The Light Returns: St. Barbara’s Ceromancy Bundles

January 21, 2026 ~ Sfinga ~ Leave a comment

I am delighted to present a set of empowered tools for ceromancy, or wax pouring divination, worked from the long stretch of Sveta Varvara (Saint Barbara’s day on the Julian calendar, being December 17th) to Bogojavljenje (Theophany/Epiphany, the 19th of January). One tradition still observed by several of my teachers in Serbian folk magic is the care and cultivation around divinatory omens during this time period. As the Christmas wheat sown on Barbara’s day grows, eventually overcoming the winter solstice and heralding the return of the light on Christmas itself (January 7), so too does it imbue its fecundity to our collective attempts to seek light in darkness, understanding in ignorance, and clarity in confusion. Generally, outside of passive observation and scrying of omens, I refrain from divination purely for my own sake during the days between Barbara and Christmas—though Christmas Eve on the Serbian folk calendar is of course a renowned day for the scrying of fortunes in candles, in blessed water, and even in gravy at the dinner table! Rather, it is once this holy light itself briefly returns on Christmas, and then emerges once more after the perilous Nekršteni Dani (“Unbaptized Days” between Christmas and Epiphany) that we celebrate the manifestation and revelation of the Theophany through performing this art ourselves. In my training, this is especially done with ceromancy, or wax pouring divination.

Each key and wax pouring spoon is oriented around the Christmas Wheat, under the watchful eyes of St. Petka.

When I sowed my Christmas Wheat on Sveta Varvara, I set out the dishes before my spirits and asked them to lay their hands upon the germinating seeds, and bless them that as they grow and witness the return of the light, that so too may the instruments I had prepared similarly participate in this resurrection of insight, clarity, and oracular wisdom. The bundles themselves are composed of vintage skeleton keys bound to wax pouring spoons, such that beeswax candles can be melted directly into the spoons and then poured through the holes of the keys.

Each bundle was baptized in the four elements, being buried under the roots of an oracular tree, suffumigated in a personal divinatory incense blend, lit on fire using an alcoholic wash consecrated to Veles as god of divination, and then finally washed in a juice made of the very wheat grass they witnessed the growth of. The wheat was formally harvested on Christmas, after which they were each dried and tied with a red string as a new umbilical cord, binding each set and protecting them through the Unbaptized Days as a tether to the vibrancy and potency of life.

The keys and spoons bathing in freshly harvested wheat grass.

Once their consecrations were complete, the final step took place on Theophany (the Eastern church celebrates both the visitation of the three Magi and Jesus’ baptism at the hands of John the Baptist, so both of these events are celebrated on this day), at which point I performed the first ceromancy divination of the year using my own set. While ceromancy is usually performed with the wax dripping into water, on Theophany we use milk instead, so that the first “cast” is obscured to us visually fully behind the caul, needing to be retrieved in order to be fully witnessed. The shape that formed was that of a clothes iron, providing the final blessing needed for the other bundles and confirming their completion.

To perform ceromancy, prepare a vessel of water (ideally copper, though in truth any bowl will do) and light a beeswax candle. With the tools in hand, present them to your house spirit, or alternatively the primary spirit or force that protects your home, by witnessing the flame of the candle through each “hole” in the bows that form the knot tying the key and spoon together. Offer a prayer to your spirit that you bear witness to them through the red cord of life, and that as you untie the loose knot, you dedicate these implements to the betterment of your relationship with them and your ability to further communicate with their legions in better service to the cult of hearth and home. Anoint the red thread with some of your saliva, and then untie the thread, tying it instead around any item, idol, figurine, or object that you associate with the spirit of your home. If you do not have such an object, tying it around the base of the candle holder you have lit will do. Scry the flame once more through the keyhole and exhale through its opening, inhaling afterwards and drawing the flame’s essence into your heart. When you are ready, hold the spoon so that you may drip wax from the candle into it, keeping it steady over the vessel of water. Once the spoon is full, tip it gently through the keyhole so that the was passes through in order to enter the bowl, whispering: “Come, little master, drink and consume.” You may repeat this several times until the wax has fully emptied.

Allow the wax to fully cool before removing it from the water. Scry the shape by observing its form and casting it shadow against the wall. Different traditions assign meanings to the shapes according to their lore; my own teachers taught me their attributions in the context of lead pouring divination (molybdomancy), with the same applying to wax. There are many guides and books available out there, and I encourage folks to slowly journal down their own experiences and ciphers as they explore this art as well. Above all, experiment! Keep your wax shape and incorporate it into charms. Perform this rite with your house spirit at the equinoxes and solstices, or the important turnings of the year in your tradition such as key saint days and liturgical feasts. Make your set truly your own and use it for diagnostic purposes, to draw out illnesses and dispose of water and wax alike, or confer blessings through sipping the water and incorporating the wax into other workings as a charm or ingredient. When not in use, you may keep these by your house spirit or any other primary divining force in the cloth bag in which they come, or otherwise wrapped in fabric.

If you’d like to read more about one tradition of wax pouring divination, I highly recommend checking out the The Word and Wax: A Medical Folk Ritual Among Ukrainians in Alberta by Rena Jeanne Hanchuk.

The Light Returns: St. Barbara’s Ceromancy Bundles

One vintage skeleton key and one wax pouring spoon, fully consecrated over the stretch of St. Barbara’s Day to Theophany on the Julian calendar. Shipping included.

