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“Boss Fix” the Class War: Sorcerous Praxis and Plant Allies

You are a slave.

You may not realize it, and indeed the whole system relies upon you not doing so, but it’s true. You live at the behest of those who own you, the Ruling Class, and to go against them is to face imprisonment, starvation, or death.You may appear to be free, and there are plenty of payed people in high places that will tell you that you are, but it’s all lies.

You are a wage slave.

It’s a diabolically clever system of control. At a point in our past the great bulk of humanity, while still suffering under systems of feudalism, was remarkably free. They had land to raise food on, communities they could rely on, trades and crafts they could utilize to produce things of value, and as such couldn’t be told what to do except under the most brutal violence. To go into any of these communities and try to convince them to leave their homes and work long hours in a near light less mill or factory would have resulted in derisive laughter, if not a bloody nose. So the Capitalists, under the blessings of their respective political powers, began seizing land, to ensure that the people could no longer rely on themselves or their communities for subsistence. Marx, in Capital noticed that  

What the capitalist system demanded was… a degraded and almost servile condition of the mass of the people, the transformation of them into mercenaries, and of their means of labor into capital…(they were)drove out, en masse, the hereditary sub tenants and threw their holdings into one.”[1]

Only after they had been robbed of everything, after all the old guarantees of their former existence done away with, now forced to pay to live on lands that were formerly theirs did selling oneself become an option.

It was not unlike the cruel condition former slaves found themselves in after the Civil War, when newly free men, who were once at least clothed and fed, now found themselves with nothing: no tools, no homes, no means, and no property. Alex Gourevitch, an assistant professor of political science at Brown University notes

Without land they were forced to work for former masters, or some other masters, for a pittance. To be formally free but possess no land was to find oneself ‘in a more unpleasant condition,’ since in principle one might even find oneself homeless, in even more abject dependence on an employer. The promise of land, whether worked individually or collectively, was that one would no longer work under the arbitrary command of another.”[2]

Source: Carolina Cotton Museum in Bishopville, SC.

Source: Carolina Cotton Museum in Bishopville, SC.

It was that command, that servitude, that was greedily sought after by the Capitalists and it was for that reason half of humanity was denied the basic means of existence and the land snatched up. Arthur Young, an up-and-coming English capitalist in 1799 remarked “Every one but an idiot knows,that the lower classes must be kept poor, or they will never be industrious.” This industriousness wasn’t just about just making a few people rich while the rest of humanity suffered, it was also about control and power. In a money economy wealth determines and provides power and prestige in a tangible form; where the feudal nobility depended on titles and heredity(all requiring the observation and respect of all parties to function) to do whatever they pleased, money became symbolic of all value and as such allows anything. No King or Church was needed to anoint those in power as deserving respect, as being above the rules of the unwashed masses.

Wage labor becomes the perfect system to enforce this hierarchy: Those who control nothing are forced to sell their bodies and time for currency, a monopoly of legal script determined by those in power as the only legal form representative of all value, to survive. The only way the worker is allotted said currency is by performing tasks with her fellows that create this value, all in service to an elite. “The worker…creates, on top of his subsistence, a capital always greater. Under the regime of property, the surplus of labor, essentially collective, passes entirely, like the revenue, to the proprietor.”[3] The workers themselves maintain their own slavery by enriching and generating value to those above them, all while depending of those very thieves to throw them enough crumbs to live on.

As in any system of slavery, disobedience is not tolerated. The Knights of Labor in the Reconstruction-era South remarked of the similarities to slavery in the new economic arrangement:

“Is there a workshop where obedience is not demanded — not to the difficulties or qualities of the labor to be performed — but to the caprice of he who pays the wages of his servants?”[4]

Proudhon was even more scathing in his criticism of the wage system:

“Do you know what it is to be a wage worker? It is to labour under a master, watchful for his prejudices even more than to his orders…it is to have no mind of your own…to know no stimulus save for your daily bread and the fear of losing your job.”[5]



The injustice of this slavery is clear to all with open eyes: the great bulk of a species of creative, intelligent, and magical beings are forced into a lifelong position of servitude, forced to perform banal and meaningless tasks; all this to support the hierarchical rule itself.

What is to be done?

