Goetic Goe tic Mone Mone y Magic Achieving Achievin g Wealth Wealth Through Through the Power of the Goetia By Abraxas Abra xas Krull Copyright 2017
Goetic Goe tic Mone Mone y Magic Achieving Achievin g Wealth Wealth Through Through the Power of the Goetia By Abraxas Abra xas Krull Copyright 2017
Money Mon ey magic - basics bas ics Goetic money magic is the art of using the magical power of the Goetics in the pursuit of gaining wealth. "Goetic" refers to the Goetia—a term which, in its widest definition, denotes the many demons of the European tradition. Such demons are described in old books o magic, called grimoires. They differ from angels or "good spirits" by their willingness to do whatever the magician requests, without moral compunction. Magicians perform ceremonies to call forth these demons, establishing communication with them. In practice, the ceremonies used to summon Goetics do not differ from those of good spirits or angels, despite the differences of the beings involved. Technically, there are many ways to perform money magic, and the evocation or summoning of spirits is not always necessary. This present book book,, however however,, wil will focus focus exclusi exclusivel vely y on on Goeti Goetics cs and a nd their their summon summoniing. ng. In money magic, magical power is directed towards areas where wealth might be achieved. There are many different sources of wealth, and many aspects to observe. Some of the most important are: 1) the potential for wealth to arise, 2) the direction of that wealth, 3) the amount of the wealth, 4) the swiftness or slowness of wealth's arrival and 5) wealth's longevity. In terms of potential, some situations allow for wealth to arise and some situations do not. Magic is partially the art of manipulating potentiality into desired actuality (See Appendix C), and this point must be closely observed in the performance of money magic. A magician ought to first consider carefully whether there is a potential for wealth. If there is, he should perform magic. If there is not, his magical pursuits should be directed elsewhere. In terms of the direction of wealth, there are three specific directions: 1) personal, 2) social, and 3) environmental. Wealth which arises from the direction of one's person relates to one's talents and aptitude. It is a matter of skill. Wealth which arises the social direction relates to one standing within a social sphere. Talent and aptitude may have an important role to play, but they are not the most crucial. The most crucial factor is favorability. Environmental sources of wealth arise out of happenstance, and are not instigated by any specific personal talent or standing. An example would be winning a random contest. The amount of wealth is obvious, and very difficult to control. The more adept one becomes at magic, the more wealth one can achieve, but but precise amounts amounts are not not always always certain. certain. This This speed at a t which which wealt we alth h arrives is more c onti onting ngent ent upon upon the Goeti Goeticc evoked, evoked, with with some Goetics being more adept at swift wealth and others at slow wealth. Of the two, slow wealth often has more longevity, and unless a magician is in a situation which requires swift wealth, slow wealth should be the main focus. All magic employs strategy. Strategy is also always proportionate to the desired goal. In the case of Goetic money magic, the strategy is threefold: 1) bringing wealth, 2) sustaining wealth and 3) defending against the loss of wealth. The bringing of wealth is an obvious first step. Sustaining wealth is somewhat less obvious, but it follows that if wealth is gained, yet not sustained, it is ephemeral, and ephemeral wealth is far inferior to stable wealth. Defending against the loss of wealth is also important. Though wealth defense is related to sustaining wealth, in a sense, it is its own category of strategy. The intelligent magician who seeks wealth should also seek to sustain it and part of that sustenance is defending against all the various avenues through which wealth might dissipate. Therefore, after evoking a Goetic to bring wealth, an intelligent magician will often also re-evoke the same Goetic in order to sustain that wealth. An intelligent magician will also secure his life, property and fortune through evoking protective Goetics. This, ultimately, is the best strategy, and many magicians fail in their endeavors by not looking at their magic as part of an overall strategy. Dabblers who merely perform a few quick spells to gain money will not keep that money and, in the end, they will not be successful magicians, despite being occasionally successful with certain spells.
Eff ective money magic Magic is a simple matter, provided certain aspects are included. These aspects are: 1) the triangled scrying mirror, 2) a magic circle, 3) a banishi banishing ng ritual ritual (or, (or, at the very least, least, a banishi banishing ng command ), ), 4) the presence of the Goetic's sigil if it has one and 5) a suitably engaging ritual atmosphere. While it is possible to perform magic with less, these five aspects provide a suitable basis for beginners, implementing the right mixture of precaution and effective methodology.