$66.00

All bundles will be shipped within a week of purchase. Thank you so much for your support! It is my dearest hope that these will assist you in your oracular and charming practices.

5th Pentacles of Mars on Lion

December 31, 2025 ~ B. Key ~ Leave a comment

In continuing my experiments with Lion, I’ve been asked about one particular item more than any other – the belt. The lion skin belt itself is one of the most impressive, and thereby most elusive, instruments of art from the Lemegeton’s Goetia, which calls for the magus to prepare “The other materials [are] a scepter or sword; a miter or cap, a long white Robe of Linen, with shoes and other Clothes for the purpose also a girdle of Lyons skin 3 Inches broad, with all the names about it as is about the uttermost round Circle” (Peterson, 2025). Similar variations of the belt are found in other proto-Lemegetons such as Sloane 3824, and in Scot’s Experiment of Bealphares. Skinner, in his Techniques of Solomonic Magic, suggests that in each case, wearing lion is both to convey authority to the magician and to provoke fear and obedience in the spirits (for if the magician can have dominance and triumph over a lion, they can have the same dominance and triumph over a spirit). Due to the lack of abundant lion skin for what are hopefully obvious ethical and environmental reasons, many solomonic magicians substitute, or more commonly entirely omit, this garmet. This implement aims to bring the magician closer to the letter of the text, with an eye toward tested practical efficacy.

Enhancing the inherent virtues of the lion within the circle is the The 5th pentacle of Mars, which “…is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence“, with its verse being Psalm 91, verse 13: Thou shalt tread upon the lion and adder: the young lion and the dragon shalt thou trample under feet. With lion, serpent, and spirit alike subjugated in the same manner as suggested by Skinner. In practice, both in my own experiments and in those of other Goetic magicians who I’ve compared notes with over the years, this pentacle serves as the ideal substitute for the belt in whole. Its hold on infernal spirits is jarring in its efficacy, as the grimoire describes, especially those lower in the infernal hierarchies. The use of lion is both prescribed, and for the aforementioned reasons, serves as an added layer of correspondence and sympathy in the performance of the art of Goetia.

I consecrated these pentacles in the usual manner described by the Greater Key, working only within the days and hours of Mars with blessed ink and consecrated tools. I performed additional consecrations and layered enchantments for personal power, subjugation of spirits, and subversion of entrenched powers in subsequent days and times, and finally sealing the enchantment before additional Angels and planetary spirits of Mars atop a tablet inscribed with the first pentacle of Mars.

The pentacles themselves are warm to the touch and have a tangible “buzzy” feeling, radiating their virtue if left exposed. Through this quality, I noticed a decrease in phenomena in spaces where this pentacle was left, in addition to prompting an exodus of astral larvae and other ambient parasitic spirits. In testing these pentacles, to say they were strongly repulsive to the infernal hordes conjured is an understatement – I have not encountered a tool so effective at demanding obedience and stripping infernal spirits of their ministers and attendants as when this was revealed within the circle.

5 pentacles are available as of 30 December 2025 in honor of Mars, and they will not be restocked once sold due to the rarity of the material. We wish you all a happy new year!

St. Nicholas’ Day 2025 Group Rite: For Luck, Joy, and Insight (Recap)

December 28, 2025 ~ Sfinga ~ Leave a comment

Once again, Key and I are so incredibly grateful for your generous support of our Nikoljdan community ritual. We were once again able to raise $2000 for our Cabula through the combined efforts of our Esteemed Initiate tier on Patreon and those who contributed directly through the blog. Thank you all so very much!

Here’s a brief recap of the workings as we completed them. Key and I began by throwing a small slava for Sveti Nikola in my home, inviting friends and family to visit and participate. From the early morning, we were up and baking bread, cooking sarma, preparing the fish, and baking Dutch pepernoten cookies. We prepared a small selection of traditional slava cakes and biscuits, as well as an apple strudel, and created small plates containing servings of each dish for the ancestors, protector spirits, land spirits, and spirits of the door and threshold. Having lit the slava candle, we offered prayers, veneration, and oral charms unto St. Nicholas as wayfarer of the paths to fortune, stability, and prosperity.

Just a couple days prior, on the 17th of December, I also celebrated Sveta Varvara (St. Barbara). As per tradition, I sowed wheat seeds to grow my Christmas wheat that I will trim on January 7th, and cooked a traditional meal of grains called a varica. This year, I opted for a sweeter version, consisting of wheat, corn, barley, honey, chopped walnuts, sliced walnuts, and raisins. “Varvarica vari a Savica ladi a Nikolica kusa” (Barbara cooks, Sava cools, Nikola tastes) is a saying encompassing the practices of this trinity of days, cooking the varica on Barbara, cooling it in the fridge for a full day during Sabbas the Sanctified, and finally consuming it with your family on Nicholas’ day. Several sorcerous projects were begun on her feast, and the varica, having been blessed for fertility and prosperity, was served on Nikoljdan and enjoyed by all present.

The lamps prepared and presented. The left-handed lamp manifested the omen we were looking for: the buildup of soot along its rim.

Once our guests had returned home, we set off to do our work on behalf of all patrons and named parties. Key and I prepared two oil lamps of St. Nicholas, one for the saint in his right-handed guise, and another for him as Devil, as Veles, as Master of the Wolves.

