rblem range frm hyical ymtm uch a ache and ain, t ychlgical ymtm, uch a an inabilit t lee, derein, and unexlainable anxiet Even mre rbable are utward cnditin, uch a run f bad luck and a feeing f being ut f te with time. In a cae, ccult treatment huld nt relace medicl treatment. Medical dctr, therait, and ychlgit hud be cnulted

Joro e vs<( Oal when appropriate. It is also benecial to seek the help of professional psychic healers from whatever tradition you come from, be it a reiki practitioner or the local shaman. The rst and best way to make reparations aer an attack is prayer and acts of devotion. Thank the gods ad the spirits for taking care of you in your hour of need. If you worship no gods, then direct your devotion to the enlightened ones who have gone before you and serve as gides on the path. Direct it to the universe itself. It is not my place to te you how to pray or what to pray to, but I do want to stress the awesome potental of energized prayer. I again refer you to the advice of Israel Regardie, who said to "ename thyself with prayer.

h!ing te home and Re!aons

Before we deal wit the specics of healing yourself or another person, it's a good idea to make sure the home is sitated rst. You can start by doing a banishing in each room and then using the cleansing and reversing oor washes and incenses that were covered in the chapter on home protecton. Aer the house is clear you will want to work to provide a peacel atosphere using some of e folowing metods.



Scenting the AiR

,

you have probably been burning a great deal of incense during your defense, ad then again to clear the house, I tend to stay away from peace incenses post-combat. If you do want to burn incense, I recommend very simple fragrances such as

A

sandalwood, lavender, or a frakncense/myrrh combination. 176

Healing and Recoer

If you don't want to burn incns, a good way to stabish a ca spirita atosphr is to pac caphor bocks in th cornrs of th roo, as cphor is kown to ca down spirits whi ony itting a inor scnt. Pacing potpourri hrbs arond t hous is so a good thod. I us a combination of cinnaon, pin, and sandawood to hp cutvat ca.

peace WateR

,

In Nw Orans, a popuar thod for bringing pac to th ho is said to hav bn invntd by th faous "Voodoo Qun It ntais aking a v-watr wash that consists Mari of rainLavau. watr, rivr watr, spring watr, ocan watr, and hoy watr fro a church. If you don't hav accss to on of ths watrs, it can b rpacd by Forida watr. This watr cn b usd as a oor wash or sipy sprinkd around th ho. Aothr thod of aking pac watr is sipy ayring oi and watr in a bott, th ida bing at you ar sprading anointing oi ovr troub d watrs.

Sweetening e{ations



On of th most comon symptoms of agicka attack is rationship probs. If during th attack you xperincd dicutis with your spous, chidrn, or othrs in your if, a good way to swtn things up is to use a honey jar. A that is ndd for this is a jar, ots of hone a fw swets, such as 177

Jorection e RevesUC WgicK molasses and suga, and a personal item om each of te people who need relationship healing. It is best if everyone who is going to be nked to th botte knows about the spel and gives their ink over wilingl but it is not strictly necessar Place al te items in te jar ad burn a white candle on top of the jar while saying: By hone sugar, and al ings sweet, Establish understanding ad peace. May good wil reign beteen me and tee, A

I wil, so shal it be

Keep te jar in te bedroom if it is intended to heal relations beteen you and your spouse, and near te hearth if it is to work for your whole famil If sexal problems were caused by te attack, you can make one ust for you and your partner and add sex uids and pubic hairs to the jar as wel as love items such as Adam and Eve root, pairs of bloodroot, Queen Elizabeth root, trilium, ad the ever-popular raccoon penis ne.

hea(ing te lndvidua( er estabishing an atmosphere of peace and good relations in which to convalesce, we must now set about tening to your own wounds. Just as we went back over the house with a oor wash and incense you should aso make sure every last remnant of your recent troubles is washed away in one of te spiritual cleansing and r eversal 178

Halng an Rcor bahs hat were gien earlier in he book. You can also round ou he elements by smoking yourself in one of he exorcism inenses gien earer or smudging yourself wih sage. To do his, you an hae someone else smoke you, or you can plae he enser under a hair and le he smoke rise up around you as you mediae or jus relax.

Re(a;ation To omba feengs of axiet and sress tha oen aompany magikal aak, I hae found i beneial o use he following relaxaion mehods. The rs aes a bit of ime and should be done one a day or so. Basiall  ha needs o be done is eah par of he body needs o be foused on piee by piee and wied o relax. Begin a he oes of he righ foo. Fous on hem and menly ell hem o relax. Feel hem do so. Moe o he oes of he le foo and do he same. Moe o he le foo sole, do he same. The op of he le foo is nex. Then he right sole. Then the op of he righ foo. Then the le and righ anles. Coninue o moe up he bod mking sure hat you ge he front and back of eah par. Go all te way up to the rown of he head. Tke noe of any resisane in your body to he command o relax. Spend some exra ime on hat area. If you like, you can isualize a golden heing igh moing up he body whereer you are fousing, bu his is no neessar This enire proess may ake up o 20 or 30 minues a rs, bu one you ge he hang of i and beome more relaxed in general, i will only ake 10 o 15 minues. The seond mehod I reommend for relaxaion is ery quick and an be used any ime ension needs o be released. I his mehod, you ense up he enire bod saring from he oes up o he rown of he head. Alow his wae of wiled ension o oerake you, and arry any

179

Jorection e RevesO( gicK

tension you had prior to te exercise to join with it. Hold your entire body tense for a moment and ten let it all go at once. Feel te tension leave your body and sink down into the earth. Aer you release the tension, inhale deepl ling the lower chambers of the lungs rst, then the upper chmbers. Exale, emptying te upper chambers, then e lower. This is caed "vase breathing'' because the lungs ll ike vases lled with water. Take a few breaths like this and slowly take your mind o it, leting your breathing become more natural. This te of breating is relxing and brings many health benets because it oxygenates the blood better than the short, shalow breats we normay take.

