#devils root

Devil's Shoestring (Viburnum lantana) has a history of use in the south it is used for protection against the devil.

The use of Devil's Shoestring dates back as far as the early 19th century in the Southern States. In Hoodoo the Devil's Shoestring is considered a powerful protection root.

There are a few stores of how this came to be. "One source says the root was used to tie the devil or evil spirits to trees, effectively binding them and keeping them away."

Don't Do, It's not to be used to summoned Vodou loa like the internet say (don't try that)

What's It's For: Its use for protection against the devil. There's a saying 'If you don't tie your shoes you'll fall', This is the same thing. Think of this root as the shoestring on the devil's shoes, it trips the devil so he can't follow you home.

I like saying 23rd Psalms over it. You can add a little Holy water if you like.

(Please!!! Don't think despite what you read online that you can burn this root or add it to a candle to rid a place of dark spirits or entities) it's basically for energies.

Creating A Protection Bag: You can used it on a protection bag. But really not necessary.

In the bag you can add things like

(Lophophora williamsii)

Family: Cactaceae 
Habitat: Desert, but prefers some humidity for seed germination Native to: Southwestern United States and Mexico Common Names: Peyote, buttons, mescaline, challote, devil’s root, white mule

When Spanish missionaries arrived in the New World, the observed the ritual use of the peyote cactus (mescaline) by Native Americans and called it witchcraft. Conquistadores and colonists banned it and drove its use underground. Ironically, when white settlers objected to peyote use, it was usually expressed in terms of the harm it might inflict on Native Americans. This belief continues into the twentieth century. In 1923, the New York Times quoted one antipeyote crusader as saying those who use peyote may be beyond help: “The alcoholic subject may by careful treatment escape physical and mental weakness, but the mescal[ine] fiend travels to absolute incompetency.”

This diminutive, slow-growing cactus forms the shape of a button one to two inches across, with no spines. Left to its own devices, a small, white flower blooms on top of the cactus and then goes to seed. But don’t go looking for peyote gardens in the desert: over-harvesting of the cactus has made the plant scarce in the Southwest.

The bitter, dried peyote buttons are either eaten or made into a tea. The initial effects can be quite terrifying and include anxiety, dizziness, headache, chills, extreme nausea, and vomiting. The hallucinations that follow have been described as intense experience of bright colors, increased awareness of sounds, and clarity of thought. However, the experience of peyote intoxication vary widely and has also been described as “a chemically induced model of mental illness.”

Use of the peyote cactus in Native American religious rituals has long been greeted with skepticism in the United States. Dr. Harvey W. Wiley, a tireless advocate for food and drug safety in the early twentieth century, once complained to the Senate Committee on Indian Affairs that if the religious use of peyote is permitted, “we will have an alcohol church and a cocaine church and a tobacco church.” In 1990 the Supreme Court ruled in the case of Employment Division v. Smith that the First Amendment does not protect Native Americans who wish to use the drug in the practice of their religion. In response, Congress amended the American Indian Religious Freedom Act to allow the use of peyote in Native American Religious ceremonies. For everyone else, mescaline is a Schedule I controlled substance, and possession is a felony.