The Book of Ceremonial Magic (A.E. Waite) · 142 of 175 · tr. Arthur Edward Waite
Page 67
UNIVERSAL CONJURATION I, N., do conjure thee, O Spirit N., by the living God., by the true God., by the holy and all-ruling God, Who created from nothingness the heaven, the earth, the sea and all things that are therein., in virtue of the Most Holy Sacrament of the Eucharist, in the name of Jesus Christ, and by the power of this same Almighty Son of God, Who for us and for our redemption was crucified, suffered death and was buried; Who rose again on the third day and is now seated on the right hand of the Creator of the whole world. from whence He will come to judge the, living and the dead; as also by the Precious love of the Holy Spirit, Perfect Trinity. I conjure thee within the circle, accursed one, by thy judgment, who didst dare to tempt God: I exorcise thee, Serpent, and I command thee to appear forthwith under a beautiful and well-favoured human form of soul and body, and to fulfil my behests without any deceit whatsoever, as also without mental reservation of any kind, by the great Names of the God of gods and Lord of lords , ADONAY, TETRAGRAMMATON, JEHOVA, TETRAGRAMMATON, ADONAY, JEHOVA, OTHEOS, ATHANATOS, ISCHYROS, AGLA, PENTAGRAMMATON, SADAY, SADAY, SADAY, JEHOVA, OTHEOS, ATHANATOS, à Liciat TETRAGRAMMATON, ADONAY, ISCHYROS, ATHANATOS, SADY, SADY,, SADY, CADOS, CADOS, CADOS, ELOY, AGLA, AGLA, AGLA, ADONAY, ADONAY. I conjure thee, Evil and Accursed Serpent, N., to appear at my will and pleasure, in this place, before this circle, without tarrying, without companions, without grievance, without noise, deformity or murmuring. I exorcise thee by the ineffable Names of God, to wit, Gog and Magog, which I am unworthy to pronounce: Come hither, Come hither, Come hither. Accomplish my will and desire, without wile or falsehood. Otherwise St. Michael, the invisible Archangel, shall presently blast thee in the utmost depths of hell. Come, then, N., to do my will . Click to view A. P. Why tarriest thou, and why delayest? What doest thou? Make ready, obey thy master, in the name of the Lord, BATHAT or RACHAT flowing over ABRACMENS, ALCHOR over ABERER. L. Q. L. F. A. P. Behold the Pentacle of Solomon which I have brought into thy Presence! I command thee, by order of the great God, ADONAY, TETRAGRAMMATON and JESUS ! Hasten, fulfil my behests, without wile or falsehood, but in all truth, in the name of the Saviour and Redeemer, Jesus Christ . DISCHARGE Go in peace unto your places. May there be Peace between us and you, and be ye ready to come when ye are called. In the Name of the Father, and of the Son, and of the Holy Ghost. Amen . ACT OF THANKSGIVING Praise, honour, glory and blessing be unto Him Who sitteth upon the throne, Who liveth for ever and ever. Amen .
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage references the creation narrative ('Who created from nothingness the heaven, the earth, the sea and all things that are therein').
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 text assumes God actively rules ('all-ruling God') and orders the cosmos and judgment.
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 text references the future judgment ('from whence He will come to judge the, living and the dead') as a basis for authority.
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 asserts authority ('I command thee', 'at my will and pleasure') to compel spiritual obedience through ritualized volition.
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 is a ritual formula designed to command, bind, and compel a spirit ('Spirit N.', 'accursed one') to appear and obey.
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 operates on the premise that spoken formulas ('I conjure thee', 'I exorcise thee') and names possess causal force to alter reality and command spirits.