Rufus Opus

Posts by frredactumopus

Author: frredactumopus

  • Bela Bartok: Tapping into the Power of the Early 20th Century

    This morning, on my way to stinking work, I had the good fortune to hear a story on NPR about Bela Bartok. He was a Modernist composer who wrote some lovely dark-themed music based on the cultures of Eastern Europe, and it totally reflects the post-industrial Modernist influence of the late early 20th century.

    Who cares? Magicians care. We have to. So many of our modern occult influences condensed in the Modernist period. Crowley, Mathers, Fortune, and even the Chronicler Regardie were products of the illuminated age brought about by the wealt

  • Chthonic vs. Celestial

    Jake Stratton-Kent wrote the following explanation of his views on the Goetia as a genre (not just a grimoire in a grimoire). I’ve found the information Jake presented really useful in discussions with Goetic and Celestial entities alike since first reading it, and he was kind enough to let me post it here.

    Chthonic versus Celestial
    by Jake Stratton-Kent

    All ancient religions differ from modern religions in several major respects. We’re used to seeing things from a cultural perspective at least partly defined by what is known as *Revealed Religion*, in which *Revelation* (ultimately in the form of a Book) is received from on high (what we might term the *Celestial* region). The centre of gravity of this type of religion is the Celestial region, even though other realms of experience are considered – such as Earth, Hell and the physical universe in general.

    Ancient religions, and ‘primitive’ religion generally, is significantly different. Collectively they are termed Natural Religion (not to be confused with Nature Religion) which in contrast with Revelation from the Celestial realm evolves from the ground up, via deductive reasoning and observation of the world, including perceived supernatural components. It’s centre of gravity is Chthonic – it is notable that the Greeks at every stage of religious development considered the Earth the source of oracular power (contrasting Oracles with Revelations). Note again that this centre of gravity does not exclude consideration of other regions of experience, and thus gods of
    thunder, Sun, Moon etc. are not excluded by this focus.

    In the subsequent development of Greek religion the Celestial gained in importance, while the Chthonic powers for a long time retained divine status (notwithstanding some unpleasant characters in the underworld and elsewhere). My comparison of goetia with African Traditional Religions is intended to reflect this earlier status, and the chthonic ‘centre of gravity’ from which it evolved. The comparison is part of an effort to provide a position from which the pre-devaluation form of goetia may be understood in something like its own terms. In the past – whether in traditional sources, later publications or in discussions on the internet – goetia and dealing with the underworld has almost invariably been seen and described in terms of the later ‘Revealed Religion’ and has assumed the Celestial centre of gravity. That this gives an entirely false idea of how goetia originally operated – prior to devaluation – is obvious once this is taken on board. Otherwise it is very difficult to get past the perspective of Revealed Religion etc. which has prevailed in our culture for upwards of 2000 years.

    Additional perspective may be useful: the ‘goetia’ implicit in my usage is what Cumont called the ‘coarse and ancient goetia’; rites which preceded the adoption of supposed Persian ‘magic’ by the Greeks. That one survived alongside the other does not detract from the fact they had different frames of reference. In later magic goetia is not understood in its own original terms, having become a survival within a host tradition with another perspective. My use of chthonic and
    celestial refers to this aspect of the discussion, and as should be obvious I’m interested in recovering the perspective of goetia rather than of the host tradition (with which we’re all familiar in various guises).

  • Daimon Brainstorming Sessions Part 2

    This is Part 2 of the Daimon-Brainstorming sessions that resulted from my recent experiences with getting sick from a Bune operation gone awry. For background see “The Weirdest Bune Thing Yet” and “Daimon Brainstorming Sessions Part 1.”

    Picking up where we left off, I had woken up feeling great after performing a really quick rite with my spirit pot that houses Bune. That doesn’t really convey how much better I was feeling than before, the difference was totally miraculous. But I also wanted to make sure it didn’t happen again by following up on the Hierophant information I had received through the tarot divination and the first brainstorming session with my Daimon.

    So that night, I sat down with my Daimon, and we talked. I can’t really convey the conversation because I don’t remember the actual dialog. I took notes, but it was the information we were discussing that I wrote down, and not the conversation.