ceting Righr irh Lime One of te more crious eecs of some tes of magickal attack is that it can put people out of step with time, which was mentioned in the rst chapter. What I mean by this is that tere is a natural rhytm to ife nd te healty person is in harmony wit tis rh. A person out of harmony wit tis rhythm may ndh- or herself constantly late for appointments, or too early for oers. Missed opportities abound, and you never seem to be in the right place at the right time. People will oen say to you things such as, "If you had oy arrived sooner, or "Too bad you le when you did. There are various solutions to this problem, and n Tibet one of the reasons that so may laypeople take the Kalachakra initiation, oen thousands at a time, is that te empowerment is rumored to remedy tis condition. A simpler method that I was taught is hat at sunrise and sunset you should close your eyes and visualize a spinning swastka in your forehead surrounded by four oter swastikas, which 1

180

Healing and Rcoer

are aso spinning The swasika is a symbol of eerniy ha is used all over he plane, and is spinning is synched wih he spinning of he enre universe This simple and powerl meaion, if carried ou as a daily pracce for a period of a month or so, will pu you righ wih ime

hea{ing luck and PRospeRity There are some who believe ha a person's luck and prosperi are pars of his or her psychic makeup and karma A we dscussed in he rs chaper, one of the most prevalen complains tha cause people o hink ha hey are under aack is a feeling of being jinxed This ji ing of he luck can have a residual eec even aer an aack, and, if aer he atack is over you sill feel ha your luck and prosperiy are suering, you would be wise o employ mehods specically designed o increase hem There is an enormous boy of magickal spels and riuals ha are designed o draw luck and mone an I encourage he reader o sudy he subjec in deph For now,I wll include one hree-ingreden bah and one hreeingreden conjure bag formula ha will help f your luck afer an aack

Luck/RospeRity Bat

,

Brew cinnamon, sassafras, and sugar ino a ea and add i o your bahwaer Cinnamon draws money and luck, and drives away misforne Sassafras helps you hold ono wha you come across, and sugar helps sweeen your conion in general

181

Jorection e Reves<( Oagick

Luck/RospeRiry ConjuRe hand

,

One luck hand root, one High John te Conqueror root, and cinnamon bark. The cinnamon is for drawing mone The luck hand is for grabbing opportnit High John is for cleverness and personal power.  per te instrctions for mojo hands in te secon on amlets, you shold feed te hand with condion oil such as New Orleans Style Fast Luck Oil, which is made from oil of cinnamon, oil of vanilla, and wintergreen. 2

Using A{{ies o hea{ I you have been making regular oerings to the gods, spirits, and world around you as instrcted in the second chapter, then whether tey have made temselves known to you or not, you have some powerl allies! I am not speaking here of specic spirits or familiars, but of the trees and rocks and rivers of e land where you live. Because of the bond that you have created through oering, they will be a too inclined to assist you in healing. To do ts tpe of healing you should go to a place in naure where you feel a partcularly strong presence. A old tree, the ocean, or a large boulder are a good examples. Sit down and make yourself receptive to the energies of tese places. Explain tat you have been hurt and are in need of healing. Through whatever mens you have available, you shoud enter into trance. This can be done through intense drumming, breath control, 182

Healing and Rcoer

sef-hyposis, editatio, ad ay combiaton of tese ad other methods. Oce you have etered a trace, you shoud try to "enter the spirital diesio of e place where you are. The exac way to do tis is impossible to explai as it is a cto of the trance state, but you sould tr to d out for yourself. It is ot as hard as it sounds. If you can't accomplish this i trace, you can try falling asleep i the place ad eter its spi rital dimesion through luc id dreaing. Oce you have entered the spiritual dimensio, look for te geii of the local. The appearance of these spirits can dier greatl but they are always at the ceter of tings. Agai, explain your situation ad ask if the place ca safely absorb your hurt. These places in natre can oen take forces that trouble us ad process tem thout harm to themselves as if it were food. What is poison to oe beig is not poison to all. If they agree, oer it up to the geii ad thak them. Once you retur to regular cosciousess, you should mae another oering, either i your ow words or usig the oering ceremony from te secod chapter

heaUng LRans-eRence and SacRipce I many tpes of fok magick, serious cases of sickness ca be ans ferred to aimals, which are then sacriced. In vodou this is most of te doe with a chicken, which is rbbed up ad dow the acted perso's body while the sickess is lured out ad into the chicken. Nepalese shame called Jhakris do the same thing with an egg, plac ig it ext to e aicted par of a person's body and luring the dam age out of te patiet by  g and chantng heaing mantras. You can use the egg method i selfhealig To do this you must pray fervely to the gods ad ca down the light of spirit into your

183

�oreton 0 eves{ fagl bod You can use te conjuration of te column to do this, or simply imagine that a white puriing ight descends from inite space and enters through the crown of your head, lling your body with light, pushing physical ad emotional disease out of your body as it does so. Take an egg and make a prayer to your deities Rub the egg over yoursef, starting from te head and moving down the bod This gives te sickess a place to go oter than to resette in the bod When you are ished, you should take the egg someplace and bury it with respect. Just as if you had used a live chicken, what was once a potential ife has done you a serv ice by taking your disease into itself, sacricing itsef in the process Even though it is just an egg, you should make an oering to the spirit of this potental life and commit it to te ground wit respect and where the disease can be absorbed into mother earth

AuRic

heaUng

When the bod mind, and spirit are healt the aura of energy tat surrounds a person is shaped lke an egg that extends beyond te skin and several inches in all directions Magickal and psychic attack can bady damage a person's aura and cause it to become misshapen Even some heag teciques at remove an i, such a te egg metod, can leave a hole in the aura, just a tmor removed from te skin leaves a scar tat needs to  and heal. The best way to reshape the aura is to have a skilled heaer or shaman do it for you. There are, however, metods tat you can do yourself if you need to To accompsh this, you need to set up a circle large enough for you to lie down in without touching the edges of the circle

