Exorcist's Handbook






Note from Authoress

5 to 6



7 to 8



9 to 14


The Life of an Exorcist

15 to 31


Tool Kit

32 to 44


Working with Beings

45 to 59


Beings Thou Mayest Encountre

60 to 77


Assessing a Potential

78 to 94


Working with Dead People

95 to 107


Removing Daimonic Beings

108 to 123


Non-Daimonic Beings

124 to 140


Dealing with Curses

141 to 157


Dealing with Magical Attacks

158 to 170


Sacred Space/Temple

171 to 184


Land & Beings of Nature

185 to 198


Deck for Exorcists

199 to 225


Long-Term Management

226 to 230

Contents -- Appendices





Working with the Abyss

231 to 238


Looking at the Health

239 to 243

Capp. 0-1.



Note from Authoress

5 to 6

p. 5 secrets divulged

"There are many esoteric 'secrets' or Mysteries contained ... in this book as ... there is no reason to hide the Mysteries ... . ... Therefore, putting some of the Mysteries within these texts offers guidance to an exorcist or magical worker ... . ... The Mysteries themselves are simply a basic rule book and guide map to navigating the inner worlds, connecting with beings from other realms ... -- the Mysteries are a road map for the soul."

p. 6 obscure, yet straight-forward

"Exorcism is a difficult and somewhat obscure subject matter ... . It needs to be approached in a straight-forward matter {manner} with a good sprinkling of down-to-earth humour which is one of the greatest necessities for an exorcist. Humour is the one thing that will keep you sane".



Forward, by John Plummer

7 to 8

pp. 7-8 "how-to" guidebook

p. 7

"With good humor and common sense, ... This is very much a "how to" guide, in which decades of experience are shared far more openly than in any other treatment of the subject I have encountered. ...

p. 8

True wisdom ... remakes us, and this is a wise book."




9 to 14

p. 10 the nature of exorcism and of exorcists

"An exorcist is a person who takes things out of hosts and puts them back where they belong. ... The being or beings that are taken out could be demons ..., ghosts, angels, faery beings ... . ...

It also helps if an exorcist ... has a warped sense of humour, and is not easily shocked."

pp. 11, 13 methods of exorcism

p. 11

"the being {obsessing-divinity} is given a chance to leave of its own accord

and if it doesn't, if is taken back to where it came from ... and the access point that it got out from is sealed up."

p. 13

"The most sensible way to deal with a demon or a very intelligent and dangerous spirit, is to go and deal with it in its own world -- passing into the inner worlds and dealing direct with the being on its own terms (with help) and using inner patterns along with outer techniques to put it back where it belongs. ... . Some tribal shamanistic cultures have a similar idea ..., and the Tibetan form of magic handles demons pretty adeptly using inner and outer methods."

p. 13 this book

"this book ... is all written from first-hand experience ... . The haphazard quality of the book reflects the true working dynamic of operating behind the scenes in the inner worlds."



Life of an Exorcist

15 to 31

pp. 16-7 self-initiation into becoming an exorcist

p. 16

"The magical vision consists of going to the edge of the Abyss (one of the main areas of work for a western exorcist) and asking to be placed in judgement.

In this vision you are placed before the power that you would meet in death".

{In, however, the Platonic (including NeoPlatonic) system -- as likewise in many other systems -- there is no "judgement" for souls of the dead.}

p. 17

"This vision often changes your fate and pulls you out of ancestral fate lines, family fate lines,

{Such "family fate lines" are characteristically (and almost exclusively so) Chinese.}

and any current interference in your fate by other humans".

pp. 18-20 the vision of Judgement

p. 18

"sit with eyes closed. With your inner vision see the candle light in front of you. As you look closely at the flame, beyond it you see darkness, like a doorway that is unlit. Pass by the flame and walk into the darkness, leaving the room behind you. You find yourself passing into a void ... . ... This is where you came from and this is where you will return to ... . You remember your intent of judgement and you step forward with that intention and find yourself stepping out on to a flat desert with two beings walking alongside you. Both are tall and

have very long hair that trails behind them,

{"I saw a star fall from heaven ... : and to him was given the key to the bottomless pit." (Apokalupsis of Ioannes 9:1) "And they had hair as the hair of women" (Apokalupsis of Ioannes 9:8).} {Likewise, the Lakota Falling-Star goddess Whope> hath (WSM, p. 39) "very long white hair."}

wiping away their footprints. These beings walk with you, singing to you ... . These are ... the fragment {a pun on /fragRant/, the fragrance of SANDALwood of 'perplexity' (/po^n/)} angels of Sandalphon. As you walk, ...