The right-handed lamp was built in several stages: for the first stage, the vessel of the lamp itself was prepared with an herbal wash, smoked out with incense, and lit on fire with some Florida water. Next, a little bit of the oil went in along with a wooden cross that was carved and blessed for the day, as well as crumbs from the slava bread baked that day and the full petition of names. Following this, we added our base of resins, including several kinds of Orthodox incense blends as well as frankincense, myrrh, Three Kings, and more. Key then took the grave dirt of nine different bishops to confer the blessings of those spirits unto the work. He also expressed some of the orange oil, harvested directly from the oranges we prepared as daughter-lamps, through a flame in order to consecrate it as the descent of the Holy Spirit into the lamp. Key then added a gold coin into the lamp as well as much more orange peel to code it for money, and then finished the lamp with a crown of rosemary.

For the left-handed lamp, every ingredient that went into the base was covered in charcoal and ash to “blacken” it with soot. The lamp itself was built over a black Joker card, specifically one chosen because it depicted the Joker riding a horse. This image coded the work both to the lore of the black Joker as a devil in a deck of playing cards, as well as calling upon his steed, which for our purposes also includes St. Nicholas’ boat. Additionally, in much of Dutch folklore surrounding St. Nicholas, the saint is depicted as riding a horse, or at least travelling alongside one. After each ingredient was added, pieces of coal were also put into the lamp, as well as pieces of tobacco from a cigar that fumigated the lamp, myrrh, and dirt gathered from the graves of 21 soldiers. Key then shotgunned a cigar into the lamp, shaking the vessel until the smoke infused into the oil, turning it grey. Sulphur, gunpowder, vetiver, and a final gold coin completed the work, built over the volatility and explosive nature of its ingredients, and handled carefully to bust open blocks, open roads, and ignite the raw power of luck in each named party’s life.

A pinch of the materia from both lamps, along with crumbs from the slava bread, then went into eight orange lamps which which were ritually born of their parents, and distributed to different crossroads to safely burn amidst the winter snow. A final pair of orange lamps, the youngest twins of the nest, were then taken to a nearby lake and left to float along the surface, carrying out the petitions crafted into the arms of the watery spirits that accompany St. Nicholas in both Balkan and Dutch lore. We completed the rite by offering one final battery of prayers to the saint, praising him for his potency and once more requesting that he open the roads to luck, fortune, prosperity, wealth, and new opportunities and horizons for everyone named. We are so grateful to each and every one of you who contributed! All proceeds from the rite are reserved for our Cabula as part of the charity of this working.

Srećan Nikoljdan!

St. Nicholas’ Day 2025 Group Rite: For Luck, Joy, and Insight

December 15, 2025December 20, 2025 ~ Sfinga ~ Leave a comment

Dearest Karcists! It’s hard to believe that it’s already been a year since we last announced our St. Nicholas’ Day group working. We were incredibly touched by the success of last year’s St. Nicholas’ Day Candle Service, which allowed Key and I (Sfinga) to raise over $2000 USD for our Cabula as part of a winter fundraiser. This year, we’ve decided to continue in our newfound tradition of December Nikoljdan (the Serbian Orthodox feast of St. Nicholas on the 19th of December) workings and open up this opportunity again into an even more involved community rite. As the winter grows and the days approach the longest night, we intend to take up the banner of Sveti Nikola once more and build on this opportunity to instantiate a yearly tradition of workings by our hands for the community—both in magic and in proceeds.

By donating to this group rite, your name (or the name of a loved one—please contact us if you would like the name to be different from that which appears on the PayPal receipt) will be dressed in two different petitions: a ritual of fortune, levity, and joy from myself, Sfinga, and a ritual for road opening, insight, and wisdom from B. Key. The goals are closely aligned with the previous year’s rite, and they will likely keep these themes going forward throughout the years with some changes determined by divination, albeit the methodologies will vary in the spirit of St. Nicholas’ many traditions. This year, we will be working primarily with by the light of the sorcerous lamp, calling on the saint as both navigator amidst the stormy seas and devil perched on the perilous cliffs.

Key and I will once more draw on our familiarity of St. Nicholas veneration from the Serbian and Dutch folk traditions. Last year’s working was a candle service, and this year candles will only be one part of a greater whole, in which we will construct two complex oil lamps (one for the saint and one for the devil, as is tradition) with each name given directly to the herbal matter within. From these two mothers we will create many daughter-lamps which we will complete the feast with by floating them out into the lake to light the voyage for each named party’s prosperity, success, luck, and cunning insight into future possibilities in the new year. We will also prepare a feast for the saint and all the spirits that walk with him. In addition to a medley of Serbian and Dutch foods, a slava bread will also be prepared, whose crumbs, along with Thursday salt and a prosperity powder, will be added to the daughter-lamps we will float into the waters before midnight. We’re looking to double the offerings and double the effort for this year, and continue the momentum ever forward in love, honour, and gratitude to all the communities that have nourished us and whom we hope to continue nourishing in return!

This time will also mark the beginning of a series of workings on Sveta Varvara (the 17th of December on the Old Calendar for St. Barbara), linking the trinity of successive days of 17th (Varvara), 18th (Sava Osvećeni), and 19th (Nikola) for the growing of Christmas wheat and oracular power. Several charms will grow out of these workings which we will keep you updated on, including an exciting collaboration we’ll be able to speak more on in the new year.