Triangled scrying mirror To elaborate, the triangled scrying mirror is the Solomonic triangle of legend, called the "triangle of art". Triangles and scrying mirrors possess possessed ed a simi similar functio function, n, as both both contained contained a concentrated concentrated area a rea of darkness darkness where spiri spiritual tual forms forms could could easi eas ily manifest. manifest. There is a psychol psycholog ogiical reason for for this, this, as the mind mind wil will elaborate elaborate and imagi imagine ne imag images es on blank blank spaces spaces if it it stares at them lon long g enoug enough. h. The magi magical cal use of this psychological quirk arrives when these elaborations/imaginations take place in the presence of a spirit. The spirit can then manipulate the roiling visual data into forms of its choosing. It is possible to demonstrate this phenomena to yourself by enclosing yoursel in a dark room for a long period of time, making sure to stare at a fixed space in the darkness. Eventually you will see strange forms— usually beginning as abstract motions, clouds and other rudimentary, vague images. Stare longer and the images will become even more complex. In evocation, the "place of darkness" for these images to arise is the scrying mirror. The "triangle" form of the scrying mirror is a sort of homage to the Goetics, as it is traditionally associated with them, and if you are able to make a triangled scrying mirror you may find that it is more effective than other types of mirrors. To create a triangled scrying mirror, simply purchase a large stand-up picture frame, paint the cardboard insert black or replace it with black black cloth, cloth, then pain paintt a white, white, red or or yell yellow triangl trianglee over the the surface, like like so:
The triangle may be upright or face down, depending upon your preference. When performing a ritual, place the scrying mirror at the back of the altar with the Goetic sigil immediately in front of it—if, that is, the Goetic has a sigil. As with many of the details of Solomonic grimoires, the precise traditional specifications for its creation are not necessary, The triangled scrying mirror itself is preferable but not necessary, also, but if you are wishing to perform the style of magic outlined in this book, I would not recommend conducting a ritual without scrying. It is always an enhancement.
Magic circle Magic circles are commonly used as a way to protect the magician against the malevolent influences of a Goetic. The circle establishes a boundary separating the Goetic from the magician, disallowing it from possession. Some forms of magic actually advocate possession, but simple evocation does not—rather, the magician should be in a position of either authority or equality, and never subservient to the Goetic he is summoning. Though there are many different specifications for magical circles given in traditional grimoire literature, a circle can be composed very simply. My preferred method is taking nine stones then positioning them into a circle, in which I stand during the ritual. If you are in doubt about the efficacy of this method, you are free to innovate or follow traditional methods as you see fit. You can also visualize the circle as being composed of light. Possession is generally unlikely, in any case, and the magic circle is simply an added precaution. It is also possible for a Goetic attack, but I would say the chances of such are unlikely.
Banishing ritual A banishing ritual is a series of symbolic gestures and words which aims to cleanse a room of unwanted spiritual influences. There are many ways to perform a banishing ritual, though normally banishing ritual will possess content that chimes with the ideological views o the performing magician. Magicians of a Kabbalistic persuasion will banish by calling upon the powers and angels of the Kabbalah, whereas those who practice in the context of Egyptian mythology banish by calling upon Egyptian gods and goddesses. The ideological content of a banishing ritual—and of a magical system in general—is psychologically beneficial, but successful banishings can occur under multiple ideological frames of reference. Here is an example of a banishing ritual, modified from the instructions given in the Grimoire of Honorius (as transcribed by A.E. Waite in The Book of Black Magic and of Pacts): Observe the specified Goetic time (see Appendix A). Wear a black robe over pure white clothes. Have the sigil ready upon the altar. Light the candles. Light the incense. Take off your shoes, and cast them away. Stand in the midst of the intended circle, visualizing it as pure white light upon the ground. (If you use the method of placing rocks, place them down prior to the visualization). Before the altar, extend your arm (it matters not whether right or left) and say: "I have come to do magic and magic I shall do. I now sanctify this circle." Turn to the East, with arm extended and say, "Magoa! Manifest for me Massayel, Ariel, Satiel, Arduel and Acorib! By their presence, cleanse this room!" Turn to the South, arm extended and say, "Egym! Manifest for me Fadal, Nastrache and all your spirits! By their presence, cleanse this room!" Turn to the West, arm extended and say, "Bayemon! Manifest for me Passiel, Rosus and all your spirits! By their presence, cleanse this room!" Turn to the North, arm extended and say, "Amaymon! Manifest for me Madael, Laaval, Bamlahe, Belem, Ramath and all your spirits! By their presence, cleanse this room!" Turn and face the altar, placing your arms at your side and say, "Balandier! Suspensus! Iracundus! Origatiumgu! Partus! Olemdemis! Bautratis!" If you read the grimoire of Honorius, you will see the modifications. Orthodox minded magicians can, of course, experiments with the complete ritual in every detail. My inclination is towards practicality. It is true that there are occasions where an evocation can be successfully conducted without a banishing ritual, but this is not always the case, and one can never be sure that a ritual will be successful until its success is manifest. Considering that banishing rituals are neither difficult time consuming, there is also no reason to dispense with them. For the sake of caution, they should be incorporated. Why should negative influences leave merely because they are forcefully asked to do so in ritual? The type of spirits or influences which
might linger in a given location are often not particularly strong and will depart at even a minor display of strength. Some magicians need no banishing beyond a forceful command. In some cases, however, spirits are not banishable and if a magician does not recognize them beforehand, the ritual will simply not succeed. This is part of magic—like all things, it is not flawless.
