Rufus opus pdf

You know how they act as gates that you rise through the spheres through. Roger Bacon was born in Ilchester in Somerset, England, in the early 13th century, although his date of birth is sometimes narrowed down to c.

However, modern scholars tend to argue for the date of c. The Emerald Tablet of Hermes : The Emerald Tablet of Hermes 0 When I entered into the cave, I received the tablet zaradi, which was inscribed, from between the hands of Hermes, in which I discovered these words: 1 True, without falsehood, certain, most certain.

Seven Spheres Course. RO Personal Consultations and Stuff. Key of Solomon Talismans. About Me. Isometric Tonnets Map. Berg Examples v2. SEM Draft4 Intonation. The Poetry of Walt Whitman. Demonlord Rules. Carter Reading. Quarter Tone Triads b. The Dot Grid. Rufus Opus After … Early life. Posidonius completed his higher education in Athens, where he was a student of the aged Panaetius, the head of the Stoic school. Scribd est le plus grand site social de lecture et publication au monde.

Recherche Recherche In this connection, the seven dwarves probably represent her own dwarfed powers, her stunted selfhood, for, as Bettelheim points out, they can do little to help save the girl from the Queen.

At the same time, however, her life with them is an important part of her education in submissive femininity, for in serving them she learns essential lessons of service, of selflessness, of domesticity Rufus Opus is that kind of Priest-Magician. For years he has been making laying down his brand of hermetic magic with style and sass on his blog and in his courses.

Now with this book, he will be blowing open the gates for an even wider audience. Click Download or Read Online button to get whiskey opus book now. As you improve in your Goetic conjuring, you will find that you have one or two spirits in each rank that you work with more than others, and there are pros and cons to this approach.

On the positive side, you have a long-term working relationship with a spirit, and the two of you get to know each other really well. On the negative side, you may be trying to use a spirit that isn't appropriate for the desired outcome.

Your results will then be less than what you were expecting, even if you do manage to get what you ask for. In the introduction, I referred to my conjuration of Bune into a Spirit Pot. At the time I performed the rite, I wasn't thinking about the long-term consequences of having Bune in a Spirit Pot on my altar. I didn't think about how he would be a constant influence on many aspects of my life when I committed to the long-term relationship.

The benefits have far outweighed any negatives, but I've learned to advocate caution. I may have chosen a spirit I wouldn't want involved in my life forever, if I hadn't been fortunate.

Having Dantalion as a permanent fixture in your life, for example, would be rather annoying. Especially to a pragmatic Taurus like myself. In this section we turn to an area I'm much more comfortable with, practical Work. Practical Work is much easier to discuss than the philosophical underpinnings of the system. While I believe my understanding of the Hermetic approach to implementing the magic of Goetia is key to my success, it is highly personal and will not be particularly comfortable to many in my target audience.

You will develop your own understanding of how things work, and it will work perfectly well for you. The key to developing this understanding is working with the spirits themselves. While my outline of the Chain of Manifestation based on the Neo-Platonist cosmology may form the backbone of your understanding, as it has mine, your interpretation and application will be unique, and that's a very good thing. But the form of the rituals we utilize will be similar. In this section of the book, I'm providing detaild instructions for performing Goetic magic intended for people new to magic.

The processes and procedures should be considered the outline, or skeleton of your rituals, and while they provide an excellent according to those I've taught beginning, as you Work with your local spirits and develop personal relationships with them, don't be surprised when you start to change the rituals to suit your own developing style.

You will incorporate things the spirits teach you, and develop your own system of magic that is only your own. This is to be expected and encouraged.

The directions given below are intended to be a starting point only. I use the Kabalistic model that separates the soul into four parts, as discussed previously. Most necromancy involves working with the Nephesh, the mortal part of the soul doomed to return to the earth. Another type of necromancy involves working with the Ruach, or the personality and mind of the deceased in order to learn more about something that occurred in their lives. This type of conjuration is best used in conjunction with one of the Spirits of the Lemegeton's Goetia who is able to cause a spirit to appear on their sepulcher, or some similar trait.