    Basically, I asked it what I should be focusing on to enact the resolution shown in the tarot reading (Hierophant, six of Wands, King of Wands). It revealed I hadn’t been plugging into the Above spoken of in the Emerald Tablet of Hermes. Most of my magical practices are pretty mundane-focused. I haven’t been doing a lot of Scrying of the Aethyrs, rising through the Spheres, or traveling through the heavens in a fiery chariot like Ezekiel did.

    And the Daimon reminded me that this is why the Hierophant is the Hierophant. The roles of the Hierophant are a reflection, a side effect of his relationship with God. The Hierophant gets his knowledge and experience and the ability to be a Hierophant on these spiritual journeys, and from contemplating the Divine Source.

    I hadn’t been doing these things much lately.

    So the next most obvious question was, “What should I actually be doing then?”

    We brainstormed for awhile, and what came out of that was a Merkavah–esque meditative ritual that includes visiting each Sphere of the Elements, the Seven Heavens (classical planetary realms), the “Heaven of the Stars” symbolized by Chokmah on the GD Tree of Life most are familiar with, and then the realm of the Prima Materia, the First Material that manifested in Kether. From there, my Daimon said, I needed to travel through the Pleroma and into the Divine Darkness in which the Creator dwells. After I was finished, I was to return going through each of the spheres in reverse order and then grounding out.

    This was all to be done in the Body of Light, making this a meditative and contemplative ritual. I don’t do many of those, and this one pretty much makes up for that fact.

    To begin, I lit a candle in my Lamp on my altar to represent the Light of God. Then I lit my incense charcoal and got some Abramelin Incense burning. It’s my favorite, and since I always start with a conjuration of my Daimon, it’s always appropriate.

    I then sat in my Comfy Chair (every magician should have one, as Patrick Dunn says; mine is IKEA’s Poang chair with the matching footstool). I had my notes. I entered my astral temple. I performed the rite. It took a while.

    First I conjured my Daimon. We have an agreement, I call, he comes. Next I quickly traveled up through the Elemental Spheres in my Body of Light. In the realm of Earth, I took on the form of a Bull, in Water the form of a Man, in Air the form of an Eagle, and in Fire the form of a Lion. When I got to the Lunar realm, I conjured Gabriel, the Archangel of the Moon using her Name, Seal from the Magical Calendar, and the name of God Shaddai El Chai. I then traveled through the Sphere of the Moon in my Body of Light with my Daimon until we got to the Gate leading to the Sphere of Mercury.

    At that Gate, I conjured Raphael, Archangel of Mercury. I follow the Trithemian school of placement for the archangels Raphael and Michael. This means that they are switched from what you see in the Magical Calendar link above. The seals stay with the planets, as they are the seals of the Intelligence of the planet. Only the names “Raphael” and “Michael” are switched from the Magical Calendar’s representation in the Trithemian school of correspondences.

    So at the Gate of Mercury, I conjured Raphael using his Seal and the God Name Elohim Tzabaoth. I traveled through Mercury to the Gate of Venus, and did the same with Haniel using the God Name Jehovah Tzabaoth. For each of the remaining spheres, it was the same, conhjure Archangel using the Sigil, name of the angel, and appropriate God Name, and then travel the sphere to the Gate to the next Sphere. After Venus, it went Sun-Michael-Seal-Eloah Va Da’at, Mars-Camael-Seal-Elohim Gibor, Jupiter-Sachiel-El, Saturn-Cassiel-Jehovah Elohim.

    When I got to the Gate to the Heaven of the Stars (roughly corresponding to Chokmah on the GD Tree of Life, I conjured Ratziel in the God Name Jah. I used the name Ratziel spelled out in the Celestial Script for the spirit’s Seal. After traveling through that sphere, I conjured the Archangel Metatron using the Name Eheieh to get access into Kether.

