The Book of Ceremonial Magic (A.E. Waite) · 119 of 175 · tr. Arthur Edward Waite
Page 62 (part 2)
Click to view THE SECRET SEAL OF SOLOMON PRAYER AT VESTING By the figurative mystery of this holy vestment, I will clothe me with the armour of salvation in the strength of the Most High, ANCOR, AMICAR, AMIDES, THEODONIAS, ANITOR , that so the end which I desire may be effected, O ADONAI , through Thy strength, to whom be praise and glory for ever and ever .
Prayers should also be offered in harmony with the intention of the operator before pronouncing the forms of evocation, as follows-- Click to view THE RING OF THE EXORCIST FIRST CONJURATION I invoke and conjure thee, O Spirit N., and, fortified with the power of the Supreme Majesty, I strongly command thee by BARALAMENSIS, BALDACHIENSIS, PAUMACHIE, APOLORESEDES and the most potent princes GENIO, LIACHIDE , Ministers of the Tartarean Seat, chief princes of the seat of APOLOGIA in the ninth region; I exorcise and command thee, O Spirit N., by Him Who spake and it was done, by the Most Holy and glorious Names ADONAI, EL, ELOHIM, ELOHE, ZEBAOTH, ELION, ESCHERCE, JAH, TETRAGRAMMATON, SADAI : do thou forthwith appear and shew thyself unto me, here before this circle, in a fair and human shape, without any deformity or horror; do thou come forthwith, from whateverpart of the world, and make rational answers to my questions; come presently, come visibly, come affably, manifest that which I desire, being conjured by the Name of the Eternal, Living and True God, HELIOREM ; I conjure thee also by the particular and true Name of thy God to whom thou owest thine obedience; by the name of the King who rules over thee, do thou come without tarrying; come, fulfil my desires; persist unto the end, according, to mine intentions .
I conjure thee by Him to Whom all creatures are obedient, by this ineffable Name, TETRAGRAMMATON JEHOVAH , by which the elements are overthrown, the air is shaken, the sea turns back, the fire is generated, the earth moves and all the hosts of things celestial, of things terrestrial, of things infernal, do tremble and are confounded together; speak unto me visibly and affably in a clear, intelligible voice, free from ambiguity.
Come therefore in the name ADONAI ZEBAOTH ; come, why dost thou tarry?
ADONAI SADAY , King of kings, commands thee .
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 text references 'Him to Whom all creatures are obedient' and the ordering power of God over elements and hosts, implying a divinely ordered cosmos.
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 asserts authority ('I strongly command thee', 'fulfil my desires') based on fortified power from the Supreme Majesty, demonstrating the use of will in magical operation.
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
The 'Prayer at Vesting' implies a state of preparation and sanctification ('clothe me with the armour of salvation') required before performing the evocation.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage is densely populated with divine and magical names (ADONAI, EL, ELOHIM, TETRAGRAMMATON, BARALAMENSIS, etc.) used as the primary mechanism for invoking power and commanding spirits.
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 explicitly details a 'First Conjuration' where the operator commands a Spirit N. to appear, answer questions, and obey using seals, circles, and divine names.
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 passage relies heavily on the causal efficacy of spoken words and names ('I invoke and conjure thee', 'by Him Who spake and it was done') to compel spiritual action.