The Goetic sigil A Goetic sigil is the visual representation of a Goetic. All sigils may be regarded as nonrepresentational symbols, used to signify a spiritual being. Sigil means seal in Latin, but the term in English specifically refers to a symbol that has magical usage—especially in regards to evocation. Not all Goetics have sigils, however. There are different recommendations given for what should be done with a sigil. Some of the ancient grimoires state that the sigil should be worn upon the summoning magician, whereas others state that the sigil ought to be placed on an altar, fulfilling much the same role that an idol did in ancient pagan ritual. I prefer this latter method. The substance upon which the sigil is created is generally unimportant, though astrological metals are traditional. Each of the five planets, along with the sun and moon, have their own respective assigned metals, and it was customary for sigils to be made on such metals. (See Appendix B for a list of these). Basic paper is fine for creating the sigil, though it is possible that metal or colored wax sigils may have more of a magical effect due to their deeper resonance with astrological power, as well as the added benefit of requiring more psychological focus and energy for their creation. The sigil should be created by you, however, and not printed or created by another. There is a special magical power that arises out of creating things yourself, and while it may be possible to evoke using a pre-printed sigil, it is never advisable. Once the sigil has been used, you can burn it or hide it for safekeeping and later usage. Its use derives from its presence during the ritual, and not what happens to it later.
Engaging ritual atmosphere Rituals are more effective when a magician is psychologically stimulated. Often this psychological stimulation is aesthetic in nature. It is not surprising that older grimoires go into such great detail regarding the aesthetics of ritual. That being said, a suitably aesthetic ritual can be performed without recourse to the almost impossibly elaborate details given in traditional grimoires. Candles, robes, and incense alone are sufficient. Some magicians, being especially adept, may have no need for these items, but beginners should not dispense with them. The more psychologically stimulating and engaging the aesthetics of the ritual, the more power it will have. More adept magicians can do with less. In keeping with the darker nature of Goetic magic, I recommend black robes, heavy, darker-scented incense and black candles. You, o course, are free to use whatever you wish, however.
The Goetic time Goetics all correspond to certain astrologically potent times. While it is possible to evoke a Goetic outside of these times, you may find that the perception of the Goetic is less intense, and this can mean that the magic itself may be less intense. If at all possible, observe the times given in Appendix A.
