Image: “Babaylan Festival in Bago City,” by Hptina24, 11 November 2015, in Wikimedia Commons … https://commons.wikimedia.org/wiki/File:Babaylan_Festival_in_Bago_City.jpg … CC BY-SA 4.0 International … DESCRIPTION: “A Hiligaynon woman depicting a babaylan (Visayan shaman) during a festival. According to Spanish records, the majority of precolonial shamans were women, while the minority were bakla, effeminate men. Both were highly respected, on par with the datu or local ruler.”

To turn off the background music that runs when this page starts, click once or twice on the arrow on the audio bar at the bottom of the page …

CONTENTS

This post has Christian prayers to defend us against these Black Magic thought forms and actions by other people: Poisoning someone else’s plants … for instance, their vegetable gardens or flower gardens – Throwing boiling water or boiling oil on the victim’s plants, or on the victim himself – Throwing rats or other rodents out of one’s yard and into the victim’s yard – Throwing one’s own feces into someone else’s yard, or else at someone else – Throwing urine on the victim’s yard.

BARANG OR KULAM: BLACK MAGIC CURSES ON OTHER PEOPLE’S PLANTS AND LAND

• With regard to Barang or Kulam, poisoning someone else’s plants … for instance, their vegetable gardens or flower gardens?
• With regard to Barang or Kulam: Throwing boiling water or boiling oil on the victim’s plants, or on the victim himself?
• With regard to Barang or Kulam: Throwing rats or other rodents out of one’s yard and into the victim’s yard?
• With regard to Barang and Kulam: Throwing one’s own feces into someone else’s yard, or else at someone else?
• In the context of Barang and Kulam, throwing urine on the victim’s yard?
• Do you need information on protective rituals used to cleanse a yard from such substances, or are you interested in how healers (albularyos) diagnose these specific types of “planted” curses?     I said: Yes.

STANDARD CHRISTIAN PRAYERS AGAINST BARANG OR KULAM: BLACK MAGIC CURSES ON OTHER PEOPLE’S PLANTS AND LAND

 

---

BARANG OR KULAM: BLACK MAGIC CURSES ON OTHER PEOPLE’S PLANTS AND LAND

I asked: With regard to Barang or Kulam, poisoning someone else’s plants … for instance, their vegetable gardens or flower gardens?

Google AI said: In Philippine folklore, the act of “poisoning” a garden can take two distinct forms: literal poisoning using toxic substances (often under the method known as Hilo) and spiritual poisoning using sorcery like Usik or Kulam. 

1. Hilo: The Method of Poisoning 

The term Hilo (Cebuano for “poison”) refers to a specific branch of sorcery where the practitioner uses physical toxins—often derived from rare plants, animal venom, or chemicals—to inflict harm. 

Wikipedia +1

• Targeting the Harvest: A sorcerer may sneak into a rival’s garden to apply these poisons directly to crops. The intent is often for the victim to ingest the poisoned produce, leading to “mysterious” illnesses that modern medicine may struggle to diagnose.
• Contamination: In some rural beliefs, even if the plant itself is not eaten, the presence of these “charged” poisons in the soil is enough to “wither” the energy of the home or those who tend to the garden. 

2. Usik: The “Sharp” or Invasive Magic

While Barang typically uses insects to invade a human body, a related method called Usik involves inducing illness using smaller agents or directed energy. 

Wikipedia

• Drying the Garden: It is a common folkloric trope that a powerful sorcerer can “curse” a garden simply by looking at it with envy or malice. This results in plants wilting overnight without any visible signs of pests or disease.
• Usikan/Buyagan: Certain individuals are believed to have a “dark tongue” or innate power (Buyag) where complimenting a healthy plant (e.g., “What a beautiful flower!”) without saying “pwera buyag” causes the plant to sicken and die. 

Wikipedia +1

3. Using Plants in Rituals (Paktol & Laga)

Plants are not just targets of sorcery; they are also key components in the rituals used to destroy a garden or person:

• Ritual Materials: In methods like Paktol, specific leaves from trees like mangungkong, kanomay, and balanti are used to bind the curse.
• Garden as a Medium: Sorcerers may bury ritual objects—such as bottles containing hair, needles, or cursed soil—inside a victim’s garden. The garden becomes a “grounded” site for the curse, affecting the family every time they step into the yard. 

