Real black magic – modern stories from third world countries

I’m more than honored to receive the support and gratitude from clients and fellow occultists on the Black magick work I do. To some people, I am the “….most evil witch they know of in modern times.” Yes it is true…. I work with spirits that are not socially acceptable for most part. Working with Demons provides the access to achieve results in which would be otherwise be unattainable to me in my human form.

While witchcraft is tolerated in today’s society, us witches and occultists on the “left hand path”, who are not practicing Wicca, do face some judgement and criticism on our methodology and practices. However, our modern witchcraft practices once came from our ancestors who used techniques and methods which are not only illegal but socially unacceptable. It is my opinion, the most powerful Magic comes from third world countries, where more rustic and “traditional” magick is still practiced.

In this blog, I’ll share the differences between first world witchcraft and third world witchcraft, by looking at the differences in preparation of the popular “voodoo doll’ when used for the purpose of injury to another person.

Sympathetic Magick

Have you ever used a voodoo doll or poppet cause to harm upon your enemy? In some Indian communities who practice witchcraft, the tools used to perform sympathetic magick are quite creative. The witches use the tools within their immediate environment, such as leaves and animals.

Starting with a simple leaf – “a mantram (a GOD name), is written on the stem of the kaitha plant. The plant leaf represents the person to be injured.

• On the plant leaf, draw a figure representing the person to be injured.
• A hole is bored to represent the navel.
• State the mantram, and repeat, and at each repetition a certain thorn (kāramullu) is stuck into the limbs of the figure.
• The name of the person, and of the star under which he was born, are written on a piece of cadjan, which is stuck into the navel.
• The thorns are removed, and replaced twenty-one times.
• Two magic circles are drawn below the nipples of the figure.
• The stem is then hung up in the smoke of the kitchen.
• A pot of toddy, and some other accessories, are procured, and with them the warlock performs certain rites. He then moves three steps backwards, and shouts aloud thrice, fixing in the thorns again, and thinking all the while of the particular mischief with which he will afflict the person to be injured.
• When all this has been done, the person whose figure has been drawn on the stem, and pricked with thorns, feels pain.

The following variant of the above rite has been described:—

• A block of lead is moulded into the effigy of a man about a span in length.
• The stomach is opened, and the name and star of the intended victim are inscribed along with a charm on a lead plate, and placed therein.
• The effigy is laid recumbent on a plantain leaf, on which a little water mixed with sandal has first been sprinkled, and the smoke of an extinguished wick is passed thrice over it.
• Then nine little square pieces of plantain leaf (or leaves of Strychnos Nux-vomica) are placed round the effigy, and in each square some rice-flour, and chouflower petals.
• Beside the effigy are shells holding toddy and arrack (liquor), a burning lamp, and several little wicks.
• One of the wicks is lighted, and the flame passed thrice over the collection.
• Nine wicks are lighted, and put on the nine squares.
• The charm inscribed on the lead plate is at this stage repeated fervently in an undertone no less than twenty-one times.

This preamble, or one closely resembling it, is generally the beginning of the mantravādi’s programme. The rest of it is guided by the special circumstances of each case. Let us suppose that the wizard, having a victim in view, wishes the latter to be afflicted with burning pains and insufferable heat all over his body. The following is the ceremony he would perform.

• Thinking of the victim, he drives a thorn of Canthium parviflorum into the effigy, and then, folding up the collection detailed above in the plantain leaf, he proceeds to a tank or pool, and immerses himself up to the neck.
• He places the bundle on the surface of the water—he tells you it will float despite the lead—and, calling for a cock, cuts off its head, permitting the blood and the head to fall on the bundle.
• He presses the bundle down into the water, and submerges himself at the same time.
• Coming to the surface, he goes ashore, whistling thrice, and being very careful not to look behind him.
• Within twenty-one days, the charm will take effect.

In order to induce a boil or tumour to appear in a victim’s foot, the mantravādi inscribes a certain charm on a sheet of lead, and stuffs the plate into a frog’s mouth, repeats another charm, and blows into the batrachian’s mouth, which is then stitched up, after which the creature is bound with twenty-one coils of string.

The frog is next set down on a plantain leaf, the ritual already described with the squares, toddy, etc., is performed, the frog is wrapped up together with the various substances in the leaf, and buried at some spot where two or more roads meet, and which the victim is likely to pass.

Should he cross the fateful spot, he will suddenly become conscious of a feeling in his foot, as though a thorn had pricked him. From that moment dates the beginning of a week of intense agony. His foot swells, fever sets in, he has pains all over his body, and for seven days existence is intolerable.

The cherukaladi is another form of odi mantram, and the manner in which it is performed is extremely interesting.

• The wizard takes three balls of rice, blackens one, reddens another, and passes through the third a young yetah fish (Bagarius yarrellii), after having put down its throat seven green chillies, seven grains of raw rice, and as many of pepper.
• In the carapace of a crab some toddy, and in the valve of a particular kind of mussel, some arrack is placed.
• The sorcerer conveys all these things to a hill built by termites (white-ants).
• The crown of the hill is knocked off, and the substances are thrown in.
• Walking round the mound thrice, the magician recites a charm, and comes away without looking over his shoulder.
• Within a very short time, fever sets in, he has pains all over his body, and for seven days existence is intolerable.

After reading these methods for sympathetic magic, are you inspired to adapt or change any of your current methods? What I particularly like is the ability to use whatever is in your environment to perform the desired spell. The use of leaf is something I could definitely use in my own practices today. As I travel so frequently, I don’t always have all my modern witchcraft tools with me. So to know how to adapt my magic with elements from nature is very powerful indeed!

If you have had experience with any of these methods above, please share them with me below. I love to hear from you!