The final type of necromancy I will discuss is exorcism. Again, this type of magic deals primarily with the Nephesh, and is rarely necessary. Most nephesh return to the Earth from whence they came in time, but occasionally you may run into one that has found another form of sustenance and is causing trouble to the living. In these instances, you may use a Theurgical rite, or one of the spirits of the Lemegeton's Goetia to aid in returning the spirit to its rightful resting place.

Part One: Working with the Nephesh for Practical Results The Nephesh lives for approximately 6 weeks after the body dies before returning to the Earth. This part of the soul can live longer if it receives another form of sustenance to replace the energy received from the body while it was alive. In practice, the nephesh is not a very strong spirit. It can influence events to a degree, and it can almost get people to be consciously aware of it, but it is not able to directly accomplish the kinds of things we turn to spirits to provide under normal circumstances.

It can make people think about certain things, or feel certain emotions. As a result, the kinds of magic you can do with the spirit are generally limited to influencing people to think or feel a certain way. Please note, if you are going to start hanging around the nepheshim, chances are pretty good that they will also hang around you.

If you find yourself going through extreme emotional mood swings, or experience heightened anxiety after working with the shades, chances are pretty good that you have picked up a larva or two that are feeding off of your body's emotional reactions.

Anoint yourself with uncrossing oil or holy water, and firmly command any spirits of the dead to depart if you find yourself going through emotional turmoil. Those who have been through the planetary initiations I recommend so strongly in the first section of the book will have little to fear.

Interacting with the natural hierarchy of powers and principalities tends to create a very ordered spiritual class around you; nephesh do not belong in your sphere, and if it is attuned to the natural cosmology, they will be unable to remain for long. A stern rebuke by an initiated magician is sufficient to send them on their way. Tools Tools for Nephesh magic are very simple.

The spirits are already mostly "here" when we begin the ritual, and there's no need to do much to get their attention. First, write out what you want the spirit to do in simple, emotive language. The old papyri and tablets uncovered from the first centuries tended to repeat what the person wanted to have happen in a lot of detail.

Lovers were encouraged to be faithful in mind, heart, and body. They listed every orifice that they wanted their lover to be faithful with, in detail. I find it helps to use strong emotional language that conveys the meaning through the tone and the cadence.

Don't be afraid to use the kind of poetry that Tolkien used in Lord of the Rings. Go to the site, either the grave of the recently departed, or the location where they departed. Being careful not to leave any evidence, dig a shallow hole large enough to place the rolled up paper in. Conjure the spirit. I prefer to use the spirits of the Goetia, like Bune, but simple orations work as well.

Use whatever influence you may have to accomplish the things I list here. Read what you wrote on the paper. Place the bread and paper into the hole, and bury them. Leave the flowers at the grave. I also offer a prayer to my Divine Source to empower the shade to accomplish that which I desire. This kind of magic is simple and direct.

It doesn't take long to perform the rite, but again, the results are not going to be huge. Bear in mind the limitations inherent in working with the dead. Never expect a shade of someone to be particularly more able to accomplish things in death that they could not accomplish in life. Think of them as raw forces that can be roughly shaped and aimed at influencing people to grant you what you desire.

Part Two: Working with the Ruach From time to time, people die before they are able to communicate things that are important to those of us left behind. The location of a secret safe filled with savings bonds, for example, or the identity of the person who was responsible for their death.

The Nephesh, clumsy at communicating its basic needs even while we are still alive, is not of much use in providing answers to detailed questions only the person who died would know. In instances like these, we need to communicate with the Ruach of the deceased. Conjuring a person's Ruach should never be attempted lightly. There is a place for the Ruachim to rest until they are called on to return to their Neschemah.

They've earned their rest. If there is a matter that you feel is urgent enough to disturb their well earned rest and return them temporarily to this realm, treat them with respect for the duration of their visit.