184

Healing and Recoer

r:

in in the northe quarter. Face outard and invoke powers of the quarter:

-

I cal upon the black bu of the north and the gods

of night. Rulers of the mounains and gnomish spirits, Lords of Boreas, te norern win, And all e princes of the powers of Eart, I str, suon, and call you. I throw open te gate and call ou to this circle

Grow fort and witness! Move to eEast an invoke: I call upon the eagle of the east an the gods of the

breaking da Rulers of wind and whiring slphs, Lords ofEurus, the eastern wind, And all e princes of the powers of air, I stir, suon, and call ou. I trow open the gate and call ou to the circle

Grow forth and witness! Move to the South and invoke: I cl upon the on of the Sun and te gods of noon.

Rulers of te desert an dartng D jnn, Powers ofN os, the southern wind,

185

Jorection  Revesu( Cagick

I stir, suon, and call you. I throw open the gate and call you to the circle Grow forth and witness! Move to the West and invoke: I cal upon the water-bearers and gods of tiight. Ruers of the deep and owing undines, Lords of Zephyrus the western wind, And all ye princes of the powers of water, I stir, suon, and call you. I throw open the gate and call you to the circle Grow forth and winess! Having invoked the four quarters, you should now move to the center of the circle and face North. The reason that you are orienting the circle North instead of the usual East is that you ae working with the magnetic elds rather than the movement of ight and darkness Invoke the powers of above and below: I cal upon the dove of the great heights and the serpent of the depths. I throw open the powers o the sky! I trow open the powers of the earth! I throw open the pylons of the heavens! I throw open the pylons of the underworld! I call the powers of the zenith and nair to the circle Grow forth and witness!

186

Heaing and Recoer

Lie dn in e circle i yur hed in e Nr. l ye pers  e heighs A ye pers  e deh l

ye pers  e hrizn I lign myel i yu. My my n reence be in hrmny i yurs  bve s bel

S me i be. Lie ere r hile nd l he pers  e direcin  magneiclly djus yur energeic eld. When yu re nished, leve he circle in silence, here s n need  cle.

The per  is rie ress in e ge-ld ide h mn i, himsel,  mirrr imge  he univere, nd by invkng e mcrcm, yur micrcsm il be brugh in lne ih i. Ever me I errm is al I nd i mzingy pel. I need n nly be sed er mgickl ck bu cn be emlyed ny ime yu ee u  blnce r sick. Once, hen I perrmed i er  priculrly rumic emnl bl I s urprised  ee cul beings mvng in rm e x direc ins nd rking n my ur  hel me. I  n rmiing hese reuls r everyne, s i' n even e sed inen  he ril, bu I ugh i rh menning.

Sou( Retieva In e JudeChrisininuenced We, e end  vie e ul s  singulr ing  yu are  yur cre rer hn s meing 187

�orecdon e Reves<{ fgick

that is itself made up of dierent parts. Not all cultures view it the same wa though, and instead see the soul as something that exists in several parts, some of which can be separated from the rest of the ego, causing great suffering and many emotional, psychic, and spiri tual problems. In ancient Egpt, for instance, a person was thought to be made up of a number of dierent parts. Apart from the ha, or physical bod there is also the Ka, Ba, and A The Ka is the psychological makeup of a person and is something of a double of the physical body aer death and is generally bound to the lower planes. The Ba travels back and forth between the heavens and the earth, and is what receives nerary oerings when they are made. The A also called the Khu, is the complete opposite of the Kha in that it is the highest spiritual and eternal self. .

,

In Tibet, they speak of the Namshe (rnam-shes) and the La (bla). The Namshe is the consciousness that reincarnates from life to life and carries the krma of an inividual. The La is an emoonal constrct and is more connected to ts particular carnaon and ego. Itcan leave the body under certain conitions and become fragmented, lost, or stolen. The Tibetans have many rituals for retrieving e La called La gug. I Haitian vodou the soul is also viewed as consistng of to parts: the Grs Bon Anj and Ti Bon Ang, which translate as "Big Good An gel and "Little Good Angel, respectivel The Grs Bon Aj is what travels to heaven when you die, and is connected ultimately to god. The Ti Bon Ang is somewhat like the Tibetan La and is coected to you as a individual. Like the La, the Ti Bon ng can be lost, fragmented, or stolen. It is te Ti Bon Ang tat is red ad controled in the famous rites of zombication. 188

Healng and Recoer

Victor and Cora Anderon' Peri tradition of witchcra dides up the oul into threepart cled Sticky One, Shing Bod and araclete Stick One i the animal and child nature that omewhat corresponds to the Freudian Id. Shining Body i the intellect and mental capacit extending fro the rational and logical to the ychic ad energetic level. The araclete is pure pirit and repreent your own divinit connecting you to ancetor and god and univere a a whole. The eventh centry "Cauldron of oe a Bardic poem from Ireland, tel of three cauldron that make up the oul in the Celic traition. Mutiple oul areo encountered n Hermetic, Kabbalah, and Sum. Whatever ytem of oul anthropology (iteraly he tdy of what ake a huan) to which you acribe, mot agree that there i ome apect of the elf that can be separated from he rest, and must therefore be retrieved if the perona i to be made whole again. I general, a oul become eparated through one of hree ways. It

can be haken looe through ome trauma or hock, it can be driven away by overheming hame and guilt, or it can be tolen through occult mean Each of these three iaon reqres a dierent method of remedy to bring the oul back in ine with the ret of the ef. Soul retrieval i complex work, and, ike exorcim, i bet le to speciait in that eld. Unfortunatel expert in the eld are few and far between and you hould at leat know a litte bit about what i nece ary in each of thee three cae In each of thee, I will be takig in term of recovering the ou for omeone ele. If you feel hat you need oul retrieval done, then you mut get another peron to do it for you, a you wil be in no condition to do the work. Such i he nare of te job.

