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.”
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 …
INTRODUCTION
Dear Ones,
This morning I did some research to try to put a name on some super weird astral stories that I have run into in recent years. I had a feeling these might have to do with Barang or Kulam.
“Barang” primarily refers to a form of Filipino malign sorcery or black magic, specifically a Cebuano term involving the use of insects or familiar spirits to afflict victims. A practitioner, known as a mambabarang, uses insects like beetles or centipedes to enter a victim’s body, causing sickness, severe pain, and sometimes death. –Google AI
Kulam is a form of Filipino folk sorcery or black magic, often translated as witchcraft or voodoo, that uses sympathetic magic to cause harm, illness, or misfortune to a target. Practiced by a mangkukulam (sorcerer), it often involves manipulating dolls, personal items (hair, nails), or potions, and is deeply rooted in Philippine folklore and pre-colonial traditions. –Google AI
. . . . .
Likely Barang, morphed for impact, was the belief so graphically addressed in the movie “My Mother’s Skin” that I reviewed a while back.
The movie … In My Mother’s Skin (2023), a Filipino horror film set in the Philippines during the final months of World War II. It follows a girl, Tala, whose mother becomes infected and slowly rots after dealing with a flesh-eating fairy (the “Cicada Queen”) to protect her children. The film premiered at the 2023 Sundance Film Festival and is available on Amazon Prime Video.
Key Details of “In My Mother’s Skin” (2023):
Plot: Amidst WW2, an isolated family’s mother, Ligaya, falls ill, and the daughter trusts a malicious fairy, resulting in a gory, body-horror infection.
Setting: A decaying mansion in the Philippines, mirroring the decline of the mother and the country at the end of the war.
The “Cicada” Element: The fairy, played by Jasmine Curtis-Smith, is adorned with cicada wings and themes of rebirth and decay, suggesting a sinister transformation for the mother.
Director: Kenneth Dagatan. –Google AI
. . . . .
After doing the research, I stopped by a local gas station for a snack. There I encountered 2 men who were Mambabarang and another man who was so conversant and at ease with telepathy that he answered my telepathic comment to him with a vocal sentence. Go figure!
Mambabarang and Telepathic adepts are two very different sorts of people. If I had to put a peg on it, in a Filipino folkloric context, I would say that the last man I encountered, the telepathic adept, had an aspect of enlightenment.
The closest thing to this kind of energy … and to my own energy … in the Filipino folkloric tradition would be “an herbal doctor, albularyo or a faith healer, a mananambal or sorhuana (female) / sorhuano (male).” –Google AI These were people who traditionally cured the curses of Mambabarang or Mangkukulam.
There is not an exact match with the energy of enlightenment, since albularyo and mananambai deal with the fourth dimensional realm of cause-and-effect; whereas enlightened people and Ascensioneers deal with the higher realms, through alignment with God’s Will. These higher realms are beyond the realm of cause and effect; they are the realm of miracles.
To get back on topic, the encounters today at the gas station got me thinking that there may be many people in the San Fernando Valley who practice Barang or Kulam. There may be many more who grew up with these ideas, and so these ideas are part of their subconscious underpinning, as it were. Thus the early childhood training, and perhaps rather often, the current day practice of many people living here in the San Fernando Valley may be casting thought forms that seem to me … because of my Christian upbringing … to be quite alien, in fact quite awful.
If this be so, then it behooves me to get a handle on what all keeps repeating, like a wild and savage modern nightmare, in the astral planes … especially on the weekends and during times of CME flurries. As you may know, such a time is now upon us, although, by luck of the draw, NASA predicts the CMEs will likely miss or just graze by Earth’s electromagnetic field.
Cutting to the chase, let’s take a look at some right wild repeating thought forms …
With regard to Barang or Kulam: Cutting down saplings loved by the victim; killing a Raven friend of the victim; killing a pet bird beloved by the victim; drugging and casting a love spell on a person beloved by the victim?
With regard to Barang or Kulam: Imagining raping the wife or the children of the victim, or raping the victim; or else physically raping them? Magical differences, in this regard, between vaginal rape and anal rape? Magical differences, in this regard, between raping the victim, his wife, or his children?
With regard to Barang or Kulam: Castration of the victim’s boy children?
With regard to Barang or Kulam: Seducing the victim’s workmen and offering them money to kill the victim?
Follow-up: Do you want to explore the “orasciones” (prayers) specifically used to protect a household from “treachery” and “internal betrayal”? … I said: Yes.
Are there standard Christian prayers for this purpose?
HERE IS THE TEXT OF THE STANDARD CHRISTIAN PRAYERS TO PROTECT A HOUSEHOLD FROM “TREACHERY” AND “INTERNAL BETRAYAL”
With regard to Barang or Kulam: Trespassing on someone else’s property; or having someone else trespass on their property, so as to leave illegal goods there, or to leave poisons there, or to vandalize the property?
With regard to Barang or Kulam: Imagining breaking into or sneaking into the victim’s house?
I gather from this that black tourmaline buried under or near a doorway might be effective. Also, I like the idea of a mirror … maybe a dull mirror … hung on a wall to reflect curses back to another house. I also like to place crosses by exterior doorways of my home. –Alice B. Clagett
Follow-up: Do you want to explore the specific orasciones (prayers) used to “lock” a house against these mental and astral intrusions? I said: Yes.
Counter-spells used to protect a yard or home from Barang or Kulam invasions?
Yesterday I tried walking in a processional manner around the perimeter of my yard with my largest crucifix – about a foot long, showing the Ascended Christ – held out at arm’s length in front of my third-eye point. At ‘hot spots’ in my trek, where surveillance cameras of other people were surveilling my yard, I stopped and said: “In the name of Christ Jesus my Lord and Savior, I bid all trespassing spirits be barred from this yard forever. Amen.” I feel this is a good technique. –Alice Clagett
Would you like to know how these protections are activated or “fed” through specific prayers (orasciones) to maintain their effectiveness? I said: Yes.
CHRISTIAN WAYS TO PROTECT A YARD OR HOME FROM BARANG OR KULAM INVASIONS
Google AI asked: Would you like to know the specific ritual for placing St. Benedict medals at the four corners of a property to reinforce these prayers? I said: Yes.
Google AI asked: Would you like to know the Latin text of the official Exorcism Blessing that a priest uses for these medals, so you can ensure it is performed correctly? I said: Yes.
Google AI asked: Do you need the English translation of these specific Latin rites to better understand the authority being invoked against the sorcery? I said: Yes.
Google AI asked: Would you like to know about the specific placement of a San Benito (St. Benedict) image inside the home to complement these buried medals? I said: Yes.
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
With regard to Barang or Kulam, is there a belief that a person can enter the body of a cat and use the cat to invade someone else’s yard and bring bad luck to the invaded person? A belief that this act constitutes the person himself or herself invading the yard? Is there a custom of sacrificing the cat after a certain length of time with intent, in so doing, to kill the invaded person?
With regard to Barang or Kulam, Having one’s cat hunt on the victim’s property?
With regard to Barang or Kulam: Poisoning the victim’s dog?
With regard to Barang or Kulam: Killing and eating the victim’s cat?
STANDARD CHRISTIAN PRAYERS TO PROTECT AGAINST BARANG OR KULAM BLACK MAGIC USING CATS OR DOGS
I asked: Are there standard Christian prayers that protect people from Barang or Kulam?
HERE IS THE TEXT OF THE STANDARD CHRISTIAN PRAYERS THAT PROTECT PEOPLE FROM BARANG OR KULAM
CONCLUSION
What I got from all this is that the alien thought forms I have been hearing over and over again, here in the San Fernando Valley, Los Angeles, California, may have to do with the black magic practices of Barang and Kulam.
I had no knowledge of Barang and Kulam, and that is why these thought forms seemed so outlandish to me.
Now I have some Christian prayers to say when I hear these thought forms or when I read about or see these practices being performed.
