On the appearance of the spirit, or the manifestation of the force in the talisman which is being consecrated, it is necessary to bind it by an Oath or Charge. A spirit should be made to lay its hand visibly on the weapon by whose might it has been evoked, and to "swear obedience and faith to Him that liveth and triumpheth, that reigneth above him in His palaces as the Balance of Righteousness and Truth" by the names used in the evocation.
It is then only necessary to formulate the Oath or Charge in language harmonious with the previously announced purpose of the operation.
The precaution indicated is not to let oneself sink into one's humanity while the weapon is extended beyond the Circle. Were the force to flow from it to you instead of from you to it, you would be infallibly blasted, or, at the least, become the slave of the spirit.
At no moment is it more important that the Divine Force should not only fill, but radiate from, the aura of the Magician.
Occasionally it may happen that the spirit is recalcitrant, and refuses to appear.
Let the Magician consider the cause of such disobedience!
It may be that the place or time is wrong. One cannot easily evoke water-spirits in the Sahara, or salamanders in the English Lake District. Hismael
will not readily appear when Jupiter is below the horizon.
In order to counteract a natural deficiency of this sort, one would have to supply a sufficient quantity of the proper kind of material. One cannot make bricks without straw.
With regard to invocations of the Gods, such considerations do not apply. The Gods are beyond most material conditions. It is necessary to fill the "heart" and "mind" with the proper basis for manifestation. The higher the nature of the God, the more true this is. The Holy Guardian Angel has always the necessary basis. His manifestation depends solely on the readiness of the Aspirant, and all magical ceremonies used in that invocation are merely intended to prepare that Aspirant; not in any way to attract or influence Him. It is His constant and eternal Will to become one with the Aspirant, and the moment the conditions of the latter make it possible, That Bridal is consummated.
The obstinacy of a spirit (or the inertial of a talisman) usually implies a defect in invocation. The spirit cannot resist even for a moment the constraint of his Intelligence, when that Intelligence is working in accordance with the Will of the Angel, Archangel and God above him. It is therefore better to repeat the Invocations than to proceed at once to curses.
The Magician should also consider whether the evocation be in truth a necessary part of the Karma of the Universe
, as he has stated in his own Oath (See Cap. XVI, I
). For if this be a delusion, success is impossible. It will then be best to go back to the beginning, and recapitulate with greater intensity and power of analysis the Oath and the Invocations. And this may be done thrice.
But if this be satisfactorily accomplished, and the spirit be yet disobedient, the implication is that some hostile force is at work to hinder the operation. It will then become advisable to discover the nature of that force, and to attack and destroy it. This makes the ceremony more useful than ever to the Magician, who may thereby be led to unveil a black magical gang whose existence he had not hitherto suspected.
His need to check the vampiring of a lady in Paris by a sorceress once led Frater Perdurabo to the discovery of a very powerful body of black magicians, which whom he was obliged to war for nearly 10 years before their ruin was complete and irremediable as it now is.
Such a discovery will not necessarily impede the ceremony. A general curse may be pronounced against the forces hindering the operation (for ex hypothesi no divine force can be interfering) and having thus temporarily dislodged them — for the power of the God invoked will suffice for this purpose — one may proceed with a certain asperity to conjure the spirit, for that he has done ill to bend before the conjurations of the Black Brothers.
Indeed, some demons are of a nature such that they only understand curses, are not amenable to courteous command —
Whom stripes may move, not kindness.
Finally, as a last resource, one may burn the Sigil of the Spirit in a black box with stinking substances,
all having been properly prepared beforehand, and the magical links properly made, so that he is really tortured by the Operation.
This is a rare event, however. Only once in the whole of his magical career was Frater Perdurabo driven to so harsh a measure.
In this connexion, beware of too ready a compliance on the part of the spirit. If some Black Lodge has got wind of your operation, it may send the spirit, full of hypocritical submission, to destroy you. Such a spirit will probably pronounce the oath amiss, or in some way seek to avoid his obligations.