It is hard to hear their voices, for me at least. They have lost the sense of time that we have, and when you are speaking with someone who has been dead for a long time, they will not have the same framework of communication that you are used to. People spoke a lot differently when they were alive, after all. I believe the Ruachim exist in peace and patience in a metaphysical library of sorts, similar to Edgar Cayce's Akashic Records.

Accessing this realm in trance meditation is my preferred method. It is also possible to conjure them into a crystal ball, or into a medium if you have a skilled one available. The spirits Bune, Amon, and Bifrons of the Lemegeton's Goetia are particularly useful in aiding the manifestation of the Ruachim. The method below utilizes a scrying medium, such as a crystal ball or point, or a silver bowl filled with water that has been exposed to the light of the Moon.

The scrying medium is placed within the triangle of a Table of Practice, and the magician performs a simple ritual that calls on Gabriel, Archangel of the Moon to thin the veil enough for the Ruach to speak to you. Tools Working with the Ruachim is a little more technical than working with the Nehpeshim. Consequently, you will have more tools at hand. Those familiar with my Modern Angelic Grimoire will recognize the rite and be familiar and comfortable with it.

Set up the Table of Practice on a surface you can sit in front of and comfortable gaze into the scrying medium. Place whatever you will be scrying in the center of the Triangle.

Position candles around the table of practice in the cardinal directions. They should be smallish, and the can be color coded to match your particular interpretation of the elements, or silver for the Moon.

The light of the flames should illuminate the scrying medium. Sprinkle the Wand, the Censor or the stick end of stick incense, the part you don't light , the Table of Practice, and yourself a drop or two on the crown of the head, the forehead, and the temples , and say to your Divine Source, "You have cleansed me and consecrated me, and I am clean of all defilement by Your Grace, Amen.

When you have the area and tools prepared, begin by casting a Circle. It works, and it's easy. If you're not a Christian, feel free to substitute whatever names you are more comfortable using. IAO is particularly effective. Next, light the incense. As it begins to smoke, touch the incense burner or stick of incense with the wand and say, "Oh Creature of Fire, I consecrate you in the Name of the Father, Son and Holy Ghost.

Let no evil or misleading spirit appear during this rite, and may the Spirits find pleasure in your scent. Next, consecrate the scrying medium. I use a quartz crystal ball about the size of a large orange. I touch the crystal with the Wand and say, "O creature of Earth, be now consecrated to the purpose of the rite. Let no lying spirit appear within you; be Holy, and speak only Truth. Conjure Gabriel the Archangel to watch over the ritual and to thin the veil between this realm and the resting place of the Ruachim.

To conjure him, say "Gabriel, oh Archangel of the Moon, you who stand with trumpet ready to call forth the just and the unjust at the appointed hour, you who are the Intelligence of the Sphere of the Moon, I conjure you now in the name of Shadai El Chai: Come now and be present. Thin for me the veil between this realm and that of the resting dead, and bring forth [name of deceased] from their rest to speak to me, for I desire their company.

By the love between you and I, by the love of the First Father, I beseech you, bring now the spirit of [name of deceased] to speak with me. Next you will address the spirit themselves. Rise from your slumber for but a little while, and join me in conversation for a short time. I call upon you to speak on matters that only you will know, to bring revelation of my most urgent need. Arise from your sleep, return for a time to this Earth and speak unto me.

I call upon you by our Father whom we both love. Come now unto this place and speak. When the spirit arrives, thank it for coming and quickly get to the point. Ask what you want to know, and listen for its response. When you are satisfied, release the spirit, saying "[Name of deceased], I thank you for coming and speaking with me. May the First Father bless you and all your friends and family that remain on the Earth.

Go now in peace, return to your slumber, sleep now until next you arise. Thank Gabriel for his assistance, and release him, saying, "Gabriel, oh Spirit of the Moon, I thank you for your presence and your aid. Return this spirit now to its rest, and as you came in peace, so also go in power.

