The Book of Ceremonial Magic (A.E. Waite) · 134 of 175 · tr. Arthur Edward Waite
Page 65 (part 2)
Having determined to make a pact, continues the Grand Grimoire , you must begin on the previous evening by cutting with a new and unused knife a rod of wild hazel, which has never borne fruit and shall be similar to the Blasting Rod, as it has been previously described.
This must be done precisely at the moment when the sun appears upon our horizon.
The same being accomplished, arm yourself with the stone called Ematille and with two blessed candles, and proceed to select a place for the coming operation where you will be wholly undisturbed; you may even make the pact in some isolated room, or in some subterranean part of an old ruinous castle, for the spirit has the power to transport the treasure--or, presumably, one of its alternatives--to any required place.
This having been duly fulfilled, describe a triangle with the stone called Ematille --which is exclusively needed on the first occasion of making a pact.
Then set the two blessed candles in a parallel position on either side of the Triangle of Pacts, inscribing the Holy Name of Jesus below, so that no spirits can injure you after any manner.
You may now take up your position in the middle of the triangle, holding the mysterious rod, together with the grand Conjuration of the Spirit, the Clavicle, the written Requisition which you mean to make and the Discharge of the Spirit.
Having exactly fulfilled what things soever have been above described, begin by reciting the following Conjuration with decision and hopefulness:-- GRAND CONJURATION OF SPIRITS WITH WHOM IT IS SOUGHT TO MAKE A PACT Taken from the Grand Clavicle Emperor Lucifer, Master of all the revolted Spirits, I entreat thee to favour me in the adjuration which I address to thy mighty minister, LUCIFUGE ROFOCALE , being desirous to make a pact with him.
I beg thee also, O Prince Beelzebuth, to protect me in my undertaking.
O Count Astarôt!
be propitious to me, and grant that to-night the great LUCIFUGE may appear to me under a human form, free from, evil smell, and that he may accord me, in virtue of the pact which I propose to enter into, all the riches that I need.
O grand LUCIFUGE , I pray thee to quit thy dwelling, wheresoever it may be, and come hither to speak with me; otherwise will I compel thee by the power of the strong living God, His beloved Son and the Holy Spirit.
Obey promptly, or thou shalt be eternally tormented by the Power of the Potent words in the grand Clavicle of Solomon, wherewith he was accustomed to compel the rebellious spirits to receive his compact.
Then straightway appear, or I will persistently torture thee by the virtue of these great words in the Clavicle .
AGLON, TETRAGRAM, VAYCHEON STIMULAMATON EZPHARES RETRAGRAMMATON OLYARAM IRION ESYTION EXISTION ERYONA ONERA ORASYM MOZM MESSIAS SOTER EMANUEL SABAOTH ADONAY, te adoro, et te invoco .
AMEN.
You may rest assured that the recitation of these potent words will be followed by the appearance of the spirit, who will say:-- Manifestation of the Spirit Lo .
I am here!
What dost thou seek of me?
Why dost thou disturb my repose?
Answer me .
LUCIFUGE ROFOCALE Reply to the Spirit It is my wish to make a Pact with thee, so as to obtain wealth at thy hands immediately, failing which I will torment thee by the potent words of the Clavicle .
A binding agreement or relationship between the divine and a people or individual, establishing mutual obligations.
The central purpose of the ritual is to establish a binding agreement or 'pact' between the magician and the spirit involving mutual obligations (wealth for service).
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 is instructed to act with 'decision and hopefulness' and uses threats of torment to enforce their volition upon the spirit, demonstrating will as the instrument of operation.
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
The text specifies requirements for cleanliness and preparation such as using a 'new and unused knife', 'blessed candles', and an isolated location to ensure the operation is not disturbed.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The text relies heavily on the invocation of specific divine names (Jesus, Tetragram, Adonay, Emmanuel) and spirit names (Lucifer, Beelzebuth) as sources of ontological power to compel obedience.
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 is a detailed instructional guide for ceremonially commanding and binding spirits (Lucifuge Rofocale) through consecrated seals, circles, divine names, and prescribed instruments.
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 ritual engages spiritual powers through consecrated material symbols (triangle, stone, candles) and actions, though the direction is commanding rather than purely reverent ascent.
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 emphasizes the causal-magical force of spoken words and formulas ('potent words', 'Grand Conjuration') to alter reality by compelling spirit appearance.