189

lorecrion  Revesa( OagicK

When the soul is shaken loose by trauma or shock, the severity of the situation can vary in degrees that are directly related to how severe and proonged the trauma was For instance,a sol can be shaen oose by a short and sharp physical pain, such as you might experience in a car accident It can also be caused by emotional shock, as when you nd out that a lover leaves you or a family member has unexpectedly died. If you have ever experienced the disorientation and numbness that can accompany these experiences,then you know what it is like to lose part of your sol temporaril Th the eect is usualy tem porary and the soul lingers nearby unti it is drawn back into the body by natre. If the soul does not return automaticall the best method for re trieval is simply to make the host body as relaxed and carefree as pos sible so te sol s it to be the most desirableplace to be. Ceremonies involving pleasurable sensations such as massage and feasting can be constrcted to attempt to lure the soul back Cases of prolonged trauma rest in more dire sitations. Prisoners of war or children who have suered abuse over a long period are not ikely to have their souls lingering nearb waiting to come back in In these cases, the soul is usually hiding somewhere near where it was lost Oen it is near water or a tall tree, as these are primal scenes that are comforting to our spirits In these cases the witch must rst repair any psychic and energetic damage to the body as best as possible, such as with the aura repairing ceremony on pages 185-187. In cases such as this, the patient should also be under the care of a mental-healthcare professional who can deal with the psychological problems that arose from the trauma This will also prepare the body to receive the retrn ing sou. 190

Healing and Recoer

Te actua retrieval of te so in tis case is more dicult tan just maing te victim relaxed. In tese cases, te witc must rely on te gods and er spiritual allies to seek te sou and lead it bc. Alter natel te witc must travel in te sirit im- or erself and look for te soul, and ask it to come bck. If you ave te cacit o do tis, and you nd te soul, you simly gater it u into your rms and return to your own bod Te soul can be returned to its owner by olding out your ands nd blowing te soul genty back into te erson's eart. In cases were te soul as been driven awy becuse of some great same or guilt, te tougest part of te roblem is getting te erson to deal wit te cause. Oen it is some immoral cion tat e as justied in is rational mind, but wic he secrety ds aborrent deep down. Te conict as literally driven te soul from te body and, before it is retrieved, te conict must be resolved. General tis is done troug one of o metods: eiter te person mkes a con fession and comes to terms wit er actions, tus ealizing tat er dee feeing was correct and tat se was wrong; or te erson realizes tat te ct wasn't really immoral at al and tat er deep mind was reacting out of social raining rater tan a rel sense of rigt and wrong. For instance, in te rst case, someone wo beat or led some one witout rovocation may be ale to raionze it to imsef by any number of means, but dee down e nows at it was an immoral action. Tis erson wil need to confess and come to terms wit tis in order to rerieve is soul. In te second case, someone wo engges in omosexal sex may kow rtionally tat tere is noting wrong wi it morll and tt e is just following is naural incnation, yet sti suer from dee religious and soci rograming tat tels im e is 19

Jorection

� Reves&{

Ogick

committing a heinous act. In is case, the deep mind must be brought into line wit rational thinking in order for the se to be made healthy and able to accept the sou. Aer the guilt or shame is resolved, the soul can be retrieved in exactly the same fashion as stated previousl I again want to point out that I am not a psychiatric professional, and unless you are, someone suering soul loss due to intense guilt and shame should be under the care of a professional. Do not pretend to be someting that you are not, or you will cause more problems than you solve. In the last case, where the soul is stolen by another witch or magi cian, we have a ver serious problem indeed. The soul must be found and taken back by force. Because a magicia that engages in this type of magick wil usualy have to bind te soul to a physical object, you can go and nd and retrieve the object if you know who has stolen it. The methods that you use to do this are up to you, and can ivolve the various mehods of counter-magick that were provided in the last chapter, or more serious means. A I want to say is that nothing I write in this book is intended to encourage illegal activities, so if you feel compelled to enter another person's temple, looing for a soul ap, that's on you. If you can't get at the place where the soul is kept or don't know who has it, it can still be retrieved by divine intercession. You must make a petition to your dei on behalf of the aicted person and humbly yet fray demand that they retrieve and restore the soul even if it brings harm or death to the person who stole it. If woring wit Hekate, for instance, you could use the following charge.

192

Healing and Recuer Hail may-me mother of the gods, whose chilre are fair. Hail mighty Hekate of the threshold, keyholder of the world. Hail Eodia, keeper of the crossroads ad three was. Nether, Noctral ad Iferal oe, You who ws disheveled ad wild through tombs ad cremato grous Cloaked i saro, crowed with ok leaves ad coils of serpents You who is followed by hordes of ghosts, dogs, ad restless spirits Yet is at oce the lumious Empress of Empyria realms. I come to you for aid. Hekate Chthoia, Quee ofWitches A soul has bee wroglly stole. You who are the supreme mistress of bidigs d sorceries o is serpet-haired ad serpetgirdled Ad whose womb is covered i serpet scales I come to you for justice. You are greater tha ay worldly sorcerer

A you lead Demeter through Hades with the light of your ti torches Lead the soul back to (ame of vicim)

193

Jo-ecrion L RevesM Ogicl Propolos, steer the soul back to its home. Propylaia, guard it from rther dangers and damage. Phosphoros, light te path with your twin torches. Kourotropos, deliver e soul to (name of victim) as you would deliver a child to its mother. When you return we will rejoice and sing yor prase. Hail many-named mother of the gods, whose children are fair Hail might Hekate of the threshold, keyholder of he world. If Hekate is successl, both you and the patient should make an oering to her as described elsewhere in this book. Whatever the causes and conitions of te sou loss, I want to again urge you to oy attempt it yoursef aer you have exhausted all other options. It is best i you can work within te worldview of te cient 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 will respond best to methods used by a Lama. A Chrisian

wil respond best to methods used by a priest or minister.  of these professionals receive training that is we beyond what can presented in a short book such as this. A wise witch

194

knows his limits and works within them.

