Page 66 (part 3)

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

The prayers address Christ as an active, responsive reality who can grant virtue to the skin and deliver the operator from fear.

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 repeatedly asserts the imposition of their will upon demons ('when I shall impose my will upon them'), indicating a doctrine of volition driving the operation.

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

The ritual relies on specific numbers (nine days, four times every day, tenth day, eighteen days) which suggests a belief in the structural power of these quantities.

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

The passage consists largely of liturgical prayers, including the Office of the Dead, specific petitions to Christ, and modified litanies used as magical instruments.

Fire as medium of divine presence.

Fire is used as a medium for sacrifice (burning heart and tongue) and must be freshly kindled, indicating its role in the ritual process.

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

The text specifies strict requirements for cleanliness and sanctification, such as using holy water, freshly kindled fire, and specific timing to ensure the ritual's efficacy.

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

The text heavily relies on the power of the name of Jesus Christ and specific liturgical formulas to effect magical protection and binding against demons.

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 core purpose of the ritual is to raise demons from hell, command them to do the operator's will, and bind rebellious spirits using consecrated materials.

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 employs consecrated material symbols (lambskin, ashes, fire) and actions to engage divine power for magical ends, fitting the definition of ritual practice engaging gods through matter.

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 text assumes that reciting specific prayers and formulas (like the modified Agnus Dei) carries causal force to terrify demons and bind spirits.