Pele - A Path To Journey Beyond her Caldera

Thank you for this.


I still remember feeling profoundly sad for her, yet, realizing that this could just be me overlaying the human experience onto the situation.


A Sensitivity Exercise

Hi’iaka provided this one and the deceptively simple exercise will pay off later in a lot of different ways - from reducing material consumption to connecting to targets without destroying a photo/taglock. I would have put it in her section, but felt it needed to be given earlier on, for those wanting to work on this exercise to improve themselves before tackling the larger workings presented. Here was the conversation.

H: “Take a plant. Feel it’s spirit. Now replicate the spirit in energy and see that (replication) link itself to the plant (on its own)”

M: “I’ve done similar things with parasites to question them. What’s to be gained?”

H: “If you practice this and do it with ever-expanding life forms (and objects), you can recreate a place to have more of an effect there” (The example I saw in my head was of effecting a place, such as casting a ward over a remote location)

M: “That’s interesting. (I then got a mental impression of how a photograph would provide a similar means, if one recreated it energetically in a physical or astral space, based on the signature of each item)”.

H: “That (the final thought) is a bit much for now. The next step would be to use a picture of hawthorn or mandrake root to recreate the energy obtained when using them in ritual (to use the energy in place of consuming the item)”

M: (I then saw an impression that a servitor consisting of the energy of the item could be used for more expensive and rarer items. Or living plants and animals you don’t want to damage.). “That has serious potential.”

H: “And it stems from a simple exercise. Do not forget that.”

The Initial Exercise

Find a plant.

Create a psi-ball or similar collection of energy to form into your item (here, it’s a plant).

Direct the energy with your mind and let your Will recreate the item. Keep it in your mind that it will connect energetically when it resembles the item closely enough. I’ve done it without the explicit attempt to connect to the base item and nothing happens, so be sure to put the intent at the beginning to connect to the base object.

Keep practicing this with different items until you become more comfortable with the technique. Keep in mind that this will be a very light connection, not a binding or similar. Its purpose is to connect to a target energetically, not thoroughly enough to attempt to directly control their thoughts or actions. It could be deepened, but isn’t necessary.

How closely does it have to resemble the object? Just until it connects to it. Anything after that is a bonus.

What if I can’t visualize the whole object (such as a tall tree with many branches)? Pick one part of it and energetically recreate that. You will be able to connect to the whole tree that way. I tested this on a picture on my phone where a friend had a knee exposed.

Why not just use a photograph or a taglock? The purpose isn’t to do away with those things, but to have other options. All of those options are for energetically linking to our targets. We may have taglocks or mementos that we don’t wish to destroy or alter.

What else is it useful for? It’s a useful exercise for forming our goals into an energetic signature to be used in ritual when words don’t quite convey what we want or they just don’t come out quite right. I can visualize and imprint the desire to sail to specific places and feel certain ways more easily than I can describe that on paper.

It’s also a good way of connecting with a Deity/Entity that has no sigil, enn, or (public, usable) chant. It allows one to connect to the entity and (with the same mechanism), transfer that connection to an idol or similar object. Once the connection has been established, the ritual/altar item can then be used. The connection would be strengthened as it is used for that entity. For people that are leery of respectful evocation, this is another route to connect an object/idol/icon to a spirit for similar effect.

Another way this is useful is for psychopomp purposes. I have a tendency to sever the connection of roadkill animals to set them free. I can do this by feeling the spirit link in the bones, evoking it, and severing it’s connection right there on the spot or I can remember it, create the link, and do it this way from my ritual space, without having to stop traffic or advertise to the neighborhood that I’m doing something they wouldn’t understand. I prefer my neighborhood anonymity, concerning my practices.


(I think this got put in the wrong place from not paying attention to where the cursor was when typing in the above. This should have gone Here )

Summary for the Evocation to Pele

If you use preparatory work for evocations, please consider using that.
Note - Artwork, Photos, mythological articles, documentaries can help one become attuned to the vibration of Madame Pele in the absence of an enn and sigil.

  1. Banish the ritual area using your preferred banishing method.

  2. Call for Madame Pele. Invite her into your ritual space. Repeat as desired/needed.

  3. When you feel she has arrived, have a means of communication ready to use.

  • If your clairaudience or clairsentience skills are still being worked on, consider substituting for methods using tarot and pendulums.
  1. It is advisable that there be some sort of offering, even if humble.
  • Historical offerings to Pele

    • People - mainly enemy captives
    • Food – local, raw or cooked.
    • Money – Both coin and any other form of valued currency.
    • Flowers – typically local.
  • Modern Equivalents
    While we discussed some of the history and myth surrounding Madame Pele, modern sightings/experiences indicate she isn’t hindered by modern progress.

    • Wine
      I mainly used reds, but she indicated she didn’t have a preference.
    • Incense
      She’s appreciated resin and cone incense and, for longer sessions, appreciates being able to choose
    • Artistic gifts (simple is good, again, good, honest intentions)
    • Scarves in fiery colors of red, yellow, and orange
  1. Have a reason ready for wanting to work with her.
    This is more to help break the ice and to allow for a transition in the back-and-forth flow of the conversation. She should already know this. If she came to you, she likely has tasks of her own in mind.
  2. Close the ritual and banish the area. Write down your experiences, if keeping a magical journal (this is highly encouraged).

Pele’s Area Clearing

There are two primary rituals for this, both are energetic. The intent is simply to level out the energy by flooding it with energy of your choosing. We aren’t calling on Pele to do it for us, although that is a possibility. Instead, we’re going to do the Fire and Earth Meditation to build up the energy inside of us and push it outwards over the ritual space.

  1. Begin with the Fire and Earth Meditation.
  • Instead of adding in the other elements, let the Fire and Earth energies build inside of you by themselves. Continue building the energy until it feels like you’re “full”.
  1. Send the energy outwards, flooding the ritual space, claiming it as “yours”, and burning everything in its path you haven’t set an exclusion for (exclusion using intent).

  2. Let it burn until you feel it has removed all of the unwanted energy types in the area.

  • If desired, balance the other elements inside oneself.

This could be done to create a circle around the practitioner, if desired. I don’t typically use them, unless they are necessary for the system I’m using. I do cleanse and claim my space. It’s just a rectangular area, instead of a circle.


Pele’s Protection Ward

Pele is a powerful protector in her own right and it’s only natural to want to tap into that for a protective ward that taps into her fiery Destructive current. At first, I dug down into the Earth, attempting to tap into the raw current itself. I searched for it, but didn’t find the powerfully flowing (river) current I was expecting. Instead, it seemed almost sluggish and felt as if it was far away. I had asked Madame Pele about this in several different ways during the week I had with her, but she didn’t really answer the question (she clearly knew the answer, though).

Once I was back on Oahu, it was time to get back to work. I invited both Abaddon and Pele into my space to attempt to bridge this gap in knowledge.

“You failed.”, Abaddon said as a way of greeting me.

