1910 Clymer Grand Grimoire

THE "GRAND GRIMORE" OR

lrJIPERIAL RITUAL OF MAGIC INCLUDING FULL lNS'.L'RUCTIONS IN MAKING OF THE MAGIC ROD, TALISMANS, AMULitTS AND RINGS.

PRIVATit

INSTRUCTIONS IN CRYSTAL AND MAGIC MIRROR INITIATION, IN MAG2AN MAGIC AND SPIRITUALISM.

COMPILED BY PYTHAGORAS. 38, Supreme l\1aster of the Temple.

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PHILOSOPHICAL PrrnLISHING ALLENTOWN, PA.

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NOTICE. This whole work is in the "Code " of the Order, and no one must attempt to follow any of t"!J e instructions, or even ~ believe in the writings unless they have the ''Key'' thereto. The present work is copyrighted in the United States, England, Germany, France, Canada, and in every country under the copyright treaty, and inch!des titles and subject matter . All rights reserved. 1910.

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©C!.AGG 5686

TO ALL STUDENTS. You must strictly observe the following regulations. To make it impossible for our writings, books, letters, etc., ever falling into wrong hands, not even in case of tbe sudden decease of a member, all are solemnly obligated to the following: A 11 printed matter, letters, etc. , in short, all things relating to the Imperialistic Order are to be kept in a locked portfolio or casket, which must tear the inscription: "Property of the Imperialistic Council and Venerable Order of 1VIagi. ''To be forwarded to The Philosophical Publishing Co., Dept. B, Allentown, Pa. ''1st. Should I be taken suddenly ill. Znd. Go t~pon a long journey whereby I may be cut off from communicating with them. 2rrl. In case of my death or serious accident. "This portfolio or its contents must be at once forwarded to the above address, who, in case of 1st or ~)nd , will return the same as soon ns the obstacles nre removed, and, in case of death, will demand this portfolio or casket as the property of the Order. ''PYTHAGORAS, 38. ''

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FOREWORD. In placing this s-econd and highest work of the Order into your bands it is necessary to say but a few words regarding it. Some students have an idea that there is something new in Magic. There is not, for the more we study the old Masters the more we find out bow absolutely ignorant we are concerning the bidden forces known to them. There is but one thing which we of the present age can give to the beginner, and that is the Key to the old writings, for these are in such language as to mislead practically all but the greatest of teachers. The "Grand Grimore," often called "Book of Black Mag. ic, " because absolutely misunderstood, contains practically all that is known concerning Magic. This same remark may be made concerning "The Key of Solomon the King," but, right here, we must bear in mind that the •'Grand Grimore'' is simply the ''Key of Solomon the King'' in the Gothic form. Thus the two are identical but used by a different people. In this present work we wish to give credit to whom credit is due, and as the authority of the Imperialistic Council is founded upon that of the old Masters we wish it understood that we are simply following the old l\1asters, giving you their knowledge, but in a modern and practical form. Concerning certain books issued by so-called Masters, we wish to be distinctly understood that these are issued without authority, and, what is more, without credit being given to the original authors, which is the worst feature. To the proofs:We turn to page 44 of this so-called great work and \\·e

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FORE\VORD.

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find the instructions concerning Alchemy, WORD FOR WORD, as that given by Barrett in his "Book of the Magi," page 44. Not a word of credit is given, and the instructions are in the original form without any explanation. We turn to page 39 of the same work and we find that it is Barrett's, word for word on same page of the' 'Book of the Magi." In fact, this so-called great work is practically chapter for chapter that of the ''Eook of the Magi'' by Barrett. It contains the cuts, images, etc., of Barrett, and eYen the "Eiographia Antigua." There is no harm in republishing old books, but it is a se- · rious thing for a man to call himself a High Caste Adept and lviagician, boldly steal the work of the old Masters and without giving a word of credit. It is this which is serious and damnable. Do not think that we say this without absolute proof in the form of bcok~ by the old 1\1asters themselves, and these are open for inspection by any Officer of the I~aw or by the student. It is needless to say who this publisher is, for the publishers of the l\1ttgazine "The Kalpaka/' known as the "Latent Light Culture," Tinnevelly Bridge, South India, have exposed his method pretty thoroughly for stealing the private lessons known as "India 's Hood Unveiled; OccnltJ\.iysteries Revealed," and publishing them in book form ·without gi\·ing credit and ·without authority. · I regret that it is necessary to say this much, but as it is our duty to warn our Brothers against the false, \ve must c}o this. Besides this, all the instructions of the o!d Masters are gi\'en in crnde form, which was intended to deceive and consequently the modern reader of these works is deceiYed. Concerning the two private chapters on the Crystal nnd the Magic Mirror and Spiritual Development, vve \vish it to l e distinctly understood that these are according to the teachings of Dr. P. B. Randolph, without the slightest doubt the