Wikipedia +2

4. Signs and Remedies

If a healthy garden suddenly dies, an Albularyo (folk healer) might look for signs of “planted” magic: 

• Diagnosis: Using Tatawas (alum or candle rituals), a healer may identify if the garden was physically poisoned or spiritually cursed.
• Cleansing: The remedy often involves sprinkling blessed salt, vinegar, or holy water over the soil to neutralize the “poison”. In severe cases, the healer may perform a Sumbalik to make the “poisoner’s” own plants or health wither in return. 

Facebook +1

AI responses may include mistakes. For legal advice, consult a professional. Learn more

 

---

I asked: With regard to Barang or Kulam: Throwing boiling water or boiling oil on the victim’s plants, or on the victim himself?

Google AI said: In the world of Barang and Kulam, using boiling liquids like water or oil is seen as a way to “scorch” both the physical body and the spiritual essence (bisa) of the target. These acts are often categorized under Usik (intentional harm through directed energy) or Hilo (poisoning/burning).

1. On the Victim’s Plants (Spiritual Blight)

Throwing boiling water or oil on a garden is a ritual act of “Pagkalos”—meant to wither the family’s prosperity.

• Killing the Root: Just as the boiling liquid kills the plant, the sorcerer intends to “boil away” the victim’s source of food or income.
• Symbolic Heat: In folk magic, a “cool” home is a blessed one. By introducing “boiling” energy into the yard, the sorcerer creates a state of “Init” (heat/friction), which is believed to cause constant arguments, feverish illnesses, and “hotheadedness” among the family members.
• Boiling Oil specifically: Oil is often used in rituals to “bind” spirits. Boiling it and throwing it on plants is seen as a way to “fry” the protective spirits (Larao or Bantay) that might be residing in the garden.

2. On the Victim (Physical and Spiritual Scarring)

When directed at a person, this act is a form of “Lutuin” (to cook the victim).

• The “Laga” Method: This mirrors a common sorcery technique where a sorcerer boils a victim’s personal items (hair, clothing, or footprints) in a pot. If they throw the liquid directly on the person, it is a “quickened” version of this curse. The victim is expected to suffer from “internal heat,” chronic inflammation, or skin diseases that feel like they are constantly burning.
• Sealing the Pores: In Philippine folk belief, the skin is a barrier for the soul. “Cooking” the skin with oil is thought to “seal” the victim’s luck inside or prevent their kalag (soul) from breathing, leading to a slow, wasting death (Tuyot).

3. Magical Differences: Water vs. Oil

• Boiling Water: Usually associated with sudden shock and “clearing the path.” It is used to quickly “wash away” a person’s existing protections so a stronger curse (like Barang insects) can enter the body.
• Boiling Oil: Much more malevolent because oil clings. Magically, oil represents a “sticky” curse that is hard for an Albularyo to wash off. It signifies a long-term, agonizing illness and is often used in “vengeance” magic where the sorcerer wants the victim to suffer slowly.

4. Countermeasures and Healing

If someone is attacked this way, an Albularyo doesn’t just treat the burn; they must “cool” the spirit:

• Palamig Ritual: Using “cooling” plants like Aloe Vera, Coconut Water, or Banana Stems to draw out the “sorcerous heat.”
• Lana ng Niyog: Ironically, unboiled blessed coconut oil is applied to the victim to “neutralize” the malice of the “cooked” oil.

 

---

I asked: With regard to Barang or Kulam: Throwing rats or other rodents out of one’s yard and into the victim’s yard?

Google AI said: In the folklore of Barang and Kulam, throwing rats or other rodents into a victim’s yard is a highly calculated act of spiritual warfare. It is viewed not merely as a pest control problem, but as the intentional delivery of a “familiar” or a “messenger of decay” into the victim’s sacred space.

1. Rodents as Sentient “Familiars”

In Philippine animistic belief, rats are often referred to as “mabait” (good ones) or “kaibigan” (friend) to avoid offending their spirits. 

