! �lesis Oasis in Philadel- Temple, the Terra Ngakpa Zhonnu Khang for �spirits who have been in­ the book. In particular I work and opened !J; and the Goddess Hekate, .�. .. ., • ... �nrenrs Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 Introduction ........................................ 15 Chapter 1: Recognizing Attack .......................... 19 Chapter 2: Daily Practices .............................. 39 Chapter 3: Personal Protection .......................... 61 Chapter 4: Protection for the Home ...................... 91 Chapter 5: Exorcism . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 109 Chapter 6: Spirit Guardians and Servitors ................. 119 Chapter 7: Reversals and Counter-Magick . . . . . . . . . . . . . . . . 147 Chapter 8: Healing and Recovery . . . . . . . . . . . . . . . . . . . . . . . 175 Chapter9: Final Words . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195 Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201 Appendix A: Sources for Further Study . . . . . . . . . . . . . . . . . . . 207 AppendixB: Hekate . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 213 Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 217 About the Author . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223 � ·� •• •• • . "" l)Rq:ace knows a little bit about -� --1 ·� 4 � � � ,� :31 � the book, which mav be • �l The first thing I want� sive witchcraft, not ably, witchcraft embraces can be seen as a particubfj we use the term in sorcery and mysticism feminine, and so on _ in was asked what a Witch JS:j � ! � . . . . . . . . . . . . . . . . 147 I " b·- .. . ... . . . . . . . . . . 175 i i 1- • . . . . . . . . . . . . . . . . 195 . . . . . . . . . . . . . . . . 201 . . . . . . . . . . . . . . . . . 207 . . . . . . . . . . . . . . . . . 213 ; • . . . . . . . . . . . . . . . . . 217 f �- . . . . . . . . . . . . . . . . . 223 J)Rq:o.ce A WoRd Abouc c-he ffio.gicK in 'Chis BooK This book is an attempt to step beyond the "l 0 ls" that seem to fill the shelves these days. Although it is assumed that the reader already knows a little bit about witchcraft and magick, I want to take a mo­ ment to defme terms and talk about approaches taken to the magick in the book, which may be different than what you are used to. The first thing I want to make clear is that this is a book on defen­ sive witchcraft, not Wicca. Though many use the terms interchange­ ably, witchcraft embraces a much wider spectrum than just Wicca, which can be seen as a particular type of religious witchcraft. Witchcraft, as we use the term in this book, is a craft and implies a type of practical sorcery and mysticism that embraces elements of the chthonic, lunar, feminine, and so on in its practice. AB Robert Cochrane said when he was asked what a witch is: 11 J)Ror-ecrion 0: ReveRs<\( OJagick If one who claims he or she is a witch can perform the tasks of witchcraft, that is they can summon spirits and spirits will come, they can turn hot into cold and cold into hot, they can divine with rod, fingers and birds, they can claim the right to omens and have them. Above all they can tell the Maze and cross the Lethe. If they can do these things, then you have a witch.1 The magick in this book is certainly applicable to Wiccans and Pagans, but it could just as easily be employed by ceremonial magicians, rootworkers, or anyone else who embraces the basic principles of op­ erative witchcraft. To avoid rehashing the same old rituals that have been explained time and time again, I have endeavored to make the spells and rites in this book as original as I can. That said, I have been trained in traditional magicks from all over the world and many will recognize the traditional roots of my rituals. Because this is a book on practical magick, I have made no effort to focus on one tradition at the exclusion of another. Thus you will find spells that have their roots in Mrican-American hoodoo, alongside ones inspired by European folk magick, and ones that stem from Himalayan Tantric Sorcery. Tech is tech after all, and what works is what works, be it magick or machinery. As Aleister Crowley said, "Success be thy proof." In order to pay respect to these traditions in their own cultural context, I encourage you to check the source material in Appendix A for further study. Lastly, I have dedicated this work to the Goddess Hekate in all her many diverse forms. Most of the spoken spells and incantations invoke her or spirits connected to her. These spoken incantations can be altered or replaced to fit individual disposition, taste, and tradition ' 12 A Word� without changing the overal� ing couplets, some find in Latin and Greek, some� . •.