ChapreR9

Pa(WoRds

I hve lredy sid tht mgickal, psychic, and spiritul ttcks hppen more frequenty thn even mos t occultists like to dmit I will go one step rther: they hppen ever dy nd to everyone. They re luched not only by oended spirits nd mlcious mgicians, but by mjor corporations nd political prties. er does  mgickl sel of binding end and  corporte logo strt? Where dos the use of neurolinguistic progrmming in sals end and the use of sorcerous bindgs begin? At this point histor he most dvnced techniques of psychic mnipultion nd hypnosis ar being employd ginst you in n effot to control how you behve, wht you bu nd wht you . If you hven't hought of his s mgick, thn think gin. The mehods cluded  is book hopely w ser a rmor not only ginst ncient spells and curses, but ginst these more accepted, 195

�orecon e RevesO( mgicK

yet in many ways more insidious, modes of binding and control. I particular, I hope that he three daily practices of banishing, meditation, and oering will change you enough that these powers begin to lose teir hold. Taking back your atention is perhaps e most revolu tionary act one can perform in today's world, and all the techniques in this book can be used as tools toward accomplishing this goal. A

to the more traditionay occult attacks that are the main focus of this book, I have attempted to provide a usel survey that covers many dierent modes of practice. Some raditionalists wil accuse me of being too eclectic in my methods. Those used to ceremonial magick may be put o by e folk magick. Those comfortable wit hoodoo may not nd resonance wih the visuaization techniques. Those expecting a book on standard modern Wicca may be turned o by just about eveg I wrote! I was eclectic in my choices for a reason. We no longer live in a purely aditionl ctre. Modern modes of commnication and travel have made te world much smaller than it was. The chance that a santero or Peruvian shaman will cross paths wit a Jewish Kabbalist or British witch is now a very real possibilit In fact, it happens all te time. Witout going out of my way to seek anyone out specicall I was exposed to a Rosicrucian teacher, a rootworker, a santera, a Budhist ngakpa, and several dierent Wiccans all within central New Jerse and all before I was 20 years old! These dierent traditions of magick each emphasize dierent points, and what works as a defense against one may not work as a defense against anoer. Someone who relied solely on te Golden Dawn's Lesser Banishing Ritual of te Pentagram or te OTOs Star Ruby may nd his defenses breached easily by someone laying Goofer 196

Finlrds Dust in his shoes. Similarl someone who relies too heavily on Red Brick Dust and amulets may nd himself vlnerale to the attacks of Goetic demons summoned y the ceremonialist. Magick works on a numer of dierent levels: the physical and near physical etheric levels; the astral and energetic levels; and the mental and purely divine levels. Dierent world traditions of magick emphasize dierent leves. For example, hoodoo and other tpes of folk magick place great emphasis on te physical level through the use of material ojects, such as powders and charms, and also on the divine level trough te use of prayer to consecrate these items. Hoodoo doesn't focus as much on te energetic and astral levels, though that is not to say hat it doesn't use them at . Ceremonial magick, meanwhile, places great emphasis n energetic levels which can e seen in rituals where pentagrams or hexagrams are traced  the air; other than the tools of ceremon it is not as concerned with physical magick as folk magick is. n a world where you c encounter any type of magickal practitioner without traveling ver far at , it is necessar to e ale to defend yourself on  these levels. St, I do not want my eclecticism to come o as detantism, as so much of the modern eclectic works tend to do. To this end,  have included an appendx with sources for delving rther into dierent traditions within their own framework nd cultral mieu.  have received fairly orthodox training in each of he traditions that  have drawn from and een inspired  and I want to pay homage and re spect to each of these in their own context. The methods presented shoud e enough for you to identi and mount a defense against any type of occult attack that you may encounter. There remains the possiilit however, that no matter what

197

lncedo e RevesO( fgiK

you do, you may be outgnned, overhemed, or just up against something or someone wit much more power and experience than you have. If you nd your defenses crumbling , here is no shame in seeking help either from a group or a professional worker of some kind. If you do seek outside help, make sure that the people you trn to have a good reputation in the community and are good at what they do. If it's a professional that you need, then make sure that he or she doesn't try to charge you an arm and a leg for his or her serices. Reasonabe fees ier, dependg on the situation, and you shoud be prepared to pay sometg similar to what you would pay any oter professional such as a doctor. If the worker is charging hundred and hunreds of doars, wile not showing any sign that they are acty doing work, then you shod cut ties immeatey and look elsewhere. Some psychic readers mke a iving on conincing people thatthey have been cursed and charging exorbitant rates to have the curse removed. The reader will note that the book provides specic spes for some things, and oy general guidance on others. This is because more than just a graar of defensive spels, I am hoping to provide an overall strategy and fraework for deaing with attacks that can be used by anyone in any sitation. n working for mysef, my friends, and my clients  have never r across the exact same sitation tice, and so I want my readers to be able to use this guide to design a custom made defense to any attack that they may come across. Magicka attack can be a horrible thing to suer. When witches and magicians are increasingy denying that it happens, where does one trn? When books that purport to train people in witchcra will not even mention anything specic about curses and attack, how are readers to now what to do in defense?

FnalUrds

In a wld whee an unpecedeted amunt  peple ae beig gided thugh te maze  witchca and magick pimaily hugh bks it is my hpe that this bk can   sme  these hles in taining and pvide a esuce f peple t ely n shuld uble ea its head. It is sigicant that I am nishing this bk n Candlemas, the time when peple taditinally light candles against the dakness. I his bk ca see as a cane at dispels dubt, icult and dange  even a few peple, he its pupse will have been lled.