“I may again, if the problems are hard enough.”, I replied. It would be foolish to try to smooth it over. “I went in search of a river of energy, but found a sort of trickle, more like sludge. I don’t think I would be sent on a hunt for something that didn’t exist. Yet, that trickle I found didn’t feel strong enough to be useful to me and definitely wasn’t the solution.”.

“Shall I find you an easier problem?”

“Will I not still have to learn this lesson? Could I get more direction? A vague mention of a Destructive Current with no additional information hasn’t worked very well.”

Instead, I got a trial by Fire.

Abaddon waved his hand and I could feel some sort of slow-moving force full of…things…coming to test my defenses. I looked at both of them for some sort of clues or hints. They knew that I hadn’t been able to tap into the current I was expecting. They looked on in silence for a few minutes while I kept track of this threat creeping towards me.

“What’s under your feet?”, Pele asked. There was some amusement present in her voice.

The wave of things was only a few minutes away.

It finally came to me. There, very deep down, was molten earth. Now, how to tap into it in time?

It was at this point that I reached down into both myself and the Earth, connecting a raw, primal part of me to it, and, using this primal core, pulled the essence of the molten Earth up and into a dome. My space was protected. Abaddon called them off.

There were some key points that happened in that learning experience. They are worth considering and although they may not be lessons that everyone needs to learn, they may help others increase their craft. It should be noted that the point of the trial wasn’t to call to other Deities for help or some sort of “deliverance”. This had to come from me and what I could do about it.

The first is that simple wardings, although powerful enough for everyday use, wouldn’t have been enough. Their energy would’ve been depleted by successive waves and I wouldn’t have been able to keep it up against waves of (presumed) legions that went on for as far as I could see (mentally). Something greater was needed.

The second was that I had to feel under threat to take it seriously. I came to them knowing I had “failed” the tasks of tapping into the Destructive undercurrent. It was looking for that current that helped me remember to look down into the different parts of the Earth for a specific energy type. Probing and testing the currents I found helped me pull from the much greater current I felt from the molten lake inside the earth.

The third point was that I had to pull from a raw, external source of power to magnify what I could already do. Anyone that’s done energy work, especially tool-less energy workings, learns to clear out the energy of a space. Not just to clear away any unwanted energy remnants, but also for protective measures. You learn to do it or the power you start displaying, beaconing, as you do your workings can attract unwanted attention from lesser spirits (“ankle biters”). You get complacent when you repel lesser entities successfully enough that you rarely have to manually remove anything. The ego decides that it can handle most things with simpler energy workings without having to step up defensive abilities. Thus, they designed the exercise to force me to use what I knew, but that would also force me to use something in addition to myself. Again, this wasn’t an exercise in calling upon other Deities for safety.

The final point of interest was that I couldn’t just “wish” the fiery current to come up and into my space. I had to reach inside of myself, draw on that divine spark deep inside all of us, and use the authority from that divinity to pull it up and shape it into a protective sphere. The mind guided the energy, but that deep part of my soul is what brought it forth - pure, raw will acting with authority. I had been told by other Deities I work with that I needed to learn to tap into that part of myself not long before this happened. The truth was, I had dabbled with it, but hadn’t really had a good reason for reaching that far down and actually grabbing hold of it. Once it was done, it changed how I was going to do many of my rituals from then on.

That one trial, less than ten minutes long, changed how I practiced. I’ve developed the following exercise/ritual to help others achieve the same thing - before you need it. Please keep in mind the points I stated above and feel free to change it as is best for your practice. I want to also remind you that I had unknowingly practiced small parts of this separately prior to needing to put it together “on the fly”.

Prior to the Next Exercise -

I would encourage you to use a banishing ritual. I would also encourage you to be able to sense the energy in your environment. If you cannot feel the energy of your environment, it is a skill that is absolutely necessary for your future magical endeavors. Will this work without being able to do this? It could. It will grow in power with your ability to feel and manipulate energy, both inside of yourself and your environment. You need to be able to sink inside of yourself until you find and recognize that core part of your soul that only belongs to you. This part of yourself is the main driver of this ritual. If you cannot feel it at this point, I would encourage you to strive to find it (by going within) and using the Fire and Earth Meditation to connect with it more readily.


Erecting the Fiery Dome of Pele

Meditate in your chosen manner until you feel you have reached your magical state.

If you choose to cast a circle or do an area banishment, perform this.

Go down inside of yourself, dig deeply, dig by instinct, until you find the source of you - your power. Call upon this part of yourself. You need to grab hold of it. Take ownership and once you’ve done so, this part will respond to your thoughts and will, as if it’s waiting to make your Will reality.

Reach down into the Earth, to the core, where the pressure and heat have liquified the solid elements of the Earth itself. Feel the heat of it and notice the liquidity of it’s movements, even when slow.

From that inner part of yourself, connect it to that molten center, that lava undercurrent that is at the center of the Earth. Using your soul (not your mind), call that molten Earth upwards, through the layers, until it breaks the surface of the area where you stand.

Your mind will direct and form this Fiery essence into a protective shield that will surround the area you choose. Oversee this formation until it meets your requirements for the shape and area you wish to cover. The Mind directs, the Will sees it through.

If you wish to give additional instructions at this point in time, such as it being reactionary or to allow certain types of entities or energy through, do so at this time.

At this point, you have a choice. You can choose to leave your shield reactionary (which requires it to be flexible, like lava or as a strictly static form of protection, which involves cooling the lava to form a hard shell. This is a choice that must be made, but not one that cannot be changed. Add enough lava and older lava gets melted the same as anything else. It’s not a zero-sum game in this case, if it’s your energy and ward that you’d like to replenish and “re-train”.

Why would one want to leave a hard shell, as opposed to a reactionary shell? If there is a static place where you don’t go to often, but want to protect (say, a ritual site that gets used once a month), then a static protection method may be more appropriate. If this were a home or similar location, it may be better to have a reactionary shell in place that you’re willing to feed energy into as needed. One could monitor the energy levels and top-off as needed and/or re-instruct as needed.

This is still your power. It is being enhanced by an external source. The difference between this and other types of temporary power being harnessed is that the molten core of the Earth will not cease within our lifetimes. We’re not restricted to capturing the energy of a singular event of a thunderstorm and using that as our main source or energy. Where I currently live, I could harness both the power of Lava, Wind, and Waves. I do encourage you to harness what you can to enhance your workings. This also allows you, if you are able to move to other areas, to learn to work with other types of raw, primitive power.

While this is primarily a way for individuals to work on and pull from their own power, there isn’t a hard rule that it must only be used that way, especially in a pinch. There should be a Deity or Land/Air Spirit(s) that preside over local areas of power. Could I have petitioned Madame Pele (if not in a lesson) or local land spirits that are in tune with or protect the molten Earth power I called forth? Of course! It’s something to think about while growing your powers.