Years of struggle have borne out their results, and we remain trapped in the system. Why, after a century of fighting has nothing changed? Perhaps the answer lies in the nature of the struggle itself. Time and again we have seen fought for our future as mere tools, our liberation still fashioned by the symbolism of Capital. “it is paradoxically in the proletariat’s definition to the very depth of its being as a class of this mode of production, and as nothing else, that it is apparent in practice, and in a conflictual way, that its existence as a class is the limit of its own struggle as a class. This is currently the central character of the wage demand in class struggle. In the most trivial course of the wage demand, the proletariat sees its own existence as a class objectify itself as something which is alien to it to the extent that the capitalist relation itself places it in its heart as something alien.” [6]

Higher wages and better living conditions are only improvements on the slavery; self-run factories and worker co-ops(in a capitalist economy) are merely slave-run plantations, the workers free to exploit themselves. They cannot be our goal. Our goal instead must be the shattering of the entire order, of literally breaking apart the social and economic classes themselves that keep the system going; The worker can no longer be a “worker!” We can no longer beg for our right to exist! The authority of the “boss,” the “manager,” indeed of all the exploiting class and their overseers must be exposed for the lie that it is; the people must be empowered and the spark of life and rebellion breathed back into them; the invisible web of obedience and submission must be pulled apart strand by strand.

We, with our own skill and cunning(itself a refutation of the legitimacy of the Capitalist Hierarchy), alongside the powerful allies we have cultivated stand in a unique position to aid in this Great Liberation. The Sorcerer can strike at the invisible bonds of “class” and its master/slave-dynamic in the very minds it infects. By manipulating and forcing the compliance of those in command while empowering and strengthening those underfoot we in effect reverse the stratification of class itself; each enchanted individual experiences an effective psychological and material jamming of the capitalist programming normally dictating social role and economic class. People once bewitched into machine-slaves suddenly awaken and remember they are living human beings and not mere “workers” or “consumers.” The working class recognizes itself as a category of the capitalist mode of production. What we are as a class is immediately nothing other than our relation to capital. For the proletariat, this ‘recognition’ will in fact consist in a practical cognition, in conflict, not of itself for itself, but of capital – i.e. its de-objectifcation…The unity of the proletariat can only be the activity in which it abolishes itself in abolishing everything that divides it.” [7]



There is already a magical current on this continent which was born and molded to aid those in  such a struggle, and will surely be of great help to any who seek similar aims. Through the course of it’s existence the occult tradition of Hoodoo, born amid chattel slavery, economic serfdom, and shocking state-sanctioned violence has developed a myriad of ways of dealing with the forces of oppression: the police, the landlord, and the boss. Workings and materials under the umbrellas of “Boss Fix,” “Commanding,” “Controlling,” and “Bend Over”  applied towards revolutionary aspirations can become the tip of the spear for a myriad of tactics, actions, and goals; an unseen, undetected, formidable secret weapon.  The techniques and practices of doing so are, of course, specific to that tradition; however I believe a specific set of plant allies courted and called upon for those purposes are of great use to any competent sorcerous rebel. They are:

John the Conqueror: The root Frederick Douglass carried that “rekindled in [his] breast the smoldering embers of liberty” when confronting his cruel slave owner. Carried it protects the user from harm, ensures success, brings luck, and bestows upon the user a certain bravado, all envied conditions for those engaged in struggle. Pieces of the root could be distributed amongst the workers during collective action, burned alongside candles to ensure the success in organising. The oil can be used to anoint papers explaining demands or the time and locations of meetings/demonstrations as well as being utilized to bless iconic symbols of struggle.

Tobacco: This plant not only makes a fantastic offering to spirits who might be called upon to aid in breaking the shackles that bind us, but can can be used to compel those who stand in our way. A bourgeoisie name written nine times on a piece of paper, crossed with the words “YOU ARE UNDER MY HEEL,” and sprinkled with tobacco makes an excellent charm to keep your employer in line when kept in the shoe of your dominant foot. Tobacco makes a welcome addition to candles of a more malefic bent that seek to punish wrongdoings while enforcing the proletarian’s will.

Calamus: A root that does not compel but commands, it can be burned in any room where total control of a situation is desired. Packets of the root with statements of intent or prayers could be scattered and hidden inside buildings, ensuring those in the know always have an upper hand in any deliberations. Dolls or poppets of bosses and exploiters can be fumigated with burning calamus; keep the hands tied behind their back and a blindfold over the eyes to ensure they are powerless to harm you and blind to your machinations. Keep it in a dark corner and repeat the ritual weekly.

Licorice: The the go-to compelling agent. This root can be used for candles, for jars, for dolls, kept in the pocket, the possibilities are endless. Add licorice to any herbal mix to give a massive push to it’s Wille zur Macht. This root has force and is used in works of domination, establishing the Dictatorship of the Sorcerer; it brings a centrality and unification of the target’s behavior to the sorcerer’s will. Whole roots can be tied together to form primitive poppets and hung with prayers from nearby trees, ensuring the submission of capitalists.