Goetic Evocation When all the former aspects are met with, evocation itself is a simple matter—though, to be fair, its simplicity should not be mistaken for easiness, and evocation absolutely must not be performed with an attitude of flippancy. Solemnity and reverence is best. The simple instructions that I recommend are as follows: After the banishing, look upon the Goetic's sigil (if it has one) and call out its name. Either chant its name or formally ask it to arrive—or do both. If the Goetic has no sigil, its name alone will suffice. What happens next is contingent upon the magician's perceptive skill: for those sufficiently attuned to perceiving Goetics, a sense of the Goetic's presence will manifest. Some, however, will perceive nothing. Whether you feel the presence of the Goetic or not, look carefully into the triangled mirror. Focus on its darkness and watch expectantly and intensely for any signs of imagery. Even slight imagery can inform you that the Goetic has arrived. When the time feels right, make your desires known to the Goetic. Then be mindful of what happens to your thoughts, your bodily sensations and any images upon on the triangled mirror. The Goetic will likely communicate with you more directly at this point, and the more percipient and receptive you are to its communications, the more your perceptive abilities will expand. But even if absolutely nothing occurs to you, the Goetic's magic may still manifest. It is possible for an unskilled, unperceptive magician to meet with great success, while even a deeply attuned magician may still not secure a Goetic's cooperation. The evocation ritual must proceed as if the magic will indeed take place, and the only occasion for doubt is when a Goetic specifically conveys to you that it refuses your request. Otherwise, have confidence. At a later point, the Goetic will likely convey to you that the evocation must end, or else you will feel that this is so on your own. If you have no impressions at all, the evocation should last for 20-40 minutes, ideally, and you can end it when the set time has elapsed. To end the evocation, give the Goetic its "license to depart"—a simple statement that it should now go, such as, "Thank you for manifesting your presence to me and hearing my requests. Now it is time for this ritual to end. Go in peace and I will do the same." Finally, clean up the altar and put everything away. If you wish, write down what you experienced in a special journal, along with the time of the evocation. This will help you track your progress.
Talismans A talisman is a created or altered object that harnesses and dispenses magical power. It differs from a magical instrument in that it is not used in ritual, per se, though some of the same specifications historically apply. Many of these specifications are not necessary for the purpose of creating effective talismans, however. Talismans can be created through very simple methods. If a sigil is placed upon wood, paper, metal, wax, clay or cloth, and if that sigil is utilized or offered in an evocation, then a talisman will automatically be created. All items used in magical ritual contain magical power, and one can create specific magical objects—such as talismans—merely by using them in ritual. Proximity transfers power, as does symbology. Money magic works especially well with talismans, as a talisman concentrates magical power in a specific location. As wealth is often tied to certain environments and locations, harnessing magical energy at those locations will naturally be beneficial. To create a talisman, simply procure the material for it, draw or paint the desired sigil upon it, then present it to the Goetic during the summoning. The Goetic will bless it with its energy. At that point, keep the talisman covered in a cloth until the time of use.
The role of divination in money magic Though divination plays less of a role in money magic, it is not without its uses. My preferred form of divination is using the Tarot— specifically that of Arthur Edward Waite. His book entitled The Pictorial Key to the Tarot is an excellent work, and if you have not already established a comfortable method of divination, this book and its methods will give you all that you need. You may want to investigate other forms of divination out of curiosity, but Waite's Tarot will give you all that is necessary for achieving results. In the case of money magic, the Tarot should be used to determine the likelihood of whether a given magical operation will be successful. This can be done very simply and will not require the more elaborate methods of Tarot reading. During an evocation, draw a single card from a shuffled deck. If you do not have the interpretations memorized, consult Waite's book after the evocation is over. Divination performed during evocation is more efficacious than divination performed outside of evocation, as the divination is a direct form o communication with the Goetic or spirit summoned. In some cases, divination can occur through the scrying mirror, but more specific and defined mediums such as the Tarot are ultimately more practical for beginner and intermediate magicians.
Goetics and their sigils I will now list the relevant Goetics from four classical grimoires: The Lemegeton or Lesser Key of Solomon The Grand Grimoire The Grimorium Verum The Grimoire of Pope Hono rius Though many of these Goetics have multiple powers, the focus of this book is exclusively money magic, and I will only be commenting on these Goetics in terms of their wealth-making powers. You should have copies of all these works before performing their magic. I also recommend reading them through at least once.
The Lemegeton Or Lesser Key of Solomon
1. Eligos for acquiring the favor of those above you (Duke - Venus) Wealth can occasionally be gained simply by having the right connections. These connections are based upon favorability, and therefore a person with the right connections can bring you into situations of wealth, provided they are favorably disposed towards you. This is one o the benefits of Eligos—especially in regards to one's superiors. The key to using Eligos properly is to first know who you want to influence and how you want to influence them. Make this clear to Eligos after summoning him. His magic works swiftly and he is generally a very agreeable demon. The text of the Lemegeton depicts him as appearing in the form of a noble night with the sword, an official emblem and a serpent.
