The Book of Ceremonial Magic (A.E. Waite) · 55 of 175 · tr. Arthur Edward Waite
Page 18 (part 2)
Refinements of this kind were evidently outside the magic of the fifteenth century.
In the following citation I shall depart from my usual custom of translating at first hand, and make use, with some needful prunings, of the version of Robert Turner, which is quite faithful and has, moreover, the pleasant flavour of antiquity.
CONCERNING THE INVOCATION OF EVIL SPIRITS If we would call any evil Spirit to the circle, it first behoveth us to consider and to know his nature, to which of the planets it agreeth, and what offices are distributed to him from the planet.
This being known, let there be sought out a place fit and proper for his invocation, according to the nature of the planet and the quality of the offices of the same Spirit, as near as the same may be done.
For example, if his power be over the sea, rivers or floods, then let a place be chosen on the shore, and so of the rest.
In like manner, let there be chosen a convenient time, both for the quality of the air-which should be serene, clear, quiet and fitting for the Spirits to assume bodies---and for the quality and nature of the planet, and so too of the Spirit, to wit, on his day, noting the time wherein he ruleth, whether it be fortunate or unfortunate, day or night, as the stars and spirits do require.
These things being considered, let there be a circle framed at the place elected, as well for the defence of the invocant as for the confirmation of the Spirit.
In the circle itself there are to be written the general Divine Names, and those things which do yield defence unto us; the Divine Names which do rule the said planet, with the offices of the Spirit himself; the names, finally, of the good Spirits which bear rule and are able to bind and constrain that Spirit which we intend to call.
If we would further fortify our circle, we may add characters and pentacles agreeing to the work.
So also, and within or without the circle, we may frame an angular figure, inscribed with such numbers as are congruent among themselves to our work.
Moreover, the operator is to be provided with lights, perfumes, unguents and medicines compounded according to the nature of the planet and Spirit, which do partly agree with the Spirit, by reason of their natural and celestial virtue, and partly are exhibited to the Spirit for religious and superstitious worship.
The operator must also be furnished with holy and consecrated things, necessary as well for the defence of the invocant and his fellows as to serve for bonds which shall bind and constrain the Spirits.
Such are holy papers, lamens, pictures, pentacles, swords, sceptres, garments of convenient matter and colour, and things of the like sort.
When all these are provided, the master and his fellows being in the circle, and all those things which he useth, let him begin to pray with a loud voice and a convenient gesture and countenance.
Let him make an oration unto God, and afterwards entreat the good Spirits.
I he will read any prayers, psalms or gospels for his defence, they should take the first place.
Thereafter, let him begin to invocate the Spirit which he desireth, with a gentle and loving enchantment to all the coasts of the world, commemorating his own authority and power.
Let him then rest a little, looking about him to see if any Spirit do appear, which if he delay, let him repeat his invocation as before, until he hath done it three times.
If the Spirit be still pertinacious and will not appear, let him begin to conjure him with Divine Power, but in such a way that all the conjurations and commemorations do agree with the nature and offices of the Spirit himself.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The text emphasizes matching the ritual location, time, and materials to the specific nature and planetary agreement of the spirit being invoked.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The practice relies on the affinity between the spirit's nature and specific planetary hours, locations, and elemental qualities to facilitate invocation.
The doctrine that human volition, cultivated by discipline and emancipated from passion and servitude, is the primary instrument of magical operation — will confirmed by persistent acts acquires causal power over self, others, and nature; distinct from faith and from mere desire.
The operator must commemorate their own authority and power to bind and constrain the spirit through conjuration.
The grimoire-tradition practice of ceremonially commanding or binding a spirit through consecrated seals, circles, divine names, and prescribed instruments, compelling its appearance and obedience. Distinct from theurgy in the direction of the power relationship — theurgy is reverent engagement with the gods on the premise of the operator's own ascent, this is subordination of a lesser spirit to the operator's will — and from word_power_incantation and sacred_names, which name components (verbal force, name-power) this practice deploys rather than the ritual structure itself.
The entire passage is a procedural guide for ceremonially commanding and binding an evil spirit through circles, names, and instruments.
The rule of the stars and planetary powers over mortal destiny — the astrological governors whose spheres bind souls to birth, error, and death; in Sethian gnosis the 'error of the stars' that the savior exposes, and from which the incorruptible generation alone is free. Distinct from cosmic_sympathy (a doctrine of universal affinity) in being a bondage-to-powers claim, and from archons (the rulers as personal beings) in concerning the astral machinery itself.
The ritual timing depends on the planet's day and hour, noting whether it is fortunate or unfortunate as the stars require.
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.
The text describes invoking the spirit with enchantment and conjuring with Divine Power through spoken words and commemorations.