The Book of Ceremonial Magic
§ 4. Concerning the External Preparation of the Operator, and firstly
The rite of lustration, being the sacramental mark of inward cleanliness, is prescribed in all magical ceremonies, and is equally important in Goëtic art. The ordinary daily ablution itself becomes symbolical. When the operator rises in the morning, during the preparatory triduum prescribed by the Grimorium Verum, his hands and face must be sponged with a clean white cloth, using water which has been previously exorcised according to the indications of the Ritual 1 and reciting the
Lord God ADONAY, Who hast formed man out of nothing to Thine own image and likeness, and me also, unworthy sinner as I am, deign, I pray Thee, to bless and sanctify this water, that it may be healthful to my body and soul, that all delusion may depart from me. O Lord God, Almighty and Ineffable, Who didst lead forth Thy people from the land of Egypt, and didst cause them to Pass dry-shod over the Red Sea! Grant that I may be cleansed by this water from all my sins and may appear innocent before Thee. Amen.
The Book of True Black Magic observes that the bath is most necessary for Magical Art, 2 and that it must be taken on
the final day of the fast, when the exorcisor has been cleansed from all sins, when he has written with the pen of the Art, upon virgin paper or parchment, all the conjurations and exorcisms required in the practice, and has performed all the other preparatory ceremonies. From the crown of his head to the soles of his feet he must purify himself with warm exorcised water, saying as he does so: O Lord Adonay, Who hast formed me in Thine image and in Thy likeness, deign to bless and sanctify this water, so that it may become unto me the salvation of my soul and body, and that no wickedness may ever find place within me. . . . The Psalms Dominus illuminatio mea and Dixit insipiens in corde
suo should be added. 1 Then he should dry himself.
The prayer following must be repeated--five times during the day and four times during the night--for the space of three days: ASTROSCHIO, ASATH, à sacra BEDRIMUBAL, FELUT, ANABOTOS, SERABILEM, SERGEN, GEMEN, DOMOS. O Lord God, Who art seated above the heavens, Who beholdest the depths, grant me, I pray Thee, that those
things which I conceive in my mind may also be executed by me, through Thee, O Great God, Who livest and reignest for ever and ever! Amen.
147:1 From these indications it follows literally that such water would hold quicklime in solution. The passage stands thus: "Warning: The said water must be that which was previously exorcised, wherein thy lime was put"--namely, for the dressing of the lambskin. But water consecrated at the same time is most probably intended.
147:2 The statement is adapted from the Key of Solomon, Book II. c. 5, but the analogy ends with the prescription of warm water; the prayers differ and the whole ceremony is simplified in the Goëtic ritual.
148:1 These Psalms are numbered 13 and 26 in the Vulgate. They were possibly selected on amount of the symbolism attaching to these numbers. Thirteen refers to death and resurrection into new life; it thus connects with the regeneration typified by the bath.
Twenty-six is the number of Jehovah. In the Authorised Version the same Psalms appear as 14 and 27.