I hope this research helps you too, Dear Readers. I know it’s a lot to read, but for those of you who, like I, have been beleaguered by these curses and threats, I expect the reading will be well worth it.
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
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 nikmanekAlassets – 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
my favorites, compendiums, shamanism, primitive man, savage man, religions of the world, Christianity, indigenous religions, crime, crime prevention, psychic crime, black magic, transcending the dark, home invasion, murder, rape, castration,
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.”
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.
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.
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
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.
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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.
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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).
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.
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).
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.
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.
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.
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.
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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.
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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.
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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.
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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:
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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.
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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.
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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.
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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.
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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”.
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. . . . .
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
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 nikmanekAlassets – 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
shamanism, primitive man, savage man, religions of the world, Christianity, indigenous religions, crime, crime prevention, psychic crime, black magic, transcending the dark, home invasion,
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.”
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 offers Christian prayers to defend oneself against these intruding thought forms: Imagining breaking into or sneaking into the victim’s house – Trespassing on someone else’s property; or having someone else trespass on their property, so as to leave illegal goods there, or to leave poisons there, or to vandalize the property.-
HOME INVASION THOUGHT FORMS TO DO WITH BARANG OR KULAM
With regard to Barang or Kulam: Trespassing on someone else’s property; or having someone else trespass on their property, so as to leave illegal goods there, or to leave poisons there, or to vandalize the property?
With regard to Barang or Kulam: Imagining breaking into or sneaking into the victim’s house?
I gather from this that black tourmaline buried under or near a doorway might be effective. Also, I like the idea of a mirror … maybe a dull mirror … hung on a wall to reflect curses back to another house. I also like to place crosses by exterior doorways of my home. –Alice B. Clagett
Follow-up: Do you want to explore the specific orasciones (prayers) used to “lock” a house against these mental and astral intrusions? I said: Yes.
Counter-spells used to protect a yard or home from Barang or Kulam invasions?
Sidebar: Processional with the Cross of Christ Arisen: Yesterday I tried walking in a processional manner around the perimeter of my yard with my largest crucifix – about a foot long, showing the Ascended Christ – held out at arm’s length in front of my third-eye point. At ‘hot spots’ in my trek, where surveillance cameras of other people were surveilling my yard, I stopped and said: “In the name of Christ Jesus my Lord and Savior, I bid all trespassing spirits be barred from this yard forever. Amen.” I feel this is a good technique. –Alice Clagett
Would you like to know how these protections are activated or “fed” through specific prayers (orasciones) to maintain their effectiveness? I said: Yes.
CHRISTIAN WAYS TO PROTECT A YARD OR HOME FROM BARANG OR KULAM INVASIONS
Google AI asked: Would you like to know the specific ritual for placing St. Benedict medals at the four corners of a property to reinforce these prayers? I said: Yes.
Google AI asked: Would you like to know the Latin text of the official Exorcism Blessing that a priest uses for these medals, so you can ensure it is performed correctly? I said: Yes.
Google AI asked: Do you need the English translation of these specific Latin rites to better understand the authority being invoked against the sorcery? I said: Yes.
Google AI asked: Would you like to know about the specific placement of a San Benito (St. Benedict) image inside the home to complement these buried medals? I said: Yes.
HOME INVASION THOUGHT FORMS TO DO WITH BARANG OR KULAM
I asked: With regard to Barang or Kulam: Trespassing on someone else’s property; or having someone else trespass on their property, so as to leave illegal goods there, or to leave poisons there, or to vandalize the property?
Google AI said: In the context of Barang and Kulam, the act of trespassing—or using a proxy to do so—is a fundamental part of “planting” a curse, a practice often referred to as Pananim (to plant).
Trespassing to “Plant” a Curse (Pananim)
In folk sorcery, a curse often requires a physical “tether” to the victim’s territory. A sorcerer or their accomplice will trespass to bury or hide ritual objects:
Illegal/Taboo Goods: Leaving items like human bones, hair, or specialized dolls (often used in Kulam) buried under the stairs or at the corners of the yard.
Ritual Poisons: Leaving bottles of “charged” oils, fluids (like the urine/feces mentioned earlier), or toxic herbal concoctions (Hilo) near water sources or food-producing plants.
The “Grounding” Effect: The belief is that as long as these items remain on the property, the “frequency” of the curse remains active, causing the residents to experience constant bad luck, sickness, or domestic strife.
The Use of Proxies (Human or Animal)
The practitioner rarely acts in the open. They may use:
Human Accomplices: A sorcerer might pay or manipulate someone else to trespass and leave the items to avoid direct suspicion or to bypass the victim’s personal spiritual protections.
Animal Vessels: As discussed with the cat earlier, the belief is that the sorcerer’s spirit or a familiar can “invade” the property to deliver the curse without a human ever being seen.
Vandalism as Symbolic Sorcery
Vandalism in this context is rarely “random” graffiti; it is usually symbolic marking:
Marking the Territory: Drawing symbols or leaving “smudges” of ash or blood on walls is intended to “open a door” for spirits (Engkanto) to enter the home.
Destruction of Protection: Vandalizing a victim’s own protective measures—such as pulling out their Bawang (garlic) or breaking their St. Benedict medals—is a strategic move to leave the property defenseless before a major “attack.”
Legal vs. Spiritual Consequences
In many rural Philippine communities, a person caught trespassing to “plant” something is treated with extreme severity, often more so than a common thief.
Community Justice: Because the community fears the “poison” or “curse,” the act is seen as an attempt at murder rather than just trespassing.
The Healer’s Role: If suspicious items are found, an Albularyo is called not just to remove them, but to “deactivate” them before they are touched, as touching a planted curse can instantly transfer the sickness to the finder.
AI responses may include mistakes. For legal advice, consult a professional. Learn more
I asked: With regard to Barang or Kulam: Imagining breaking into or sneaking into the victim’s house?
Google AI said: In the belief systems of Barang and Kulam, the act of “imagining” or mentally projecting oneself into a victim’s home is not seen as mere daydreaming; it is considered a form of astral trespassing or mental sorcery.
Astral Projection (Gahum or “Soul Traveling”)
Highly skilled practitioners are believed to possess Gahum (spiritual power) that allows them to leave their physical bodies while in a trance or sleep.
The Unseen Intruder: When a sorcerer “imagines” sneaking into a house, they may be attempting to send their kalag (soul) or a shadow-self to scout the premises. In folklore, victims sometimes report the feeling of being watched or hearing footsteps in a locked house—phenomena attributed to this mental or spiritual intrusion.
Opening the Door: By mentally “walking” through the victim’s home, the sorcerer “maps” the spiritual defenses of the house. This makes it easier for them to direct a physical curse or an insect-based Barang to a specific room or person later.
Intent as the “Blueprint” for the Curse
In Philippine folk magic, intent (bana-bana) is the primary driver of a spell.
Visualization as Activation: The act of vividly imagining breaking into a home is often the first step in a ritual. The sorcerer visualizes the layout to “place” a curse mentally before they ever do so physically.
Weakening the Spirit: It is believed that if a sorcerer focuses their malice intensely on a specific location (like a victim’s bedroom), they can “pollute” the air of that room with hangin (bad wind), leading the victim to have nightmares, sleep paralysis (bangungot), or unexplained exhaustion.
The Power of “Buyag” and Envy
Even without a formal ritual, the act of “sneaking” into a house through imagination—often driven by intense envy or resentment—is a form of Usik.
Coveting the Space: If someone intensely imagines being inside a neighbor’s house to see their belongings or “poison” their peace, that mental energy is thought to “leak” into the target home, causing things to break or family members to argue without cause.
Protective Measures Against Mental Entry
Because people fear this “unseen” entry, specific protections are used to “blind” or repel a sorcerer’s mental projection:
Mirrors Facing Inward or Outward: Small mirrors are often placed facing the door or specific corners of a room to “reflect” the sorcerer’s gaze back at them, causing them confusion.