You ... find yourself coming to a large crack in the earth that is bottomless -- you arrive at the threshold of the Abyss.

{The authoress's stance there is similar to the pose of the Falling-Star goddess who, according to the Lakota (WSM, p. 48), "sits on on the edge of a tall bluff."}

Standing on the edge of the Abyss, you look to the other side, but it is obscured by mist. ...

{Lakota Falling-Star goddess Whope> "lay down with him. As soon as they lay down a mist descended" (WSM, p. 39).}

You look down and see many ledges with

{which would indicate that this "large crack in the earth" is very wide indeed, on a grand scale similar to that of the Grand Canyon, though this visualization may be based on the large canyons in, perhaps, western China -- however, Henrietta Mertz : Pale Ink, derived the characterization of the "Great Luminous Canyon" of Chinese myth from the Grand Canyon itself.}

p. 19

beings upon them, looking up at you, and the deeper you look down, the more faces, ledges, and beings you see. ...

{An inhabited divine region to be reached by descending from the top of a cliff is observed by trance-practitioners of tribes in Borneo.}

Across the Abyss, a being walks through the mist to the edge of the other side and stands looking at you. It asks you what you are seeking, and you reply that you wish for judgement in life so that you can walk in service. ... ..

The loudest sound you have ever heard comes from this being ... .

{cf. Stentor of Thraike (The [unhistorical] Roman religious reformist Stentorius mentioned in Memories of the Afterlife, p. 231.)}

The ground rumbles, and the sound is joined by many other sounds that vibrate through you.

{"the low rumbling noise" was produced by Ma`saw (BH, p. 21).}

Out of the depths of the the Abyss rises an angelic being that is so big that he can only be seen in bits.

{Masauwu is "a big man or a giant" (TH, p. 24).}

A hand is placed before you for you to step on ... . The hand takes you high up into the mist, until it joins with another hand that is coming down into the mist to meet you. You step onto that hand, which takes you up higher to another hand, which you step onto. Hand by hand, you ascend ... up through the Abyss.

{Masauwu/Ma`saw with his hand pulled the people up from a lower world to this world.}

At last, a hand holds you up before a being that you can feel but not see. ...

{"men ... all felt" Masauwu" (TH, p. 25).} {Masau>u is known as "one who lives unseen."" (OZ, p. 17)}

The presence before you asks what you are seeking and why. You must answer that you seek judgement in life, and say why. ... .

{An elaborate system of judgement for the dead is characteristic of traditional prae-Bauddha Chinese religion.}

... you will be shown your life as a solitary being.

{This may be the Jaina ideal of kaivalya ('solitude'), or (more likely) its Taoist aequivalent (for a hermit).}

You were born alone, and you die alone ... . ...

{Almost the only way that anyone can be " born alone" (i.e., neither of human nor of animal parents) is to be born in that way particular to Chinese Mahayana religion, viz. out of a flower in the divine world : and this type of birth is derived from the Taoist trance-envisioning of a flowering tree (praesaging birth-giving by the mother-to-be whose personal divine tree it is) in the divine world.}

It is then that you must ask for the scales to be balanced and

{cf. the Norse mythic world which is balanced upon the tip of a divine sword.}

p. 20

state that ... you submit to ... the balancing in fate while in this life. The presence will then place a sword over you ... . ...

The presence withdraws and the hand lowers you down to the edge of the Abyss where the companions are waiting for you."