Inquirer.net +1

• The Sorcerer’s Spy: A sorcerer (Mangkukulam) may send a rodent to collect information or personal belongings from the victim’s home to be used in future rituals.
• The Intentional Transfer: By throwing a rat from their own yard into a neighbor’s, a person is believed to be “redirecting” the bad luck, illness, or misfortune that the rodent represents. 

Icy Sedgwick +2

2. Harbingers of Disease and “Gaba”

Rodents are symbols of squalor, illness, and death. 

• Planting a Hex: Throwing a dead or dying rodent into a yard is a form of pananim (planting a curse). The animal acts as a “spiritual battery” that leaks negative energy, intended to cause the residents to fall ill with “mysterious” wasting diseases.
• Destructive Magic: Rats gnawing on furniture or clothing is specifically seen as a sign predictive of evil or impending death within the family. 

Icy Sedgwick +2

3. Spiritual Surveillance and Breach

The presence of a rodent in the yard is often interpreted as a breach in the home’s spiritual defenses.

• Mapping the Defenses: Just like the “sent” cat, a rodent is used to scout the home’s invisible grid of protection.
• Direct Invasion: In extreme cases, a Mambabarang is believed to command “vile creatures” to magically enter a victim’s body through any opening to destroy their internal organs. 

YouTube +2

4. Counter-Actions

If a rodent is found “planted” in a yard:

• Ritual Cleansing: An albularyo (folk healer) may sprinkle blessed salt or vinegar over the spot where the animal was found to “neutralize” the lingering malice.
• The “Return-to-Sender”: The rodent may be ritually treated and discarded in a way that “returns” the bad luck to the person who threw it. 

Facebook +2

AI responses may include mistakes. For legal advice, consult a professional. Learn more

 

---

I asked: With regard to Barang and Kulam, throwing one’s own feces into someone else’s yard, or else at someone else?

Google AI said: In the folklore of Barang and Kulam, using one’s own feces is a recognized method of “delivery” for a curse, rooted in the principles of sympathetic and contagious magic. 

Feces as a Sorcery Medium 

Bodily excrement—including feces, urine, and saliva—is considered bodily exuviae, or traces of a person that remain spiritually linked to them. In the context of Philippine sorcery: 

Encyclopedia.pub +2

• Contagious Magic: Practitioners believe that substances once part of a body retain a connection to the owner. By ritually “charging” their own feces and placing it in a victim’s space, the sorcerer attempts to establish a bridge between their malevolent intent and the target.
• The Laga Method: In the Laga method of sorcery, practitioners may boil herbs and animal essences along with traces of the victim, such as their body excrement or footprints, to cause physical suffering or internal ailments.
• Commanding Pests: Because Barang often involves the command of insects or vermin (like beetles or worms) to invade a victim’s body, feces can be used as an “attractant” or a marker to guide these spirits or familiars to a specific person or property. 

YouTube +2

Intent Behind the Act

Throwing feces—whether into a yard or directly at a person—serves multiple purposes in these belief systems:

• Invasion of Personal Sanctuary: In Kulam, the yard is seen as a person’s physical and spiritual defense. Violating it with “fouled” material is meant to breach those defenses and “plant” the curse where the victim will unknowingly step on it or be near its energy.
• Humiliation and Defilement: Beyond the spiritual curse, the act is one of extreme social humiliation. In some interpretations, the “stain” of the feces on the body or property mirrors the “rotting” or “decay” the sorcerer wishes to inflict on the victim’s health or social standing.
• Targeting Orifices: Folk beliefs regarding Barang suggest that malevolent entities enter the body through openings like the anus or mouth. Using excrement symbolically targets these areas, often leading to diagnoses of related conditions like severe hemorrhoids (almoranas) or internal infections that resist modern medicine. 

Encyclopedia.pub +4

Remedies and Countermeasures

If such an act is discovered, a victim typically seeks an Albularyo (folk healer) to perform a cleansing: 

Facebook

• Ritual Neutralization: The area may be scrubbed with salt, vinegar, or holy water to “kill” the spiritual charge of the excrement.
• Sumbalik (Return-to-Sender): Healers may perform rituals to redirect the “fecal curse” back to the perpetrator, believing the sorcerer will then suffer the same ailments they intended for the victim. 

 

---

I asked: In the context of Barang and Kulam, throwing urine on the victim’s yard?