If you go down the route of local elemental spirits, I would suggest culturing a relationship with these entities, to allow for relationships and assistance that isn’t “forced”. Most of us wouldn’t put forth optimal effort in something we didn’t want to do. Why would they? I recommend cultivating a relationship based upon respect between those involved. If nothing else, remember, you must sleep, but they (arguably) do not.


Warming Spell

(this spell can be used for love, but will be presented for friendship with small additions for love, as the target audience is more right-hand-path and presentation matters)
This spell was given to me by Pele when I was going through a rough time with a friend. I was in Hawaii and she was in the northern Midwest, having a lot of troubles in her general life, with her family, and from within. There was a lot of doubt about what Life had in store for her and some flip-flopping in her magical life, which was as chaotic as her home life was. It was rough to see and this ended up with things blowing up at home and she was cutting off most communication with others outside of her household to try to simplify her life and appease those at home. I remember wishing there was a way I could contact her to let her know I was thinking of her and send her warm wishes. Pele came to me with this spell.

The spell itself is simple and it is for a warming or thawing of relationships, rather than the simple brute force of a Love spell. It could certainly be applied that way, but is not presented that way. It is a simple candle spell at heart, with a petition to Pele built in. It is not uncommon for Pele to come and personally “bless” the candle, adding her energy to yours. One would have to be sensitive to energy to notice, of course.

It’s important to add your energy into it as a sign of good faith to her. We’re putting our energy into it and asking Pele to add to it and direct the combination towards the recipient. I’ve used this warming ritual for the above friend, but several others too. One needed an emotional boost and was having a rough time emotionally and mentally with her practice and place in life. The name in the volcano was just hers. With another, a male suitor that clearly liked another friend needed a little more confidence to get over the courage hurdle to ask my friend out. Just a little push was needed and this helped my friend to accept that it was done genuinely, rather than grossly imposing the will of others to get what she wanted. This may have backfired if too much was applied.

Carve or write the name of the individual into the candle. Dress it with blood or sexual fluids, if desired.

On a piece of paper, draw a small circle large enough for their name and any identifying information you want to add, such as birthdate, city, username, etc… Draw the second individual’s name and draw a line to connect them.

Draw a volcano with this circle as its center. Draw a larger circle around the volcano.

Hold the candle in both hands and fill the candle with energy - yours, the emotion, the gentle longing, the warmth at thinking of them, the touch of their skin (whether known or imagined). For emotional needs, visualize these being resolved in the target until the desired end state shines through.

Visualize a flame with your names inside the candle and see if sparking, before starting to burn gently with your combined feelings.

“Madame Pele, please go to {target} and kindle the warmth in their heart. Let them know my fire burns for them. Heat and nurture their flame, from spark to glowing ember. Please bless this candle with your energy and warmth, mixing it with mine. Kindly direct this energy towards them as you feel is best.” (Adjust the wording as needed, but the intent is to petition Pele to assist the working).

Light the candle.

As the candle burns, slowly drip wax onto the inner circle bearing their name. Next, fill the outer circle with the wax. Finally, fill the volcano with drippings from the candle. Watch over the flame until the candle is out. When the candle has finally flickered out, burn the waxed paper to release the spell.

Some thoughts - why drip the candle wax onto the volcano? I wondered about this. Aren’t things like that normally held onto until it comes to fruition? It came to me when I considered not burning it and holding onto it. It actually has to do with dripping the wax onto the volcano. More intent is being put into the process and (already charged) candle when one is trying to drip the wax into the specified area. You’re reminded of the reason for being there in an “active” way, still concentrating on the working as a whole, and guiding more attention/mental energy towards the goal. It made sense at that point.


Local Spirit Petitioning

If you think you may want to work with local Elemental spirits, it is worthwhile to consider giving an offering or two to them on occasion. I didn’t start doing this practice until I came to Hawaii, where a sort of belief in land/air spirits was part of the original culture. I had felt them in other places, but hadn’t really paid much attention to them. There wasn’t exactly an abundance of unpaved land in the areas I’d lived in as an adult, so I hadn’t really considered it.

Hawaii is a little different place. There are still “wild” places where the natural environment is still allowed to grow. Some locations had historical significance, some had old religious significance, some simply couldn’t be built on for one reason or another. Regardless of why, anyone with the ability to sense spirits will find local spirits in most of the areas where there is a little wild left growing (the rest of time, you’re paying attention to traffic). I was sensing these spirits in the small scrub area behind my home that led me to include them in my Ancestor Worship/Thanks ritual that I hold once or twice a month.

I started this partially as a way of humbling myself before the land I was a guest in. It seemed like an honorable thing to do. I could feel them. They could feel me. They were here first. Seems simple, but if I was already going to give offerings to my ancestors and the entities I work with, why not just invite the local spirits? I didn’t think they were going to crash the party or anything.

They seemed to appreciate the gesture, once I had started including them. This went on for months. Honest gifts with honest intentions. I wasn’t giving it with the expectation of getting anything. It was unexpected when a few of them stepped forward to help take care of a neighbor that is less than…respectful…to both people and the land. In two days, several behaviors had changed that had been going on long before I moved to this neighborhood in 2018. In a week, a few more mysteriously changed and their pets no longer wanted to come near me. Unexpected success. And it mainly cost me some tea, an apple, and genuine thankfulness.

While these local spirits are generally considered to exist in the same location, that doesn’t mean they are stuck there. In my own practice, some local spirits went forth towards a target on another continent. They indicated it wasn’t a problem. I’ve had local spirits from Kauai visit me on Oahu, which seems to suggest that distance, or being bound to a single location, isn’t an issue.

Offering to the Local Spirits

As said above, I typically give offerings not just to the local Spirits, but also to the other entities I work with and my ancestral spirits. These mainly consist of several types of herbal teas, maybe some sort of alcohol, fruit, and, sometimes, grains. I don’t give blood to local spirits, as my connection to them is normally not as strong as my connection to, say, Pele, Belial, or Abaddon. It seems a little over-the-top for this type of ritual and they haven’t indicated that they value it in our interactions.

This should be done outdoors, if possible, but there’s nothing saying it can’t happen on a balcony in an apartment building or inside your home, in a pinch. Since I practice privately, I typically place my food offerings in shrubs or bushes when the ceremony is done and a few hours have passed (if it’s still there). The spirits care more about the offering being made, than it being presented “properly”.

Simple is usually better. This is a simple practice and a more elaborate version isn’t necessarily better. Go with what you care to do and as your practice or your relationship with these spirits grows, you can always add more.

I prepare several cups of tea, of different varieties (or one, if I’m out of the others), in their own glasses. If I’m offering beer or wine, I put a portion of that in a glass.

With incense, I typically use cones for shorter sessions and a charcoal disc with resin for longer ones. A longer session usually means I want to speak with one or more guests there about specific problems. I sometimes use cedar sawdust made using files and cedar wood as an additional incense with the discs, if one of my guests says they’d like it. Pretty easy to make in advance.