WSM = Mark St. Pierre & Tilda LongSoldier : Walking in the Sacred Manner. Simon & Schuster, NY, 1995.

BH = Frank Waters : Book of the Hopi. Viking Penguin, 1963. http://www.firstpeople.us/FP-Html-Legends/MasawtheCaretaker-Hopi.html

TH = Edmund Nequatewa : Truth of a Hopi. MUSEUM OF NORTHERN ARIZONA BULLETIN, No. 8. 1936. http://www.sacred-texts.com/nam/hopi/toah/toah04.htm

OZ = Gary A. David : The Orion Zone: Ancient Star Cities of the American Southwest. 2006.


{These Hopi are located in Arizona, nigh unto the Grand Canyon, whence their peculiar mythology.}

{explication of the Abyss : "Judas raised his eyes and saw a very high plateau above them and a deep abyss below." The Son of Man thereupon explained the sending of the 2nd Word : the 1st Word "went down to the abyss of the earth. And the Greatness remembered it, and he sent the Word to it. It brought it up into his presence, so that the First Word might not fail." (DS 36) "His second Son ... came and gave a hand to his brother out of the Abyss." ("MM" 4) If this "second Son" be Hebel, then the Abyss could be explained "from the ground, which hath opened her mouth to receive blood ... from thy hand" (B-Re>s^it 4:11) -- here, the "blood" may be aequivalent to the "menses" of "a concourse of women" [= the Maiden in the Manikhaian account] as reparations for one death's-head of Vis`va-rupa; while for another death's-head of Vis`va-rupa "a natural fissure" (Abyss) in "the earth" served as reparations; and the reparations for still another death's-head of Vis`va-rupa is trees' "sap which is red" (TS:KYV 2:5). Red dye is extracted from the fearn (alder), which is one of the "nitrogen-fixers" ("FA") : cf. "Nitrogen fixation on leaf surfaces of ... bamboo" ("NFAR"). If "his brother" (in the Manikhaian account) be Qayin 'Reed', then this could be referred to the Bamboo wherethrough, in the Hopi acount, the people climb upward from a lower world-level to the bottom of the canyon whence skeletal god Masauwu must pull them up with his left hand (= the left hand of [Aztec] skeletal god Huitzil-opochtli).}

DS = Dialogue of the Savior (Khenoboskion codex 3, text 5) http://www.gnosis.org/naghamm/dialog.html

& http://books.google.com/books?id=Pk9kw0NVPkEC&pg=PA71&lpg=PA71&dq=Abyss+%22Judas+raised+his+eyes%22&source=bl&ots=3vXcJSzEcg&sig=zvEkgrJOH8GeLoFBriYi_BL9Yyk&hl=en&sa=X&ei=CREQUNCyEOn20gHaq4DACA&sqi=2&ved=0CD4Q6AEwAQ#v=onepage&q=Abyss%20%22Judas%20raised%2 p. 71 (135)

"MM" = "Manichaean Mythos" http://www.essenes.net/mani/manimyth2.html

TS:KYV 2:5 = Taittiriya Samhita of the Kr.s.na Yajus Veda, kan.d.a 2, prapat.haka 5.

"FA" = http://livinglibraryblog.com/?p=42

"NFAR" = PLANT AND SOIL 73 (1983):151-3 http://www.springerlink.com/content/y6m1853707r23578/

p. 20 praeternatural worlds are perceived through wood at the back of the head

"After a few months of planks of wood swinging through the inner worlds

{These "planks of wood" are likely to be from the divine cinnamon-tree which (according to Chinese mythology) is growing on the moon.}

and smacking me on the back of the head, I got the message."

