The Book of Ceremonial Magic (A.E. Waite) · 120 of 175 · tr. Arthur Edward Waite
Page 62 (part 3)
This being repeated frequently, if the spirit do not yet appear, say as follows:-- SECOND CONJURATION I invoke, conjure and command thee, O Spirit N., to appear and shew thyself visibly before this circle, in fair and comely shape, without deformity or guile, by the Name Of ON ; by the Name Y and V , which Adam heard and spake; by the Name Of JOTH , which Jacob learned from the Angel on the night of his wresting and was delivered from the hands of his brother Esau; by the Name of God AGLA , which Lot heard and was saved with his family; by the Name ANEHEXETON , which Aaron spake and was made wise; by the Name SCHEMES AMATHIA , which Joshua invoked and the Sun stayed upon his course; by the Name EMMANUEL , which the three children, Shadrach, Meshach and Abednego, chanted in the midst of the fiery furnace, and they were delivered; by the Name ALPHA and OMEGA , which Daniel uttered, and destroyed Bel and the Dragon; by the Name ZEBAOTH , which Moses named, and all the rivers and waters in the land of Egypt brought forth frogs, which ascended into the houses of the Egyptians, destroying all things; by the Name ESCERCHIE ARISTON , which also Moses named, and the rivers and waters in the land of Egypt were turned into blood; by the Name ELION , on which Moses called, and there fell a great hail, such as never was seen since the creation of the world; by the Name ADONAI , which Moses named, and there came up locusts over all the land of Egypt and devoured what the hail had left; by the Name HAGIOS , by the Seal of ADONAI , by those others, which are JETROS, ATHENOROS, PARACLETUS ; by the three Holy and Secret Names, AGLA, ON, TETRAGRAMMATON ; by the dreadful Day of Judgment; by the changing Sea of Glass which is before the face of the Divine Majesty, mighty and powerful; by the four beasts before the Throne, having eyes before and behind; by the fire which is about the Throne, by the Holy Angels of Heaven, by the Highly Wisdom of God; by the Seat of BASDATHEA , by this Name PRIMEMATUM , which Moses named, and the earth opened and swallowed Corah, Dathan and Abiram; do thou make faithful answers unto all my demands, and perform all my desires, so far as thine office shall permit.
Come therefore peaceably and affably; come visibly and without delay; manifest that which I desire; speak with a clear and intelligible voice, that I may understand thee .
If he come not at the rehearsing of these Conjurations, as without doubt he will, proceed as follows, it being a Constraint:-- THIRD CONJURATION I conjure thee, O spirit N., by all the most glorious and efficacious Names of the Great and Incomparable Lord the God of Hosts, come quickly and without delay, front whatsoever part of the world thou art in; make rational answers to my demands; come visibly, speak affably, speak intelligibly to my understanding.
I conjure and constrain thee, O Spirit N., by all the aforesaid Names, as also by those seven other Names wherewith Solomon bound thee and thy fellows in the brazen vessels to wit, ADONAI, PRERAI, TETRAGRAMMATON, ANEXHEXETON, INESSENSATOAL, PATHUMATON and ITEMON ; do thou manifest before this circle, fulfil my will in all things that may seem good to me.
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.
References to biblical figures being saved or empowered by divine names imply a divine ordering of history and affairs.
Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.
The 'dreadful Day of Judgment' is invoked as a source of power and authority in the conjuration.
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 magician asserts authority over the spirit through command and constraint ('I conjure and constrain thee'), demonstrating the doctrine of will as a causal instrument.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage is dominated by the invocation of numerous divine names (e.g., AGLA, ADONAI, TETRAGRAMMATON) believed to hold ontological power for 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 is a literal grimoire instruction for ceremonially commanding and binding a spirit to appear and obey the magician's will.
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 efficacy of the ritual relies entirely on the spoken utterance of specific names and formulas to alter reality and compel the spirit.