Manda (Commands): Healers teach “orasciones” (prayers) that are meant to “lock” the spiritual doors of a house, making it “invisible” to the mental eye of a practitioner.
Salt at Thresholds: Beyond physical spirits, salt is believed to “sting” the astral or mental body of a sorcerer trying to cross into the home’s energy field …
I gather from this that black tourmaline buried under or near a doorway might be effective. Also, I like the idea of a mirror … maybe a dull mirror … hung on a wall to reflect curses back to another house. I also like to place crosses by exterior doorways of my home. –Alice B. Clagett
Google AI asked: Follow-up: Do you want to explore the specific orasciones (prayers) used to “lock” a house against these mental and astral intrusions?
I said: Yes.
Google AI said: To “lock” a house against the mental or astral intrusions of a Mangkukulam or Mambabarang, practitioners use Orasciones—powerful, rhythmic whispered prayers. These are often treated as “spiritual keys” that seal the home’s entry points.
The Concept of “Pako” (Spiritual Nailing)
One common method involves “nailing” the four corners of the house. The practitioner whispers an orascion over four iron nails or small wooden stakes, then buries or drives them into the corners of the property.
The Intent: This creates a “box” of protection. When a sorcerer tries to “imagine” or astrally enter the home, they encounter a “wall of fire” or a “sheet of iron” that prevents their spirit from seeing inside.
Orascion for “Pagbabakod” (Fencing)
This prayer is recited while walking clockwise around the perimeter of the house, often while sprinkling salt or holy water.
The Prayer (Sample/Common Theme): Many of these prayers are kept secret, passed down from healer to student, but they often invoke the Sator Square (a 5×5 Latin palindrome) or phrases like:
“Crux Sacra Sit Mihi Lux” (The Holy Cross be my light) “Non Draco Sit Mihi Dux” (Let not the dragon be my guide)
The Effect: This is believed to “blind” the sorcerer. If they try to project themselves into the home, they will only see a thick fog or a blank wall.
“Bulong” for Windows and Doors
Since mental intruders are thought to enter through openings, specific short orasciones are whispered while making the Sign of the Cross over every door and window before sleep.
Activation: The practitioner might say the prayer and then blow (hihip) on the lock. This “seals” the physical lock with a spiritual one.
The “Double Mirror” Orascion: Some prayers are specifically meant to “mirror” the house. Any malice sent toward the home—whether through feces, urine, or mental projection—is automatically reflected back to the sender’s own body.
Protecting the “Puntod” (Center of the Home)
The center of the house (often the living room or where the family sleeps) is protected by an orascion whispered over a bowl of water and salt.
The “Bantay” (Guardian): The prayer asks for a “Bantay” or a spiritual guardian (often St. Michael the Archangel) to stand watch. It is believed that if a sorcerer astrally sneaks in, the “Bantay” will physically strike the sorcerer’s astral body, causing the sorcerer to wake up in their own home with real bruises or pain.
Signs the Protection is Working
If these prayers are active, the family might notice:
Confusion of the Enemy: The suspected sorcerer may seem disoriented or avoid looking at the house.
Animal Reactions: A “sent” cat or dog will refuse to step onto the property or will hiss/bark at the “invisible wall” at the boundary.
Unusual “Clinking” Sounds: Some believe that when a curse “hits” the protective shield of an orascion, it makes a sound like metal hitting metal.
I asked: Counter-spells used to protect a yard or home from Barang or Kulam invasions?
Google AI said: In Philippine tradition, counter-spells and protective measures against Barang and Kulam often blend indigenous animism with folk Catholicism. These practices focus on creating a “barrier” that either repels malevolent energy or reflects it back to the sender.
Traditional Home & Yard Protections
Establishing a spiritual perimeter is a common way to guard a property against “planted” objects or spirit invasions.
………………..
Image: “Christ Ascending Cross,” by Alice B. Clagett, 31 July 2024, CC BY-SA 4.0 International, from “Awakening with PImage: “Christ Ascending Cross,” by Alice B. Clagett, 31 July 2024, CC BY-SA 4.0 International, from “Awakening with Planet Earth,” https://awakeningwithplanetearth.com ..lanet Earth,” https://awakeningwithplanetearth.com ..
Image: “Christ Ascending Cross,” by Alice B. Clagett, 31 July 2024, CC BY-SA 4.0 International, from “Awakening with Planet Earth,” https://awakeningwithplanetearth.com ..
Sidebar: Processional with the Cross of Christ Arisen
Yesterday I tried walking in a processional manner around the perimeter of my yard with my largest crucifix – about a foot long, showing the Ascended Christ – held out at arm’s length in front of my third-eye point. At ‘hot spots’ in my trek, where surveillance cameras of other people were surveilling my yard, I stopped and said: “In the name of Christ Jesus my Lord and Savior, I bid all trespassing spirits be barred from this yard forever. Amen.” I feel this is a good technique. –Alice Clagett
………………..
Continuing with Google AI’s explanations …
Blessed Salt and Ashes: Sprinkling exorcised salt or ash around the perimeter of a yard is believed to create a barrier that negative entities cannot cross.
Buntot Pagi (Stingray Tail): Often used by albularyos, the dried tail of a stingray is hung near doorways or used in rituals to drive away malevolent spirits and sorcerers.
Sumbalik (Counter-Spells): These are specific rituals designed to “return to sender.” If a cursed object or substance (like urine) is found in a yard, a healer performs a sumbalik to deflect the harm back to the sorcerer, sometimes with fatal consequences for the caster.
Holy Water: Frequently used to douse property boundaries or doorways to neutralize dark magic.
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Botanical Safeguards
Specific plants are traditionally grown or hung around the home for their inherent protective properties.
Bawang (Garlic): Hanging garlic garlands near windows and doors is a primary defense against aswangs and practitioners of black magic.
Lubigan (Sweet Flag): The roots of this herb are often dried and worn or placed around the home to ward off the “evil eye” and other sorcerous ailments.
Tanglad (Lemongrass): Believed by some to bloom only once a year, this plant is considered a powerful deterrent against spiritual intruders when grown in the yard.
Pako (Iron Nails): While not a plant, burying iron nails or needles at the corners of a property is a common folk practice to “pin down” or repel intrusive spells.
Anting-Anting and Amulets
For personal and residential security, many turn to physical talismans known as Agimat or Anting-Anting.
Medallions: Brass or bronze medals, such as the Atardar Lucky Medallion (~$66) or Holy Family Medals (~$80), are kept in the home to invite divine protection and shield the family from unseen threats.
Natural Mutya: Rare stones or “pearls” found in nature—such as the Mutya sa Wasay (pearl of the ax)—are highly prized for protecting owners from dangers in the wild and spiritual attacks.
Diamonds: Traditionally, wearing or keeping diamonds is believed to provide a powerful shield against palipad hangin (sorcerous winds) and targeted curses.
Google AI asked: Would you like to know how these protections are activated or “fed” through specific prayers (orasciones) to maintain their effectiveness?
I said: Yes.
Google AI said: To keep an Anting-Anting or a protective spell active, it is believed that the object must be “fed” or “empowered” through specific rituals. Without this maintenance, the object becomes “dead” (patay) and loses its ability to shield the home.
Orasciones (Secret Prayers)
The most common way to activate a protection is through the use of Orasciones. These are short, rhythmic prayers—often a mix of corrupted Latin, Spanish, and local dialects—that are whispered (bulong) over the object.
The Schedule: Many practitioners believe these prayers must be recited every Friday (especially at 3:00 PM) or during the Holy Week, which is when the veil between worlds is thinnest and spiritual power is highest.
The Breath: To transfer power, the practitioner often breathes (hihip) onto the amulet or the corners of the yard after finishing the prayer.
“Feeding” with Fragrance or Fluids
Physical offerings are often required to sustain the energy of a talisman:
Kamangyan (Resin Incense): The object is “bathed” in the smoke of burning kamangyan. This is thought to cleanse the item of any negative energy it has absorbed while “fighting off” a curse like Kulam.