A blog post containing pictures and our reflections on the ritual will go live in the days following the feast so that all who participated may have a record of its completion. The rite will be performed on the 19th of December.

If you would like to submit your name for this working, please use the link below. Subscribers to our Esteemed Initiate tier on Patreon are automatically entered into this rite at a discount as part of their monthly group ritual service.

All proceeds will go directly to our Cabula, as was the case last year, in the spirit of the Winter holidays. As always, we hope that this intersection of our traditions and communities serves you well in your New Year’s petitions and plans, and provides an ample boost to all you seek to grow and harvest in the coming months!

Thank you for participating in this year’s rite! A follow up post will be made available in the coming days.

St. Michael’s Charms of Spirit Valour

December 1, 2025 ~ Sfinga ~ Leave a comment

On the Eastern Orthodox feast of St. Michael the Archangel, Maria of Green Dragon Healer and I continued our work of producing charms adapted from the folk Orthodox tradition. We are deep in the Wolf Days now, and St. Michael the Archangel is one of the foremost wolf saints, known in Serbia as the Dušovadnik or Soul-Taker. It is to him that we light the final candle upon a dying person’s bed to guide their soul into the afterlife, and his sword that touches the water that bathes the corpse upon rest. Drawing on Serbian and Greek traditions, Maria and I celebrated his feast with koljivo, pear liquor, incense, and light. While koljivo is typically given only to those saints that have experienced an earthly death, typically excluding angels as well as the likes of St. Elijah, in this case we prepared the traditional dish in honour of the many ancestors and souls supplicated in this work.

These charms are born of a recipe Maria and I divined on, drawing on our shared training and familiarity in Orthodox folk magic. Their purpose is primarily that of protection—against evil eye, curses, vengeful spirits, and outright spiritual assault—as well as the cultivation of spiritual valour, being the bravery, confidence, and raw might that helps one conjure and command, and make effective one’s petitions and prayers. Created under the aegis of St. Michael, who gave unto Solomon the very ring of fealty that allowed him to command the demons, we crafted our charms with the guidance of our spirits to empower those who hold them with increased authority, that their prayers are amplified by the celestial choirs and chthonic wolves alike; that each oral charm and prayer uttered have more vigour, tenacity, and power in manifestation, dragging others into being with every repetition.

A close up of the miniature icons Maria created.

These charms are primarily born of earth and fire, each housing a complex matrix of dirts gathered from cemeteries, churches, and places of power across Serbia, Greece, Croatia, Cyprus, England, Canada, and the United States. In addition to dirts of nine nuns, nine priests, nine bishops, and nine cemetery gates, these charms also house dirt taken from the temple of Olympian Zeus, nine Orthodox churches dedicated to St. Michael, a Serbian ruin linked to the Master of the Wolves, and the banks of the river Acheron gathered by a dear friend who is also a traditional Balkan witch. Divination beans, rosemary, frankincense, Syrian rue, and a powder dedicated to St. Michael as Wolf Shepherd and Psychopomp are nestled within the heart of the charm along with many other unnamed ingredients, bound together by thread, gold sheen obsidian, yellow quartz, and custom miniature icons created by Maria. These icons were ritually prepared and anointed with a trinity of oils for protection, command, and necromantic power throughout the Wolf Days, while the core matrix was empowered from St. Demetrios’ Day to St. Michael’s, receiving an additional boost on Sts. Cosmos and Damian.

While the bulk of this work was carried out during this winter season, its inception was first born far back in the dregs of the old winter. Each charm contains a potent base of powders composed of burnt offerings, paper money, and talisman papers offered during the four most important days of the fifteen days of the Lunar New Year. While this custom is not Balkan in origin, Maria’s own fusion of practices from her training in Traditional Chinese Medicine and Taoist folk practices contributed to these charms heavily, as any practice that involves paying one’s debts to the ancestors, regardless of cultural and religious system, ultimately is one that will be recognized by the Master of the Wolves. During these days, Maria and I made offerings of fruit, cooked foods, rice, candies, alcohol, cakes, incense, and far more, with Maria reciting mantras she was given the transmission to use from her lineage in China to empower and uplift each prayer. It is the burnt offerings and talismans of these rites that were saved and incorporated into a powder for the charms you see here, ushering in additional protection, prosperity, and command by providing proof of previous pacts honoured, ancestors supplicated, and celestial guardians of the dead honoured in their own right during the turnings of the seasons.

These charms may be carried on one’s purpose for protection, authority, command, bravery, and an increased sensitivity to the celestial and chthonic guardians of the seasons. They may also be left on shrines, hung over doors, or placed with one’s ancestors for clearer messages, additional protection, passive increase to one’s authority in conjuration, and additional fortune in all ventures. One key boon these charms bestowed is an increased ease and levity when dealing with cemetery guardians, celestial judges, and any spirit of authority in charge of taking account of proper etiquette in liminal spaces. By relying on St. Michael’s command, the various priests, nuns, bishops, and mighty dead called on by dirt, spit, blood, and golden resin, and the additional lineage holders in both of our magical practices that attest to the efforts made to honour the seasons and their chthonic-solar emissaries, these charms assist their wielders in having increased luck, communication, and ease when entering cemeteries, churches, places of transition, and in the acquisition of raw authoritative power. While they pair well with our previous charms to Cyprian and Justina, they ultimately work on their own to increase authority, spiritual vigour, instil bravery before adversaries, soothe anxiety that can lead to spiritual offences, and instil command over the spirits of in-between spaces. Wield on your person when engaging in grimoiric work, hold when petitioning saints and angels, and deploy especially when you wish to move your ancestors to work for an intended goal in unison without fracture and disagreement. These charms are especially helpful to those who deal with ancestral resistance and blocks towards life decisions, as it soothes their worries through the authority of St. Michael and the memory of previous petitions, offerings, and supplications honoured and promises kept; encouraging them to keep their end of the same bargains.