Personal victories, while enjoyable, do not a revolution make. Workings involving this small selection of Allies must of course be part of a diversity of tactics in the struggle to end capitalism. No single technique, action, tactic, operation, or achievement will free us; the struggle is one that is fought everyday and at all times.

This entire system of domination was founded with violence and is maintained with violence. It is no longer a matter of “what must be done?”, but rather “how can we begin to be free?” Those in power have never willingly stood aside, and as such, will have to be moved. While the Powers That Be do everything they can to spin the yarn that wage slavery is actually “free” or “just,” or that we must wait for some politician to legislate our freedom into existence, people around the world are waking up and fighting back. We, as occultists, have a unique ability to act now to aid that struggle. Unseen.

What are you doing with it?

How was it that words, so often spoken and lost in the air like the empty chiming of bells, were changed into actions? The answer is easy. Action, the continuous action, ceaselessly renewed, of minorities brings about this transformation. Courage, devotion, the spirit of sacrifice, are as contagious as cowardice, submission, and panic. What forms will this action take? All forms, — indeed, the most varied forms, dictated by circumstances, temperament, and the means at disposal. Sometimes tragic, sometimes humorous, but always daring; sometimes collective, sometimes purely individual, this policy of action will neglect none of the means at hand, no event of public life, in order to keep the spirit alive, to propagate and find expression for dissatisfaction, to excite hatred against exploiters, to ridicule the government and expose its weakness, and above all and always, by actual example, to awaken courage and fan the spirit of revolt.”—Peter Kropotkin, “The Spirit of Revolt”

©2008-2015 Hobo-The-Dinosaur

©2008-2015 Hobo-The-Dinosaur


[1] Karl Marx and Friedrich Engels. Capital

[2] Alex Gourevitch  “Our Forgotten Labor Revolution.”

[3]  Iain McCoy. “Laying the Foundations: Proudhon’s Contribution to Anarchist Economics,” The Accumulation of Freedom: Writings on Anarchist Economics

[4]  “Our Forgotten Labor Revolution.”

[5] “Laying the Foundations: Proudhon’s Contribution to Anarchist Economics”

[6] Théorie Communiste.  “Communization in the Present Tense,” Communization and its Discontents: Contestation, Critique, and Contemporary Struggles

[7] Ibid.

Dr. Bones is an 8 year practitioner of the Southern occult tradition known as Conjure, Rootwork, and Hoodoo. A skilled card reader and Spiritworker, Dr. Bones has undertaken all aspects of the work, both benevolent and malefic. Politically he holds the Anarchist line that “Individuality can only flourish where equality of access to the conditions of existence is the social reality. This equality of access is Communism.” He resides in the insane State of Florida with his loving wife, a herd of cats, and a house full of spirits.
He can be reached through facebook and at


  1. You have good points here about the lack of freedom that capitalism produces – but if you want black activists to join your struggle, you’d probably do better to lay off the slavery metaphors. They may possibly jolt some white workers into considering their situation in a different light – though probably not many, if they haven’t been reached the last several hundred times those metaphors have been used – but it’s certain they will alienate a large proportion of black people for whom chattel slavery is still recent history with ongoing effects. That’s not a good trade.


    • It’s a difficult matter, certainly. Similar concerns were raised regarding my use of the word slave in The DisEnchanted Kingdom, and this is one of those knots where intersectional struggle tends to break down. Use of the phrase ‘rape of the earth’ likewise generates that tension: despite industrialists specifically describing their conquering of the earth in rape-terms, some feel it to be a co-option of rape-prevention work.

      Fortunately, Dr. Bones makes quite clear (as do others on this site) that we’re speaking of forms of a larger concept of slavery, rather than an argument that the condition of the proletariat is exactly equivalent to being bought, sold, and forced to work as part of Capital’s primitive accumulation.

      There’s certainly a tension here between Liberal-Democratic constraint of struggles (that is, the divide-and-conquer method which pits oppressed groups against each other in hopes of gaining recognition) and the anarcho-marxist post-colonial analysis (here Frantz Fanon is really important) which argues that colonial chattel slavery (as part of primitive accumulation) cannot be looked at without also acknowledging the economic model which created it.

      Liked by 3 people

  2. Well done, I think this is brilliant, especially the herb-lore and ritual aspects as valid tools to work in ways unseen. Strong resistance calls for strong words which calls for strong action!


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