Oil Bath: Amulets are often submerged in or wiped with Lana (blessed coconut oil infused with herbs). This keeps the spirit within the amulet “alive.”
Wine or Alcohol: In some more intense traditions, a drop of gin or wine is offered to the amulet to “wake it up” or give it the strength to battle a sorcerer.
Spiritual Charging (Pabinyag)
New amulets or house protections often undergo a “baptism” (pabinyag).
Exposure to Elements: They may be left out under a Full Moon to absorb lunar energy or buried in the earth at the four corners of a property for a set number of days to “tether” the protection to the land.
Church Visits: Some people take their anting-anting to a Catholic Mass, hiding it in their pocket or a handkerchief so it can be “blessed” during the priest’s general benediction without the priest’s knowledge.
Taboos and Restrictions
Activation also requires the owner to follow strict rules to prevent the spell from “breaking”:
Avoidance of Filth: One must not bring the amulet into “unclean” places (like certain toilets or near dead bodies) unless it is specifically designed for protection against the dead.
Secrecy: The most important rule for keeping a counter-spell active is secrecy. If you brag about your protection or show the exact orascion to others, the power is said to “leak” out or the sorcerer can find a way around it.
FULL TEXT OF STANDARD CHRISTIAN PRAYERS USED TO PROTECT A YARD OR HOME FROM BARANG OR KULAM INVASIONS
In the Philippines and broader Catholic spiritual warfare traditions, these three prayers are the “gold standard” for sealing a home or yard against Barang or Kulam.
The Perimeter Prayer (Binding the Land)
This prayer is specifically used to establish a boundary that “familiars” or curses cannot cross.
“In the Name of Jesus Christ, I ask Thee to establish a perimeter of protection around this home and yard. I ask Thee to place a hedge of thorns around this property to keep out all evil spirits and familiars.
I ask Thee to station Your holy angels at the four corners of this land to guard it against all incursions of Barang and Kulam. Render any spirit or animal sent by a sorcerer deaf, dumb, and blind. Let the Precious Blood of Jesus Christ be a seal upon this land that no evil may penetrate. Amen.”
The Prayer for the Protection of the Home (Visita, Quaesumus)
This is an official liturgical prayer used to drive out the “snares” (often interpreted as the familiars or insects of Barang).
“Visit, we beseech Thee, O Lord, this dwelling, and drive far from it all snares of the enemy; let Thy holy Angels dwell herein, to preserve us in peace; and let Thy blessing be always upon us. Through Christ our Lord. Amen.”
The Prayer of Sealing (For Doorways and Windows)
This is often recited while sprinkling Holy Water or Exorcised Salt at the entrances to the yard or house.
“I seal this home and this yard—every door, window, and threshold—with the Precious Blood of Jesus Christ. I command any familiar spirit, any entity of Kulam, or any agent of Barang to depart immediately and never return.
By the power of the Holy Cross, I break every curse, hex, and spell sent against this household. May the light of Christ fill this space and consume all darkness. In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.”
The St. Benedict Protection (Vade Retro Satana)
If you find a suspicious animal (like a cat or rat) on your property, this command is used to break the sorcerer’s “ride” over the animal.
“Crux Sacra Sit Mihi Lux! Non Draco Sit Mihi Dux! Vade Retro Satana! Nunquam Suade Mihi Vana! Sunt Mala Quae Libas. Ipse Venena Bibas!”
(Translation: May the Holy Cross be my light! Let not the dragon be my guide! Begone Satan! Never suggest vain things to me! What you offer is evil. Drink your own poison!)
Google AI asked: Would you like to know the specific ritual for placing St. Benedict medals at the four corners of a property to reinforce these prayers?
I said: Yes.
Google AI said: In the Philippines, the ritual of placing St. Benedict Medals at the four corners of a property is a popular “spiritual fortification” used to block Barang and Kulam. This practice creates a “sacred perimeter” that is believed to be impenetrable to sorcerers and their familiars.
The Preparation
Obtain Exorcised Medals: Ideally, the medals should be the Jubilee Medal of St. Benedict and must be blessed by a priest using the specific Exorcism Blessing of St. Benedict (found in the Rituale Romanum).
Gather Sacramentals: Have Exorcised Salt and Holy Water ready to use alongside the medals.
The Ritual Steps
Identify the Four Corners: Locate the four furthest corners of your yard or property.
The “Digging” and Sealing: At each corner, perform the following:
Dig a small hole: About 6 to 12 inches deep.
Sprinkle Exorcised Salt: Pour a small amount of salt into the hole, saying: “In the name of the Father, and of the Son, and of the Holy Spirit, I cleanse this ground from all curses and evil presence.”
Place the Medal: Place the medal in the hole. Traditionally, the side with the Crossshould face upward or outward (away from the house) to “face” the incoming threat.
Recite the Vade Retro Satana: While placing the medal, say the Latin command: “Crux Sacra Sit Mihi Lux! Non Draco Sit Mihi Dux! Vade Retro Satana!”
The Closing Prayer: Once all four medals are buried, stand in the center of the yard and recite Psalm 91 or the Perimeter Prayer mentioned previously.
The Final Seal: Sprinkle Holy Water in a clockwise circle around the entire property line, connecting the four corners to “complete” the spiritual fence.
Why It Is Used Against Barang/Kulam
The medal contains the initials V.R.S.N.S.M.V. – S.M.Q.L.I.V.B., which stand for “Begone Satan… Drink your own poison.” In Filipino folk belief, this is particularly effective against Kulam because it acts as a “spiritual mirror,” causing any poison or curse sent by a sorcerer to return to its source.
Google AI asked: Would you like to know the Latin text of the official Exorcism Blessing that a priest uses for these medals, so you can ensure it is performed correctly?
I said: Yes.
Google AI said: The official Latin blessing for the Medal of St. Benedict is unique because it includes a specific exorcism of the object itself. This is what makes it a primary tool for “blocking” the entrance of sorcerers’ familiars and breaking curses like Barang.
Here is the Latin text from the Rituale Romanum:
The Exorcism (Exorcismus Numismatum)
The priest begins by commanding any evil influence to leave the metal of the medals.
Sacerdos: Adjutorium nostrum in nomine Domini. Response: Qui fecit caelum et terram.
Sacerdos: Exorcizo vos, numismata, per Deum Patrem omnipotentem, qui fecit caelum et terram, mare et omnia quae in eis sunt. Omnis virtus adversarii, omnis exercitus diaboli, et omnis incursus, omne phantasma satanae, eradicare et effugare ab his numismatibus: ut fiant omnibus, qui eis usuri sunt, salus mentis et corporis: in nomine Patris omnipotentis, et Jesu Christi Filii ejus, Domini nostri, et Spiritus Sancti Paracliti, et in caritate ejusdem Domini nostri Jesu Christi, qui venturus est judicare vivos et mortuos, et saeculum per ignem. Response: Amen.
The Blessing (Benedictio)
The priest then asks God to infuse the medals with protective grace.
Sacerdos: Domine exaudi orationem meam. Response: Et clamor meus ad te veniat.
Sacerdos: Dominus vobiscum. Response: Et cum spiritu tuo.
Oremus: Deus omnipotens, bonorum omnium largitor, supplices te rogamus, ut per intercessionem sancti Patris Benedicti, his sacris numismatibus tuam benedictionem infundas, ut omnes, qui ea gestaverint ac bonis operibus intenti fuerint, sanitatem mentis et corporis, et gratiam sanctificationis, atque indulgentias nobis concessas consequi mereantur; omnesque diaboli insidias et fraudes, per auxilium misericordiae tuae, effugere valeant, et in conspectu tuo sancti et immaculati appareant. Per Christum Dominum nostrum. Response: Amen.
Conclusion
The priest sprinkles the medals with Holy Water. Once this is done, the medals are considered “living” sacramentals ready for the burial ritual at the four corners of your yard.