Google AI said: In the context of Kulam and Barang, there is a prevalent belief that bodily excretions, including urine, can be used as potent tools for sorcery. While specific rituals of “throwing urine into a yard” are less documented in mainstream literature than the use of dolls or insects, the underlying principle of sympathetic magic—where a person’s essence is used to manipulate their fate—supports such a practice. 

Facebook +2

Bodily Fluids in Philippine Sorcery

In Philippine folk sorcery, practitioners often utilize personal items or biological samples to establish a “link” between the curse and the victim: 

Encyclopedia.pub +1

• Bodily Exuviae: Hair, nail clippings, and bodily fluids are commonly sought by a Mangkukulam (sorcerer) to “personalize” a curse.
• Contagious Magic: This logic suggests that because urine was once part of the person, it remains connected to them. Throwing it onto their property is seen as a way to physically “deliver” or “plant” a curse within their personal sanctuary.
• Invading Personal Space: Much like the belief in sending insects (Barang) into a body, the act of violating a person’s yard with a “cursed” substance like urine is intended to breach their spiritual and physical defenses. 

Encyclopedia.pub +4

Related Global and Historical Practices

While not unique to the Philippines, using urine in witchcraft rituals has historical precedent in “counter-magic,” which may have influenced localized beliefs: 

• Witch Bottles: Historically, victims of witchcraft would fill bottles with their own urine, pins, and hair and bury them or throw them to break a curse or “send it back” to the witch.
• Harmful Intent: In some cultures, throwing “fouled” or ritually prepared fluids into a neighbor’s yard is a recognized form of malevolent magic meant to bring sickness or bad luck by corrupting the land they live on. 

Facebook +3

Sympathetic Connections

• Ailment Connection: In some variations of sorcery, the ingredients of a ritual determine the effect; for example, using seawater might cause a victim’s belly to swell with the tides. Using urine is often associated with causing abdominal pains, urinary tract issues, or “unexplained” internal illnesses that resist modern medicine. 

Facebook +3

 

---

Google AI asked: Do you need information on protective rituals used to cleanse a yard from such substances, or are you interested in how healers (albularyos) diagnose these specific types of “planted” curses? 

I said: Yes.

Google AI said: In Philippine folk medicine, when a yard or home is suspected of being “planted” with a curse—whether through urine, objects, or animal vessels—an Albularyo (folk healer) or Manghihilot is usually called to intervene.

How Albularyos Diagnose a “Planted” Curse

Healers use several traditional methods to detect if a yard or a person has been targeted:

• Paggataw or Pagluop: The healer uses a ritual plate with water and a small piece of “dagta” (resin) or wax. They drop the material into the water; the shapes that form indicate whether the source of the illness is human (Kulam) or a spirit (Engkanto), and can sometimes point to the direction from which the curse came.
• Pagtatawas: This is the most common diagnostic tool using alum (tawas), a candle, or an egg. The healer moves the medium over the victim’s body or around the yard. If using a candle, the patterns in the melted wax might reveal the face of the sorcerer or the image of the object (like a cat or a bottle of fluid) used in the attack.
• Pulse Reading (Panghihipat): A skilled healer can supposedly detect “heavy” or “unnatural” energy in a person’s pulse that indicates the presence of hangin (bad wind) or pakid (sent spirits) from a specific location, like a cursed yard.

Protective and Cleansing Rituals

To “cleanse” a yard from substances like urine or animal spirits, several methods are employed:

• Pabulas (The Counter-Spray): To neutralize cursed fluids like urine, a healer may sprinkle a mixture of blessed water, salt, and vinegar across the property. Salt is a universal deterrent for dark spirits and sorcery in Filipino belief.
• Burning of Incense (Pag-uusal): Healers often burn dried Kamangyan (resin incense) or dried herbs and palm leaves (from Palm Sunday) to smoke out the “bad air” or residual energy left by an intruder or a curse.
• Burying Protections (Pangontra): To prevent future invasions, objects like Buntot Pagi (stingray tail), pieces of black coral, or small bottles containing holy oil and herbs are buried at the corners of the yard.
• Reciprocal Cursing (Sumpa): In some cases, if the urine or object is found, the healer might perform a ritual to “return to sender.” This involves ritually treating the substance and casting it back toward the suspected source to redirect the bad luck.