Sensing their presence is a learned technique. You may feel the temperature change, getting hotter or cooler, or you may smell something pleasant or foul.

The air may seem to be thicker, or thinner. There is no one way a spirit announces itself, but when it arrives, there will be a subtle change in the feeling of the air itself. As I said before, it is difficult to hear the spirit.

Asking it to speak in images is sometimes easier. Their voices sound a lot like thoughts, gentle whispers in your mind that are not quite audible.

They are not as strong as the Archangels and spirits of the Lemegeton's Goetia, so understanding their sibilant tongue can be difficult.

This is a technique that takes a while to gain any proficiency in. Practice a few times with relatives that you knew and loved, who had a kindly disposition to you. Necromancy Part Three: Exorcism As you begin to Work with the spirits of the Dead, you will find that you run into a lot more people who have problems with the departed.

On occasion, an opportunity to exorcise a spirit may arise. Resist the temptation to attribute all problems people have to spirit infestation, but be aware of the signs. If a person is going through a great deal of turmoil, or is suffering a wasting illness that leaves them tired and weak for no apparent reason, check to see if someone they were close to has recently passed away.

If so, there is a possibility that they are being haunted by a shade of the dead. These spirits have an affinity with the dead, and are useful in gathering information that reveals why a shade is able to haunt a person.

They also have authority over the dead, and can aid in sending them back to the Earth where they belong. Prior to beginning the exorcism, you should already have established a relationship with at least one of these spirits. Bring their seal with you when you go to the site where you will be performing the exorcism.

You will basically be telling the spirit to leave and return to the Earth, insisting that it leave the person or place alone and find no other sustenance to prolong its existence. Tools For this rite, you don't need much. Go to the place you believe is haunted. Take out the Seal of the Spirit you brought with you. Say to the spirit, "[Name of Spirit], by your Seal and your word I conjure you to this place.

Grant your authority to compel any shade of the dead to return to its final resting place. Work with me now to set this site at peace. Beginning in the East, sprinkle the Holy Water in the four cardinal directions. As you do, address the spirit: "Shade of the dead, return to your source.

Your Mother calls you back to her embrace. Return to the Earth from whence you came, leave this place and seek sustenance no more. Feed no longer on the powers of your Mother, feed no more upon the powers of the living. May all compulsions set upon you by any mind of man be lifted, freeing you now to return to the Earth. No further offering will sustain you, your time here has come to an end.

By the powers of the Seven Heavens, by the Love of our Father, by the grief of our Mother who misses her wandering child, I compel you now to leave this place and return forever to the dust from whence we were formed. Once you have completed it and have sprinkled the water in the four cardinal points, you are finished with the rite. Process for Exorcising a Spirit Accosting a Person If you find yourself in the unfortunate position of having to exorcise a spirit of the dead from a living person, know that you have my sympathy.

I can categorize people I've done exorcisms for into two groups: those who would think I were a nut if they knew I thought they were haunted, and those who came to me thinking they were haunted, who I happened to think were nuts. In both types of situations, I prefer to do the exorcism from the comfort and safety of my home temple.

I've found that working with the Goetia, having a sympathetic bond of a person, something they have touched, or owned, or clippings of the hair or nails works especially well in aiding and influencing that person with the help of the Spirits. Traditions such as Hoodoo, Curanderismo, or Santeria are very Goetic in their application, when I stop and think about it. Most of what the Spirits have revealed to me makes perfect sense to a root doctor, even if it seems strange to a GD Ceremonialist.

Whatever, though. A Goetic Magician can't be bound by expectations, their own or anyone else's. It only serves to limit your results. So if you're exorcising a spirit of the dead from someone's life: 1. Take an item they have touched or worn, or a hair if possible, and place it in the triangle on your Table of practice.

Next, conjure up one of the spirits of the Goetia that you have a working relationship who has the ability to control the shades of the dead. With a working relationship established, saying their name and asking for their presence is all you really need to do. Ask the spirit to return any shades possessing the person to their appropriate place. Through this token, stretch forth your powers into their life, and return any spirit of the dead haunting them to their grave; send it back to the embrace of its Mother, that it may trouble the living no more.