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greatest l\1aster of any age. It: was Dr. Randolph that brought these Mysteries to America. It was he who first taught the mysteries of the Soul, of Immortality, of :rYiysticism, of the 11agic 1:I irror, Clairvoyance, etc., to the people of America. and all the present works on the subject are saturated with his teachings, but not one, without any exception, has giYen him a line of credit. If you have any doubts concerning what is said here, you will only neect to obtain his works, and the proofs will be before yon. Regarding !\1a~ean Magic, we need only say that they are the best instructions to be had. There can be NONE more simple or more powerful than these. It is the Old l\1agean J\1agic with the crude ceremonial part eliminated. It is the kernel of the nut. The meat without the shelL If you follow the spirit of these instructions faithfully then yon 1nust succeed. Failure is then impssible. Concerning the Talismans, we need say that we herein gh·e yott the most secret instructions of the Order, in that we show yon how to make these under the signs of the Planets which rule them, instead of under the crude, laborious, ceremonial form. Praying that you may ever remain faithful to the Sublime Order, Fraternally yours, PYTHAGORAS, 38, Supreme ~1aster of the Order.

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"G RAND GRi niORE. ''

11\IP~RIA.L Ri~UAL OF

1\I.A.G!C.

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'rilE ART OF INVOKING SPIRITS IN THE CRYSTAL. Containing full instructions ecncerning the work, both ancient and modern.

ANCIENT-THE "GRAND GRil\IORE." The Art of InYoking Spirits in the Crystal, or the proee~s of Spiritual DeYeloprnent, l1as ahrays been a most important part of Divination, and the old "Grand Grimore" states that it was kno"\\n and practicek by the ancients, as all thm:e who read sacred or profane history may discover for themseh·es. It is further said thnt the ~ecred texts eontain many references to invocation performed by tl1e Crystal, and, that in the opinicn of many learned and eminent men, the Urim, and Thuntmin of Holy Scripture were used for a similar purpcse to that of the lucid pebble in our own clay. rrhe following Ritual is found in the document knowp. as the "Grand Grimore /' it exhibits the methods by which magic in the past produced results that were identical with many ·which are now obtained in a much simpler manner, \vith possibly greater success, but which require a longer time and pcssibly more personal will power. Those who are inclined to attempt the ceremonial experiment may rest assured that the use of an ordinary crystal with the most simple method of mounting will serve the purpose. The proper mode of inscription should be, however, observed, and al:::o the other conditions before and during procedure, as cureles~ness in this respect is not only calcniated to void! the experience, but it is dangerous. All those \Yho wish to obtain the assiEtance of i.lle Good Spirits in the Crystal must lead a pure life, keeping tlle1n~

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selves, as it were, apart fro1n the things that are vulgar. The invocant must maintain himself in an orderly, clean and pure manner, using frequent ablutions (bathing in cold water being best) and prayers, for at least three days before beginning the work; and the moon should be on the increase. The invocant may, if he wish, have several interested people, as companions, to assist him in the work; but they must all conform to the rules and forms necessary; to be observed in . the practice of the great art. lie must be firm, daring, strong in faith, filled with great confidence and must be careful that no part of the ceremonies be omitted, if he wish for success in the work. The accomplislunent of his design will depend upon the p erformance of all that is prescribed herein. The invocant may proceed to the work at any time of the year, providing that the two Luminaries, namely, the Sun and filoon, are in a fortunate aspect, with favoring planets; but when the Sun is in his greatest northern declination is the best time.

CONCERNING THE ROOl\1. In order to carry on his work, the invocant must have a s1nall room in some retired part of the house. It should be devoid of all adornments, since these might distract his attention; but the floor must be perfectly clean, so as to receive the lines of the circle and the characters to be traced thereon. The circle may then be drawn seven feet in diameter and the characters with the holy names inscribed duly and clearly, in accordance with the following model (see Cut A), using charcoal. The romn must be kept free from the hurry of business, as well as front prying and curious intruders, and should be locked '~'hen not in use. The invocant must bear in mind that preparation belonging to the art must ever be made during the moon's increase.

