The Book of Ceremonial Magic (A.E. Waite) · 56 of 175 · tr. Arthur Edward Waite
Page 18 (part 3)
Reiterate the same three times, from stronger to stronger, using objurgations, contumelies, cursings, punishments, suspensions from his office and power, and the like.
After all the courses are finished, again cease a little, and if any Spirit shall appear, let the invocant turn towards him, receive him courteously, and, earnestly entreating him, let him require his name.
Then proceeding further, let him ask whatsoever he will.
But if in anything the Spirit shall shew himself obstinate or lying, let him be bound by convenient conjurations, and if you still doubt of any lie, make outside the circle, with the consecrated sword, the figure of a triangle or pentacle, and compel the Spirit to enter it.
If you would have any promise confirmed upon oath, stretch the sword out of the circle, and swear the Spirit by laying his hand upon the sword.
Then having obtained of the Spirit that which you desire, or being otherwise contented, license him to depart with courteous words, giving command unto him that he do no hurt.
If he will not depart, compel him by powerful conjurations, and, if need require, expel him by exorcism and by making contrary fumigations.
When he is departed, go not out of the circle, but stay, making prayer for your defence and conservation, and giving thanks unto God and the good angels.
All these things being orderly performed, you may depart.
But if your hopes are frustrated, and no Spirit will appear, yet for this do not despair, but, leaving the circle, return again at other times, doing as before.
And if you shall judge that you have erred in anything, then you shall amend by adding or diminishing, for the constancy of reiteration doth often increase your authority and power, and striketh terror into the Spirits, humbling them to obedience.
Hence some do use to make a gate in the circle, whereby they go in and out, which they open and shut as they please, and fortify it with Holy Names and pentacles.
This also we are to take notice of, that when no Spirits will appear, but the Master, being wearied, hath determined to cease and give over, let him not therefore depart without licensing the Spirits, for they that do neglect this are very greatly in danger, except they are fortified with some sublime defence.
Oftentimes also the Spirits do come, although they be not visible (for to cause terror to him that calls them), either in the thing which he useth or in the operation itself.
But this kind of licensing is not given simply, but by a kind of dispensation with suspension, until they shall render themselves obedient.
When we intend to execute any effect by evil Spirits where an apparition is not needful, this is to be done by making the required instrument or subject of the experiment itself, whether it be an image, a ring or a writing, any candle, character or sacrifice, or anything of the like sort.
The name of the Spirit is to be written thereon, with his character, according to the exigency of the experiment, either writing with blood or using some perfume agreeable to the Spirit, making also frequent prayers to God and the good angels before we invocate the evil Spirit, and conjuring him by the Divine Power.
Over and above the formal diabolism of this process, there are instructions for composing a book of evil spirits, to be prepared ceremonially, according to their name and order.
By means of a "holy oath," the ready obedience of the Spirit, whose name is written therein, is supposed to be insured.
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 passage emphasizes that constancy of reiteration increases authority and power over spirits, highlighting the role of persistent volition in magical operation.
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 passage is entirely dedicated to the procedural mechanics of summoning, binding, questioning, and dismissing spirits using circles, swords, and conjurations.
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 details the use of objurgations, cursings, conjurations, and oaths as active forces to compel spirit obedience.