The first thing I do is to clean the area as best I can. Since it’s outdoors and there’s typically a breeze, this usually just means picking up litter that has blown into the backyard. The premise is that the spirits will appreciate your tidying up the area they “live” in. It’s also a good signal to yourself that the practice will begin soon. I’m using the term practice, because in simpler form, that’s all it is.

In fact, all you’d have to do is to speak to the land spirits, tell them these offerings are for them to enjoy, leave the offerings, and walk back inside. But, if time is an issue, this is better than nothing. You can always invite them into your space and communicate with them later, if you would choose to. With specific ones I have relationships with, they can come and go as they please in my space. They usually don’t come around unless we have business.

My current methods are a combination of the above practice and more of an evocation. I combine the practice of Ancestor Worship with that of thanking the various types of entities I work with, from demons to local land spirits. Sometimes, angels show up, too. I don’t explicitly summon these spirits, but the stages I go through are similar to that if I were evoking.

Ready the offerings that are going to be given. This includes any drinks, food, or other offerings, such as blood offerings.

Clean up the area to be used, mainly removing litter and other debris. I will light my incense at this point.

Light any candles you plan on using. I typically use a white, red, or black one for this out of personal preference. I get into a ritual trance at this point, to help strengthen my senses prior to interacting with guests.

Banish the area to be used.

Mentally call out that the practice will begin. Typically, before I’m done, the guests have arrived, if they didn’t arrive immediately after the banishing.

Thank the guests for coming.

Describe what offerings you have for them and state that they are for their enjoyment. Since vocalization in different forms is seen as a sort of power on it’s own, I state what the offerings are and that they’re for them as a sort of way to transfer the ownership of the item to them. I also let them know I will dispose of the remaining items after a certain amount of time (typically the next day, if outside).

I may thank individual entities for specific things, but this is rare (ironically). I typically do a singular ritual of thanks for them, when this occurs, even if I “paid” them during the ritual.

If there are conversations that need to happen, I do this here if it isn’t “intrusive” to the rest of the group. I was doing a working on a particularly bad example of a human and asking the advice from several of my guests. Some of my Ancestors offered some other advice that was helpful and got involved themselves. I started doing this for noteworthy topics from then on. It was at one of these events where one of the land spirits offered to help with a neighbor’s animals.

When the practice is over and the given time has elapsed, I dispose of the offerings. The food is typically gone. The liquids get “returned to the Earth”. Ashes from incense or burnt offerings get “returned to the Earth”. If I couldn’t do this, I would respectfully dispose of them in whatever way made the most sense. The important part was respectfully giving an offering that they may enjoy. Not in how I got rid of the remains of it.


The Unihipili

The Unihipili is a ritual that was published in the late 1800’s and read aloud to the Hawaiian Historical Society in 1892 and is listed in the References section as the “The Lesser Hawaiian Gods”. The word itself means the leg and arm bones of a person and reflects a ceremony held for family members. Originally, I was not going to include this ritual in this grimoire, as I was determined to stay away from published materials that may be seen as historical religious practices. In ritual one evening in June of 2020, Madame Pele asked me to include it.

I was hesitant, because it has nothing to do with her, specifically. She felt that the practice, as given, could hold value to those wanting to work with deceased entities of different sorts. The original rite details the binding of a deceased person. Madame Pele asked that the original be given and a more modern equivalent, using animal bones as a viable option, that a person wanting to work with deceased animal spirits, instead of binding deceased humans, could also be given something of value to start with. Please note that they use translated terms for the Keeper of the spirit. I will be using the term magician.

There are some other details that should be brought up that are not in the ritual itself. This is listed as a “familiar” spirit, whose scope is simply doing the magician’s wishes. What those wishes are or their scope is not stated. This is like not listed with limitations because it was a human spirit that was being bound, rather than an animal. It may have been assumed that the level of intelligence was at least child-like to begin with. As this was a spirit that was kept around for the lifetime of the magician, it could also be assumed that the intelligence would grow and not be limited to that originally possessed at the time of death.

Another interesting detail was that the body of the deceased “child or the near relative or intimate friend” was not to be buried immediately after death, but would be “secreted” in the living space of the magician. The body is stripped of everything down to the bones. The bones and hair are gathered together “into a bundle”. It doesn’t state that these are deposited into any sort of container or cloth item to keep them together.

Note - There was no mention of using the bodies of strangers, but this could be a cultural disconnect, as most of the Hawaiians consider each other some form of Family. It continues today, with older women calling themselves “Auntie” and older men “Uncle”, with local variations of the same principle.

There are obligations that the magician has to the spirit, some of which are in the footnotes, others in the body of the document (and ritual) itself. This magician, the keeper of the bones, is also thought of as a sort of guardian or care-giver. There is an obligation to protect the bones and hair of the unihipili and to also continue to provide it clothes, food, drink, and a place to live with the magician.

This is not simply a living magician exerting will or control over this spirit they way we think of, say, the genie in a bottle. This will likely depend on the previous relationship between the two individuals. Given what information we now have access to, the relationship will likely depend on the evoker’s will and intent, provided the ability to call forth and bind the deceased spirit is held by the magician. As this spirit is thought to reside in the living area itself and Hawaiians place emphasis on good relations with others (when it wasn’t time to try to conquer their neighbors), it makes sense that this was more of a cooperative relationship than adversarial one.

According to the text, the ritual words must be said at every meal, but the reasoning for this is in other footnotes. There is a concept that suggests the spirit may not have had much in the way of power, but through the magician worshiping the spirit, the spirit becomes powerful over time. This is similar to how some modern magicians reference egregores or servitors, with an initial creation and a charging phase, with perhaps specific skills or intents being conveyed. Here, the concept is that the spirit has already been created, will be charged over time, and will go forth to do the will of the magician.

As a final note before going into the ritual text, I wanted to bring up the multiple references in the document with regards to children being used in this practice. While the thought of this happening to a child can be disturbing to us, it must be remembered that this was pre-modern medicine and childbirth (and childhood) was much more dangerous. Child mortality was likely high, even if no official figures were likely kept (or accurate). While it is never stated as such, this may have been thought of as one way to keep the family together, in the same living space, sharing meals and items of necessity with the rest of the living family.
The translated meal invocation/prayer (with {} and () being my insertions):

“Return, O {name of deceased}.
Here is thy food.
Here is thy fish.
Here is thy clothing.
Here is thy awa (kava drink).
Here is thy malo (male loincloth).
Come and eat thy fill.
Then go again to thy play and skip around. Amen.
The tabu (taboo) is lifted and we are free.
Unto {name of deceased}, the spirit separate from the body, a spirit body”

So, where’s the ritual? The entire process is the ritual. All of these items were made or prepared by hand and iron tools were not available to Hawaiians until the first Western sailors made contact with them through ship exploration. The preparation of the body down to the bones and hair, the offering of the red and white loincloths, which were hand made from beating certain fibers until soft, then woven by hand. The offerings of the blanket (also beaten, woven fibers), the kava cup, and other daily use items that were set aside for their use. It doesn’t state whether all of these items were made from scratch as part of this ritual or whether they belonged to the deceased. When reading all of the items given prior to and stated in the prayer, you find similarities to ancestor worship and burial practices in other cultures.