Note: While laypeople can recite these as a private prayer, the Church teaches that the constitutive blessing (which makes the medal a sacramental) must be performed by a priest or deacon.
Google AI asked: Do you need the English translation of these specific Latin rites to better understand the authority being invoked against the sorcery?
I said: Yes.
Google AI said: The English translation of the Exorcism and Blessing of St. Benedict Medals reveals why they are considered so potent against Barang and Kulam: they are specifically designed to “uproot” and “drive away” the very types of phantoms and incursions associated with sorcery.
The Exorcism of the Medals
This part is a direct command to the spiritual world, stripping the physical object of any worldly or demonic attachment.
Priest:Our help is in the name of the Lord. Response:Who made heaven and earth.
Priest:I exorcise you, medals, by God the Father almighty, who made heaven and earth, the sea and all that is in them. May all the power of the adversary, the whole army of the devil, and every assault, every phantom of Satan, be uprooted and driven out from these medals: so that they may become, for all who use them, a source of health for mind and body: in the name of the Father almighty, and of Jesus Christ His Son, our Lord, and of the Holy Spirit the Comforter, and in the love of that same Lord Jesus Christ, who is to come to judge the living and the dead, and the world by fire. Response:Amen.
The Blessing
This part asks for the specific “anti-fraud” and “anti-snare” graces that protect a home from the trickery of a sorcerer.
Priest:O Lord, hear my prayer. Response:And let my cry come unto Thee.
Priest:The Lord be with you. Response:And with thy spirit.
Let us pray: Almighty God, Giver of all good things, we humbly ask Thee that, through the intercession of the holy Father Benedict, Thou wouldst pour forth Thy blessing upon these sacred medals, so that all who wear them and are intent on good works may deserve to obtain health of mind and body, and the grace of sanctification… and that they may be able, by the help of Thy mercy, to escape all the snares and deceits of the devil, and appear holy and stainless in Thy sight. Through Christ our Lord. Response:Amen.
How this applies to your yard
When these medals are buried at the corners of your property:
The “Phantoms”: In the context of Barang, “phantasms” or “assaults” include the animal familiars or the “ridden” cats you mentioned earlier.
The “Snares and Deceits”: This covers the “planting” of items (like rats or poisoned objects) in your yard meant to trigger a curse.
The Command: By burying the medals, you are essentially “planting” this exorcism into the very soil of your yard.
Google AI asked: Would you like to know about the specific placement of a San Benito (St. Benedict) image inside the home to complement these buried medals?
I said: Yes.
Google AI said: To complement the medals buried in your yard, placing a San Benito (St. Benedict) image or medal inside the home acts as the “central anchor” for your spiritual defenses.
Ideal Placement Locations
The Main Entrance (Front Door): This is the most critical spot. Hanging a large St. Benedict medal or a framed image above or on the inside of the front door is believed to “block” any curse or familiar (Barang) from crossing the threshold.
Opposite the Entrance: Some place the image facing the door so that anyone—or anything—entering is immediately met by the saint’s “gaze” and the Vade Retro Satana command.
Windowsills: Since familiars are believed to enter through any opening, small medals are often taped or tucked into the frames of windows, especially those facing the yard where suspicious activity was spotted.
The Family Altar: Placing the image among your other religious statues (like the Sacred Heart) centralizes the protection for the entire household.
The “Hidden” Placement Ritual
In Philippine folk tradition, if a specific room feels “heavy” or if someone is experiencing the physical symptoms of Kulam (like unexplained stomach pains or skin lesions), a St. Benedict medal is often:
Placed under the mattress of the victim to protect them while they sleep (the time when Barang insects are most active).
Tacked to the four corners of the ceiling of that specific room to create a “canopy” of protection.
Using the Image as a “Spiritual Mirror”
It is common to place a small mirror behind the San Benito image or medal near the door. The belief is that the medal breaks the curse, and the mirror “reflects” the malevolent energy back to the sorcerer, according to the principle of Ipse venena bibas (“Drink your own poison”).
Maintenance of the Protection
Anointing: Occasionally, families will wipe the image or the doorframe with Exorcised Oil while reciting the St. Michael prayer.
Incensing: Burning Blessed Incense (St. Benedict incense is specifically available in many shops) and letting the smoke drift toward the yard is used to “flush out” any lingering spiritual “scouts.”
. . . . .
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
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 nikmanekAlassets – 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
shamanism, primitive man, savage man, religions of the world, Christianity, indigenous religions, psychic theft, home invasion, vandalism, trespassing, crime, crime prevention, psychic crime, black magic, transcending the dark,
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.”
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 offers Christian prayers to defend oneself against these intruding thought forms: Imagining raping the wife or the children of the victim, or raping the victim; or else physically raping them – Castration of the victim’s boy children – Seducing the victim’s workmen and offering them money to kill the victim – Cutting down saplings loved by the victim; killing a Raven friend of the victim; killing a pet bird beloved by the victim; drugging and casting a love spell on a person beloved by the victim.
REALLY AWFUL THOUGHT FORMS WITH REGARD TO BARANG OR KULAM
With regard to Barang or Kulam: Cutting down saplings loved by the victim; killing a Raven friend of the victim; killing a pet bird beloved by the victim; drugging and casting a love spell on a person beloved by the victim?
With regard to Barang or Kulam: Imagining raping the wife or the children of the victim, or raping the victim; or else physically raping them? Magical differences, in this regard, between vaginal rape and anal rape? Magical differences, in this regard, between raping the victim, his wife, or his children?
With regard to Barang or Kulam: Castration of the victim’s boy children?
With regard to Barang or Kulam: Seducing the victim’s workmen and offering them money to kill the victim?
Follow-up: Do you want to explore the “orasciones” (prayers) specifically used to protect a household from “treachery” and “internal betrayal”? … I said: Yes.
Are there standard Christian prayers for this purpose?
HERE IS THE TEXT OF THE STANDARD CHRISTIAN PRAYERS TO PROTECT A HOUSEHOLD FROM “TREACHERY” AND “INTERNAL BETRAYAL”
PSALM 55 (KJV)
PSALM 35 (KJV)
PRAYER TO SAINT JUDE
THE VENI CREATOR SPIRITUS (COME CREATOR SPIRIT)
PRAYER TO THE HOLY GUARDIAN ANGELS
THE PRAYER OF COMMAND
THE SAINT MICHALE PRAYER
JOB 1:10
REALLY AWFUL THOUGHT FORMS WITH REGARD TO BARANG OR KULAM
I asked: With regard to Barang or Kulam: Cutting down saplings loved by the victim; killing a Raven friend of the victim; killing a pet bird beloved by the victim; drugging and casting a love spell on a person beloved by the victim?
Google AI said: In the belief systems of Barang and Kulam, these acts are forms of spiritual psychological warfare. They are designed to “hollow out” the victim’s loob (inner self) by destroying the things that provide them with peace, protection, or emotional grounding.
Cutting Down Loved Saplings
In Philippine folklore, plants—especially those nurtured from a young age—can become “extensions” of a person’s life force.
Withered Life: Cutting a sapling the victim loves is a ritual act of “Putil” (severing). It is intended to cause the victim’s own vitality to “wither” or to stop their personal growth and prosperity.
The Guarded Tree: Some believe that a loved tree is home to a diwata or espiritu that protects the owner. Destroying the sapling “evicts” the guardian, leaving the victim’s yard spiritually vacant and vulnerable to a Barang (insect) attack.
Killing a “Raven” or Wild Bird Friend
While ravens are not native to the Philippines (large crows or Uwak are the local equivalent), the belief remains the same:
Messenger of the Spirits: Birds like crows are often seen as messengers from the spirit world or even as familiars of a healer. Killing one is considered a “heavy” act that brings instant Gaba (cosmic retribution).