Anoint with any holy oil heavy with frankincense weekly, especially on Sunday if possible, or burn the same incense below it.

All charms will be shipped out within a week of purchase. We thank you so much for your patronage and hope that they bring you luck, power, and vitality in the cold months ahead!

St. Michael’s Charms of Spirit Valour

Charms of might, vigour, bravery, protection, and valour through the aegis of St. Michael, as well as spiritual command over and in unifying the dead. Shipping included.

$150.00

Oil of Helios’ Triumph

November 17, 2025 ~ B. Key ~ Leave a comment

Those in our Patreon Discord server know that recently, I was able to legally obtain a good quantity of antique lion skin from an old, damaged wall hanging pelt. Listeners of the podcast know well that I’m exceptionally dedicated to treasure hunting, including the sourcing of rare materia as an offering unto itself to my spirits. Getting this pelt, after much searching, has opened the door to many forthcoming projects ranging from grimoiric tools to bespoke spirit-inspired fetishes. In addition to finally creating some long-promised artifacts for myself with my spirits, I’m especially eager to pay them back for their efforts by honouring this hunt through the creation of various tools for the sorcerer and witch alike, born of my hands to serve your practices.

The first of these implements, which all but demanded to be crafted immediately, is the Oil of Helios’ Triumph. Drawing on and invoking Helios’ lion-faced form, this oil bears a triple enchantment drawing from two sources of solar magic: the Greek Magical Papyri and the Faustian Key of Necromancy Volume 1.

The core strip of lion skin prepared for consecration.

This oil is driven by a four-armed crossroads of solar cunning in honour of the journey to obtain its ingredients. The first component is the consecration born of PGM XXXVI. 211—30, one of the famous charms to “restrain anger” that Sfinga had written about previously. The original charm is an oral recitation performed seven times towards the sun, after which you anoint your hand with an undisclosed oil and wipe it on your head and face. In addition to mellowing and diminishing the anger of humans and spirits alike, this charm also secures favour and glory by the power of Helios and the Agathodaimon. The core barbarous words from the prayer were written on a strip of ritually-prepared lion skin and fumigated in an incense prepared for Helios, which was itself ritually consecrated using the PGM IV.1596—1715 “consecration for all purposes”. Having presented the strip to the twelve faces of Helios to gain his favour, it was ritually entombed in a mother bottle that was also found through the auspices of the same treasure-hunting spirits, being shaped as a hermit’s lantern.

Next, having fumigated some genuine vellum with the same incense, I copied out the “Sigil for Sunday” from the Faustian Key of Necromancy: Volume 1 with a ritually prepared solar ink. The grimoire notes that all works through the planetary spirits associated with each day should be performed under its proper rulership, having employed the sigil of the day. As this is one of my most-worked grimoires within the Faustian tradition, from which several of my primary treasure-seeking familiars originate, it was explicitly requested during the divination process for the recipe of this oil that this seal also be fully prepared and included. Much like the Key of Solomon pentacles which suppress the pride of each planet’s spirits, this seal, in my experience, serves much the same purpose, while also serving as a knowable point of contact to yet-unidentified solar spirits brought under its fold.

The spirits that govern this oil were called upon through the microcosm of a hexagram encoded with the characters of the sun drawn on the floor with chalk, also derived from the same Faustian text. With a light lit at each corner of its hexagram, they were called into the mother bottle to pray over, charge, and attest to the potency of each vivified ingredient. The oil itself was built brick by brick, through herbal, mineral, and animal powders prepared independently and blessed for each of the named functions of the Prayer to Helios. Powders of conquest against enemies were blended with seeds that germinate and celebrate victory alongside seen and unseen allies alike, then unified through a Greco-Egyptian solar powder that brings peace through unyielding strength and the force of regency. Once composed, the final powder was bound in local honey, and finally brought together with very good quality olive oil. The bottle, already humming with spirit activity, was prayed over using the Prayer of Helios, Consecration for all Purposes, and a selection of spirit-derived oral charms and petitions taught to me directly by my solar familiars.

The oil receiving blessings alongside a dagger belonging to a solar familiar.

Following its blessing, the enchantment was sealed through offerings of beeswax candles and the oil was allowed to incubate until dawn to receive the first rays of light, that Helios-as-oil might complete his underworld transit and arise triumphant once again. Use with the PGM incantation to wipe your face for favour, triumph over enemies, and victory in all things. Anoint your crown and hands before crossing borders, passing through security, or undergoing background checks to move swiftly and easily through all bureaucracies. Use as a holy anointing oil to suppress the pride of arrogant spirits and protect yourself from those easily offended. Include a drop into an oil lamp for communing with spirits you do not yet have a name or character of. Anoint your temples for easier scrying, or slick your thumbnail for divining directly into its surface. Anoint your luggage and car to move more easily through crossings.

