The Book of Ceremonial Magic (A.E. Waite) · 128 of 175 · tr. Arthur Edward Waite
Page 64 (part 2)
From the purpose for which it is intended, and from the silence of the Grimoire, it may be inferred that the preparation of the goatskin is exceedingly simple and does not involve the removal of the hair.
When the night of action has arrived, the operator shall gather up his rod, goatskin, the stone called Ematille , and shall further provide himself with two vervain crowns, two candlesticks and two candles of virgin wax, made by a virgin girl and duly blessed.
Let him take also a new steel and two new flints, with sufficient tinder to kindle a fire, likewise half a bottle of brandy, some blessed incense and camphor, and four nails from the coffin of a dead child.
All these must be carried to the place chosen for the great work, where everything hereinafter laid down must be scrupulously performed and the dread Kabalistic circle must be described in an accurate manner.
Lastly, it must be carefully borne in mind that there should be either one or three taking part in the ceremony, the Karcist included, who is the person appointed to address the spirit, holding the Destroying Rod in his hand.
The evoking process may be given in the actual words of the Grimoire.
CONCERNING A TRUE REPRESENTATION OF THE GRAND KABALISTIC CIRCLE You must begin by forming a circle with strips of kid's skin, fastened to the ground by means of your four nails.
Then with the stone called Ematille you must trace the triangle within the circle, beginning at the eastern point.
A large A, a small E , a small A , and a small J , must be drawn in like manner, as also the sacred name of Jesus between two crosses.
By this means the spirits will have no power to harm you from behind The Karcist and his assistants may then fearlessly proceed to Click to view THE GRAND KABALISTIC CIRCLE their places within the triangle, and, regardless of any noises, may set the two candlesticks and the two vervain crowns on the right and left sides of the triangle within the circle.
This being done, the two candles may be lighted, taking care that there is a new brazier in front of the Karcist, piled with newly consecrated charcoal.
This must be kindled by the Karcist casting a small quantity of the brandy therein and a part of the camphor, the rest being reserved to feed the fire periodically, in proportion to the length of the business.
Having punctually performed all that is mentioned above, the chief operator may repeat the following prayer:-- I Present Thee, O great ADONAY , this incense as the purest I can obtain; in like manner, I present Thee this charcoal prepared from the most ethereal of woods.
I offer them, O grand and omnipotent ADONAY, ELOIM, ARIEL and JEHOVAM , With my whole soul and my whole heart.
Vouchsafe, O great ADONAY , to receive them as an acceptable holocaust.
Amen .
Click to view THE GREAT CIRCLE OF WHITE MAGIC You should also be careful, says the Grimoire, to have no alloyed metal about your person, except a gold or silver coin wrapped in paper, which you must fling to the spirit when he appears outside the circle, so as to prevent him from harming you.
While he is picking up the coin, begin promptly the following prayer, fortifying yourself with courage, energy and prudence.
Be, also, especially careful that the Karcist is the sole speaker; the assistants must preserve a determined silence, even if they are questioned or menaced by the spirit.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage explicitly lists divine names (ADONAY, ELOIM, ARIEL, JEHOVAM) used in prayer and mentions the sacred name of Jesus drawn within the circle.
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 entire passage details the ritual procedure for evoking a spirit, including circle construction, tools, and commands to compel appearance.
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 passage describes consecrated material actions (circle drawing, incense offering) intended to engage spiritual powers, fitting the definition of ritual practice engaging divine or spiritual forces.
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 notes that the evoking process is given in actual words and includes a specific prayer to be repeated for effect.