Page 38 (part 2)

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

The text argues that the God invoked is not the 'Principle of Evil' but a Deity who destroyed rebellious angels, implying evil is a deviation or rebellion rather than a divine principle.

Ascetic disciplines that prepare the body and mind for spiritual receptivity or purification.

The text mentions 'abstinence' alongside prayers and sacrifices as methods used to propitiate the Deity.

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

The God invoked is described as a 'terrible and venerable Deity' who destroyed rebellious angels and responds to invocation, indicating an active, personal reality.

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 discusses the 'will of the Magus' placing devils at his disposal through the utterance of Divine Names.

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

The passage concludes with the stark paradox that a Black Magic adept must 'love God before he bewitches his neighbour' and 'be good in order to do evil.'

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

The passage discusses 'prayers' as a means to propitiate the Deity and notes that invocation presupposes a spirit of reverence, devotion, and love.

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

The passage explicitly discusses the 'utterance of the Divine Name' and 'collections of these words and names' as invoking and binding forms central to magical ceremonies.

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 details Goëtic Magic's use of names and prayers to bind spirits and place them at the will of the Magus, which aligns with commanding or binding a spirit through consecrated means.

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.

The text explicitly references 'Goëtic Theurgy' and its interpretation of Practical Magic involving divine words and ceremonies.

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 the 'power of Divine words to compel the obedience of all spirits' and how utterance enforces obedience, fitting the definition of magical-causal efficacy of spoken word.