You seldom need much in the way of tools. Goetic Magic is perfect for magicians on the go. Working with the Genii Loci Because the Genii Loci are by nature local spirits, there's little I can say about how you should work with the spirits of your own yard, neighborhood, town, county, state, or country.

You will need to conjure the spirits yourself and learn how they prefer to be worked with. Go to the location of the spirit you wish to conjure, and find a nice secluded spot where you are unlikely to be disturbed.

Place the Table of Practice as close to the physical object that is the manifestation of the spirit as possible. For example, if you're conjuring the spirit of a River, place the Table of Practice on a rock within the water, near enough to the bank that you'll be able to see into the scrying medium.

Place the scrying medium within the triangle of the Table of Practice. Conjure the spirit using an oration and the offerings of the libation and bread. I call upon you by the four angels of the corners of the World, by Michael, Gabriel, Raphael, and Uriel.

Come now and receive this offering of [wine, juice, liquor, milk, etc. Speak with the Spirit. Ask what name it prefers to go by, and whether there is any seal that it would answer to. Take notes in your pad. This will become your Liber Spiritus over time. Release the Spirit by saying, "[Name], I thank you for coming. Return to me when I call you by name and by seal, come quickly from wherever you may be, and let there be mutual peace and prosperity between us until the end of our days.

The process I use is non-traditional. It's based on what is loosely termed the "spirit-friendly" approach in some magical communities, and while it's a bit of an exaggeration to say they are our friends, it is closer to the truth.

Circles, Figures, and Rings I've talked about integrating what the Magical Circle represents into your sphere as a magician. If you've done that, the magical Circle is around you all the time.

Tracing it out in your temple is not necessary. If you haven't done so, take the time to draw out the Magic Circle by hand before going much further. Even those who have been through the Seven Planetary Realms receive a particular blessing by drawing the Circle. I had to draw it again for this book, and I'm still tingling as I write this.

I do have a calf-skin hexagonal seal of Solomon. I also have a silver medallion that has the Pentagonal Figure of Solomon engraved on it.

And I even have a lead "ring" of Solomon. Ideally it would be made of Gold, or Silver, but Lead works as well. Originally, it was intended to be an engraved ring. I use these tools when I am conjuring one of the spirits for the first time. That is, I have them available when I conjure the spirit for the first time. I have never had a spirit manifest in a stinking toxic cloud. I've never had to use the Triangle of Art, either. The Table of Practice that I use has a triangle on it, based on the Trithemian system described in The Art of Drawing Spirits into Crystals, and that has worked well enough for me.

I also use Seals made of the appropriate metals. It's fun to make them, but it's a toxic hobby. If you don't have the knowledge, and you really want to make your own metal Seals and such, do the research and figure out how to do it safely. I don't want the responsibility of being the instigating reason someone burns their apartment complex down because they dropped melted tin on the linoleum floor. Paper works well enough, and won't kill you, poison Mother Earth, or make all your neighborhood kids just a little bit stupider.

The following pages have more fill-in- the-blank forms for you to use to make your own paper versions of the Figures of Solomon. Print the page off, if you're reading an eBook, or feel free to photocopy the blanks if I ever get around to actually publishing this. It works best if you draw the whole thing out by hand, taking the time to craft each part of the image.

Practice helps though, and the blanks below make things a bit easier. I can't tell if the symbols are supposed to look the way I draw them, or if I'm continuing to pass on the clumsy brush strokes of a poor artist from Europe.

I've never had any complaints from the spirits though, and my success speaks louder than my concerns. The Ring of Solomon from the Lemegeton's Goetia shows a circle with the words "Anapheneton Michael" written in a circle, and within that circle is written the word "Tetragramaton," also in a circle. Then there's a little S-shaped figure in the center. I prefer the version I use, with "Tetragramaton" on the outer ring written out in the five- syllabled word, as well as the actual Yod-Heh-Vav-Heh , "Anapheneton" in the middle, and "Mem-Kaph-Aleph-Lamed" in the center.