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RITG".AL OF JH.AGIC.

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lJIPBRL\.L Rl'rU.AL OF TilE .APPARA'rUS AND

~L\.GIC.

INSTRU~IE~T S

TO BE GSED.

The operator must be provided \\'ith a smnll tal>le, covered with a white linen cloth, with a chain, with the necessary materials for a fire, in order to hnrn the incense proper to the planet governing the hour in which the work is performed; " ·ith a torch and two wax candleR, placed in brass candlesticks, and engraved, as shown in Cut B, on the pedestals. lie must also have a pair of eompasse~, a knif~, a eord, a pair of scissors, a magic sword of pure steel, as shown in Cut A, a 1nagic wand, pens, ink, paper antl parch~ ment. All these instruments should be nsed hy him for the first time, but may be used by him always thereafter.

TI-IE CRYSTAL The invoeant must be provided \Yith a crystal; it must Le properly polished. In fact, such a one as u sually used by the seer. It should be inclosed in some box, made ot: oak or any other polished material. 'I' he holy names must be \\Tit t en round about it in gold ink. If the oak box is used always, the letters may he written thereon, hut in ~melt case it must n eYer be taken from the l>ox. Any suitable will do whereon to place the crystal and the names \\Titten.

CONSECRATION OF TIIE FLOOR. Bless, 0 I.Jord, I beseech thee, this ground, eyeu this place, and expel all evil and wickedness from this cirrle. Sanctify it and make it meet, heeoming and convenient foe 'l'hy ~en·an t to begin and bring to pass therein all his d e· sires, through our Lord and SaYiour. Amen. Be thon blessed, 0 creature of this crystal, he thou puri· fled and consecrated; in the name of the Father and of the Son and of the Iloly Ghost.

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BLESSING THE LIGHTS. In the name of the Father and of the Son and of the Holy Ghost. 0, Lord God, the heaven and the earth are full of thy glory, before whose face there is a bright and shining light for ever. Bless now, 0 Lord, these creatures of light for ever. Bless these creatures of light which Thou hast given for the kindly use of man, that, being sanctified by Thee, they may not be extinguished by the evil power or filthy darkness of evil, but may shine forth brightly and lend their assistance to this holy work, through Christ our Lord. Amen.

CONSECRATION OF THE INSTRUl\1ENTS.

0, God Almighty, Thou Who art a God of strength and greatly to be honored. Bless, 0 Lord, these instruments, that they may be a terror unto the enemy, and that I may overcome therewith all phantasms and oppositions from the evil forces, through Thy influence and the help of Thy holy and mighty names-On, El, Agla, Tet1·agrarnrnation-and in the Cross of Christ, our Lord. Amen. CONSECRATION OF THE CRYSTAL. 0 Eternal God, Who by Thy wisdom hast appointed great power to the characters and other holy writings of Thy spirits and hast given unto them that use them faithfully the power to work many things thereby: Bless this crystal, 0 Lord, formed, framed and written by the hand of Thy servant; that being filled with divine virtue and influence by Thy command, 0 most holy God, it may show forth its power and virtue, to Thy praise and glory, through Christ, our Lord and Saviour. Amen. I bless and consecrate this crystal, in the name of the Father and the Son and the Holy Ghost. In consecrating all the instruments and other things necessary in this art, the invocant must repeat the forn1s of consecration while placing his hand upon the different

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articles, havine; his face turned towards the East. These preHminaries being finished, he n1ay place the table in front cf the circle, with the crystal thereon, the two candlesticks-one of them on either side-the remaining ap- · paratus ready at hand. He may then enter the circlewith his companicns-if any-en the day and hour of 1\Iereury-the moon increasing-and begin the operations by invoking-with all the power of his being-the Spirit