May al beings have happiness and the causes  happiess.

,

May a beings be ee m sueing ad the causes  sueig. May all beings eve be sepaated m the happiess that knws n sueing. May all beings live i equaimi fee fm attachment ad avesin. Inandu Canlemas 2006

199

Nore

PReJace 1

Letter #8 from Robert Cochrane to te cereoial agician William Gra

ChapteR 1 2 3

4

1 July 26, 2005 WoletDailcom Dion Foe, Pchic SeDnse (Samuel eiser, 21). David J. Huord, The or That Comes in te Nt: An Exeence-Centered Study of Supeatural sault itns (University ofPennsylvaniaPress, 1982) hich is neiter by Albertus Magnus, nor has any Egtin magick in it, but is nonetheless an interesng coection of folk magick tat is sti in use

201

Jorection e Reves( Cagick

ChapteR 2 1

 3 4

5

The central channel, also called the Shushumna or Avaduti, runs from the crown of the head down through the body and is te center post of the subtle bod just as the spine is for e physical bod It is only one of many tousands of nadis. Two other important that run center channel are Ida and Pingala, tenadis masculine andalongside femininethe channels. They are in fact part of a larger collection of material on Hekate that I have been working with for several years no leister Crowle Liber Tzaddi My anks to Tau Nemesius for teaching me these mudras associated with AO from te Russian traditions of gnostic magick. There are other interpretations of this formula worth noting The Golden Dawn viewed AO as an acronym for Isis, Apophis, Osiris and thus a formula for creation, destruction, and rebirth.

ChapteR 3 1

 3

4

5

See Chapter on reversals and counter-magick (Chapter 7). For a ller treatment of iron's protective properties, see the exceent essay "The apotropaic use of iron b y B. Gendler (wnikoncom/urbjricsjironjl The tree metals are Nam Chak, Sa Chak, and Dri Chak. Nam Chak is sky metal from meteorites, Sa Chak is metal from the earth,that andhas Driilled Chaksomeone. is metal tat has been taken from a sword or knife Under no circumstances am I recommending that you dig up a grave for human bones or con nails. They can be purchased legally if you look hard enough and there are can be serious spiritual, not to mention legal, ramications of disturbing graves: A  treatment of mojo bags is beyond the scope of tis work. Interested parties should check out te sources on hoodoo in e back of te book, particularly the work of catrine yronwode, the propretor of te Luck Mojo Curio Compan

202

Nt 6

7

Noe tha the word dvil in folk agick isn't always referring to an evil presence, bu can be aing reference to the crossroads gods of frica or he any horned gods of Europe, and the varying degrees to which these gres have been identied with te Devil. n fact, there are any witch raditions in Europe that ebrace he label of he Devil onto he Horned God and have no proble with Robin being called such.  Mary Elizabeth llcorn Voodoo Tales as Told mong the Negroes of he Southwes, Collected fro Original Sources,

Missou Folkr SociJoul ( 8-9, 1986-87). ChapteR  1

2

3

4

5

Witch's salt, or black salt, is salt with soo or soe other agent added to i o trn i black. The Golden Dawn ade extensive use of hese quotes in their Watchtoer Cereon A an exaple, when circulating the eleen Earh hrough the teple you wod invoke: Stoop not down into the darky splendid world wherein continuay lieth a faithless deph and Hades wrapped in gloo, delighing in unintelligible iages, precipitous, winding; a black ever-rog abyss ever espousing a body uuinous, forless and void.  would lke o sugges hat if you collect graveyard dirt, that you do it durng the day or at the ver least, do i at a graveyard that is open all day and night. There is no law against leaving a dime and collecing soe dirt fro a grave, and people generally don't get very noseylaws about whatrespassing others are doing at a isgraveyard. There are, however, against and there no copelling reason o collect graveyard dirt at night, especialy for proecve reasons. This coination is fro a faous couple Trefoil, Vervail, S. John's Wort Dill/Hnder Wiches of their Will. Trefoi is any hree-sided leaf, such as clover. his is not o say tha N agas are evil by natre. They are not; in fac, they are oen propiiaed and used in Hialayan sorcery and shaanis Cerain Nagas, however, can cause probles if angered, hus he ncion of the Garuda.

203

Jorecion 6 7 8

9

e Reves<{

Ogicl

Not to be consed with the Eleocharis dulcis, which is what is comonly sered in Chinese restaurants as a water chestnut. Hand gestures. Contrary to popular belief, the Goetia does not call for the triangle to be used for all the spirits it lists, only the most rebellious There are three that are liste d as specicayamongst needing them. the triangle. The various names here are names of specic harml spirits from Greek mytholo The Empusae, Lamia, and Mrmo, for instance, are spirits who feed on children. The Vrykolakas is a vampire. The Apotropaioi are ghosts and all kinds of restless dead. Kkodaemon literally means "evil spirit" and is a catchall.

ChapteR 6 1



3 4

5

6 7

8

9

Carl McColman, Is Wicca Under a Spel?" w.beliefet.com, 2005 Those interested in a f response to this attitde should see my article Spell Casting: The Witches' Cra'' whch can be read on w.witchvox.com. lso known as the Lesser Key of Solomon. Piladelphia's OTO Bod Of course, not al the Dharmapalas had to be pressed into service. Some oered teir serices to the Dharma and were thus thought of as being especially benevolent. One such spirit is Drje Lekpa, whose name literally means Budism-the Thunderbolt Good Gu" Kag, The four schools ofTibetan Nyingma, Sakya, and Gelugpa-did not always get along. I personally nd Carapeli Olive Oil bottles ideal for this spe, but any botte wil do. Gematria is the Kabbalistic art whereby words are reduced to their numerical values and associated with other words lexandria David Neel, Magic and Myster in Tibet (University Books, 1965).