It's only made of three concentric circles, and I won't be supplying a blank for that. They are modern adaptations, and may cause consternation in the minds of those who practice purely traditional techniques.

All I can say is that they work for me. Extremely well. I'd pit my tech against the tech of more traditional magicians any day of the week, and I'm confident I would come out with at least equivalent results, if not better. During the day, before you begin setting up for your ritual, practice drawing the Seal of the Spirit you will be conjuring. Become familiar with every cross, every triangle, every bulge and circle or angle of their Seal.

When you conjure the spirit, you will draw the Seal and the Pentagonal Figure of Solomon on a piece of paper. It's ok to have these images on hand for reference, but try creating the Lamen as part of the Rite itself. Place the paper and pen on the table. Stand before your altar, and pointing the wand to the East, turn and trace out a circle that encompasses the area your will be sitting in.

Let no misleading spirit appear during this rite, and may the Spirits find pleasure in your scent. Next, conjure your Supernatural Assistant.

Go forth and draw near to me the Spirit [Name]. You are ready now to create the Lamen. Take a piece of paper and draw the Spirit's Seal on one side, and the Pentagonal Figure of Solomon on the other. Pierce the lamen near the top edge, and thread the necklace through the lamen you have created. Put the lamen on, positioned so that it is over your heart, with the Seal of the Spirit facing outwards and the Pentagonal Figure facing your heart.

Conjure the Spirit: [Spirit Name], I conjure you to appear before me in this crystal. By the power of the Ten Spheres I call upon you. By the Love of the Father, and the love you hold for all Men who would learn from you, I conjure you.

Come now, [Spirit Name], and speak with me, that my Will may be done on Earth according to what must be. When you have finished the oration, stop for a moment in silence and listen.

Ask if the Spirit is present, if you don't hear, sense, or have a vision of the spirit's arrival within the scrying medium. Listen for silent voices, impressions, or other indicators that the spirit is near. Pay special attention to any change in the atmosphere around you. While I've never had any spirit come in stinking clouds, I've heard it's happened to some.

Have the Ring and the Hexagonal Figure of Solomon near at hand. If you sense no presence, do not stop the ritual. Continue as if the Spirit were present. Tell it why you summoned it. If you have a list of things you want the spirit to attain for you, read it aloud to the Spirit.

If you're improvising, now's the time to speak. Listen for a response, and even if you don't hear one, continue when you feel you have given it enough time. If you haven't had any sense of his presence, ask him to reveal himself to you in a way that you will understand as his influence is made manifest within your life.

Release the Spirit. Come again when I call upon you by Name and by your seal; as you came in peace, so go in power. When you put away your ritual tools and paraphernalia, place the Lamen somewhere prominent on your permanent altar.

I like to light candles throughout the following week near the spirit's seal, as a reminder to he and I of the rite. Candles are like prayers you can see, and dedicating the candle to the spirit before lighting it seems to add to the overall effect.

I usually see my results manifest within two weeks of the ritual. The nights after performing the ritual are often spent in strange dreams that take place in post-apocalyptic realms, in ruined cities with strange transit systems of decrepit train cars that run on tracks no engineer of the wildest amusement park would consider.

Within these dreams I am always safe, and I am usually speaking with friends and co-workers. I've come to associate these dreams with the spirits of the Lemegeton's Goetia, and I find that I'm not alone among my magician friends in this kind of dream-communion with these entities.

The Seals of the Spirits are available for free across the internet, and the descriptions are in Middle English, but most of us can figure that out.

I'd like provide a one-stop shopping place for those who are looking for it. I still highly recommend researching the spirits and viewing their seals on Joe Peterson's Esoteric Archives web site. I drew out the Seals by hand and scanned them for this manuscript, and they're rather crude.

