From the perspective of ontology of language, we have the power to create a new reality or “a new world,» and from this view we can say that language is generative. This implies that language can be constructive or destructive, depending on the good or bad intentions of the speaker.
This article intends to demonstrate that we have the capability of transforming or influencing reality and affecting other people’s lives with our good or ill wishes, and to show some forms of protection that have been used against evil influences.
Curses can range in form from the simple expression of an evil desire to the practice of witchcraft, such as Voodoo, Santeria, the use of a charged object, or the burying of a magic talisman, etc.
One example of an ill wish is the “evil eye.” The “evil eye” is a look that is believed by many cultures to be able to cause injury or bad luck for the person at whom it is directed for reasons of envy, anger, revenge, resentment .or dislike. This does not necessarily require a verbal or written expression; it is sometimes enough only a thought. At the same time, however, there are many ways to protect oneself or someone else from such an evil desire.
Belief in the “evil eye” and in the different means of protection is very ancient; for example, before Christ, in Egypt, there was the ‘Eye of Horus, [which was used as a protective charm]. Today, the common Turkish talisman known as a nazar is a similar form of protection (see photo). To ensure the effectiveness of this talisman the user would need to comply with some requirements: first, one can only buy it to give it away, not to keep it for oneself; and second, it must be placed on a site to ensure that others see it, for instance at the entrance of a house or business.
In almost all religions are such devices to invoke divine protection: forms of protective charms, bracelets, prayers or mantras. To protect houses Christians use a crucifix; those of us who are Marianists use an image of the Blessed Virgin in one of her manifestations; and Jews use the Mezuzah (*).
You may think I’m crazy, but I’ll tell you how I came to this topic.
Over 25 years ago I took a course on channeling energy, a topic about which I was very curious. When I arrived at the workshop the facilitator immediately noticed me and said «You are a very perceptive person.» I was amazed at the comment, but did not pay much attention. After introductions of the case the facilitator asked me to retire from the room far enough away that I would not hear what was being discussed, for an activity that was being prepared. After a while I was called back to the room, where a circle of chairs had been made (there were about 12 people). In the middle were a small bench and table that had two glasses of water with a folded piece of paper under each. «Take either of the two glasses, drink the water and close your eyes for a moment,» said the facilitator. I did, and he asked «What did that drink make you feel?» I replied, «I felt a deep sadness like I was falling off a bottomless pit.» Then he asked me to repeat the same with the second glass and asked «What did you feel?» I responded, «I felt the emptiness was filled, and no more sorrow.»
I did not understand the exercise and asked ‘What is the point of this?’ He replied that I should open the slip of the first glass and read it. The slip said «evil.» I repeated with the second slip, which said «Good.»
I still did not understand. The facilitator explained, «The papers have nothing to do with what you felt. When you went out and we prepared the first glass, I asked your teammates to concentrate on it to convey all the negative feelings they wanted. This was the vessel with the first piece of paper. For the second, I asked them to focus love and all the good things they wanted. This was the vessel with the second slip. What you felt were the bad and good wishes that we added to the vessels. »
I was confused. He asked us to do another exercise: He took a large coin (like a silver dollar) in his hand for a while, and then gave it to me. When I had it in my hand he asked ‘What do you feel?’ I said I felt a great sadness, and he told me «you perceived what I transmitted to the coin.» Immediately afterwards he handed me a box of matches that seemed to have something solid in it and said «Take it in your hand for a while and then tell me what you feel.» I did and I said, «The sadness is over and I feel a great peace.» (The funny thing is that he just handed me the box of matches, did not hold it a while, as he did with the money). ‘What happened here?’ I asked, ‘I do not understand.’ The facilitator just said «Open the box of matches and show us what’s inside.» I did, and it turned out to be a crucifix …..
As is shown, bad or good wishes not only affect other human beings but also influence objects. The study by Masaru Emoto, on the negative or positive influence on the water, which is evidenced when forming ice crystals, is interesting in this sense. This study suggests the potential negative effects on human health when a negative attitude is concentrated on the liquids that make up the human body. A video on this approach can be accessed below:
After my experience I understood the importance of thought. Care must be taken with my bad thoughts, because they can adversely affect other people, and my purpose of sharing blessings and good wishes to all the people around me. In light of this, I take this opportunity to wish my country, all my readers and theirs all the best, and may many blessings come to you all.»
(*) The original meaning of the word mezuzah is stud or joist. (Exodus 12:7) The word indicates this object, a kind of small box containing the parchment on which the words of the Torah are written, and which is placed on the bottom right of the doors of Jewish homes.
In the Torah, we find directives concerning placement: «Hear, O Israel: the Lord our God, the LORD is one! …. Write them on the doorframes of your houses and on your gates.» (Deuteronomy 6, 4.9.) It is placed over the posts of the fixed housing, generally on the first third of the pole from the top, so that it is visible and accessible.
vivirlafelicidad 
«The generative nature of language and the evil eye both turn on the same principle, our ability to influence our world and our susceptibility to influence by instruments invested with energy. These are symbols related to our psyches by their generative potential, or ontological creativity. The subtle energies we convey and use to create and shape our own world is a topic we do well to explore, and the notion of an unspoken charm or curse, represented in your article by the ‘Eye of Horus,’ nazar, and evil eye, as well as your story, suggests just how subtle those energies can be. Our smallest, most secret actions, pure and simple thinking, have affective power. Thought invests signs and symbols with meaning and power, thus inventing talismans, and our thoughts and being are influenced by symbols and by objects invested with meaning by way of the psychic relation, likewise.The similarity between these two phenomena (the generativity of language and the charm) is, I think, not made explicit in your article, but underlies most of it.
(…….)
Conscious effort on the part of the subject rules the charm, and might also rule the generative power of the subject’s discourse; whereas the way written and verbal expressions represent one’s character is not a matter of the subject’s consciousness at all, but of another subject’s taking these expressions as objective facts, or facts about a (subject as) object.
When you come back to the principle that underlies the rest of the article, the creative influence of the psyche, and psychically invested objects, you don’t explain the connection to generative language clearly enough. As I said, the same principle is responsible for the generative potential of language and the investment of objects. The difference is that the latter is a more radical thesis suggesting the potential influence upon the atmosphere and other people of even unspoken thoughts. Whereas the generativity or ontological creativity of language is obvious in the case of vocal expressions, one might remain skeptical about the ability of unspoken psychic investments to have external affects. But your introduction of the ‘eye of horus,’ nazar, and your explanation of the evil eye make sufficiently clear the more radical thesis, and your story about the workshop supports it well. You just need to make clear how you’re applying the same principle as an explanation for this more radical theory, that charms and talismans, objects invested with powerful psychic energies, can influence people and objects in the world. Considering all this, and allowing the more radical thesis, I find the conclusion referring to the experiments of Masaru Emoto valid, and quite interesting.»
This Comentary was receive from Justin Douglas (Austin Texas)