Cutting the Sight: If the bird was seen as a “friend,” it was likely the victim’s spiritual “eyes.” Killing it is a move to isolate the victim and prevent them from receiving omens or warnings about impending sorcery.
Killing a Beloved Pet Bird
Birds in cages or around the house are believed to be “vibrational filters.”
Absorbing the Curse: Small birds are thought to be highly sensitive to Kulam. Often, if a bird dies suddenly, it is believed to have taken the hit of a curse meant for the owner.
Spiritual Silence: By killing the bird, the sorcerer ensures there is no “sacrificial shield” left. The silence of a once-singing bird is considered a psychological “opening” that makes the victim easier to hex.
Drugging and Casting a Love Spell (Gayuma)
This is a specific branch of Philippine magic called Gayuma, often used as a weapon of revenge against a rival.
The “Lason” (Poison) of Love: Using drugs (like tuba or spiked food) alongside a Gayuma is seen as a way to forcibly break a person’s will. It is considered a form of “living death” for the victim to see their loved one’s mind and heart enslaved by an enemy.
Spiritual Theft: Magically, this is seen as “stealing the soul” of the loved one. It is used to drive the primary victim into a state of Hapis (anguish) so profound that their own physical health begins to fail.
The Recoil: “Gaba”
Because these acts target the innocent (children, pets, and loved ones), they are believed to cause the sorcerer’s own power to eventually “turn” on them.
The Healer’s View: An Albularyo identifies these as “black” acts. If a victim seeks help, the healer may perform a Sumbalik—a ritual to make the sorcerer feel the exact grief and physical pain they inflicted on the trees, animals, and loved ones.
I asked: With regard to Barang or Kulam: Imagining raping the wife or the children of the victim, or raping the victim; or else physically raping them? Magical differences, in this regard, between vaginal rape and anal rape? Magical differences, in this regard, between raping the victim, his wife, or his children?
Google AI said: In the context of Barang and Kulam, acts of sexual violence—whether physical, imagined, or ritualized—are categorized as the most extreme forms of black sorcery and are believed to carry severe karmic and spiritual consequences for the practitioner.
Physical vs. Imagined (Astral) Rape
In Philippine folk belief, there is a distinction between physical crimes and “magical” or “astral” violations, though both are seen as destructive:
Physical Violation (Actual Rape): Within the framework of sorcery, this is often viewed as a way to “steal” the life force or bisa (potency) of a victim. It is considered a physical “planting” of trauma that shatters the victim’s spiritual defenses, making them permanently vulnerable to further curses or spirit possession.
Imagined/Astral Violation: A sorcerer may use Gahum (spiritual power) to “visit” a victim in their sleep. This is often associated with the Batibat or Succubus/Inccubus phenomena. The sorcerer “imagines” or projects the act to cause Bangungot (fatal nightmares) or unexplained wasting diseases. The goal is to degrade the victim’s soul (kalag) until they lose the will to live.
Vaginal vs. Anal Rape in Sorcery
While both are acts of violence, folk sorcery often assigns different symbolic “payloads” to these acts:
Vaginal Violation: Often associated with “corrupting the lineage.” In the logic of Kulam, this is seen as an attack on the victim’s future or fertility. It is sometimes believed to “plant” a spiritual parasite or a Barang insect within the womb, leading to “mysterious” abdominal swelling or tumors.
Anal Violation: This is traditionally linked to extreme humiliation and the “death of dignity.” Magically, it is seen as an attack on the “root” of the person. Because the anus is considered a “drain” for the body’s waste, this act is symbolically intended to turn the victim’s own life force into “filth,” leading to rapid physical decay, chronic illness, or social ostracization.
Targeting the Victim vs. Wife vs. Children
The choice of target within a family reflects the sorcerer’s specific malevolent intent:
Raping the Victim: This is a direct assault on the person’s “inner strength” (loob). It is intended to “break the pillar” of the house so the entire family structure collapses.
Raping the Wife: Since the mother is often viewed as the “Ilaw ng Tahanan” (Light of the Home), attacking her is a method of “extinguishing the light.” It is believed to bring a curse of darkness, depression, and bad luck upon the entire household.
Raping the Children: This is considered the “ultimate sin” in Philippine folklore. Magically, it is an attempt to “cut the roots” of the victim’s legacy. It is believed that such an act triggers the Gaba (divine retribution or cosmic karma) almost instantly.
The Concept of “Gaba” (Retribution)
In Philippine belief, there is a massive spiritual “recoil” for these specific acts. Unlike a standard curse, which a sorcerer might survive, sexual violence—especially against children—is believed to cause the sorcerer’s own power to “eat them alive.”
The Healer’s Stance: Most Albularyos will refuse to treat a sorcerer who has committed these acts, believing that the “poison” they have created is too foul for any counter-spell to fix.
I asked: With regard to Barang or Kulam: Castration of the victim’s boy children?
Google AI said: In the context of Barang and Kulam, the targeted harm of a victim’s children, specifically the castration or “spiritual emasculation” of male heirs, is viewed as an attempt to permanently sever the victim’s lineage and “extinguish the name” of the family.
Symbolic and Spiritual Castration
In Philippine folk sorcery, “castration” is often performed through sympathetic magic rather than just physical violence.
The Use of Proxies: A Mangkukulam might use a doll representing the child and perform the act on the doll using ritual needles or blades. The belief is that this will cause the boy to become sickly, “withered,” or sterile as he grows, effectively “cutting the root” of the family tree.
“Kapon” through Usik: A sorcerer might direct a curse specifically at the child’s reproductive health. In folklore, this manifests as “unexplained” swelling, chronic pain, or the “disappearance” (retraction) of the genitals—a phenomenon sometimes linked to Koro, a culture-bound syndrome where the person fears their genitals are shrinking into the body.
Targeting the “Future” of the Victim
In many Philippine cultures, male children represent the strength and continuity of the angkan (clan).
The Intent of “Lumpo”: If a sorcerer cannot kill the victim, they target the children to ensure the victim dies knowing their legacy is over. Castrating the son is seen as more “cruel” than killing him, as it forces the boy to live as a “broken pillar” who cannot continue the family bloodline.
Psychological Terror: The act is intended to cause the father (the primary victim) the ultimate “Hapis” (spiritual anguish), which weakens his own defenses and makes him more susceptible to other forms of Barang.
The Recoil: “Gaba” and “Maligno”
Acts targeting the innocence or physical integrity of children are believed to trigger the most violent forms of Gaba (divine retribution).
The Sorcerer’s Fate: It is widely believed that a sorcerer who targets a child for such a violation will suffer a “reversal” where their own body begins to rot or they lose their own “manhood” or vitality.
Guardians of Children: Children are believed to have “purer” kalag (souls) and are often protected by Anghel de la Guardia (Guardian Angels) or nature spirits. Violating a child can provoke these spirits to attack the sorcerer directly.
Protective Measures for Children
Because of these fears, families use specific Pangontra (protections) for young boys:
The “Habak”: A red string or pouch worn around the waist (often near the genitals) containing specific herbs, a small “anting-anting,” or a piece of Stingray Tail to ward off directed energy.
Bulyag Rituals: If a child is complimented by a stranger (a potential sorcerer), the parent will immediately say “Pwera Buyag” and might even perform a small ritual of spitting lightly to “wash away” the intent ….
AI can make mistakes, so double-check responses
I asked: With regard to Barang or Kulam: Seducing the victim’s workmen and offering them money to kill the victim?
Google AI said: In the belief systems of Barang and Kulam, this act is viewed as a transition from spiritual sorcery to social and physical destruction. While a Mangkukulam primarily uses magic, they are also known to use human “agents” to ensure a curse is fulfilled.
Corrupting the “Loob” (Inner Self) of the Household
In Filipino culture, workmen and household help are considered part of the extended “inner circle” of a home.