The charging of the spirit through the worship at meals lasted for some period of time that isn’t stated. The example given in the text suggests that a period of months may have been needed. Nothing is mentioned about whether a recharge period was needed, nor only recharging once a day or week after the initial build-up. It was interesting that the magician had to take a piece of bone or hair and all of the daily use items, if they were to have to go away during the charging time for several days. It doesn’t state whether the magician keeps up with the prayer while traveling (and possible), but since it would be in their best interest to do so, it should be assumed they did it if possible.

And this is only the first part of the process. Once the magician feels the presence grow strong, it is time for the second phase. Unfortunately, at the time of this writing, it is not possible to fulfill the second part of the process. Kilauea’s lava lake is now solidly underground.

The second phase involves splitting the remains into four parts and depositing those parts into certain geographic regions to then have them transform into an elemental spirit. Part of the hair is thrown into the lava lake at Kilauea, to be transformed into a “wind body”. Most of the bones and some of the hair is thrown into the sea, to become a shark. A “finger or fingernail” is thrown into an inland body of water (“river or pond”), to become a lizard. And the final portion is wrapped in the kapa (blanket) and deposited into a secret space in the magician’s home. Once again, the magician is said to need to recite the prayer, exactly as before. When the magician dies, this spirit is inherited by their heir. If the family dies out with no heir, the spirit is left to wander on it’s own.

It is thought that when this process is complete (and the prayers done properly), they magician (or heir) now has the power of three elements in one (or split?) spirits – the shark in the sea, the lizard on land, and the air spirit (wind body). These are loyal only to the magician and can be unleashed upon others at the will of the magician – so long as they continue to properly perform the prayers. If they do not live up to their vow (which isn’t described in the text in any form) or neglect the prayer (how many times?), the power of the spirit is brought back on the magician (and his family) seven fold. What gives pause is that the first part of the ritual is as much about honoring the spirit, maintaining its contact with the magician, it is honored at every meal, and that such care is taken to ensure it has all of the implements it needed in life, yet, in the second phase, it somehow reverts to a demonized version of the caring soul one would go to that length to honor. Together with the “Amen” when the rest of the prayer is clearly more towards an ancestor/friend honoring ritual, it smells of the influence from Christian missionaries that, while establishing a written means of the Hawaiian language (which didn’t exist prior to them), also cast the old rituals as something dark, sinister, and to be perilous to all involved.

The text goes on to describe how lesser unihipilis are made, which involve casting infants into various bodies of water, so that a more mild, but less powerful version could be obtained. There wasn’t a mention of responsibilities or of an initial charging of the spirit. The usage examples given are more about obtaining information or instruction. It is noteworthy that there may be some translation issues with these lesser unihipili. When the shark version is created, it is called a Unihipili Mano, but in the description of its use, it’s called a shark aumakua. In this context, the term was likely used in the context of a Land Spirit.

Altering the Unihipili Ritual

There are several modifications that will have to be made when using this ritual, both in its original version using human remains and in the adapted version using animal remains. We will also have to modify the entire preparation process, which is, essentially, the ritual. Another alteration will reside with making appropriate alterations to the second phase of the ritual, to capture the essence of what those places/locations/features meant, that we may adapt them to our modern dwellings and feature availability.

There are a few things that have to be assumed as I write this. I will assume the practitioner is familiar with a method of calling forth a spirit to their location. I will assume that the practitioner can sense the presence of nearby spirits or be able to use some alternative means to help ensure that this spirit is present. I will also assume that the practitioner will be able to gather their own remains, regardless of type, in a responsible and respectful manner.

Which type of remains should you use? That’s up to you. I’m not about to dig through a graveyard and disturb/desecrate a grave. I also live on Oahu, so this means I don’t have a ready supply of butcher shops available. While the invasive Western Asian Mongoose and feral(?) chickens are plentiful, I don’t have time to catch them. Thus, I will be doing the ritual using the remains of a crab (likely eaten by a mongoose) and a whole chicken from the supermarket. I don’t know that the hair/fur/feathers is/are needed, as the essence of the animal is in the DNA and will be present in their bones/cartilage. In the end, I need bones or equivalent, a minimum of four pieces.

That was the plan. After literally “coming clean” with my atheistic wife about making my grimoire for Madame Pele, her friend messaged that a bird they had been caring for had just died. Literally. The bird sanctuary was full and they had been caring for this injured egret for almost a week, by hand. Their dog would dig this bird up if they buried it and they didn’t know what to do. Understood, Madame.

After getting the bird, I, carefully, explained the purpose, but not in the dogmatic – this will hurt everyone else – sort of way we’d expect from, well hardcore anything, really. No, I lit four different kinds of incense, started a new candle, said a few kind words while passing the wrapped body over the incense. In an unexpected gesture, my son had come out to help me. Unusual, as he is young enough to not really understand what I believe (and I don’t proselytize). I had called Madame Pele and made sure she was there, as well as those others I regularly work with that had been “suggesting” I do this work.

As I brought the container towards myself, to show it to the thumbnail moon, I gave one final promise – that this bird would not be passed on. I asked it to serve only me, for the brief time I asked/compelled it to, and promised that I would not pass it on. I let the promise sink into the bones, made in front of Madame Pele and others, with the interested Land Spirits I’ve interacted with also in attendance… The remembrance done, I placed the body in a plastic container and weighed it down with Olympic weights. The ants can get in, but everything else should stay out.

I petitioned the local Land Spirits I have befriended, gave Madame Pele a drop of blood in thanks, and then had to sit and think about what others would’ve done. The truth was that I expected to scavenge the crab and buy a whole, headless chicken at the grocery store. If I was lucky, I told myself, I would luck upon a turkey.

An important point in this is that Madame Pele insisted that nothing be killed for this ritual. I asked about the abundance of examples given to “little infants” in the reference materials and she confirmed that it wasn’t her desire to have healthy, living organisms sacrificed for this ritual, whether human or otherwise. Between wars and the trials of growing up, there were more than enough “bodies and spirits” to keep any serious magician busy. I asked about the availability of these “bodies” given current medical practices/standards and she mostly shrugged. “Why kill the living when the dead are just as useful” was the response I got when asked how to bridge this gap.


A literal example of Pele’s warming ritual. It was “safe” to do it for self love. I’ve done it for others. In a wide capacity. The energy YOU provide (to the paper and/or candle) is one part. Your relationship with Pele determines what she provides.

Believe it or not, this is a time reduction. You turn the candle to direct the wax. Your directing the wax is also focusing Intent and Effort. Your.mind knows what is written in the center.

Then, you burn it.