{"at the back of the head, the moon is ... from bindu visarga" (KT 2:8, p. 161).} {When Masauwu acted, "and all felt something creeping back of their heads." (TH, p. 25)}

KT = Satyananda Saraswasti : Kundalini Tantra. Bihar School of Yoga, Munger (India), 2nd edn 1996.

p. 21 drugs to be consumed, or not consumed, in doing exorcisms

"Coffee can act as a block to certain powers [therefore "Drink coffee"! (p. 24)] ..., and any food or substance intolerance will get worse if you are working to any higher level of power ... Tobacco can act as a 'soke screen' sometimes and can be used as a tool when working or discussing a situation".

pp. 21-2, 24 visibility : being seen by divinities or by one's own praeternatural vision

p. 21

"Once you become able to see into many worlds, don't forget that you will also

p. 22

become 'seen.' The deeper the Abyss you work in, the more visible you become to ... beings {divinities} that would ride you ... or work through you."

p. 24

"When you have finished with your bath, ... 'See' any residue left upon you or around you by looking into the flame and feeling what is within and around you. Project that residue into the flame by 'seeing' the feel of it and hold it there. ... It is a difficult and strange technique".

pp. 24-5 extraneous divinities may take up temporary lodgings at one's residence

p. 24

"If you are visible to all beings {divinities} in all worlds, then at some point some of those beings are going to want to hang out with you ... . ... So if you have an object that has a face or a creature/human/bird-like appearance there is a chance at some point that some being will try to move in and hang out with you. ...

p. 25

Once that path to your door has been trodden, it has big landing lights on it, and every being in the neighbourhood will be at your door. ... if you can see them, they can see you, and if you work at home, all the lights will go on and everyone {every divinity} will see you."

p. 25 discontinue an exorcism if, e.g, it should become apparent that the obsessing-divinity hath already formed a symbiotic (mutually agreed-upon) relationship with the person being exorcized

"know when to walk away from something. There will be times when there are jobs that are just too much, too big, or are self-inflicted.

There are situations, usually around sex/magic/drugs where demonic beings enter a person and begin a symbiotic relationship with the host. Before you get to taking out such a being, the host has to be able to walk away from whatever payoff the demonic being was giving her."

p. 26 Eastern Orthodox rite

"Use the first two fingers of blessing to point at what you are working on and

{use of the first 2 fingers (thumb and forefinger) only in blessing is characteristic of the Eastern Orthodox Churches, and is forbidden in the Roman Catholic Church}

... make the sign of an equal armed cross {Greek Orthodox cross, not usually used by the Roman Catholic Church} over whatever you are working with."

p. 27 performing an exorcistic recitation

"First go around the space with frankincense ..., making sure that you go into each corner. Then, with the consecrated salt and water, go into each room, sprinkling the water into each direction, including up and down while reciting :

"... I exorcise all demons, parasites, ghosts, bound angels, thought-forms, curses ... and bindings from this room, I cast upon them the spell chains ... . ... Amen. Amen. Selah.""

pp. 27-8 how to make an angelic talisman

p. 27

"Choose which angelic being to work with carefully -- ... Go in vision and meet the beings to connect with them and see if they will actually work with you. Usually you will come across them in your work and it will become apparent that they want to work

p. 28

with you ... .

Once you know who[m] you are working with, then look up the script of the language that your angel worked through. ... Engrave the name of the angel (in the appropriate script) ..., and then bring the being into your world by calling upon him through the void. This involves going in an opened-eyed vision to the threshold of the void and

standing with one foot in the void and one foot in the human realm.

{"And I saw another mighty angel come down from heaven" (Apok. of Ioan. 10:1), "and he set his right foot upon the sea, and his left foot on the earth." (Apok. of Ioan. 10:2)}

Call the name of the angel until you ... see it with your inner vision. Once the angel is on your side of the candle, hold out the talisman and ask him to protect you and guide you through it."

p. 29 "I also carry an initiation that came down from Dion Fortune".

p. 30 repeating a dharan.i

"the Belfast method, which is composed by repeating a nursery rhyme in your head over and over".

{The "Mother Goose" rhymes are of some exotic provenience (perhaps Chinese?).}

pp. 30-1 neither good nor evil

p. 30

"remember in this work that there is no good or evil. ...

p. 31

The deeper you go into this work, the more the boundaries between good and evil fade and become irrelevant."


Josephine McCarthy (with Peter McCarthy) : The Exorcist's Handbook. Golem Media, Berkeley (CA), 2010.