Betrayal as a Curse: Seducing and bribing these individuals is seen as a way to “infect” the home from the inside. In the logic of Kulam, the sorcerer isn’t just seeking a physical hitman; they are seeking to turn the victim’s own “support system” against them. This creates a state of “Gulo” (chaos/disorder) that shatters the victim’s spiritual defenses before they are even physically attacked.
The Sorcerer as a “Master of Manipulation”
A practitioner of the dark arts is often described as having “Maitim na dila” (a black tongue) or an irresistible, dark charisma.
Sexual Sorcery: Using seduction to manipulate workmen is a known tactic in folklore. It is believed that a sorcerer can use a minor Gayuma (love/lust spell) on the workers to cloud their judgment, making them willing to commit murder for money or affection.
The “Broker” of Death: In some regions, a Mangkukulam acts as a broker between the physical and spiritual worlds. If their spells are not acting fast enough, they will use physical means (bribery and seduction) to “guarantee” the death, viewing the workmen simply as another “tool” or “familiar,” much like an insect or a cat.
“Pananim” through Human Agency
We previously discussed Pananim (planting a curse). By bribing workmen, the sorcerer gains a way to “plant” physical toxins or ritual objects directly inside the house—places the sorcerer could never reach alone.
The Inside Job: The workman might be tasked with putting “Hilo” (poison) in the victim’s food or burying a “Kulam doll” under the victim’s bed.
Spiritual Retribution: “Gaba”
Because this act involves the cold-blooded corruption of innocent workers and a conspiracy to murder, it is believed to trigger a massive “recoil” or Gaba.
The Fate of the Workers: Folklore suggests that those who are seduced into killing for a sorcerer eventually lose their minds or meet violent ends themselves, as they have become “stained” by the sorcerer’s shadow.
The Sorcerer’s Doom: If the plot is discovered or fails, it is believed that the “intent to kill” returns to the sorcerer twofold, often manifesting as a disease that causes their own body to rot from the inside out.
Protective Discernment
To guard against this, traditional Filipino employers often use “Pangontra” (protections) not just for themselves, but for their property to ensure that those who enter it have “clean hearts.”
Testing Loyalty: Healers might advise placing a small bowl of salt and vinegar near the entrance where workers pass. It is believed that someone with “murder in their heart” or who is under a “seduction spell” will feel extremely uncomfortable or physically ill in the presence of these elements.
Google AI asked: Follow-up: Do you want to explore the “orasciones” (prayers) specifically used to protect a household from “treachery” and “internal betrayal”?
I said: Yes.
Google AI said: In the tradition of Barang and Kulam, protection against treachery focuses on “revealing the hidden” and “shielding the inner circle.” Because betrayal involves a breach of trust, these orasciones (prayers) are meant to act as a spiritual truth serum or a barrier against “black tongues.”
Orascion for Discernment (Pagkilala)
This prayer is used to “unmask” the true intentions of those who enter your home, such as workmen or strangers.
The Practice: The head of the household whispers the orascion into a glass of water or over a bowl of salt kept near the entrance.
The Intent: It asks for the “gift of sight.” It is believed that if a person enters with a “black heart” or has been bribed/seduced by a sorcerer, they will become inexplicably agitated, refuse to look you in the eye, or find an excuse to leave the property immediately.
The “Seal of the Loob” (Inner Shield)
In Filipino psychology, the Loob (inner self) must be protected from external manipulation like seduction or bribery.
The Prayer: Usually a variation of the Sator Square or a specific petition to St. Jude (the patron of lost causes and desperate situations) or St. Michael.
The Intent: It is used to “harden” the hearts of your family and workers against the “sweet words” or “ill-gotten gold” of an enemy. It is believed to create a spiritual “unpalatability,” where the sorcerer’s bribe or seduction simply fails to take root in the worker’s mind.
Orascion Against “Maitim na Balak” (Dark Plots)
This is a “binding” prayer used when you suspect a conspiracy is forming.
The Practice: Recited at midnight while facing the four corners of the property.
The Intent: It specifically asks that “any plot hatched in darkness be brought to light.” Believers claim that after saying this, the conspirators will accidentally “leak” their plans—perhaps through a slip of the tongue or a change in behavior—before the harm can be done.
The “Sumbalik” of Betrayal
If a worker has already been compromised, a healer may provide an orascion intended to “turn the bribe into ash.”
The Intent: This doesn’t just protect the victim; it targets the “contract” itself. It is believed to cause the sorcerer’s money to bring bad luck to the one who took the bribe, or to cause the “seduction” to turn into a mutual and violent loathing, breaking the alliance between the sorcerer and the worker.
Protective Symbols in the Workplace
Beyond prayers, families often place physical symbols where workmen gather:
Mirrors at the Entry: To “reflect” the worker’s own intent back at them.
Buntot Pagi (Stingray Tail): Kept hidden but near the work area to “whip” away any lingering Gayuma (love/seduction spells) that might be influencing the workers.
I asked: Are there standard Christian prayers for this purpose?
Google AI said: In the Philippines, where folk beliefs often merge with Catholicism, standard Christian prayers are considered the “spiritual armor” used to shield a household from betrayal, treachery, and the corruption of one’s associates.
Prayers Against Treachery and Betrayal
These prayers are used to “expose” those who might be working against the family or who have been seduced by an enemy’s influence.
Psalm 55: Historically known as a prayer against the “betrayal of a friend” or associate. It is often recited to ask God to confuse the “tongues” of the wicked and reveal those who “speak words as smooth as butter but have war in their hearts.”
Psalm 35: A “warrior prayer” used to ask God to oppose those who oppose you. It is specifically used to request that those seeking to “trap” or “entrap” the head of the house be caught in their own snares.
Prayer to Saint Jude (The Patron of the Impossible): While often associated with lost causes, he is also invoked to protect the home from “unseen dangers” and “internal enemies.”
Prayers for Discernment of Spirits
To prevent workmen or friends from being seduced or bribed, families pray for the Gift of Discernment (1 Corinthians 12:10).
The Veni Creator Spiritus (Come Creator Spirit): An ancient hymn/prayer to the Holy Spirit asking for “light for the senses” and “strength for the heart.” It is believed to “clear the air” in a household so that lies cannot survive.
Prayer to the Holy Guardian Angels: Families often pray to the guardian angels of their employees or workmen, asking that these angels “guard their hearts” against greed and the “seduction of the enemy.”
Spiritual Warfare for the Property
To stop a sorcerer from “invading” the loyalty of those on the land, specific “binding” prayers are used:
The Prayer of Command: “In the Name of Jesus, I bind any spirit of treachery, greed, or seduction attempting to enter this property or influence those who work here.”
The Saint Michael Prayer: Regularly recited at the boundaries of the yard to “drive away” the influence of anyone seeking to bribe or corrupt the household.
The “Hedge of Protection”
Many Christians use Job 1:10 as a scriptural basis for a prayer to “place a hedge” around their property. They pray that any bribe, poison, or illegal good brought onto the land will be “rendered powerless” and that the person carrying it will feel such a deep conviction of heart that they will be unable to carry out the act.
HERE IS THE TEXT OF THE STANDARD CHRISTIAN PRAYERS TO PROTECT A HOUSEHOLD FROM “TREACHERY” AND “INTERNAL BETRAYAL”
PSALM 55 (KJV)
“Give ear to my prayer, O God; and hide not thyself from my supplication.
Attend unto me, and hear me: I mourn in my complaint, and make a noise;
Because of the voice of the enemy, because of the oppression of the wicked: for they cast iniquity upon me, and in wrath they hate me.
My heart is sore pained within me: and the terrors of death are fallen upon me.
Fearfulness and trembling are come upon me, and horror hath overwhelmed me.
And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.
Lo, then would I wander far off, and remain in the wilderness. Selah.
I would hasten my escape from the windy storm and tempest.
Destroy, O Lord, and divide their tongues: for I have seen violence and strife in the city.
Day and night they go about it upon the walls thereof: mischief also and sorrow are in the midst of it.
Wickedness is in the midst thereof: deceit and guile depart not from her streets.