Did you notice that the image by the end of your ritual, sort of looks like a face? Well except that what would be the nose is on fire

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No, I don’t notice most things by picture, my friend. It’s a glaring notch in my armor.

But I did secure a deal of sorts tonight, so I’m not surprised.

My son is underage and his mother is an atheist. No worries there, but I’m fond.of saying that, “sometimes those with ability have a responsibility”.

Maybe that was related

Maybe this was, too

The rest taken tonight were for the equivalents for the Warming rituals. I don’t just talk about them :slight_smile: I do them and the indicated that since I was going to photograph them, I may as well get something of “value”.

As if photographing them wasn’t enough.

I couldn’t find my diabetic lancet device (any of them), so, I went old school. I prefer the lancets.


A Curse With Pele

After being given and conducting the petition-based rituals, I wasn’t sure what else there would be to add. While she does cause a lot of destruction, she’s not really known for taking a lot of lives in the process. Most people familiar with Hawaii are aware of “Pele’s Curse”, where bad luck befalls those who take home natural items, like sand or lava rock, from Hawaii. Supposedly, there are hundreds of ill-taken rocks, pumice, shells, etc that are mailed back due to streaks of bad luck befalling the tourist upon returning home. Unlike some traditions that suggest making offerings to local land spirits to harvest a branch or a stone for your purposes, there is no local equivalent for that in Hawaii - they belong to Pele.

I couldn’t help but wonder if this could be used in some manner to curse the deserving. Obviously, there would need to be modifications and using an intent similar to “curse them like those people that steal from you” didn’t have the right ring. Surely there was a way to harness her power in a way that is similar enough to cause such an impact. I had wondered about this quite a few times along the way and put it off until the timing felt right. I felt it was time and the only way to really get an answer was to ask.

I went into evocation with Madame Pele and presented the idea to her. While I could tell she had been expecting the question, her amusement surprised me - until I realized she’d been feeding me some of my thoughts about it. She’d saved this until she’d seen the working of the other rituals contained in this grimoire. They build on each other and help grow the relationship between the practitioner and Pele. Part of this is to help ensure that there is enough progression for the working to take place and the other is to allow the practitioner trust in her for this ritual.

I gave her a target, which she agreed to. For a duration, I suggested that she decide, based on the amount of suffering that had been inflicted. She wanted at least a drop of blood from each of the first three fingers on whichever hand I chose. When I asked why, she told me to hold them up, together and look at them. It dawned on me as my eyes moved to one of the mountains within my view. I used to draw a volcano and offer blood on it after establishing a relationship with her, as she doesn’t have a sigil. She was amused.

I cleared my head and spent some time getting myself into a deep enough trance state to facilitate the invocation that was going to take place. She was already in the area from my evocation, which meant that I could begin immediately.

“Madame Pele, I thank you again for coming and your guidance in this ritual. Please come into me, that I may channel your power for this working.”

I felt her slip inside as she has before, but this wasn’t for a wine or food tasting. She came in gently for a few seconds and quickly flooded my body, leaving me conscious and nominally in control. I felt more full than I ever have with partial possessions. I could feel her power ready to surge forth and mine following her lead. I had no fear.

I pictured the target in my mind and could feel a connection to the space the person was occupying. I was expecting some sort of barrier due to some of the religious practices that were done in the past. Thin as a sheet, they melted away, leaving the target unprotected. I verified that his wife wouldn’t be harmed and began unleashing upon him.

I don’t know how long it went on, where this curse was being fed into him. I was focused on sending the energy of this curse into as much of him as would take it. She would periodically tell me to keep going as the energy kept on surging. Her energy, my energy, flowing as solidly and steadily as a flow of lava. I could feel spirits, similar to land spirits and elementals, moving to the area as part of the duration agreement, but was so absorbed in maintaining my concentration that I didn’t want to break away to investigate.

I kept this up until I began to retch. I would attempt to throw up, focus back on the river of energy that seemed to have no end, throw up, and continue sending it forth. This happened a few times.

Finally, she stopped the flow. I attempted to throw up a few more times, but felt it subsiding as her energy started withdrawing. Within a few minutes, I felt normal again. I then thanked her and closed the ritual.

Prior to conducting the ritual, I had worked out with her the general flow of the ritual. When I asked about any particular requirements for others conducting the ritual, she gave some things to think about prior to conducting it. While some may seem like common sense, I felt that if she was making a point to say them, then I probably should, too.

There should be a relationship with Madame Pele before conducting this ritual. Unless it’s an emergency, take some time to get to know one another, especially if you’re going to invite her in to the point where you’re not in complete control.

Work out the details prior to the invocation. This would include the target, the justification, the duration, and the payment. You don’t necessarily need to evoke her to full manifestation (save the energy for the real ritual), but you will need to be able to speak with her to work this out. Otherwise, it will take away from the single-mindedness she’s looking for during the ritual.

The third is that you need to be able to sense her presence when first calling to her and to be able to feel her come inside. While you can conduct the ritual, if you can’t feel her inside or sense/hear her guidance when conducting it, you’re not going to know when you’ve given and sent enough energy to the target. You may stop prematurely and lessen the effect or go on too long and simply exhaust yourself for no additional gain. This is something that can be worked on beforehand and will lessen the side-effects of having that much of her energy in your system.


A Meeting with Hi’iaka

Hi’iaka came to me one afternoon.

Hi’iaka: You need more light and healing in your work. You will need to learn to tap into Nature to pull the power you fantasize about (connecting with and using Nature’s power for workings - she nodded at this description).

H: You can connect to it, but not enough. Practice connecting more with Nature. (I thought of Taoism, the interconnectedness). Yes, similar. There are many things for you to learn.

Me: Like what, for example?

H: Calling forth natural spirits differently than you do. You do it through means that can’t be expressed well to others, nor taught well. This is one such thing. (I wanted another, but she was quiet about it). You will learn to break through barriers like a tree breaks forth from the ground, the way it breaks concrete over time, all of which comes from being anchored into the Earth itself.

M: How is this different from connecting with the magma below our feet?

H: Individual items can be done this way (a tree, a rock, a mountain). It takes a different type of connectedness to connect to them all actively.

M: Similar to Omnipresent?

H: No, not quite. This is an active skill, not a passive one. You aren’t surrendering yourself to connect, but tapping into what’s already there. You will see. We (we?) will teach you and you will teach others.

I could tell she was going to leave and thanked her for coming. She then left.

Who is Hi’iaka?

In short, Hi’iaka can be numerous sisters of Pele with the same name, the number of which depends on the location and, most importantly, who was telling the story. The most commonly accepted identification is that she is Pele’s youngest sister and was dear enough to her that she was brought to Hawaii by Pele in an egg when she fled. Some of the stories say she was here before the Hawaiians arrived from parts of Polynesia and some say after.

