The Book of Ceremonial Magic (A.E. Waite) · 149 of 175 · tr. Arthur Edward Waite
Page 71 (part 3)
Write in his circle: Enter not , GULAND!
Enter not , GULAND!
Enter not , GULAND!
CONJURATION I conjure thee, O GULAND, in the name of Satan, in the name of Beelzebub, in the name of Astaroth, and in the name of all other spirits, to make haste and appear before me.
Come, then, in the name of Satan and in the names of all other demons.
Come to me, I.
command thee, in the Name of the Most Holy [paragraph continues] Trinity.
Come without inflicting any harm upon me, without injury to my body or soul, without maltreating my books or anything which I use.
I command thee to appear without delay, or, that failing, to send me forthwith another Spirit having the same Power as thou hast, who shall accomplish my commands and be submitted to my will, wanting which, he whom thou shalt send me, if indeed thou comest not thyself, shall in no wise depart, nor until he hath in all things fulfilled my desire .
For Sunday, to Surgat This experience is performed at night from eleven to one Click to view o'clock.
He will demand a hair of your head, but give him one of a fox, and see that he takes it.
His office is to discover and transport all treasures and perform anything that you may will.
Write in his circle: TETRAGRAMMATON, TETRAGRAMMATON, TETRAGRAMMATON.
ISMAEL, ADONAY, IHUA.
And in a second circle: Come , SURGAT!
Come , SURGAT!
Come , SURGAT!
CONJURATION I conjure thee, O SURGAT, by all the names which are written in this book, to present thyself here before me, promptly and without delay, being ready to obey me in all things, or, failing this, to despatch me a Spirit with a stone which shall make me invisible to every one whensoever I carry it!
And I conjure thee to be submitted in thine own person, or in the person of him or of those whom thou shall send me, to do and accomplish my will and all that I shall command, without harm to me or to any one, so soon as I make known my intent .
Very Powerful Conjuration for all days and hours of the Day or Night, being for Treasures hidden by men or Spirits, that the same may be possessed and transported I command you, O all ye demons dwelling in these Parts, or in what Part of the world soever ye may be, by whatsoever Power may have been given you by God and our holy Angels over this place, by the Powerful Principality of the infernal abysses, as also by all your brethren, both general and special demons, whether dwelling in the East, West, South or North, or in any side of the earth, and, in like manner, by the power of God the Father, by the wisdom of God the Son, by the virtue of the Holy Ghost, by the authority I derive from our Saviour Jesus Christ, the only Son of the Almighty and the Creator, Who made us and all creatures from nothing, Who also ordains that you do hereby abdicate all Power to guard, habit and abide in this Place; by Whom further I constrain and command you, nolens volens , without guile or deception, to declare me your names and to leave me in peaceable possession and rule over this Place, of whatsoever legion you be and of whatsoever part of the world; by order of the Most Holy Trinity and by the merits of the Most Holy and Blessed Virgin, as also of all the saints, I unbind you all, spirits who abide in this place, and I drive you to the deepest infernal abysses.
The doctrine and worldview that natural phenomena, places, and objects possess inherent spirit, soul, or personality — and that the cosmos is populated by countless local, plural, embodied divine agents: kami in mountain and tree, sidhe in cairn and well, landwights in field and stone, nymphs in spring and grove, haltija in forest and lake, lares and penates in household and threshold, Iamblichean daemons in element and place. Distinct from monotheism (single transcendent God), pantheism (one underlying substance), and emanation_hierarchy (cascading single source); animism's signature is the plurality, locality, and embodied-in-landscape character of the divine.
The text acknowledges spirits dwelling in specific places ('demons dwelling in these Parts') who can be driven out or commanded, reflecting a worldview populated by local spiritual agents.
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 magician claims authority derived from God ('authority I derive from our Saviour Jesus Christ'), implying a divine order that permits such operations.
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 dominance over spirits ('submitted to my will', 'accomplish my commands'), reflecting the doctrine that human volition can command supernatural entities.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage heavily relies on invoking specific divine and demonic names (TETRAGRAMMATON, ISMAEL, ADONAY, IHUA, Satan, Beelzebub) as sources of power and authority.
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 text is a ritual manual for commanding spirits (Guland, Surgat) to appear and obey through circles, names, and commands.
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 demonstrates the belief that spoken words ('I conjure thee', 'Enter not') and written formulas carry causal magical force to compel spirits.