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:
But it was thou, a man mine equal, my guide, and mine acquaintance.
We took sweet counsel together, and walked unto the house of God in company.
Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings, and among them.
As for me, I will call upon God; and the LORD shall save me.
Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.
He hath delivered my soul in peace from the battle that was against me: for there were many with me.
God shall hear, and afflict them, even he that abideth of old. Selah. Because they have no changes, therefore they fear not God.
He hath put forth his hands against such as be at peace with him: he hath broken his covenant.
The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.
Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved.
But thou, O God, shalt bring them down into the pit of destruction: bloody and deceitful men shall not live out half their days; but I will trust in thee.”
“Plead my cause, O LORD, with them that strive with me: fight against them that fight against me.
Take hold of shield and buckler, and stand up for mine help.
Draw out also the spear, and stop the way against them that persecute me: say unto my soul, I am thy salvation.
Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
Let them be as chaff before the wind: and let the angel of the LORD chase them.
Let their way be dark and slippery: and let the angel of the LORD persecute them.
For without cause have they hid for me their net in a pit, which without cause they have digged for my soul.
Let destruction come upon him at unawares*; and let his net that he hath hid catch himself: into that very destruction let him fall.
And my soul shall be joyful in the LORD: it shall rejoice in his salvation.
All my bones shall say, LORD, who is like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
False witnesses did rise up; they laid to my charge things that I knew not.
They rewarded me evil for good to the spoiling of my soul.
But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.
But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:
With hypocritical mockers in feasts, they gnashed upon me with their teeth.
Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
I will give thee thanks in the great congregation: I will praise thee among much people.
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.
And my tongue shall speak of thy righteousness and of thy praise all the day long.”
“Almighty Lord, I come before you with humility and faith. I ask for your help in this impossible situation. I come to You today with an impossible request. I know that nothing is too difficult for you.” –Google AI
THE VENI CREATOR SPIRITUS (COME CREATOR SPIRIT)
Here is the traditional Latin text of the hymn alongside its English translation:
Latin (Original)
English (Traditional Translation)
1. “Veni, Creator Spiritus, mentes tuorum visita, imple superna gratia quae tu creasti pectora.
1. “Come, Holy Ghost, Creator blest, and in our hearts take up Thy rest; come with Thy grace and heavenly aid, to fill the hearts which Thou hast made.
2. Qui diceris Paraclitus, donum Dei Altissimi, fons vivus, ignis, caritas, et spiritalis unctio.
2. O Comforter, to Thee we cry, Thou heavenly gift of God most high; Thou fount of life, and fire of love, and sweet anointing from above.
3. Tu septiformis munere, dextrae Dei tu digitus, tu rite promissum Patris, sermone ditans guttura.
3. Thou in Thy sevenfold gifts art known, Thee Finger of God’s hand we own; the promise of the Father Thou, Who dost the tongue with power endow.
4. Kindle our senses from above, and make our hearts o’erflow with love; with patience firm and virtue high, the frailty of our flesh supply.
5. Hostem repellas longius, pacemque dones protinus: ductore sic te praevio vitemus omne noxium.
5. Far from us drive the foe we dread, and grant us Thy true peace instead; so shall we not, with Thee for guide, turn from the path of life aside.
6. Per te sciamus da Patrem, noscamus atque Filium; teque utriusque Spiritum credamus omni tempore.
6. Oh, may Thy grace on us bestow the Father and the Son to know; and Thee, through endless times confessed, of both the eternal Spirit blest.
7. Deo Patri sit gloria, et Filio, qui a mortuis surrexit, ac Paraclito, in saeculorum saecula. Amen.”
7. All glory while the ages run be to the Father and the Son who rose from death; the same to Thee, O Holy Ghost, eternally. Amen.”
–Google AI
PRAYER TO THE HOLY GUARDIAN ANGELS
“Angel of God, my guardian dear, To whom God’s love commits me here, Ever this day [or night] be at my side, To light and guard, to rule and guide. Amen.” –Google AI
THE PRAYER OF COMMAND
“In the Name of Jesus, I bind any spirit of treachery, greed, or seduction attempting to enter this property or influence those who work here.” –Google AI
THE SAINT MICHALE PRAYER
“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 hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen.” –Google AI
JOB 1:10
“Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land.”
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 nikmanekAlassets – 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
In this post, quotes from Google AI are in light blue font.
Animated Gif: “Psychic Swoon as Practiced by Neo-Hindu Cults That Kill,” drawing by Alice B. Clagett, 23 August 2021, CC BY-SA 4.0 International, from “Awakening with Planet Earth,” https://awakeningwithplanetearth.com ..
Animated Gif: “Psychic Swoon as Practiced by Neo-Hindu Cults That Kill,” drawing by Alice B. Clagett, 23 August 2021, CC BY-SA 4.0 International, from “Awakening with Planet Earth,” https://awakeningwithplanetearth.com ..
Dear Ones,
I asked Google AI: What if a con artist feels that black magic murder is a gift from God?
Google AI said: “A con artist’s personal belief that ‘black magic murder’ is a divine gift is a psychological and theological contradiction that doesn’t align with the principles of major world religions or legal standards. Such a belief would be considered a delusion, a justification for sociopathic behavior, or a symptom of a severe mental health issue …
Key points regarding this scenario:
Legal Perspective: All forms of ‘murder’ (regardless of the self-assigned justification or method, whether believed to be physical or supernatural) are illegal…. The law does not recognize religious or ‘black magic’ rationales as a defense for criminal actions.
Ethical and Moral Perspective: Belief systems that promote harming others, especially murder, are universally condemned by mainstream ethical frameworks and faith traditions…. Major religions emphasize the sanctity of life and do not endorse ‘black magic’ or the use of supernatural powers to harm others.
Psychological Perspective: When individuals hold beliefs that justify harmful or illegal behavior, it often points to underlying mental health conditions, such as antisocial personality disorder (sociopathy), narcissism, or even a psychotic disorder involving delusions …
Reality of ‘Black Magic Murder’: The idea of ‘black magic’ causing physical death is not scientifically recognized as a valid mechanism of action. [From a legal standpoint, any …] harm that occurs would be a result of physical actions (e.g., poisoning, physical violence) or psychological manipulation (e.g., extreme fear causing a heart attack), not a supernatural spell.
If a person acts on such a belief and harms someone, they are committing a crime and will be prosecuted under the law. Their personal justification would be seen as part of their criminal intent or a possible reason for a mental health evaluation, not a valid legal or moral defense …”
DISCUSSION
Google AI had a good answer. The only caveat I have has to do with a spell I experienced that was several times cast on me by a group of meditating people – both men and women. This spell had a disconcerting physical effect on me …
Compendium: “Psychic Murder – Bow Down to Me! Psychic Swoon.” by Alice B. Clagett, compiled and published on 17 July 2020; updated on 4 March 2023 … https://wp.me/p2Rkym-jc6 ..
It seems possible to me that on folks more weak-willed than I … folks less determined to stay alive … the spell might have caused them to fall into a trance.
In most instances aq trance is not itself life-threatening. But if the group of people who induces such a trance were to believe that the trance was a blessing from God, then I feel they might then murder the entranced woman. That would be a physical act prosecutable by law, as mentioned by Google AI above.
Also, apparently in isolated instances it is possible to induce a ‘death trance’. There was once a documented case of trance leading to death induced by mesmerism …
Link: “Mesmerism: Curse of Death,” by Alice B. Clagett, written and published on 9 May 2022 … https://wp.me/p2Rkym-r2N ..
I guess it might be possible for a very mean, very psychically gifted person to induce such a ‘death trance’.
For more along these lines, see my blog category: Healing astral intent to harm ..
God bless you all
And keep you safe,
And be with you
Through all your days!
In love, light and joy
This is Alice B. Clagett.
I Am of the Stars … and so are you!
Written and published on 19 December 2025; revised on 17 February 2026