·· . . rituals as a base and make� paring in the true tradition out history, which keeps of static litanies. I I I � ' � I i r witch can perf�r� rem summon splnts 1m hot into cold and and birds, � have them. Above Lethe. If they rawitch.1 elicable to Wiccans and ceremonial magicians, ! e basic principles of op- I � that have been explained � make the spells and rites in �been trained in traditional � recognize the traditional on practical magick, I have roots in African-American ....,...,..., folk magick, and ones Tech is tech after all, and and incantations invoke ition, taste, and tradition A Word About the Magick in This Book without changing the overall nature of the spell. Some people like rhym­ ing couplets, some fmd them silly. Some will be moved by incantations in Latin and Greek, some insist on working only in English. Take these rituals as a base and make them your own. In doing so, you are partici­ paring in the true tradition of cunning men and wise women through­ out history, which keeps the craft a living tradition instead of a collection of static litanies. 13 i b i· r lntRoduction We live in a dangerous world. Setting aside magick and witchcraft for the moment, everything 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 flirting with danger. With a few paranoid exceptions, most of us accept these 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 con­ tact the authorities if needed. The world is dangerous, but we deal with it. Certain occupations and activities increase the danger in your life. A police officer or a sky diver lives a more dangerous life than an office 15 �orecrion <X ReveRso.C OJo.gicli worker. They take extra precautions to deal with the specific dangers of their occupations. In some cases, such as a police officer, he helps others in need deal with their own danger. The path of a magician or witch also has its own dangers. Paul Huson, in his book.Mastering Wttchcraft, warned, "The moment that you set foot upon the path of Witchcraft a call rings out in the unseen world announcing your arrival." Not everything that hears this call will have your best interests at heart. In order to make the craft more accept­ able to mainstream culture, many modern books on the craft under­ state any dangers or pretend that there are none at all. If you are one of the few who actually go beyond reading books and attending festivals and actually get your hands dirty practicing the craft of magick, you will most assuredly fmd that at some point in your practice it will be neces­ sary to defend yourself against occult forces that have been set against you. I would in fact argue that magickal and psychic attack occurs far more frequently than many suspect. Not only may you have to deal with occult, psychic, and spiritual attacks on yourself, but, like a police officer, a witch is sometimes called upon to intercede against these forces on the behalf of others. The role of protector and exorcist is one of the oldest societal roles for magi­ cians, and is still played out today in traditional cultures. I have noted that the phrases "cunning man" and "cunning woman" are enjoying a renaissance in certain quarters of the craft these days. What's interest­ ing and somewhat ironic about this is that the historical cunning man would have actually been in the business of combating witchcraft! Of course, the "witchcraft'' that they would detect and rout was not the result of a particular religion, such as Wicca, but rather any type of psychic, spiritual, or magickal attack. He or she would have had a (16 professional practice to was being aimed at them. ine ones, were indeed · gan, they were practiti, verse occult attack is just � it was for the cunning much magickal and � Never before have so rices that were once books hold that the� are rare, experience has� tions brought on by our� sessive spirits, or deli bealll I have found that magi people who contact me • magicians and witches oo they would ever have a good thoughts and a We are all meant for spent studying the ent to me that part of my­ defend against magickal � ' ever made my services � these types of proble:� . study the methods of versing in every magicbl l I' i � \\i.th the specific dangers as a police officer, he helps � jl.o has its own dangers. Paul ,.., "?arned, "The moment that call rings out in the unseen � that hears this call will I r1D make the craft more accept- � books on the craft under- ' �none at all. If you are one of �books and attending festivals the craft of magick, you will practice it will be neces­ that have been set against .. and psychic attack occurs far ! • · occult, psychic, and spiritual a witch is sometimes called taoest societal roles for magi- · nal cultures. I have noted •nm� woman" are enjoying a these days. W hat's interest­ the historical cunning man . of combating witchcraft! Of e or she would have had a Introduction professional practice to which someone could turn if he felt that malefica was being aimed at them. These cunning men and women, the genu­ ine ones, were indeed witches themselves. Though not necessarily pa­ gan, they were practitioners of folk and ritual magick. I am convinced that the ability to identify, protect against, and re­ verse occult attack is just as relevant for witches and sorcerers today as it was for the cunning man of old. Never before has there been so much magickal and occult knowledge readily available to the public. Never before have so many stumbled so cavalierly into arcane prac­ tices that were once closely guarded secrets. While some introductory books hold that the dangers of the occult are few and magickal attacks are rare, experience has taught