Each order is for a 30 mL (1 fluid ounce) bottle of oil and includes free shipping. Orders will begin shipping through USPS on November 26th. Sold as a curio only.

Sts. Cyprian and Justina’s Charms of Exorcistic Power

October 24, 2025 ~ Sfinga ~ Leave a comment

On the Eastern Orthodox feast of Saints Cyprian and Justina of Antioch, most holy and most powerful intercessors, a clutch of charms in honour of their exorcistic abilities and prowess were born.

I had been intending on making a set of these charms for the two saints inspired by Orthodox folk traditions, drawing from my training in different forms of saint veneration, folk magic, and oral charming in Western Serbia. After my last release for the holy pair, I wanted to make some amulets in their honour that would not only be more affordable, but whose proceeds would also be donated directly back to the teachers and sources of Cyprianic magic that have informed my practice across the traditions I have training in, named and unnamed, acknowledged and hidden. In divining on their ingredients, consecration, and nature, it became quickly apparent that I was to incorporate techniques and lore I learned across their Balkan traditions, most notably Serbian, Greek, and Cypriot. As such, I invited my good friend Maria of Green Dragon Healer to join me in their construction, and lend her Greek herbal training to the various recipes I had picked up on them in my travels.

Koljivo, freshly-baked bread, incense, wine, and prayer offered before the saints.

On the 15th of October, I used holy water I collected from a font dedicated to Sts. Cyprian and Justina on their feast in Meniko, Cyprus to bake a bread that was prayed over, charmed, and ensorcelled to grow with particular virtues necessary for the work. Maria brought over a koljivo she made and ornamented with powdered sugar and almond slices to present in offering alongside red wine, spring water, and black Orthodox St. Cyprian incense used for exorcism. We joined in offering a litany of traditional prayers sourced from various Akathists to the holy pair, and fumigated both the forty-one beans that would be used in finalizing the recipe as well as the purple cloth that would serve as their skin and surface of divination. Once set, we laid out the cloth in a large square and cast the beans before the saint, receiving the omen necessary to proceed with the original divined materia list immediately without modification.

Cutting half the bread into twenty-one small squares, we anointed each piece with a trinity of oils—one of Cyprian, one of Justina, and one of a mitigating stellar force that became known to us in the divination to carry forth the energy of Cyprian’s magician disciples and Justina’s pious nuns. Enlivening them once more as the fulfillment of the pact of each individual amulet, we layered all other herbs and materia over these squares, including pieces of incense, herbs associated with Cyprian and Justina across the Balkans, and various mineral and animal ingredients, finally dividing the forty-one beans that approved of the formula between them all. Each amulet bag was then tied up with purple thread, over which was layered white hemp cord that holds together a real freshwater pearl and a small hagstone each.

Each hagstone was dragged through dirt, blood, milk, and holy water, the serpent which passed through the hole of its egg vivified from the vespers of his first Orthodox feast on the second of October to the day of the fifteenth, with both the revised and the old Julian calendars being honoured together. Through the amulets, dragon and pearl are married once more, each hagstone being bound to a freshwater pearl anointed with holy water, holy oil, and tears from the icons of Cyprian and Justina in their name. Pearls are especially sacred to St. Justina, and as the holy water and holy oil themselves were either gathered or purchased from monasteries and churches bearing their names on their feast days, so too were the pearls enlivened in honour of the temporal and spatial dimensions of their veneration and faith.

These charms were then prayed over extensively across traditions. Over nine days, Maria recited daily exorcistic prayers intended for lay use from the Greek Orthodox tradition, empowering them to keep away evil spirits, restless dead, vampires, and all manner of malefica. During that same period, I offered a Serbian Orthodox prayer for protection against witchcraft and the familiars and servants of other sorcerers, including those sent to spy in spiritual voyeurism. Finally, they were programmed to benefit their owners in empowering the communicative abilities and oracular manifestations of friendly, allied spirits, thereby acting not only as wards against those unwanted but also granting Cyprian’s saintly cloak of authority and magical prowess to those spirits who follow their sorcerer as closely and dutifully as his own disciples.

The students of Cyprian and the nuns of Justina were supplicated throughout this process, lending their hands and vows to the trinity of bread, pearl, and hagstone to affirm that these charms will continue to empower the ability of their owners to receive recipes, workings, and instructions for the cultivation of different spiritual activities directly through them. Hold in your hands as you meditate with your spirits or place it on a shrine that you wish to communicate better with or boost the powers of. Cleanse your body with it by wiping it down each limb and under the toes to rid yourself of malefica. Carry on your person to neutralize prying eyes and ill intents. Place at the feet of Sts. Cyprian and Justina in prayer and then move by your bedside to incubate magical instructions in dreams. When divining on recipes with your spirits, hold this charm in your hand or have it by your divinatory tools in order to hear the spirits more clearly. Anoint on Saturdays with an oil of St. Cyprian, a holy oil, or an oil of rosemary to keep fresh and empowered.

Sts. Cyprian and Justina’s Charms of Exorcistic Power

One charm bag for keeping away the hungry dead, malefica, and witchcraft, and empowering the protective dead. Shipping included. All proceeds will be donated to different sources that have informed Sfinga’s Cyprianic practice, be they teachers, temples, or churches.