Eligos
2. Bune for acquiring wealth (Duke - Venus) Bune is also sometimes written Bime. He provides wealth directly and from any available direction. His magic is slower to work, but can be very effective. The text of the Lemegeton states that he appears a s a three headed dragon, with one head that of a dog, one had that of a griffin, and another had that of a man. He also speaks in a high and beautiful voice.
Bune
3. Berith for changing all metals to gold (Duke - Venus) Berith is also called Beale, Beal, Bofry and Bolfry. As with certain other demons, his power should be interpreted esoterically. To "change all metals to gold" had an alchemical meaning when the Lemegeton was written, but alchemy applies both to metallurgy and to certain esoteric spiritual sciences. The implication is of blessing an endeavor with success—and a "golden" success, at that. Berith can therefore be successfully used to increase the monetary yield and efficacy of business endeavors, among other things. He is described in the Lemegeton as a soldier riding upon a horse—both red in color—and wearing a golden crown. He speaks subtly and clearly when he comes.
Berith
4. Asmoday to find treasures (King - Sun) Asmoday is a name similar to another demon, Asmodeus. The majority of his powers are not associated with wealth, though the Lemegeton does say he will show you where treasures are kept, and will also guard your treasures. From a practical perspective, this is certainly possible, but hidden treasures often mean sources of unexpected wealth, and the guarding of treasure also means the preservation of wealth. The Lemegeton states that Asmoday appears as a three-headed man riding an infernal dragon, holding a sword and a banner. His first head is that of a bull, the second of a man and the third that of a ram. He also has the tale of a serpent and belches fire from his mouth. His feet are webbed like a goose. There is also some interesting dramatic details that the Lemegeton says should occur when Asmoday is evoked, but such details are not practically important. Asmoday will arrive like all the rest if evoked properly.
Asmoday
5. Amy to reveal treasures (President - Mercury)
Amy is also called Avnas. As with other demons, Amy reveals hidden treasures—specifically those hidden by other spirits. This can refer to material wealth or other, more esoteric things, but the significance and mode of operation is the same. The Lemegeton says that Amy appears first as flames, then later as a man.
Amy
6. Belial to receive positions of au thority, to receive favors from friends and enemies (King - Sun)
Belial possesses a host of magic powers, one of which is to raise the magician to positions of authority or receive favors from friends and enemies. While this is not technically money magic, it can be used as a precursor to wealth. Belial's magic is very swift and effective in this regard, and if you wish to achieve wealth that involves being in a position of authority or receiving some form of favor, Belial is your demon. The Lemegeton describes him as two beautiful angels seated in a fiery chariot, that he was created immediately after Lucifer and speaks in a beautiful voice. It also says that he will not cooperate without offerings, sacrifices and gifts. Provided you do not have some form of difficulty with Belial, I'm confident the sacrifices will not be necessary.
Belial
7. Seere to unveil hidde n treasures (Prelate - Jupiter) Seere is also named Sear or Seir. As with the other demons, Seere unveils hidden treasures. In magical literature this normally refers to any unexpected source of wealth. The Lemegaton describes him as a handsome or "beautiful" man riding upon a P egasus.
Seere
The Grand Grimoire
The Grand Grimoire gives us one Goetic useful for the purposes of wealth magic: the infamous Lucifuge Rofocale, gifted by Lucifer with rulership over all the wealth and treasures of the world. Lucifuge is said to rule as an "infernal prime minister" and his subordinates are Bael, Agares and Marbas, along with "thousands of others".
Lucifuge Rofo cale
The Grimorium Verum
There are two Goetics useful for wealth magic in the Grimorium Verum, both of whom have sigils: Clauneck and Musisin.
1. Clauneck to gain riches, to find treasures The Grimorium Verum states that Clauneck is beloved of Lucifer, and brings great riches to those who enter into a pact with him. His magic is quite effective, and it is telling that the Grimorium Verum has so few Goetics that specialize in well, for if Clauneck is utilized properly, no others are required. Clauneck's magic achieves its ends through any necessary means, however, and there is thus always the possibility that the wealth he provides may arrive in unintentionally negative ways.
Clauneck
2. Musisin power over authorities Musisin's magic relates to wealth indirectly, but relates nonetheless. If you have power over superiors and authorities, such influence can be used for purposes of gaining wealth. Again, such a strategy is indirect, but if you specifically wish for wealth to come from this specific avenue, Musisin is an excellent choice.
