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

God is said to have formed man in His 'image and likeness', attributing form to the divine.

Describing the divine only by negation—God transcends all positive categories and concepts; the via negativa.

God is described as 'Ineffable', transcending full description.

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 operator identifies as an 'unworthy sinner' and seeks cleansing from sins through the ritual.

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The Psalm 'Dominus illuminatio mea' (The Lord is my light) is prescribed for recitation.

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

The text explicitly prescribes a preparatory triduum involving fasting and the repeated recitation of prayers.

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

God is addressed as active and dynamic ('Who livest and reignest', 'Who didst lead forth Thy people').

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 prays that things conceived in the mind may be executed through God, aligning human will with divine power.

The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.

Man is described as formed in God's 'image and likeness', reflecting the divine in the human.

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

Specific numbers govern the ritual: five times day, four times night, for three days.

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

The passage is dominated by the recitation of specific preparatory prayers and their repetition over a triduum.

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The central theme is external preparation through ablution and lustration to achieve inward cleanliness and purification from sin.

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

Divine names like ADONAY and magical names like ASTROSCHIO are invoked to sanctify water and execute will.

Daily review of thought and action as spiritual practice.

The operator must recognize themselves as an 'unworthy sinner' to be cleansed.

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 text mentions 'Goëtic art' and the writing of 'conjurations and exorcisms required in the practice'.

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 describes ceremonial ritual actions (ablution, prayer) intended to engage divine power for magical operation.

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.

Spoken words (prayers and names) are used to effect real changes, such as sanctifying water and ensuring mental conceptions are executed.