Page 12 (part 1)

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

God is addressed with human attributes such as 'arms', 'countenance', and the Son has a 'body' and 'blood'.

Penitential sorrow for sin as the first movement of the soul's healing — Julian's first of three medicines ('by contrition we are made clean'), the Christian compunction tradition, Sufi tawba, Greek metanoia, Hebrew teshuvah; the wound of sorrow that turns bitterness into hope of mercy. Distinct from self_examination (the diagnostic practice), rejection_of_hypocrisy (critique of others' form), and dark_night (imposed aridity): contrition is the soul's own penitent turning.

The text petitions for remission of sins and pity from the Lamb of God, implying a state of penitence and need for cleansing.

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The prayers affirm God's active role in creating, succouring, and assisting all things and individuals.

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The text explicitly invokes the 'great living God' and emphasizes His active presence and responsiveness to petition.

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

The passage references the Son as the 'only Word' by whom all things were made, aligning with the Christian Logos concept.

Numbers, proportions, and mathematical relationships as the underlying structure of divine reality.

The text explicitly titles the section 'Seven Mysterious Orisons' and references the 'Seven Gifts of the Holy Spirit'.

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The entire passage consists of liturgical orisons and direct addresses to the divine for protection and blessing.

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The text repeatedly invokes the Names of the Father, Son, and Holy Ghost as sources of blessing and protection.

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

Drawn from a book of ceremonial magic, these orisons function as ritual practices to engage divine power for protection.

The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.

As part of a ceremonial magic text, the liturgical formulas are used to invoke divine power and alter spiritual conditions through spoken words.