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Goetic Money Magic

Achieving Wealth

Through the Power of the Goetia

By Abraxas Krull

Copyright 2017
Money magic - basics

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 of
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, however, will focus exclusively on Goetics and their summoning.

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 precise amounts are not always certain. This speed at which wealth arrives is more contingent upon the Goetic evoked, 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.
Effective 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
banishing ritual (or, at the very least, a banishing 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
possessed a similar function, as both contained a concentrated area of darkness where spiritual forms could easily manifest. There is a
psychological reason for this, as the mind will elaborate and imagine images on blank spaces if it stares at them long enough. The magical
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 yourself
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 cloth, then paint a white, red or yellow triangle over the surface, 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 of
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, of
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 of
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 Honorius

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 of
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 as 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 authority, 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 hidden 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 Pegasus.
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 Rofocale
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.