me otherwise. Whether crossed condi­ tions brought on by our own magickal missteps, intrusions from ob­ sessive spirits, or deliberate attacks from other magicians and witches, I have found that magickal attack happens far more often than even most occultists realize. In fact, as a professional sorcerer, many of the people who contact me in need of magickal defense are themselves magicians and witches of one kind or another, who simply had no idea they would ever have a problem that couldn't be wished away with good thoughts and a few pentagrams drawn in the air. We are all meant for different things. During the years that I have spent studying the occult and practicing magick, it has become appar­ ent to me that part of my destiny, or karma, involves helping people defend against magickal attack and spirit obsession. Long before I ever made my services public, people sought me out for help with these types of problems. Because of this, I have made it a point to study the methods of exorcism, counter-magick, protection, and re­ versing in every magickal system I have encountered, from European 17 �or-ection ec ReveRsa( OJagick witchcraft and high magick, to Himalayan Tantra, to old-fashioned American hoodoo. I have been on the receiving end of magickal attacks and know the paranoia, frustration, and terror that they can cause. I have also laid curses and jinxes upon others when I felt that justified reasons arose, and so I know the mindset of an attacker and the repercussions of using offensive magick. I have not gained this knowledge without cost, and I anticipate that there will be cost in its sharing, though what this will be I do not yet know. I am not suggesting that everyone needs to specialize in this aspect of the craft, and I certainly do not want to make anyone paranoid about potential dangers, but if you are to practice magick, you should be able to make reasonable defense against attacks and deal with problems when they arise. If I can provide knowledge to this end, then I will have fulfilled my purpose. As the mages of ancient Egypt said, "Cheper en emdo jen, shesep en heka-o jen" ("May your words occur, may your magic shine!"). 18 � i 1 �) -�i . � SouRces Of= Arcad Because this book is 11 that must be answered �· against? In my experiena; stem from one of four� for offensive actions, power and being nega · or broken vows in practitioners. OJ+ended SpiRits�.! Humans are not and many traditional I � � Tantra, to old-fashioned �· �ckal attacks and know the cause. I have also laid � that justified reasons arose, and the repercussions of knowledge without cost, � sharing, though what this ' t I jl&ds to specialize in this aspect anyone paranoid about � magick, you should be able � and deal with problems jiRmge to this end, then I will I •• I eper en emdo jen, shesep � t;: IIII'• • Ill• R] Chapre Recogni:zing Arrack SouRces OJ= Arracli �! • .. .., Because this book is about magickal defense, the first question that must be answered is: who or what are we defending ourselves against? In my experience, occult attack and crossed conditions generally stem from one of four sources: ( l) offended spirits acting in retribution for offensive actions, (2) people stumbling unprepared into places of power and being negatively effected by their ambiance, ( 3) missteps or broken vows in our occult practice, and ( 4) attacks from other practitioners. Oy:r:ended SpiRits Humans are not alone in this world. The planet is a living organism and many traditional cultures recognize that all space is permeated by 19 J)Ror-ecdon 0: ReveRsa.{ OJa.gick awareness and energy. By living in a thoughtless and contrary way with our environment, we can come into conflict with various intelligences and spirits that share our space. Our worlds overlap, and though we cannot perceive each other's presence easily, we do affect each other. Through burning and dumping waste, damming up rivers and lakes, building cities, and other actions in which we disturb the natural environment, we run the risk of upsetting these spiritual beings and earning their wrath. A large portion of traditional medicine and shamanism in indigenous cultures is geared toward addressing maladies caused by these spirits. When I lived in Nepal I had an acquaintance that became gravely and inexplicably ill. The hospital couldn't figure out what was wrong, and it was suggested that he go see a doctor of Tibetan medicine. The doctor realized that he had upset a group ofN agas, chthonic serpent spirits, by bathing in a particular pool during a hike. He was given some medicine for the symptoms, but beyond treating the symptoms, it was more important for him to have the spirits exorcised and for him to make offerings and ask forgiveness of this group of spirits. He did, and he got better soon afterward. Because the spirits are made of energy and awareness, they can affect us on those subtle layers and filter the effect into the physical levels of our immune and nervous system. They can also affect our emotional disposition and thought process. For instance, another group of spirits in the Himalayas called the Gyalpos are known to be fond of exciting hate and anger and are thought to be the cause of several wars. Though the modern world does not recognize these dangers, all magickal paradigms have some way of dealing with them. Far from being the providence only of tribal shamans in Asia and Mrica, the 1 20 witches of old Europe p For instance, in the Testamr:dl famous grimoires, such as that cause various ailments But let me onlv Ruax,' and at once I And the second cause those who are of migraine. If only I Barsafael,' at once I � The third said: . eyes, and grievously� words, 'Uriel, '� retreat" Occutc Ambience Given that we can attract� lives, it stands to reason we stumble upon places of i are concentrated or that are� our modern world has sensitivity, most people � noticing anything peculiar.