    The rest can’t really be described in words. I continued traveling through what is represented by the three negative veils. The first negative veil, the Ain Soph Aur was to me the Pleroma of the Gnostics. Multiple heavens, multiple entities that spoke in light instead of sound. Very interesting. I think that’s what you go through when you scry the Enochian Aethyrs, but I don’t know that to be true, just a suspicion. After that, I went through the Divine Darkness that Dionysius talks about. This is a must-read, in my opinion. Click that link later.

    Then I returned through the Spheres I had ascended through on the way up, conjuring each spirit at each gate until I reached the Elemental realm of fire. There I conjure Michael Angel of the the Element Fire and had him guide me through the Sphere to the Gate to the Realm of Air, where I conjured Raphael to lead me to the Gate of Water, then Gabriel who lead me to the Gate of Earth, and finally Uriel, who lead me back to my own Astral Temple. I thanked him, and my Daimon and then got up and did some grounding-out exercises.

    It took SIX HOURS. Strangely, three of those hours were spent in the Realm of the Moon on the way up. The rest took much less time. I had a lot of Lunar things to deal with. I may or may not blog about them. I’m sure you’ll find plenty of your own things to discover if you choose to do a rite like this, although the Moon realm might not take you as long.

    Dee does say something about needing to travel three times around the Earth in the Realm of the Moon before you can reach the next sphere in his Hieroglyphic Monad though, and I hadn’t known that before doing the rite. Maybe that’s part of it, I don’t know.

    Well, that’s Part 2. I wanted to get these out tonight before I forgot some of the details.

    Good Nigh, and Good Magick.

  • Note to self…

    Well, I just finished watching the Grudge 2.

    Remind me never to take the evil spirits from people and feed them to my daughter, ok?

    It always turns out bad in the end.

  • Daimon Brainstorming Sessions Part 2

    This is Part 2 of the Daimon-Brainstorming sessions that resulted from my recent experiences with getting sick from a Bune operation gone awry. For background see “The Weirdest Bune Thing Yet” and “Daimon Brainstorming Sessions Part 1.”

    Picking up where we left off, I had woken up feeling great after performing a really quick rite with my spirit pot that houses Bune. That doesn’t really convey how much better I was feeling than before, the difference was totally miraculous. But I also wanted to make sure it didn’t happen again by following up on the Hierophant information I had received through the tarot divination and the first brainstorming session with my Daimon.

    So that night, I sat down with my Daimon, and we talked. I can’t really convey the conversation because I don’t remember the actual dialog. I took notes, but it was the information we were discussing that I wrote down, and not the conversation.

    Basically, I asked it what I should be focusing on to enact the resolution shown in the tarot reading (Hierophant, six of Wands, King of Wands). It revealed I hadn’t been plugging into the Above spoken of in the Emerald Tablet of Hermes. Most of my magical practices are pretty mundane-focused. I haven’t been doing a lot of Scrying of the Aethyrs, rising through the Spheres, or traveling through the heavens in a fiery chariot like Ezekiel did.

    And the Daimon reminded me that this is why the Hierophant is the Hierophant. The roles of the Hierophant are a reflection, a side effect of his relationship with God. The Hierophant gets his knowledge and experience and the ability to be a Hierophant on these spiritual journeys, and from contemplating the Divine Source.

    I hadn’t been doing these things much lately.

    So the next most obvious question was, “What should I actually be doing then?”

    We brainstormed for awhile, and what came out of that was a Merkavah–esque meditative ritual that includes visiting each Sphere of the Elements, the Seven Heavens (classical planetary realms), the “Heaven of the Stars” symbolized by Chokmah on the GD Tree of Life most are familiar with, and then the realm of the Prima Materia, the First Material that manifested in Kether. From there, my Daimon said, I needed to travel through the Pleroma and into the Divine Darkness in which the Creator dwells. After I was finished, I was to return going through each of the spheres in reverse order and then grounding out.

    This was all to be done in the Body of Light, making this a meditative and contemplative ritual. I don’t do many of those, and this one pretty much makes up for that fact.

    To begin, I lit a candle in my Lamp on my altar to represent the Light of God. Then I lit my incense charcoal and got some Abramelin Incense burning. It’s my favorite, and since I always start with a conjuration of my Daimon, it’s always appropriate.