It is a dangerous trick, though, for the Black Lodge to play; for if the spirit come properly under your control, it will be forced to disclose the transaction, and the current will return to the Black Lodge with fulminating force. The liars will be in the power of their own lie; their own slaves will rise up and put them into bondage. The wicked fall into the pit that they themselves digged.
And so perish all the King's enemies!
The charge to the spirit is usually embodied, except in works of pure evocation, which after all are comparatively rare, in some kind of talisman. In a certain sense, the talisman is the Charge expressed in hieroglyphics. Yet, every object soever is a talisman, for the definition of a talisman is: something upon which an act of will (that is, of Magick) has been performed in order to fit it for a purpose. Repeated acts of will in respect of any object consecrate it without further ado. One knows what miracles can be done with one's favourite mashie! One has used the mashie again and again, one's love for it growing in proportion to one's success with it, and that success again made more certain and complete by the effect of this "love under will", which one bestows upon it by using it.
It is, of course, very important to keep such an abject away from the contact of the profane. It is instinctive not to let another person use one's fishing rod or one's gun. It is not that they could do any harm in a material sense. It is the feeling that one's use of these things has consecrated them to one's self.
Of course, the outstanding example of all such talismans is the wife. A wife may be defined as an object specially prepared for taking the stamp of one's creative will. This is an example of a very complicated magical operation, extending over centuries. But, theoretically, it is just an ordinary case of talismanic magick. It is for this reason that so much trouble has been taken to prevent a wife having contact with the profane; or, at least, to try to prevent her.
Readers of the Bible will remember that Absalom publicly adopted David's wives and concubines on the roof of the palace, in order to signify that he had succeeded in breaking his father's magical power.
Now, there are a great many talismans in this world which are being left lying about in a most reprehensibly careless manner. Such are the objects of popular adoration, as ikons, and idols. But, it is actually true that a great deal of real magical Force is locked up in such things; consequently, by destroying these sacred symbols, you can overcome magically the people who adore them.
It is not at all irrational to fight for one's flag, provided that the flag is an object which really means something to somebody. Similarly, with the most widely spread and most devotedly worshipped talisman of all, money, you can evidently break the magical will of a worshipper of money by taking his money away from him, or by destroying its value in some way or another. But, in the case of money, general experience tells us that there is very little of it lying about loose. In this case, above all, people have recognised its talismanic virtue, that is to say, its power as an instrument of the will.
But with many ikons and images, it is easy to steal their virtue. This can be done sometimes on a tremendous scale, as, for example, when all the images of Isis and Horus, or similar mother-child combinations, were appropriated wholesale by the Christians. The miracle is, however, of a somewhat dangerous type, as in this case, where enlightenment has come through the researches of archaeologists. It has been shown that the so-called images of Mary and Jesus are really nothing but imitations of those of Isis and Horus. Honesty is the best policy in Magick as in other lines of life.
 The Spirit of Jupiter. See 777, column LXXVIII.
 It is not possible in this elementary treatise to explain the exact nature of the connexion between the rays of the actual planet called Jupiter and the Jupiterian elements which exist in various degrees in terrestrial objects.
Since this Knowledge and Conversation is not universal, it seems at first as if an omnipotent will were being baulked. But His Will and your will together make up that one will, because you and He are one. That one will is therefore divided against itself, so long as your will fails to aspire steadfastly.
Also, His will cannot constrain yours. He is so much one with you that even your will to separate is His will. He is so certain of you that He delights in your perturbation and coquetry no less than in your surrender. These relations are fully explained in Liber LXV. See also Liber Aleph CXI.
 Of course this should have been done in preparing the Ritual. But he renews this consideration from the new standpoint attained by the invocation.
 The Tempest.
 The precise meaning of these phrases is at first sight obscure. The spirit is merely a recalcitrant part of one's own organism. To evoke him is therefore to become conscious of some part of one's own character; to command and constrain him is to being that part into subjection. This is best understood by the analogy of teaching oneself some mental-physical accomplishment (e.g. billiards), by persistent and patient study and practice, which often involves considerable pain as well as trouble.