Spells & Hexes

Traditionally speaking, spells and magic hexes are astrological concepts. Incantations are not mere words being spoken, but rather, have specific astral implications involved⁠—utterances of power by means of corresponding celestial phenomena. 

Explicit examples of traditional incantations can of course be found in The Egyptian Book of the Dead. For instance, the recitation for the day of burial (ch. 1B.) speaks of the deceased being delivered from worms which feed upon them; yet, the spell is nonetheless placed in the context of the heavens, concluding with Ra (the sun). Or, you have the some what "lengthy" spell of chapter XVII, which is emphatically astrological in its description. The incantation even speaks from the point of view of Ra himself (108-109), commanding the movement of Osiris. Preceding this setting you have the mention of "the seven Shining ones," a clear depiction of the constellation Ursa Minor, as they are distinguished from Ursa Major (i.e. the Thigh)1 "in the northern sky" (92). This spell basically commands the constellation: "grant that I may come to you." In other words, it is an effort in controlling the power of the stars. Plates XXV-XXVI even describe transmutation, becoming a star in the sky after death. 

Moreover, when it comes to magical curses (or hexes) in particular, one may look towards the Key of Solomon. Within the conjuration of chapter VI, you have the mention of the curse "unto the depth of the Great Abyss."Given the nature of the Key of Solomon⁠, its connection with the Testament of Solomon (an explicit astrological work), such a notion can likewise be seen as celestial. Right before this instance, the pentacles "which proceed and come from heaven" are mentioned, later followed by "Angels of God" and "Celestial Spirits." Within the confines of Hebraic culture, angels are "stars" (e.g Revelation 1:20; 12:4, 7; cf. Psalm 103:19-21/Deuteronomy 4:19).2 This all cuts into a sky context therefore⁠.

Furthermore, the Key of Solomon is basically the Book of Leviticus with variations (see Hebrew Grimoire). And, the Book of Deuteronomy likewise contains magical language—specifically the curse lists of Deuteronomy 27:15-26; 28:15-19 where the people were to say אָמֵן ("Amen," i.e. "so be it"), just like in the Key of Solomon. The Hebrew term for "cursed" (אָרַר) in these passages is also connected with the heavens, as exemplified in Job 3:8-9 where those who curse the day "are ready to wake up Leviathan." This flows into ecliptic dragon lore, an effort in bringing about darkness upon the day (the sun). Basically, the dragon swallowing the sun and spitting it out (fire) is a solar eclipse.4 Thus, cursing the day is an attempt at bringing about this event of darkness.

Additionally, notice 2 Kings 2:24 where the prophet Elisha places a hex upon the 42 stars ("children" = "stars" e.g. Genesis 22:17; 26:4; 37:9-10). The astrological nature of this story is quite obvious when understanding the concept of the chariot of the sun in the context (2 Kings 2:11; e.g. Helios, Sol, Surya). The practice of such cursing is perceived through the lens of the mystical heavens and earth: "As above, so below" equating "As below, so above." The writing of such mythology itself is an attempt at controlling heavenly occurrences; in the case of this story, it is as the Key of Solomon: an attack aimed at heavenly powers.5

Moreover, The Curse of Agade is also worth mentioning.6 In this Mesopotamian lamentation, nature itself (i.e. the gods, e.g. Suen, Utu, Enki) curses the city of Agade (Akkad). Beginning with "the Bull of Heaven" (i.e. Taurus), followed by the practice of extispicy (divination by use of animal entrails), this story ends with quite a graphic depiction of ruins as the city is cursed by the gods. Unlike the modern world, ancient civilization⁠—understanding calamity from a mystical perspective⁠—attributed such atrocities to nature itself. It is no surprise therefore to come across literature that speaks in opposition to the stars. Yet depending on the context, one may use the corresponding heavenly phenomena7 in an effort of returning it back below, cursing their earthly enemies in this manner (Lamentations 3:65; Joshua 6:26). Such is the power of incantation.