    I then sat in my Comfy Chair (every magician should have one, as Patrick Dunn says; mine is IKEA’s Poang chair with the matching footstool). I had my notes. I entered my astral temple. I performed the rite. It took a while.

    First I conjured my Daimon. We have an agreement, I call, he comes. Next I quickly traveled up through the Elemental Spheres in my Body of Light. In the realm of Earth, I took on the form of a Bull, in Water the form of a Man, in Air the form of an Eagle, and in Fire the form of a Lion. When I got to the Lunar realm, I conjured Gabriel, the Archangel of the Moon using her Name, Seal from the Magical Calendar, and the name of God Shaddai El Chai. I then traveled through the Sphere of the Moon in my Body of Light with my Daimon until we got to the Gate leading to the Sphere of Mercury.

    At that Gate, I conjured Raphael, Archangel of Mercury. I follow the Trithemian school of placement for the archangels Raphael and Michael. This means that they are switched from what you see in the Magical Calendar link above. The seals stay with the planets, as they are the seals of the Intelligence of the planet. Only the names “Raphael” and “Michael” are switched from the Magical Calendar’s representation in the Trithemian school of correspondences.

    So at the Gate of Mercury, I conjured Raphael using his Seal and the God Name Elohim Tzabaoth. I traveled through Mercury to the Gate of Venus, and did the same with Haniel using the God Name Jehovah Tzabaoth. For each of the remaining spheres, it was the same, conhjure Archangel using the Sigil, name of the angel, and appropriate God Name, and then travel the sphere to the Gate to the next Sphere. After Venus, it went Sun-Michael-Seal-Eloah Va Da’at, Mars-Camael-Seal-Elohim Gibor, Jupiter-Sachiel-El, Saturn-Cassiel-Jehovah Elohim.

    When I got to the Gate to the Heaven of the Stars (roughly corresponding to Chokmah on the GD Tree of Life, I conjured Ratziel in the God Name Jah. I used the name Ratziel spelled out in the Celestial Script for the spirit’s Seal. After traveling through that sphere, I conjured the Archangel Metatron using the Name Eheieh to get access into Kether.

    The rest can’t really be described in words. I continued traveling through what is represented by the three negative veils. The first negative veil, the Ain Soph Aur was to me the Pleroma of the Gnostics. Multiple heavens, multiple entities that spoke in light instead of sound. Very interesting. I think that’s what you go through when you scry the Enochian Aethyrs, but I don’t know that to be true, just a suspicion. After that, I went through the Divine Darkness that Dionysius talks about. This is a must-read, in my opinion. Click that link later.

    Then I returned through the Spheres I had ascended through on the way up, conjuring each spirit at each gate until I reached the Elemental realm of fire. There I conjure Michael Angel of the the Element Fire and had him guide me through the Sphere to the Gate to the Realm of Air, where I conjured Raphael to lead me to the Gate of Water, then Gabriel who lead me to the Gate of Earth, and finally Uriel, who lead me back to my own Astral Temple. I thanked him, and my Daimon and then got up and did some grounding-out exercises.

    It took SIX HOURS. Strangely, three of those hours were spent in the Realm of the Moon on the way up. The rest took much less time. I had a lot of Lunar things to deal with. I may or may not blog about them. I’m sure you’ll find plenty of your own things to discover if you choose to do a rite like this, although the Moon realm might not take you as long.

    Dee does say something about needing to travel three times around the Earth in the Realm of the Moon before you can reach the next sphere in his Hieroglyphic Monad though, and I hadn’t known that before doing the rite. Maybe that’s part of it, I don’t know.

    Well, that’s Part 2. I wanted to get these out tonight before I forgot some of the details.

    Good Nigh, and Good Magick.

  • Daimon vs. HGA

    Recent conversations about the Holy Guardian Angel (HGA) have reinforced my belief that the term “HGA” has too much misinformation applied to it to be used in public conversations.