l"assago. TilE INVOCATION. I exor cise, call upon and command the Spirit V assago, by and in the nam.e of the Immen~e and Everlasting God, Jehovah, Adonai, Elchim, Agla, On, Tetragrammr..tion, and by and in the name of our Lord and Saviour Jesus Christ, the only Sen of the Eternal and True God, Creator cf heaven and earth and all that is therein-Filius, Sether, Emanuel, Primogenitus, }IomouEien, Ecnus, Via, Veritas, S~picntia, Virtus, Lex, Pastor, Propheta, Sacr edos, Athanatos, Paracletus, Alpha and Omega-by all these hie,h, great, glorious, royal and ineffable names of the omnipotent Gocl and of :His cnly Son, our- Lord r.nd Saviour J e~us Christ, the Seccnd Essence of the Glorious Trinity: I e:wrcise, command, call upon and conjure thee-Spirit Y s.s~agc-wherescever thou art, Ea~t, West, North or Ecuth, cr being bound to any cne under the compass cf th3 heaYens, that i.hcu may~t ccme immediately from the place cf thy private abode and appear to me Yi£ibly in fair a~ll dc~cnt form within this crystal, stone or glass. I dn again exercise and ccmmand thee pO\Yerful!y-Spirit VaEs~go­ to come and appear viduly cefore me in this crystal, stone cr gl::ss, in a fair, sclid and decent fcrm. And yet ngain I do bind strongly and command thee-Spirit Vassagc-tJ appear and help me to obtain-(mention the dcsirc)-evcn l·y the virtue and power of thoEe nam es whcrehy I can l·incl all rebellious, obstinntc, refractory spirits-All a, Cetrit~l, ~.laribal, Carion, Uricn, Spyton, Lorcun, :u~rmos,

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Agaion, Caclos, Yron, Astron, Gardeong, Tetragrammation, Strallax, Spignos, Sother, Jah, On, El, Elohim-by all aforesaid-! command thee-Spirit Vassago-to make h~ste, come away and do my bidding, as aforesaid, without further tarrying: In the name of llim Who shall come to judge the quick and the dead, and the world of fire. Amen. The invoeant will gaze into the heart of the crystal while giving this command. After it is given he or she should continue to gaze into the crystal fer from ten to fifteen minutes and hold the thought of what is desired. Do not expect the spirit to appear visibly before you, f0r this seldom happens, although your de~ire may become personified in visible form in the crystal. After gazing the required length of time, it is n ecessary to rele~se the spirit in the following manner: LICENSE TO DEPART. Forasmuch as thou earnest in peace and quietness, and hast ~nswered unto my petition, I give humble and sincere thacks unto Almighty God, in Vlhose name I called thee, in Whm:e name also thou earnest; and now mayst then depart in peace, to me again returning, at what time scever I shall call thee by thine cath, or by thy name, by thine order cr thine office, which is granted frOI"!l t}:lc Creator. And the po,•:er of God te \vith me and thee, and upcn the whole i~su e of Gcd. Amen. The invocant should fcllmv- this drill every eYening t:.ntil the de:dred object h as been accompii~hed. In 1his f cr m of develcprr:ent the Ne~phyte must not st art untH he knows that he can continue rezul~rly until his de~i~e l~a:) . teen accomplished.

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THE l\10DERN INITIATION OF THE CRYSTAL. 1\iODERN-ROSICRUCIAN SYSTEl\L Clairvoyance is the art and power of knowing or cognizing facts, things and principles by methods totally distinct from thpse usually pursued in their attainment. We are approaching the termination of the pl'e~ent civilization, arc bidding farewell to many of its 1nodes, moods, opinio.ns, ~entiments, thoughts and procedures, and are entering upon a new epoch of human history and 1night, destined to develop powers in man, now latent mainly, but which are destined to revolutionize the globe. On earth man is greatest, mind the gre3.test part of man, and clairvoyance the greatest part of mind. Clairvoyance depends upon a peculiar condition of the nerves and brain. The present instructicns consist in the knowledge of the exact method how, the precice time where, and the proper time 'when. A.t first, clairvoyance, like any moveiTJ.ent, nervous or n~uscular, requires a special effort, but it soon becomes automatic, involuntary, mechanical. Keep your design constantly before you, and your soul and inne1· senses will make grooves for themselves, and continue to move in them as c~rs en rails or wheels in ruts. Let your groove be clairvoyance. Lucidity is no gift, but a universal possibility com1non to the human race. It is latent, or still mind-power, and can ce brought to the surface in a majority of eases. Omnia 1:incit labor I All mental action cernes through nervous action, but in the~e ca::c£ the res1llts must be reached outside our usual