Lastly, there is also the Greek work: Oedipus at Colonus (Sophocles); in this writing, Oedipus indeed mentions the utterance of a curse in the context of the sun,yet what is particularly worth noting is the statement: "Thus to remove the inveterate curse of old . . ." Removing the curse? Obviously this describes not a mere instance, but rather, an ongoing curse. This likewise fits the Book of Revelation (another Greek writing) which says: "And there shall be no more curse" (Rev 22:3). In other words, the curse (καταναθεμα) was removed

[Also see the accompanying video: Spells & Hexes]

Robert Anthony

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Endnotes:


1. Ursa Major being one and the same as Osiris (they are used synonymously in the text).

2. The Key of Solomon mentions "Angelical Powers which are in the Heavens" (ch.VI). Notice also Judges 5:20, "They fought from the heavens; the stars from their courses fought against Sisera." Also note Revelation 12:7 where an angelic war occurs in the heavens.

3. The grimoire even instructs to perform this conjuration turning towards specific directions (East, and if not, South, West, and North). The practice is not the mere speaking of words. And moreover, the conjuration also mentions: "Jacob heard, and saw the Ladder which touched Heaven, and the Angels who ascended and descended upon it." This draws from Genesis 28:12 and depicts the "above and below" involvement of the stars (angels). Basically, God (power) is above the ladder (28:13), yet among Jacob (on earth), as he calls this location "El Bethel" (God of the house of God) later on (Genesis 35:7). Thus, the powers above descending below.

4. In Revelation 12:4, right in the context of the heavens (12:1), "the dragon stood before the woman who was ready to give birth, to devour her Child as soon as it was born." The Child can be seen as Christ via "was to rule all nations with a rod of iron" (cf. Rev 19:15), Christ (God) being the sun of course (e.g. Psalm 84:11).

5. Psalm 148:2-3 well demonstrates taking control of the heavens. Actually, "Psalms" and prayers can be seen as incantations. The prayers to Yahweh in the sky are in essence an attempt at controlling his actions (e.g. Psalm 109). Of course, Yahweh is simply nature itself⁠—be it the sun (Psalm 84:11), "the morning star" (Revelation 22:16), or other concepts; he is one with all things (e.g. 1 Corinthians 15:28; Colossians 3:11; Hebrews 13:8; John 14:8-11; 17:22-23), including the earth itself (Job 12:8a).
O LORD, in distress they looked for you; they uttered incantations because of your discipline. (Isaiah 26:16, NET)
Here, the word לַחַשׁ ("incantations") is used in a good light. This is a classic example of Christianity being unbiblical. The NKJV has "prayers" in this passage instead of "incantations" (illustrating my point), but the word's usage elsewhere depicts "incantation" (Isaiah 3:3; HCSB "necromancer"; Ecclesiastes 10:11) and even "amulet" (Isaiah 3:20). The term is from לָחַשׁ (lâchash) which is used in Psalm 58:5 for "magicians" (NET) "who skillfully weave spells" (HCSB). Or note the usage in Psalm 41:7 where the "wicked" are whispering (יִתְלַחֲשׁוּ) against him, and the next passage fits a hex: 
“An evil disease,” [they say,] “clings to him. And [now] that he lies down, he will rise up no more.” (Psalm 41:8)
6. Then again, so is the Amorites and "the spells of their incantations" (2 Baruch 60)

7. Notice Deuteronomy 21:22 which says: "he is put to death, and you hang him on a tree." This is explained as crucifixion via Acts 5:30; 10:39; Galatians 3:13 (cf. Genesis 40:19; Joshua 8:29; 10:26). The one crucified on the tree is described as cursed (Deuteronomy 21:23). Of course, crucifixion is a celestial concept, as seen with Jesus in Luke 23:45; "the sun was darkened" in the context of his death (Luke 23:45-46). Well, back in Deuteronomy 21:23, it specifically notes that "his body shall not remain overnight on the tree," and that if it did the land would be defiled. Notice, the sun does not come out at night! This is a classic example of "above & below" in the context of a curse.

8. "Goddesses, allow Thy suppliant to utter yet one curse! Wretch, now my eyes are gone thou hast torn away The helpless maiden who was eyes to me; For these to thee and all thy cursed race May the great Sun, whose eye is everywhere, Grant length of days and old age like to mine." (Oedipus at Colonus)


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