    Most people think that having Knowledge and Conversation with the HGA (K&CHGA) is the end-all be-all goal of the Great Work, which it isn’t. They equate it with Eastern Mysticism’s enlightenment, which it isn’t. They think it makes them an Ipsimus, which it can, but it takes a while, it’s not an instant transformation.

    The “HGA” is a resource. It’s a helper spirit. It grants authority over most spirits (I haven’t found any that it doesn’t grant authority over). It tells you information. It can tell you what possible outcomes for a situation are. It can tell you what you should be studying. It WILL tell you how many times it saved your ass. It can also grant you other helper spirits. It protects from magickal attack by warning you, and actually shielding you to a large extent, if you ask it to. It guides you through the Planetary spheres. It tells you the truth.

    These traits were better understood in my opinion as the traits of the Daimon of the Greek culture. The Daimon was a personal spirit, and it was said that Socrates’ Daimon spoke with him all his life, and could be seen and spoken with by others. Almost like the mythical Don Juan of Castaneda’s creation, except it never told Socrates what to do.

    So going forward, I’m going to try to not use “HGA” when I reference this wonderful helper spirit. I’m going to try to stick with Daimon, but the term “Genius” can also be applied. If too many poeple start equating Daimon with either the Evil Daimon from Pymander or “demons” from Christian pop-culture, I’ll switch to Genius. The point of public communication like this is to be undertood by as many folks as possible.

  • Daimon vs. HGA

    Recent conversations about the Holy Guardian Angel (HGA) have reinforced my belief that the term “HGA” has too much misinformation applied to it to be used in public conversations.

    Most people think that having Knowledge and Conversation with the HGA (K&CHGA) is the end-all be-all goal of the Great Work, which it isn’t. They equate it with Eastern Mysticism’s enlightenment, which it isn’t. They think it makes them an Ipsimus, which it can, but it takes a while, it’s not an instant transformation.

    The “HGA” is a resource. It’s a helper spirit. It grants authority over most spirits (I haven’t found any that it doesn’t grant authority over). It tells you information. It can tell you what possible outcomes for a situation are. It can tell you what you should be studying. It WILL tell you how many times it saved your ass. It can also grant you other helper spirits. It protects from magickal attack by warning you, and actually shielding you to a large extent, if you ask it to. It guides you through the Planetary spheres. It tells you the truth.

    These traits were better understood in my opinion as the traits of the Daimon of the Greek culture. The Daimon was a personal spirit, and it was said that Socrates’ Daimon spoke with him all his life, and could be seen and spoken with by others. Almost like the mythical Don Juan of Castaneda’s creation, except it never told Socrates what to do.

    So going forward, I’m going to try to not use “HGA” when I reference this wonderful helper spirit. I’m going to try to stick with Daimon, but the term “Genius” can also be applied. If too many poeple start equating Daimon with either the Evil Daimon from Pymander or “demons” from Christian pop-culture, I’ll switch to Genius. The point of public communication like this is to be undertood by as many folks as possible.

  • Helping Others in the Great Work

    I hope this blog has helped others in their pursuit of the Great Work. I’ve sold a couple books here and there, done some attunements on people, and have provided a lot of the information that has helped me. I hope reading it was as fun as learning about it.

    But this post isn’t about helping people like that. This post is about helping people along in their Work because you can’t stand how they behave.

    Surely you know the types. You love them, they’re sweet, but there’s just something about them that you can’t stand, and it keeps you from being able to enjoy the fullness of your relationship. You see their character flaws clearly, and so does everyone else, but there’s no way that they ever acknowledge that you’re right in your assessment of their behavior.

    Fortunately, you’ve done the ritual Work required to attain Adepthood, and you’ve been through the wringer yourself so many times with dealing with similar issues that you know exactly which spheres trigger the results you want to see in the other person’s sphere.

    I don’t know how ethical this is, by the way. It’s magick for the Great Work, and it might just backfire on you (or me) when you (or I) try to do it. Time will tell, though, time will tell.

    Say someone is, oh, I don’t know, hardhearted, jealous, and prideful, and because of this, they can’t seem to see you for who you really are. What do you do?

    Well, the Sun is the Sphere of revelation, and enlightenment, and that always leads to compassion. When you can’t seem to get someone to see your point, a solar working makes sense.

