The Book of Ceremonial Magic (A.E. Waite) · 167 of 175 · tr. Arthur Edward Waite
Page 79
§ 8. Concerning the Three Rings of Solomon, Son of David One more experiment, which is only incidentally connected with Black Magic, may be cited here, as the complement of those given in the preceding sections. It is scarcely a complete process and is not intelligible as it stands in the Grimorium Verum , where the characters on which it depends are omitted. The scheme presupposes that the operator is in possession of a talisman inscribed with the Pentacles of Solomon, when it is open to him to proceed in accordance with the following directions:-- Compose your circle, but before entering therein, perfume it with musk, amber, aloes-wood and incense. When invoking, the perfume should be incense only. Take care also that you have fire whensoever you make invocation, and fumigate only in the name of the Spirit whom you would call. When placing perfume on the fire, say: I burn this N. in the name and to the honour of N . When invoking, see that you hold the invocation in the left hand, having the rod of elder in your right, while the ladle and knife should be at your feet. These things being arranged, place yourself within the circle; if accompanied, your companions should hold each other by one hand. When within, trace the circle with the Knife of the Art, and take up the rods one after the other, saying the Fiftieth Psalm, namely, Miserere mei . The circle being composed, perfume and sprinkle the same with holy water. Then write the characters at the four corners; let the Spirit be forbidden in formal terms to enter, after which begin the invocations, which must be repeated seven successive times. When the Spirit shall have appeared, cause him to sign the character which you hold in your hands, promising to come always at your call. Ask for whatsoever you deem suitable, and you shall be satisfied. Dismiss him with these words: Go in peace unto your places, and peace be with you until you return at my call. In the name, &c. Amen .
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 is instructed to command the spirit ('cause him to sign', 'Ask for whatsoever you deem suitable'), implying the use of will to direct spiritual entities.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The ritual relies on invoking spirits 'in the name of the Spirit whom you would call' and using specific characters and formulas associated with Solomon.
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 summoning and commanding a spirit using circles, talismans, invocations, and dismissal formulas.
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 efficacy of the ritual depends on specific spoken formulas, such as saying 'I burn this N. in the name and to the honour of N' and repeating invocations seven times.