Hi’iaka is considered the patron goddess of the hula and has been associated in the sagas with raising the dead and other magical acts. The driving app we used on Hawaii Island described her as being the Goddess of Life and Nature to Pele’s Destruction. When Pele has done her work, Hi’iaka is credited with returning Life to the affected area. Pele may be considered the Goddess of the volcano, but Hi’iaka is the patron goddess of all Hawaii. Despite this, she is not as well known outside of Hawaii and isn’t featured in more stories. This is likely due as much to her gentler temperament, when compared to Pele, as her acts are portrayed as more individual that, say, a mountain range you have to drive around.


Cord Cutting With Blades

I was enjoying a sunny lunchtime walk around the outside of the building when Hi’iaka appeared beside me. I was shown a flash of blades of grass swirling around me, cutting unwanted and unnecessary connections. The blades spun around me quickly, driven by the wind that was spinning around me like a cylinder. She held out her hand - it was my turn.

I first started pulling the essence of the grass into a cylinder around me and began the spinning process. Not only were they moving around me, but they were moving fast enough to slice into things. I felt a few connections (benign ones that I was sure would return) get removed. I kept practicing and this resulted in a few additions that I felt were important enough to incorporate and pass on. The first was thatI connected quickly and lightly to the grass (or trees) I was using. The second is that I sent the energy back into the ground (or tree), with the attachments, so they were grounded fully away from me. Those additions may have been more psychologically important than psychically, but it works and I felt they were the equivalent to the “So mote it be” or “it is done”.

The Ritual

  1. Calm/Still yourself enough to connect with the Nature energy around you
  2. Connect to the Nature Energy - Grass, Weeds, Leaves, Thorns, Etc…
  3. Pull some of it towards you in the shape of leaves, grass, or similar.
  4. Direct the blades to begin whirling around you until they are blurred
  5. Direct them to cut all non-beneficial cords and attachments.
  • It may feel like resistance as they wear the cord out or cut through
    Allow them to rotate until you feel there are nor cords or resistance remaining.
    Extend a hand back to the Nature source, sending the blades and attachments into it.
  1. Repeat as needed and as desired.

    Note : This is a quick and intuitive cutting. A more heavily involved version is listed later. When I was first given this, I did it a dozen times on my walk, until it flowed smoothly. My persistent attachments I don’t mind came back shortly. The stale and less useful ones did not.


A Natur(e)al Binding

I was singing to Pele one morning and was shown a binding ritual involving Hi’iaka, using vines and thorns. I saw their legs being held, the thorns digging into their skin to anchor the vine. I saw the vines penetrating their abdomen and crawling inside to grab hold of their heart. I saw the vines creep up their arms and secure them to their sides. They moved to wrap around their throats, their eyes, and finally stopped after winding around their head, rendering the target unrecognizable.

The locations were symbolic of non-life threatening means of binding various aspects of the person and could be done piecemeal or as a whole. There were clear implications that they could be used as darkly as one wanted. The level and effect on the target is up to the magician and their ability to enact their Will against their desired target.

As I pondered this and worked it over in my head at work, I was shown that I could do this energetically, either by evoking the target and enacting it that way or by creating a servitor with the intent of performing this. I could also send the visualized and emotionally charged intent into a candle to then burn. I could also petition Hi’iaka to do this on my behalf. Whether it is done energetically or via candle magick, there will be the need to connect with Nature to help empower the working with that energy. Unlike dark and malicious energy types, such as Abyssal or Death energy, Nature is something we’re used to and can cause us to let our guard down. It can slip into the target like a weed growing in a crack in the concrete, to gently break them into pieces.

The ritual’s wording should be changed to reflect the magician’s style of speaking and outcome. Maybe the binding of the throat means someone stops telling lies to one, while it means they should suffocate from their lies to another. The wrapping of the heart may mean heartache and heartbreak for all or just a single person. Ponder the meanings and let your intuition guide how it is stated in your rituals.

Here is an example of a petition I did when first attempting this ritual. I will copy it from my grimoire entry. Please note that when I am stating the binding effects, I am also visualizing the actions and energizing it with intent to communicate sincerity to Hi’iaka and show what I expect to happen.

I sat and focused to get myself into the ritual state until I felt ready to call out to Hi’iaka and feel her presence in the area.

“Hi’iaka…Hi’iaka…, I call to you. Please come assist me with a task I have need of you for.

Hi’iaka, come. (repeat as needed until her presence is felt).

Hi’iaka, I ask you to bind a worthy target. Bind X for my benefit and to my satisfaction.

Bind their legs that they halt forward progress

Bind their sexuality to cause frustration and failure

Bind their arms that they cannot free themselves

Bind their heart that they may feel the pang of heartbreak and are incapable of feeling loved.

Bind their throat that their words betray them to others

Bind their eyes to render them blind to what is good for them

Bind their third eye and crown, to cut off their gifts and abilities.

Wrap your vines around them, pulling them to the ground, rendering them helpless to the world.

(I made a payment offering here. I felt her acceptance of it.)

Thank you, Hi’iaka, for binding my enemy. Go in peace.

When I tried the psi-ball approach, I still called upon Hi’iaka to oversee the enactment of the binding. I could just pull energy from Nature, leave Hi’iaka out of it, and perform the ritual. My personal preference is to also call on a Deity/entity to help direct my working to be as effective as it can be.

A significant difference between the petition and the psi-ball working is that of collecting, empowering, and sending off the working to the target when it is ready. I put the intent in right away that the working should fire itself off when it has enough energy to efficiently perform the task I have given it, a binding in this case. Using this intent from the beginning, I can then focus on giving it instructions and gathering the energy needed. When it has enough, it sends itself on its way. It is my responsibility to let it go when it suddenly leaves. I do admit that sometimes it surprises me and I wonder if I gave it enough, especially when I enter the ritual with preconceived expectations of how much energy the ritual will take. We don’t always know how much it actually will take, so let it go when it wants to and be done with the ritual.



Read non-stop and got to halfway until I needed to pause (bec life interrupted), but I just had to comment before I put this down and continue later.

Hands down, the best grimoire / journal I’ve come across and read here! Excellently written and the content, :exploding_head:!

Thank you very much for doing this and sharing! Indeed, very much worth precious time to read.

This is pure, :fire: lava gold!

Hail, Madame Pele!


The Unbinding Ritual

Just as the binding ritual can be used to bind a victim in a variety of ways, the same mechanism can be used to unbind. As I finished working through the binding rituals, I was shown that the same mechanism and symbolism could be used to unbind a victim. Instead of the vines wrapping around as you go through the ritual, the vines are already on the victim and represent the binding actions. They may not just be on the victim themselves, but could also be on objects and locations, such as a workplace or someone’s residence.

The preparation for this unbinding will be similar to the binding ritual and will depend on how one decides to go about the process. Someone proficient in astral projection or journeying will travel to the person or call forth their spirit to slowly remove the vines and similar from the affected areas. Someone doing evocation will perform a similar feat, but will evoke the victim and use intent and Will to remove the binding from the spirit body manifest in the triangle or manifestation or similar mechanism. The final means is simply to petition Hi’iaka to remove the binding from the victim and help heal their spirit body to prevent any sort of parasitic infection from any holes and imbalances left in their energetic body.