 

---

STANDARD CHRISTIAN PRAYERS AGAINST BARANG OR KULAM: BLACK MAGIC CURSES ON OTHER PEOPLE’S PLANTS AND LAND

Google AI said: Christian prayers against barang (sorcery) or kulam (witchcraft) focus on invoking the authority of Jesus Christ to break curses, protect land and crops, and render black magic powerless. Key strategies include using the blood of Jesus, commanding demonic spirits to leave, and claiming biblical protection over property and household. 

Wild at Heart.org +4

Core Prayers Against Black Magic

• Renunciation and Breaking Curses: “I command all demonic spirits that have gained access to me through curses and rituals to be cut off and banished from me and my household, in the mighty name of the Lord Jesus Christ”.
• Protection of Land and Crops: “I claim the Blood of Jesus on the air and atmosphere, the water, the fire, the wind, the ground and their fruits all around us, the underground and the nether world”.
• Binding Evil Forces: “I command and bind all the powers that molest me — by the power of God all-powerful, in the name of Jesus Christ our Savior, through the intercession of the Immaculate Virgin Mary — to leave me forever, and to be consigned into everlasting Hell”.
• Exposing Witchcraft: “I rebuke every witch and warlock. Their curses are powerless against the Holy Spirit. Any plant of the devil has no authority here. In Jesus’ name, let their stuff fall flat”. 

Wild at Heart.org +3

. . . . .

Io lux et pax nobiscum.
Joy, light and peace be with us!
Alice B. Clagett

“Dominus illuminatio mea et salus mea; quem timebo?”
The Lord is my Light and my salvation; whom shall I fear?

Written on 24 April 2026; compiled and published on 27 April 2026

MORE INFORMATION

The Compendium for this series is here: Link: “Compendium: When Threatened by Barang or Kulam Black Magic, Counter with Christian Prayer,” by Alice B. Clagett, written on 24 April 2026; compiled and published on 27 April 2026 … https://awakeningwithplanetearth.com/compendium-when-threatened-by-barang-or-kulam-black-magic-counter-with-christian-prayer-by-alice-b-clagett ..

. . . . .

I left the double quotes off of the beginning and end of Google AI’s response, and kept the double quotes as is within the responses. You will know by the light blue font that these are quotes from Google AI.

If you see purple font, that is being used for a term described in “More Information.”

I am using brown font for my questions in the Q&A. Also, through sparing use of square brackets and brown font, I sometimes change the transcript slightly or add my Comments to it.

 

 

Music by Nicholas Panek from Pixabay – Defende Nos In Proelio: An Epic Gregorian Battle Chant by nikpanekAlassets – Pixabay License

DEFENDE NOS IN PROELIO

Full Latin Prayer

Sancte Michael Archangele, defende nos in proelio, contra nequitiam et insidias diaboli esto praesidium. Imperet illi Deus, supplices deprecamur: tuque, Princeps militiae caelestis, Satanam aliosque spiritus malignos, qui ad perditionem animarum pervagantur in mundo, divina virtute, in infernum detrude. Amen.

English Translation

“Saint Michael the Archangel, defend us in battle. Be our protection against the wickedness and snares of the devil. May God rebuke him, we humbly pray; and do thou, O Prince of the Heavenly Host, by the power of God, cast into hell Satan and all the evil spirits who prowl about the world seeking the ruin of souls. Amen.”

Pronunciation Guide (Ecclesiastical/Church Latin)

• Sancte Michael Archangele: Sahn-ktee Mee-kah-el Ark-ahn-jeh-leh
• defende nos in proelio: deh-fen-deh nohs een preh-lee-oh
• contra nequitiam: kohn-trah neh-kwee-tsee-ahm
• et insidias diaboli: eht een-see-dee-ahs dee-ah-boh-lee
• esto praesidium: eh-stoh preh-see-dee-oom

–Google AI

…………..

This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License (CC BY-SA 4.0). Attribution: By Alice B. Clagett.
More license information
…………………………………………………….
…………………………………………………….

shamanism, primitive man, savage man, religions of the world, Christianity, indigenous religions, crime, crime prevention, psychic crime, black magic, transcending the dark, home invasion,