� sensitive to these forces � i � and contrary way with \\ri.th various intelligences overlap, and though we we do affect each other. up rivers and lakes, · we disturb the natural these spiritual beings and traditional medicine and toward addressing maladies use the spirits are made of on those subtle layers and of our immune and nervous disposition and thought · · ts in the Himalayas called --. ........ � hate and anger and are •marlS in Asia and Mrica, the Recognizing Attack witches of old Europe prescribed plenty of remedies against incursions from the spirits, as did the medieval grimoires of ceremonial magick. For instance, in the Testament of Solomon, which is the basis for many famous grimoires, such as the Goetia, we are given a list of demons that cause various ailments and the angelic forces that drive them off: So I put to them the question: "Who are ye called?" The first said: "I, 0 Lord, am called Ruax, and I cause the heads of men to be idle, and I pillage their brows. But let me only hear the words, 'Michael, imprison Ruax,' and at once I retreat." And the second said: "I am called Barsafael, and I cause those who are subject to my hour to feel the pain of migraine. If only I hear the words, 'Gabriel, imprison Barsafael,' at once I retreat." The third said: "I am called Ar6tosael. I do harm to eyes, and grievously injure them. Only let me hear the words, 'U riel, imprison Aratosael' [sic], at once I retreat" Occu(t Ambience Given that we can attract the ire of spirits just by living our everyday lives, it stands to reason that the problem is greatly compounded when we stumble upon places of power where great amounts of occult force are concentrated or that are haunted by disturbed presences. Because our modern world has largely shut us off from our natural psychic sensitivity, most people will wander through these places without noticing anything peculiar. However, some people who are just a little sensitive to these forces can find that sensitivity increases in an 21 1 �orection ec ReveRsO.( CDo.gick uncomfortably drastic manner in certain places and circumstance, and thus we come to our second source of attack: occult ambiance. There are many stories of people being "touched" by places dedicated to spirit. If a beautiful temple or circle of trees can inspire us by its power, then it stands to reason that certain places will touch us in the opposite way, disturbing our energy and bringing us into contact with malefic forces. These places can be naturally powerful because of a gathering of geo-psychic energy, such as at a ley-line nexus or a fairy mound, but they can also be places empowered by the actions of humans, such as ancient shrines, graveyards, or places where something psychically potent once happened, such as a murder or rape, or even a seance that was performed long ago. Whatever the cause of the potency, such places can ignite the psychic potential in people that spend time in them. Without training and guidance, the sudden change in awareness will come as a shock and leave someone vulnerable to forces that they never even knew existed. Even if the powers are benign, the shift in perception may simply be too much to handle. If ordinary people are unknowingly troubled by spirits and the "powers that be" for infringing upon the unseen world accidentally, it stands to reason that the sorcerer, who makes a life out of contact with the unseen, is confronted with such dangers even more often. The difference is that the witch is in a position to do something about it! There is an old cliche in magick that warns: "Do not call up that which you cannot put down." The problem with this advice is that it is hard to figure 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 anything at all, but most occultists seek to grow in knowledge and power by fmding their limits and pushing past them. r 22 Though there is a s · such as evocation and n malefic or mischievous will encounter. N aturall� with magick, the greater can run into problems ev­ has taught me that some illness take up magick to BRoken Vows I Apart from experim� can turn against us that breaking of magickal empowerment ceremonies.� and spirits outside of fo� as an attack if broken. was just 17 years old� was ., Kraig's excellent text perform his "Ritual ofM Oath of an Adeptus Dawn. In the obligation I were the promises not to� not to lie, and n�t t� .. made these prormses m promptly broke them. I � I ·I