The following is an account of using this to help someone with long-standing emotional issues from childhood trauma.

I decided to perform the unbinding ritual on my friend’s boyfriend who was going through a rough time. He was under a lot of stress and PTSD from childhood trauma was being aggravated.

My plan was to evoke the victim into a triangle made from incense stick holders, with a candle inside of it. I would move the bound trauma from him into the candle. The goal was to remove existing negative attachments, send any bindings, blockages, and negative energy to improve his quality of life.

I readied the candle, set up the triangle, lit the incense, and sunk deeper into trance than my typical pre-work (listening to ritual music and readying myself for the task).

I called Hi’iaka to my ritual space and felt her come in shortly. She knew I sensed her presence and didn’t feel the need to announce it to me. She agreed with the working and I felt that she was more approving (?) of this type of working. She prefers to help rather than harm.

I’ve evoked many people before for a variety of reasons. On a whim, without knowing why, I asked her to assist.

“You can do this on your own. But I can make it happen faster.”, was what I heard. Perfect.

I opened the triangle and connected with the victim through it. I then began the calling and pulling to bring him in. When I felt he was halfway present, I felt Hi’iaka pull him quickly to the three quarters mark.

“That is enough (to do this work)”.

I began the process of sending the vines, cords, and negative attachments into the candle. It was like detaching them, watching them drop onto the “ground”, then sending them into the candle. I tried cutting one at the base and sending it into the candle like a retractable cord, but it was inefficient for me.

Eventually, he was clear and although there were still some negative feelings, the attachments and similar were gone. I verified with Hi’iaka before thanking him and releasing him from the triangle. At this point, I also thanked her.

I blooded the candle as payment (she didn’t ask for this, it was what I offered) and lit the candle to release the energy into the area. When it had finished burning, I banished and called it a night.

A few days later, this target started opening up to my friend about some things that allowed the relationship to continue to grow. A few weeks after that and some serious hurdles had been cleared, with him taking the initiative in progressing things that showed he was really starting to free himself from past haunts.

Note : What’s the difference between the Unbinding (above) versus the Blades? Several. The Blades are used for a quick, light cutting for attachments/bindings that have happened that aren’t necessarily deeply rooted. Say, a bad meeting or encounter or when you’re feeling a little “off” but it isn’t in the moderate to severe range.

The Unbinding can be used as a cord cutting ritual, but is on the heavier side. I would use it for more severe or substantial attachments, whether those are emotional

Both may have to be used more than once and I do it’s not uncommon for me to repeat them until I don’t feel “resistance” anymore.

A Hybrid Method

I had a friend going through a rough emotional time from a divorce that had been going on for a few years. The toll it had taken on her mental health was significantly impacting her daily life. When things had gotten better or more stable, someone or something would ratchet the pressure back up again. As the divorce date neared, things were really getting bad and emotions that had been “dealt” with were coming back up and adding to her distress.

I went to perform Hi’iaka’s Unbinding Ritual with Goddess herself already in the area when I felt that I should go about it another way. I have permission to evoke this friend of mine and another version of the unbinding was born.

I grabbed a green candle and carved my friend’s name on it. I then turned to Hi’iaka in my ritual space and asked her to help me remove all of the negative attachments from my friend. I could feel Hi’iaka’s approval.

I made a triangle of manifestation out of my incense stick holders and placed the green candle in the middle of it. I traced an energetic triangle in its shape. I opened this triangle like you would a sigil, setting the intent that it help bring my friend to me gently.

Once I felt the energy in it change, I began calling out to her, calling her forth into the triangle for the agreed upon task. I continued doing this until I could feel her come through. I didn’t stop doing this until I could feel a miniature version of her standing in the triangle.

At this point, I set the intent that I needed to see negative attachments only and then used my mind’s eye to find these attachments. One by one, I moved them from her and into the candle. I did this until I couldn’t see any more and she felt “clean”.

I let my friend go from the triangle, removed the energetic triangle, leaving the candle with the attachments. I lit the candle and dispersed the attachments into the air. After it was done burning, I banished the environment and called it a night.

The divorce was final in a few days and she decided to go out to the movies by herself, enjoying a comparatively quiet evening.


Healing From Stress

It had been a particularly stressful few days at work and I decided I should get up and take a walk around the building. It was actually dry and sunny with a bit of wind to keep it from being too hot. On my walk, Hi’iaka approached me and instructed me to connect with Nature, move the energy around my body, let it bind to negative energy, and then send it back to remove it from my body. She watched silently as I practiced the technique and then gave the impression that it can be used to help heal, too, if that’s the intent.

The first step is to connect with Nature itself. In my case, it was a grassy field I was walking beside.

Calm your mind and reach out to it, feeling it as a collective whole and not the individual parts of it. This is similar to connecting to feel out a house or landmark and shouldn’t take too much effort.

Once you can feel a connection with it, inhale, pulling the energy into yourself. Let it mix with your energy and allow it to bind to the negative energy you’d like to remove, such as stress, pain, or injury. If you need to do this over several breaths, that’s fine.

Exhale and send the energy back into Nature. Let the Earth ground it for you.

Repeat as needed. I did it for ten minutes the first time I performed it and it really helped reduce the stress and general anxiety over the rest of the day.

As a follow-up to this, I was on a walk and my hip was a little achy from the previous day’s workout (overuse injury recovery). It wasn’t excessively painful and wouldn’t need even ibuprofen. I was successfully ignoring it when I felt Hi’iaka come by and remind me of the above exercise. Instead of cycling it throughout my whole body, I was told to pull it into that specific spot, let it mix however long it needs to, until it starts to lessen or dull (meaning it’s being used), and then return it to the soil. Repeat the process as needed or desired.

A few points I wanted to make about using it in this way, though. It’s not tied to breathing as much, since the healing energy of Nature should be allowed to take the time it needs to work. Another is that she did indicate a better result would be obtained from returning the energy (including anything it may have picked up or attached to) back to the source, a grassy field in this case. Think of it as both a returning of what was borrowed and a way to ground. I wasn’t quite following the “grounding” portion of it, as I ground frequently. She indicated that if it becomes a habit to ground the energy into Nature, then those times when we forget or don’t quite do enough of it compared to our workloads will be better balanced by habit.

The final point I wanted to make was that I questioned why Nature would want that stale (by comparison) energy returned to it. Was it being forced on those entities I connected to (grass field here)? If it was, that’s fine, but the question popped up in my head and I’m still unsure if it was mine or…encouraged. She was a little amused. Using grass as an example, she stated that grass takes from the soil and the sun to sustain itself. “It can give back, too”. That wasn’t what I was expecting, but I appreciated it and I took some time to reflect on it during the rest of my walk.