$121.00

To Hold a Spirit Up – St. Christopher’s Charm Bundles for Spirit Manifestation

September 6, 2025September 6, 2025 ~ B. Key ~ Leave a comment

A few years back, I wrote a post about about a matrix of herbs and powders that came together to better presence St. Expedite and those spirits that dance in his blazing footfalls in a particular loci of devotion. The everlasting quest to help my spirits meet me somewhere in between this world and the next by finding ways to ensoul, manifest, and anchor them in this world that they may have more ingress and presence, and resulting experiments, lead me to making this new set of charms. In technique a spiritual companion piece to the charm bundles affixed to Christopher’s Protection Chaplets for Travelers, these bundles draw from the life of our beloved dog-saint, in which he bore the entire world upon his shoulder (in the form of the Christ-Child). It follows that if he can uplift, make safe, and most importantly make manifest the world, he can do so with anything therein. In lifting up spirits all the same, he provides both a gentle hand elevating and aiding the manifestation of our allied spirits, bringing closer those distant and forgotten, and, as needed, a mechanism of control against unruly, wild spirits.

Like most of my charms made at the foot of St. Christopher (and one might argue like the saint himself!), they are simple in construction, but blessed through labour and repetition. Each bag contains an herbal blend, with plants selected to share breath with spirits to rouse their presence and increase their strength, pacify disagreements among those they encounter, send roots and stems and seeds into other worlds to secure and germinate the means of ingress, and to mediate and nullify imbalances that need to be navigated in the environs of the spirit. Like following a long and desolate path, each component was selected to navigate obstacles and hindrances without being so heavy or distracting as to over-encumber the bearer. Tobacco, Sage, and Dittany of Crete feature heavily, with celandine, mullein, and many members of the mint family mediating.

Each plant was called forth to the table of his catholic feast, and united under the celebratory banner of the dog-saint, with an exhortation of his virtuous qualities delivered over corresponding herbs. Candles lit for the saint and each of these allies were used to apply a small drop of beeswax on the reverse of each metal, to deliver their fire and seal the initial enchantment. Following their initial consecration, they were continuously prayed over, offered to, and further empowered through charm and incantation, until they satisfactorily eased the production of spirit phenomena (being sustained and visual or auditory, beyond the usual capabilities of the distant and forgotten spirits contracted to test the charms).

I suggest affixing this charm to the leg of an altar table or shrine, or keeping it beneath a table of practice during use, that they may participate in, and themselves osmose the virtues to bear up spirits. The bundles can also be given to spirits to use as toolboxes, with each component potentially easing the burdens to travel between their world and ours. I encourage communion with your own spirits at the locus of the charm to determine further idiosyncratic uses, as the composition is meant to be a kaleidoscope through which these encounters are had.

10 charm bundles from this set are available for sale, with shipping included.

Sts. George and Vitus’s Charms Against the Evil Eye

July 29, 2025November 30, 2025 ~ Sfinga ~ Leave a comment

After many months of prayer, supplication, and consecration, these charms, born of the fiery hands of Sts. George and Vitus, are at last available.

I’ve teased the mention of these for some time both on the podcast and on our official Discord server for our Patreon supporters, but the origin of these vigilant eyes began early in April of this year, when I first began to flesh out the shape of what my yearly offering to St. George would involve. While not always resulting in a public charm to share with the world, this practice has been one that has helped mark the triumph of the spring and summer seasons through the auspices of St. George, Jarilo, and all the spirits that follow under his red banner. This year, the thematic motif elected through divination was that of St. George’s lance, specifically in its capability to blot out that most difficult and tenacious foe: the consuming voyeurism of the evil eye. So when my great friend Vanessa of the illustrious Sword + Scythe informed me that she was working on a charm for St. George’s lance as well, I was absolutely over the moon.

We spent the “George season” of his Catholic to Orthodox feasts workshopping what a collaboration in honour of this mighty saint might look like. Divination revealed that my own charms would require a base of three different powders, each prepared at a different point of the season between Đurđevdan (St. George’s Day) on May 6th and Vidovdan (St. Vitus’ Day) on June 28th—a time period associated with the vanishing of the Pleiades from the night sky so that those seven sisters (or brothers) may consult with the Mothers of the Sun, Moon, and Winds respectively. The first would be a powder of St. George’s lance, born of herbs traditionally harvested on his day for vigour, stamina, potency, and protection, united under the image of his spear to seek out, identify, and neutralize the evil eye. Born, fed, and sealed on his day, this was the same powder I mailed Vanessa to include under each garnet faceted in their gorgeous sterling silver necklace charms.

Slava bread made on Vidovdan presented to my icon corner.

The second was a St. Vitus powder created and fed on Vidovdan from traditional herbs and materia under his watchful gaze, birthed to lend these charms the ability to detect, identify, and anticipate sources of malefica, Evil Eye, intrusive scrying, and magical attack. I offered and prepared a full meal to the saint including fish, projara, ajvar, olives, cheese, a slavski kolač, and many more offerings as part of this work. The kolač itself would become an integral part of the charms to come, as each charm bag includes three dried squares of this bread to represent the Father, Son, and Holy Spirit (as well as George, Vitus, and the Mother of the Moon as a folkloric figure invoked in this work).