Musisin
The Grimoire of Pope Honorius
The last of the Goetics to be addressed come from the Grimoire of Honorius. This grimoire describes Goetics encountered elsewhere, though in a different context and with different associations. The Grimoire of Honorius also assigns them to the seven days of the week and, thus, to the seven classical planets of astrology. This implies that the Goetics listed for a certain day of the week also possess that astrological power. In the case of wealth magic, our focus is on Jupiter and Mercury. For Mercury, Honorius gives us Astaroth and states that the evocation ought to occur at night from 10 to 11 o'clock, the goal of which is to receive the favor of a king. For Jupiter, we are given Silcharde, with the grimoire stating that the evocation are to occur from three to 4 o'clock (after midnight). Silcharde, it says, must be given bread in order to cause them to depart. He provides happiness and uncovers hidden treasures. While these hours are suitable for Goetics, it is not necessarily the case that these specific hours need to be observed, as anytime after nightfall will be appropriate, and offerings are not necessary.
Astaroth
Silcharde
Appendix A - Goetic times There are seven types of Goetics: Kings, Marquises, Dukes, Prelates, Knights, Presidents, and Earls. Each of them have certain astrological resonances and should be bound at special times and on certain Lunar days. The Lunar days to observe are the 2nd, 4th, 6th, 8th, 10th, 12th or 14th day after the new Moon. This is during the Moon's waxing phase. No Goetics should be bound while the Moon is waning. To calculate what time to evoke Goetic, you must first establish when sunrise and sunset occurs in your area. Kings correspond to the Sun and should be evoked anywhere from three to four hours after sunrise till high noon, or for three hours prior to sunset until sunset itself. Marquises correspond to the Moon should be bound anywhere from three hours prior to sunset till sunrise—the entire night, that is, and three hours prior to nightfall. Dukes correspond to Venus and should be bound from sunrise till noon, provided the weather is clear. Do not bind them on cloudy or stormy days. Knights correspond to Saturn should be bound from the beginning of morning twilight till actual sunrise, or from two hours prior to sunset till sunset itself. Prelates correspond to Jupiter and can be bounded any time. Presidents correspond to Mercury and can be bounded anytime during the day, until evening begins to fall. Earls correspond to Mars and can be bound at any time, but it is recommended that you be especially alone, with no other human beings are present. It is traditionally advised that you evoke them in the woods or someplace quiet, far away from other humans.
Appendix B - Goetic metals As the Goetics have certain times, they also have certain metals. Kings are Solar and therefore correspond to gold; Marquises are Lunar and therefore correspond to silver; Dukes, being Venusian, correspond to copper; Prelates, being Jupiterian, correspond to tin. Iron is not to be used in Goetic ritual, and therefore Earls, being Martial, correspond to a mixture of silver and copper. Presidents, being Mercurial, correspond to the metal mercury and, lastly, Knights, being Saturnian, correspond to lead. As stated before, it is not necessary to use such metals, though they are traditional.
Appendix C - How magic works A brief note on how magic works: reality may be viewed as a dichotomy of actuality and potentiality. Actuality is what is and potentiality is what may be. Another term for potentiality is probability. Actuality is static and rigid. Potentiality is fluid and malleable. Magic acts upon potentiality and, through manipulating potentiality, creates new actualities. Actuality, while static and rigid, is in constant flux, and is therefore constantly liable to change. Death consumes all, then rebirth consumes death—this is the eternal law of cycles. At every moment, there is death and new life, constantly in motion, with one supplanting the other, and the cosmos is layered in terms of these cycles. Practical magic is a way of altering these cyclical "deaths" and "rebirths" (in a figurative sense) in one's own image and after one's own will, acting as a god or goddess. This means, however, that magic cannot do the impossible, for if there is no potential for something to occur, magic cannot force it into occurrence. The discerning magician is therefore always keenly aware of what is truly possible. Many a magical failure is due not to ritual incompetence or spiritual disobedience but, instead, due to an attempt to force the impossible into existence. Therefore it is wise to always use divination to first determine whether or not a given magical act is possible, lest one wastes one's energy on failure and futility. The use of Goetics in magic is the calling upon a class of spiritual powers to use their power for purposes of influencing potentiality/probability.
