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The Book of Ceremonial Magic (A.E. Waite) · 141 of 175 · tr. Arthur Edward Waite

Page 66 (part 5)

We glorify Thee, O blessed and glorious Trinity I May the Name of the Lord be blessed, now and henceforth for ever I Amen. In the Name of the Father, of the Son and of the Holy Ghost, Jesus of Nazareth, King of the Jews. May Christ conquer ✠ , reign ✠ , command ✠ , and defend me from all evil. Amen .
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Themes
Divine Providencetheology

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 invocation asks Christ to 'command' and 'defend me from all evil,' implying divine active ordering and protection over human affairs.

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Living Godtheology

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

The text addresses God as an active agent who can conquer, reign, command, and defend, portraying a personal responsive reality.

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Prayerpraxis

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

The entire passage is structured as a liturgical prayer or doxology addressing the divine directly with glorification and petition.

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Sacred Namestheology

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

The text repeatedly invokes the 'Name of the Lord' and acts 'In the Name of the Father, of the Son and of the Holy Ghost,' treating these names as efficacious.

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Trinitytheology

The doctrine that the one Godhead or first principle subsists as three co-equal aspects or persons rather than a bare unity — the Christian Father/Son/Holy Ghost invoked in the recurring liturgical formula 'In the Name of the Father, and of the Son, and of the Holy Ghost,' but structurally the same pattern as the Egyptian Amen/Ptah/Osiris, the Hindu Brahma/Vishnu/Siva, and the Kabbalistic Chochmah/Binah/Kether triads that esoteric writers explicitly map onto it as instances of one universal law. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about internal plurality) and divine_simplicity (God as having no parts or divisions at all) in asserting a definite three-aspected differentiation within a single divine essence.

The passage explicitly invokes the 'blessed and glorious Trinity' and names the Father, Son, and Holy Ghost as central to the invocation.

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Related passages · 6 parallels
theosophy|The Secret Doctrine|Page 49 (part 1)
“The Secret Doctrine by H. P. Blavatsky -- Vol. 1 [[Vol. 1, Page]] 668 THE SECRET DOCTRINE. [[This page continued from previous section ]] XVIII. SUMMARY OF THE MUTUAL POSITION. T HE reader has had the whole case presented to him from…”
Shared concept: Trinity — The doctrine that the one Godhead or first principle subsists as three co-equal aspects or persons rather than a bare unity — the Christian Father/Son/Holy Ghost invoked in the recurring liturgical formula 'In the Name of the Father, and of the Son, and of the Holy Ghost,' but structurally the same pattern as the Egyptian Amen/Ptah/Osiris, the Hindu Brahma/Vishnu/Siva, and the Kabbalistic Chochmah/Binah/Kether triads that esoteric writers explicitly map onto it as instances of one universal law. (derived)
theosophy|The Secret Doctrine|Page 14 (part 4)
“I am merged in Sekten." This last sentence gives the corroboration of, and repeats the doctrine of, esoteric Buddhism, for it alludes directly to the fifth principle (Manas), or the most spiritual part of its essence rather, which merges in…”
Shared concept: Trinity — The doctrine that the one Godhead or first principle subsists as three co-equal aspects or persons rather than a bare unity — the Christian Father/Son/Holy Ghost invoked in the recurring liturgical formula 'In the Name of the Father, and of the Son, and of the Holy Ghost,' but structurally the same pattern as the Egyptian Amen/Ptah/Osiris, the Hindu Brahma/Vishnu/Siva, and the Kabbalistic Chochmah/Binah/Kether triads that esoteric writers explicitly map onto it as instances of one universal law. (derived)
egyptian|The Egyptian Heaven and Hell|Chapter 6 (part 5)
“The Rubric had, in fact, so far back as B.C. 2600, become a traditional magical formula of a most powerful character, and it must have been composed at the time when the abode of the blessed was supposed to resemble the "great field" in wh…”
Shared concept: Sacred Names — Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XIX
“But neither does the cause [of the energies] of more excellent natures subsist as a certain middle instrument, nor does he who invokes operate through him who prophesies; for to assert these things is impious. And it is much more true to sa…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXVII-a
“Moreover, neither is it sufficient to assert, “ that nature, art, and the sympathy of things in the universe, as if they were the parts of one animal, contain premanifestations of certain 188 things with reference to each other; nor that bo…”
Shared concept: Divine Providence — 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. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 203 (part 1)
“Section 16 16. But if all this is true, what room is left for evil? Where are we to place wrong-doing and sin? How explain that in a world organized in good, the efficient agents [human beings] behave unjustly, commit sin? And how comes…”
Shared concept: Divine Providence — 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. (derived)