204

Notes

10

I have bee studyigTibetaTatra ad magick fr may ears  bth i Aerica ad iNepal, ad have ever heard the term Tu referred t i this maer. Istead, it refers t beigs i te retiue fTatric deities that are visualized/ivked i geerati stageTatra Wheter she uderstd the term crrectly r t e ca lear a valuable less frm her experiece

11

See Agrippa's three bks f Occult Philsph fr these plaetar symbls ad times July 26, 2005, w. WorldNDicom

12

ChapteR 7 1

2

This phrase is Sumeria ad meas Bege, G t the Desert!" These are all aes f rivers i Hades The last, the Lethe, is the river f frgeless ad idicates t l tat the target has bee sept aa but that u ca frget him cmpletel

ChapteR 8 Klckr literaly meas Wheel f Time" ad refers a hle

1

2

set f rituals, Tatrik ygas, medical texts, ad prphesies The leged f Shagrila is derived frm the Kaachakra prphesies hich frete f te sacred spiritual kigdm maifestig physically i the ture i rder t defeat uslims i a rld ar. This il frmula is take frm the athrplgist ad rtrker ZraNeale Hurst i her excellet bk Muls nd Mn (Harper & R 1990).

205

Appendi

SuRces �OR fReR Sdy

A promised throughout te text, here is a ls

of bk and

Websites tat oer rter information on te pracce  aons touched upon in the book. It is by no means coensv, and because this book is geared toward people who ae aay  at the introductory stage, common materials are ment oly to glight sources that are oen oerlooked or are particularly valae i start ing your stud

Books WirchcRaJr

Pa Husn, Mtg Wtchcraf (Perigree Press, 1980)

This book was my rst exposure to non-Wiccan witchcra and is a great primer onoperative witchcra inuenced by ceremonial magic d hoodoo 207

Jorection e Reves( OagicK

Andrew Chbley, TheAzetia (Xoanon Publishers, 1992) A grimoire in te truest sense, this book was produced in very limited talismanic editions and is an outgrowt of te mysterious Clts Sabbati. Nigel Jackson, ks ofMisrule (Capal Ba Pubishing, 2001) A

booksources about the of the witches. Jackson draws upon god. many varied andgod paints a striking picture of the witches' Robert Cochrane and Even John Jones, The Roebuck in the Thicket (Capall Ba Publishing, 2002) A colection of letters and teachings from Robert Cochrane, magister of the Cla of Tubal Cain, detailing a stle of cra that he claimed was traditional and pre-Gardnerian. T. T horn Co yle, Evolutna Wtchcra (Tarcher/Pengin, 2004) T he rst book to give a glimpse into Victor and Cora Anderson's Feri tradition. Doreen Valiente, bih ofWtchcra (Phoenx Publishing, 1989) Details on the birth ofWicca from someone w ho was tere. This book is overlooked by far too many people. A.O. Spare, Zoetic G moire ofZos (n.p.) Yet another dierent vision of witchcra from anyting presented above. Spare is someimes thought of in terms of being the grandfather of chaos magick, and his conribuions to the cra are sometimes overlooked.

CeRemonia{ agick

Aaron Leitch, Secrets oftheMagickal Gmoires (Llewellyn, 2005) A new book that is destined to become a classic. It explains the Solomonic tradition in terms of a shamanic relationship and details how to do the operations as tey are described in the grimoires as opposed to how the Golden Dawn and later derivations wod do tem. Henry Coelius Agrippa, Three Books ofOccult Phishy (Kessinger Pubishing, 1997)

208

Sourcesfr Further Study

So much of modern ceremonial magick is derived from these books that I don't even know where to begin describing them. Donald Michael Kraig, Mode Magick: Eleven Lessons in the Hh MagickalArts (Llewellyn, 1988) This is the book that will unlock anthing derived from Crowley or the Golden Dawn. Franz Bardon,Inittn into Hetics (Merk Pubsg C., 2001) Until I write my own training rogram for the bod mind, and sirit, his one holds the title as the best available for actually develoing the owers of a magician, not just doing ritals. Hanz Deiter Betz (editor), Greek Magical Papy in anslatn, 2d ed. (Universit of Chicago Press, 1997) A grou of magickal sells and rituals from the Greco-oman Egt dating from he second century Bc to the h centur A.D.

hoodoo H M. Hya, Hooo - Conjuratn- Wtchcra- Rootwork (Weste Publishers, 1970) A ve volume collection of interviews with thousands of rooorkers conducted in the 1930s and 40s catherine yronwode, Hoodoo He rb and Root Magick (Luck Mojo Curio C.) Bar none, the best most comrehensive book commonly available about hodoo by the rorietor of the Lucky Mojo Curio Comany and w.lucmojo.com. Zra Neal Huston, Mus and Men, re ed (Harer Perennial, 1990) Narrative descrition of the famous author's exeriences studying under rootorkers in th Southern United States.

Vodou Donld J. Cosenno (editor), SacredAs ofHaitn Vu (Uiversit of Cfornia L.A.Fowler, 1995) Huge art book, but gives a real imresson of actual Hatian Vodou ractice like no other book. 209

}ozecdon e Reves( fagick

Louis Marne and Sally A Glassman, New Orleans Voo Tarot (Destiny Books, 1992 A tarot and book set detailing one particul ar take on voodoo in New Orleans, which diers heavily from the way it is practiced in Hai. re ed.containing (City Lights Publishers, Secrets ofVoo,vodou Milo 1985 A igaud, classic book on Haitian many veves, spels, and songs.

Karn McCarthy Brown, Mama Lola, updated and expanded (University of California Press, 2001) Details the life and practices of a Haitian mambo in New York.

Chaos agick Ptr ,Liber Nu &Pchonaut (Weiser Books, 1987 grimoire of chaosI do magick by thewith founder of the in Iluminates Thanateros. hile not agree everhing the book, of it A is a valuable perspective on magick .