I could have done them all using a graphics program and had nice pixilated circles and straight lines, but I've found that the spirits like it when you draw them by hand, they like the little personalization of their seals that naturally occurs when you do it yourself. The Seals of the old manuscripts are not perfect. They are not perfectly symmetrical.

I think seeing how I draw them and comparing them to the ones in the Lemegeton will show you how magicians traditionally passed on these seals to one another. We're not all great artists or draftsmen, but the Spirits respond to our intent and our effort as much as to the accuracy of the Seals.

That doesn't mean make your own on your own, by any means, but I hope that seeing how primitive my Seals are demonstrates the leeway we have in Working with these Spirits.

Traditionally, the spirits are presented in order from , and they don't seem to follow any particular order of planets, decanates, or rank. I've found that sorting them by rank is most useful to me, possibly because I'm so into the Planetary Spheres. He has the power to you invisible, and likewise reveals hidden treasures. If it is an Earthly treasure, he will be able to assign a guardian to it to keep it safe for you. Bael is pure Kingliness. He will "make a man out of you" by being near.

He brings strength and influence over people, though not through wit or wisdom. The only ability the Lemegeton's Goetia lists for him is the power to make you invisible, but after working with him, I've found myself receiving honor and attention.

Balam is an Airy King who gives true Answers of things past, present, and to come. His influence in your life will manifest through quick wits, and being a step or two ahead of any that may have it in for you. Not because I want the kind of effects he brings, but just because of the nature of what he does.

He causes love, but not just any love. If you're looking for sex, and think you're insatiable, he will soon prove you wrong. Belial is a mover and shaper of world events. He distributes political promotions, causes Belial. He can tell you what the earth is and what holds it up in the waters, and what the wind is, and whatever else you may want to know.

He's good for meteorologists and geologists alike to aid in understanding arcane mysteries of the planet Earth. This means he can give you polish where you are uncouth. Then he confirms dignity, that is, he proves your social value to those who might not believe you're REALLY dignified and decent. It's a social class climber's demon dream come true.

He also binds man, making him subject to the magician's will, and gives good familiars. Purson is an affable fellow. He's the kind of guy that everyone likes and feels comfortable bearing their soul to. As a result, he knows hidden things, and can discover hidden treasures. He also tells of things present, past and to come, answers truly of all things Earthly, secret and divine, and of the creation of the world.

He also assigns good familiars. He is good at sniffing out what kind of magic is being done in your local area. This is useful if you don't want to oh, say, curse the local mayor and later find out that the local covens have put up defensive spells around him that could result in your being cursed.

He's good at divination, and builds towers, throws down stone walls, and makes waters rough with storms.

In other words, he's a good combat spirit for those into astral warfare, influencing the outcome of magical battles, political contests, or actual war. He can defend you, and tear down the defenses of your enemies. He's also good for gathering information about your enemies. Makes men witty, can turn wine into water and blood into wine and water into wine.

He can turn metals into coin of the domination of the metal, and makes fools wise. He's a good spirit for understanding alchemy. I've yet to have water turn to wine. Expedite, this spirit is good for making things happen quickly and for getting a situation that has stagnated moving again. He's also good at bringing back those who run away, like thieves or willful children. He can teach languages and tongues, which is the difference between learning Spanish or French and learning Enochian. He also destroys both Supernatural and Temporal dignities.

That means he can reveal a priest or Pope as a sinner if they are corrupt, or he can tear down politicians by revealing their failures. This works in office politics as well. He basically reveals that people who pretend to be of a certain social status aren't what the pretend to be.

He also causes earthquakes. Aim sets cities, castles and great places on fire. Applied Hermetics is about more than talismans, health, wealth, sex, and using our powers of creation to benefit ourselves, although that is the first step. Applying the principles of Hermetics to our lives changes us, and changes the world at large.

What do we want to do with it? Academia Hermetica is an online college developed by Rufus Opus in close collaboration with his peers and confidantes.