    Michael the Archangel of the Sun is who I’m planning on conjuring. This Archangel is good for almost everything, from wealth to exorcisms to initiations. It’s hard to beat Michael in terms of being there for you when you need him.

    Ok, so you’ve got the Spirit, go to the Magical Calendar and get the seal for Michael. (I believe the Magical Calendar places Michael in Mercury and Raphael in the Sun, but that’s not "right" for me. You still use the seal of Michael, and disregard the placement in the Magical Calendar.) Next you create a little shrine to Michael. A statue of Michael slaying the Dragon would be great for this, but I’m buying a house, and can’t afford to purchase statuary at the moment, so I’m going to make a lamen with his name and seal in it. Around the outside, I’ll write the Name of God that corresponds to the Sun (Eloah va-Da’at) and the symbol of the Sun (circle with a dot in the middle). I’ll include the names of the angels associated with the Sun (Melakim) and the name of the Sphere in the KBL (Tiphareth) Then I’ll include the Planetary Sigil from the Magical Calendar.

    In the center of the circle of the names and symbols, I’ll draw a Star of David, and in the center of that the Name Michael in English with his Seal below that. Above the Star of David I’ll write out his name (MKAL) in Celestial script, and around the Star of David I’ll draw four pentagrams, with the names of the Four Elemental Kings inside (Michael, Uriel, Raphael, and Gabriel Clockwise, beginning in the East). I’ll draw all this out in gold ink from an 18 carrot gold leaf pen on a Sunday in the Hour of the Sun. I’ll mount the lamen on an ease-type thing I make out of dowel rods or something, so that the Lamen is mostly vertical. I could put it on a mantle or create a shelf on the wall for it too. Then I’ll place a picture of the people I’m wnating to change in front of the lamen, with the changes I want to see written on the picture in gold ink, like "compassion, enlightenment, caring." Then I’ll conjure Michael in his appropriate hour, and ask for him to do what I desire. Assuming he complies, I’ll then light gold or white candles in front of the shrine, and burn Frankincense sticks until the change is complete.

    I’m pretty sure there’s no harm in this kind of magick, but you never know what kind of gross stuff comes out of a person when they begin to integrate the energies of the Sun into their sphere, eh?

  • How to be an Uber-cool Magician and Never Pay Taxes Again

    Ha! Yeah right.

    Anyway, here are some random thoughts about why I haven’t experienced the same level of creeping chaos in my life as I’ve been working with Goetic spirits.

    Generally, I think, people who have the creeping chaos had the seeds for it already there in their lives before beginning their Goetic Work.

    Most magical traditions in the West have a methodology of identifying the parts of the self that are out of harmony with the rest of the universe and bringing them into harmony. In the Golden Dawn, for instance, this can take the form of initiations. In Alchemy, there is the Black stage where the impurities of the base ingredients are brought to the surface, the White stage where the impurities are burned to ash, and the Red stage, when the essence of the original ingredients is purified and transformed into the Philosopher’s Stone.

    This purification process is essential, in my opinion. It happens as you do the Work. When you begin the Work, you’re supposed to start where you’re at, and then ascend through the heavens to your Source, and then return to the earth in great power. That’s the methodology laid out in the Emerald Tablet of Hermes. The human being descends from the heavens through the elements into the flesh of the Earth. Through theurgical rituals, we ascend through the spheres of the heavens. As we do, the impurities get burned away, and when we return to the earth, we do so in power, and from this process the universe is continuously created.

    I didn’t jump ahead in the process. I started with making contact with my HGA. Based on the translation of the Sacred Magic of Abramelin by Mathers, I thought that after I had made contact with my HGA I was required to conjure the Four Kings of Hell, and all their servants, and get four familiars. Since that translation didn’t have all the seals of the demons you’re supposed to work with, I thought I would substitute the Goetia, as it’s more complete. Or so I thought at the time.