Phil Hin, Connsed Chos (New Falcon Pubication, 1995 Does for chaos magick what modern magick did for ceremonial magick. A key to nocking the gates of underst anding. Grant Morrison, e Invisibles (Vertigo) Oka so it's a comic book series. If you can't get around that, ten you won't understand chaos magick.

'ietan and Nepa{ese agick John Mrdh Rnolds, e Gn Les (Snow Lion Pubcaions,

1996

Best introduction to Dzogchen that I have ever read. I consider Dgchen to be the crown of  meditation methods. �y ofLht (Penguin, 1988 Great overview of Dzogchen practice from one of the most respected masters in te world.

N a Norbu, Cstal and the

210

Sourcesfr Furt her Study

Gyaul npoch, Generating the Dei now ion Publications, 996) Gives detailed instructions on how to perfor Tantric ahana in an easily understandable wa

Marn Boord, Bolt ofLhing om the Blue Edition Khordong, 2002) The ost coprehensive book on Tibetan Phurba practice.

Chdud T Gates to Buhist Prctice, e ed. Paa Publishing, 2001) Excelent prier for tose not at all failiar with Tibetan Budhis.

Surndra Bahadur Shah, Chran Rch, Clauda MllrE, Shamani and na in the Himay Inner Traions, 2002) Great book with lots of photos that detail Nepalese haanis and its associated practices.

John Myrdhn , The Bonpo Translation Project various publishers) A series of books on Bon, the indigenous religion of Tibet.

Webstes w.tan cke.com My own Website where you can check y teaching schedule, see the serices I oe, or just shoot e an e-ail. w.va jranatha.com John Myrdhin Reynolds is not only a trnslator, but a ngakpa laa. His Website has any articles of interest to those specically interested in the agick of Tibet

w.luckymojo.com cathine yronwode has oe about hoodoo on tis Website than the rest of the Web cobined!

211

jorecon e Reves{ magick w.d. A professional rootorker in Florida who has an excellent reputaton and hosts the Hoodoo Rootwork ado Hour. wht A one-stop site for ceremonial magick, hermetca, and a sorts

of esoteric goodies. wd-txt Amazing resource providing sacred texts for free from all over the world. w .thl Website of Thelesis Oasis OTO, which produces Behutet, a quarterly journa for which I oen write. wth. Home of te Twilght Grotto Archives, which contain most of

te famous grimoires and oter classics of magick. w.ptultpl. Priestess Miriam's Website for her Temple on ampart Street in New Orleans. A good resource for New Orleansstyle vodou.

212

Append] B

Hekate is a deeply mysterious and misunderstood goddess. Most people tend to have a singleminded view of her, best exemplied by her appearance in Shakespeare's Mcbeth: as a goddess of darkness and back magic. Recentl Neopagans have attempted to clear away tis nefarios reputation but unfortunately went even rter from te trut, painting her as a crone goddess of te moon. Altoug Hekate was propiiated as a goddess of black magick during some stages, and was coected with te moon in later Roman representatons, she was neve portrayed as a crone. Indeed, Hekate is always portrayed as a yog goddess. The name Hekate as many meanings, e most accepted being "Far Darting'' or "Far Removed. Hekate is believedto have her ori gins as an eastern greatgoddess from Anatolia or Karia. Her rst 213

Jzectin e Reves( Ogick

appearance in Greek iterature is in te Theogony of Hesiod and te Hymn to Demeter where she is not a lunar or dark goddess at all, but rater an illuminator and guardian. The Theogony describes her as a Titan tat sided with the gods and is thus aorded numerous powers and domains, such as goddess of games and a nursemaid, aongst other tings. In the Hymn to Demeter she seems almost Solar in nature. Indeed when she witnessed Persephone being taken into Hades, she is with Heos, te god of te Sun. She then iuminates the pat or Demeter into Hades with her in torches. Far from a crone, it is because of her youtl form she was beeved to take te place of te yong women tat woud be sacriced to protect a cit from harm Such was te case t aeon's daugter Iphigenia, who was sacriced te Greek on its to Tro By possessing them at to teprotect last moment, sheeet saved theway young women the agony of deat. Beginning around te  centryB.c., she begins to develop her chthonic underworld element as we as her connection to witchcra. It is believed by some that she became identied wit te goddess of Pherai in Thessal who was also called Enodia, indicating tat she is a goddess of te crossroads. Apart from her youtl human form, she appears in some literatre as being worshiped in forms that incorporate animal heads, such as lions, serpents, and dogs. Because of her connection to crossroads as we as her interest in women that die before eir ime, she got a reputation for being a goddess of witchcra and e dead around tis time. She is invoked in this chthonic aspect oen in te Geek Magcal Papy and in the famous lead Deiones Curse Tablets.

214

Hekate

the secnd centr A.D she appears in te Chaldean Oracles as a transcendent and mstical gddess, with hardl an f her chtnc assciatins stil ttached. She is the wife f Had, the rst fater, and als Hadt, te secnd fater, ad tus is bt maifest and un-maifest I

at te same time She is invked as the patrn f this bk because she hs been identied as a gddess used in bt defensive and ensive magick; a gddess bt f darkess and f light. Her image, caed a Hekatain, was nce s prevalent as a defensive amulet tat it was menned b ristphanes in te Wasps as being n ever dr in Atens, tus makng her an excelent chice as a prtectr. Her darker and re sinister aspects were en invked b thse seeking justce, and tus she makes an ideal gddess fr reversing and cunter-magick wrk Thse interested in learning mre abut her shuld check t te flwing bks: •

The Goss Hekate, b Stephan Rnan

•

Hekate in Ancient Greek Rlion, b Rber Vn

•

Rting Goddess: The Ogin ofthe Witch in Cssical Antiqui, b Jacb bin

215