The third is an anti-evil eye powder to anticipate, nullify, and deflect three traditional sources of the eye: jealousy, awe/admiration, and spite. This formula was born out of several recipes and herb lists I collected across Croatia and Serbia, which were then confirmed and added to through divination. A brief list of some of the most vocal allies that went into its creation include: blackthorn, hawthorn, garlic, red pepper, fulgurite, salt, hyssop, dogwood, wheat, mica from a prominent witch mountain, yew, rosemary, valerian, fur of a black wolf, ground pearl, and much more. Additionally, powders I created with the instructions of my mentors in Balkan witchcraft for the Pleiades, the Mother of the Moon, and the Forest Mother were also included in this dust to further augment its virtues to the task at hand.

Each charm was tied up in cloth with red thread anointed in an anti-evil eye oil, and adorned with a glass nazar bead washed in seven holy waters sourced from sites of power in the Balkans, to watch for gossip, lies, threats, possessiveness (over one’s own work and spirits), and jealousy. I am immensely proud of these and have already given some out as gifts to close friends to test their abilities to great effect. The red threads are tied in a loop so that they may be hung in one’s home, facing the door or a prominent window of one’s choosing, so that their burning eye may blot out the venom of adversaries and intrusions with the might of St. George’s own spear.

The charms writhing beneath my tree of St. George.

Vanessa expertly made their own charms in the spirit of St. George’s immense ability to protect the weak and deliver decisive action in the face of danger. In addition to housing my powder, their charms include garnets that were prayed over on his Catholic feast day, washed with holy water, and placed with a St. George relic medal until they were set into the beautiful lances. I have been wearing mine faithfully in devotion to him and have already noticed its benefit as a protective amulet, especially in its precision and virility.

Vanessa’s photograph of our charms together.

I am immensely proud of our work together as the first of many other collaborations to come! Three dozen are available for sale below. Hang them above your doors and windows, or situate them to watch over where you sleep or work. These are slightly larger charm bags made to be hung in the home, in the car, or wherever the Eye’s consuming gaze watches you most. Vanessa has seven of their excellent charms available on their website available [here].

Sts. George and Vitus’ Charms Against the Evil Eye

One charm bag for voracious, proactive protection against all maladies the Evil Eye may bring. Shipping included.

$150.00

Man of Might Charm Against Nightmares

July 20, 2025July 21, 2025 ~ Sfinga ~ Leave a comment

Over the last few months I’ve received a number of emails relating to the famous anti-nightmare charm of horse’s hair braided through a natural hagstone. Even though the post I wrote in which I mention these was from two years ago, around the time our podcast episode on Hagstones came out, interest in these really picked up around Đurđevdan of this year, when quite a few of you reached out asking if I’d ever make some of these for purchase.

I try to do something special for St. George every year, whether it’s a charm I can make available to help others or a private devotion to mark the victory of the spring season. This year, from Đurđevdan to Vidovdan, I’ve been working on a set of charms against the evil eye through the auspices of Sts. George and Vitus, whose aims are to anticipate, apprehend, and destroy the eye before it even befalls their targets. These charms are a collaboration made with my friend Vanessa of Sword + Scythe, crafted in honour of the Lance of St. George, Ascalon, and born of our mutual love of folk Catholic and Orthodox technologies. Vanessa’s are a gorgeous set of lance pendants whose garnets are set into sterling silver with a powder I created ritually on Đurđevdan, and mine are charm bags that combine that powder, a St. Vitus powder, and an anti-evil eye powder to anticipate, nullify, and deflect three traditional sources of the eye: jealousy, awe/admiration, and spite. Both will be made available at the end of the month, on St. Martha’s day—a dragon saint dear to the both of our fiery hearts.

In the process of creating this series with Vanessa, I also birthed a clutch of these writhing serpent defenders, both in honour of the good saint’s lance and horse, as well as in response to the increased interest in anti-nightmare magic. While deceptively simple—born of threading braided horsehair through a holed stone while muttering the famous charm recorded in Scot’s Discoverie of Witchcraft—these have proven time and time again to be incredibly effective in warding away hag riding and “evil sleep” of all kinds, while still allowing for spiritually significant omens in dreams to manifest their harsh warnings when they must. With the “Man of Might” rhyme lovingly whispered into each braid and knot, each hagstone awakened and hissed to awareness through the techniques of my training, and dragged through offerings of red, black, and white to vivify their potency in averting the Mora, these guardians too kissed the same powders present in my forthcoming Sts. George and Vitus charms against the eye.

I wanted to ensure these had an additional “boost” beyond the usual recipe, so I prepared them with some of the same methods and materia I had worked with continually throughout the Đurđevdan to Vidovdan period. Thirteen are available for purchase below to hang above your bed, guard you in sleep, and protect your spirit body while in flight with your familiars. If you’re interested in hearing more about nightmares and hag riding, check out the new Frightful Howls episode as well! Stay safe and bind the mare with her own hair.

All charms have sold. Thank you for your patronage!

Tha mon o´ micht, he rade o´nicht
wi´ neither swerd ne ferd ne licht.
He socht tha mare, he fond tha mare,
he bond tha mare wi´ her ain hare.
Ond gared her swar by midder-micht
she wolde nae mair rid o´ nicht
whar ance he rade, thot mon o´ micht.