    Since my HGA was the only spirit I’d ever conjured, I figured I’d get my feet wet by Working with the Archangels of the Sephiroth. I looked for a quick and easy conjuration method, and found Trithemius’ Art of Drawing Spirits into Crystals. This technique is pretty straightforward and readily adaptable. It also only focuses on the seven Planetary Archangels. I was learning more about neoplatonism at the time, and this fit my personal understanding of the universal cosmology and spiritual hierarchies anyway, so I went with it.

    As I conjured each of the Archangels, I asked them to “purify the tincture of my sphere.” I went through various issues as a result (although honestly, it wasn’t that hard to deal with). I also built up my own sphere by interacting with these beings over a period of about a year. By the time I got back to the Goetic entities, I had already performed the ascension part. I knew where I belonged in the cosmic hierarchy, understood my race and value from an eternal perspective, and was ready to assume my role as the administrator of my physically manifest realm. There was no room for the Goetic spirit to cause chaos. There was no reason for it to, either.

  • Daimon Brainstorming Sessions Part 1

    So in the post “The Weirdest Bune Thing Yet” covered my most recent joy-ride in the occult. I’d like to talk a bit about how my Daimon and I brainstormed a way to make sure it didn’t happen again.

    For starters, the first thing I did when I got the explanation of what was going on was to verify it with my Daimon. I simply cocked my head to where he usually resides, behind me and a little on the right, and asked him if this was legit. I got a nod from him, and I confirmed the next step was to do my own divination.

    So I shuffled my mini-Rider-Waite deck while specifically asking out loud “What is the source of my illness?” I use the 15-card layout that is suggested in the little book that comes with Crowley’s Thoth deck. It’s always worked well for me.

    Current circumstances indicated that the oracle was right. I had the Five of Wands in the center significator spot. Cards surrounding it indicated I was fighting the results of a smug person stealing knowledge, and a confirmation from my Daimon that the coin oracle had described what happened accurately. I then had two options to deal with the problem. Magickal counter-attack aimed at the person who had done it in the first place, or rising above it and putting the forces that were at work in my sphere into their proper place as the second option. I had been considering the first option, mainly, because I was pissed. however, the cards indicated I’d run into more fighting and eventual sorrow or regret at taking that path.

    The second option showed me how I could permanently conquer this kind of strife by putting things right that were wrong in the moment, and by behaving in a different way in my personal practices. These cards were the King of Wands on the right, the Hierophant in the center, and the six of wands on the left. The six of wands indicated peace and victory after putting down the current strife in the five of wands. From the King of Wands, I got the image of no longer having to fight because I had established the hierarchy in the realm of Wands one must in order to be the King.

    The Hierophant was the primary image of this grouping. It coalesced the other two cards, representing the path that I needed to take to achieve present victory (6 of wands) and lasting Lordship over this kind of strife (King of Wands). I have a long history of the Hierophant popping up representing me, in readings I perform for myself and readings performed by others. That and the much better results made it clear which option I should take.

    The next step was to plan out the actual ritual Work I would need to do in order to clear up the current mess and make sure it wouldn’t happen again. The coin oracle indicated that “my” Bune (the spirit in the Bune Spirit Pot I made) would be able to fix the current mess, so I confirmed that with my Daimon. He indicated that was the way to go.

    It’s in keeping with the role of the Hierophant to be the go-between with the spirits on behalf of people who have messed things up. The priest or shaman is called to perform the exorcism, the man or woman with the divine connections is there for the people. I think this is why the Rider-Waite Hierophant is pointing up with his projecting (right) hand and the receptive (left) hand is projecting over the monks in front of him, holding the symbol that represents (in my opinion) the Caduceus, or his ability to travel through the higher spheres, the heavens, or sephiroth, however you want to perceive it.

    So I went to my spirit pot and asked Bune to put any spirits that were causing me illness back into their proper place. This is one of his talents he revealed to me (it’s in the description in the Goetia, but I didn’t understand it). Bune agreed, and I lit five tea light candles in front of his Pot in thanks for his actions.

    I woke up healed the next morning, as stated in the earlier post. I still had to figure out how to overcome things like this happening again though, so I planned another Daimon brainstorming session for the next night. That will be Part 2.