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menhtl habitudes and paths. The person who attempts to reach clairvoyance and gets discouraged after a few trials does not deserve the po·wer. If you begin, keep 'right on. Ev~ry experiment lands you one step nearer success, and that, too, ·whether you aim at Psychometry, Lucidity, or any of the fifty phases or grades. Remmnber that physical conditions influence, 1nodify and determine mental states, whether these be normal or recondite and 1nysterious. Nor forget that pure blood gives pure power. If your blocd is foul, do not attempt clairvoyance till you are free fr01n it. Artists prepare their paints, you must prepare your body; else no good picture comes, no lucidity follows. Bound lungs, stomach, kidneys, liver, brain, blood, heart and pelvic apparatus are necessary. Above all, the blood must be purified, vacated of its poisons, rheums, etc., and be tuned up to the ccncert pitch, if you \voulcl enjoy the music of the spheres, and know beyond your outer knowing. Focd, digestion, drink, sleep, must be attended to. 'rrue clairvoyance is coincident only with normal appetites normally sated. Excess destroys it. Every passion, except the grosser, has a normal sphere. Clairvoyance is qualitative and quantitative, like all other mental forces. It is limited, fragmentary, incomplete, in all, because we are all imperfect, but no other being can occupy your ground, or be so great in your respective direction. No one exactly like you; and you preciEely like nobody else. We are like the world-green spots and de£erts; arid here, frozen there; fertile in one spot, sterile in another; therefore we should cultivate our special loves. Clairvoyant vigor demands attention to the law. The eternal equation of vital vigor is-rest equals exercise. Ren~ember this and retain your pmYer. Clairvoyance is an affair of the air, £oorl, drink, love, pas~ion, light, sleep, health, rest, sunshine, joy, music, labcr, exercise, lungs, liver, blood, quite as much as of

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magnetic coma, for all mental operations are physically conditioned. Clairvoyance is an art like any other. The elements e:cist, but to be useful must be systematized. It has hitherto been pursued, not rationally, but empirically; as a blind habit, a sort of gymnastic, a means to delude people, and scarce ever under intelligent guidance like the logical or mathematical or musical faculties of the soul, albeit mere valuable than either, and like them, too, subject to the law5 cf growth. It is far-reaching, and once attained, though the road is difficult, amply repays the time and labor spent. The mystic ground has hitherto been the prolific hotbed of a host of noxious, dangerous superstitions and quackeries; and this is the first attempt to reclaitn it to rational investigation. Clairvoyance is a generi~ name employed to express various degrees and modes of perception, \vber eby one is enabled to cognize and know facts, things and principles; or to contact certain knowledge, without the use, and independent of, the ordinary avenues of senr-.: e. It is produced or attained in various degrees, by different methods, and is of widely diverse grades and kinds. In our ordinary state, we see through a glass, d::trkly; in clairvoyance, we see with 1nore or le~s distinctne~s; in intuition, the highest quality of the human mind, ,,.e lea p to results at a single bound and this can come to many through soul develop~ent. There are hundreds who imagine they pos~e~s one cr all of the~c faculties or qualifications, and arrogate much importance, merely because the ideas have made ~uch a strcng impressicn on their minds; or perhaps they have seen one or t\'\·o visions or spectral sparks or flasl!es. Such are what they claim to be, only in the wish. They need training. For clairvoyance is a thing or actual system, rule and law, and whoever 'rculd have it in its completeness or corn1Jlctely, must conform to the science thereof. Clairvoyance, or actual pe1·ccption, is cf varicus kinds and degree~. It does not require brilliant talents for its

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development, for many ~eers are inferior organically, cerebrally and intellectually, yet the higher and n obler, more brilliant, and finely cop.stituted, t he person is, the higher and nobler the clairvoyance they will develop. Some subjects can never get beyond the power to r each the scientific plane, while but a few attain that magnificent sweep of intellect and vision that leaps the world's barl'icrs, forces the gates of deat h, and revels in the sublime nlyst eries of the universe. The purer the subject, the better the faculty. Goodness, not mere kno\Yledge, is po\Yer. Tiemember this. No two p ersons' clairvoyance are precisely alike. Each clairvoyant has a personal idiosyncrasy that invariably determines his or her specialty, and, whatever that spe~ialty mey be, should be encouraged, fer in th~.t he or she \rill excel, and in no ether. The attempt to force nat ure will be so 1nuch lost time and wasted effort. Adopt a specialty and

stick to it. When any effort towards lucidity bids fair, by care, patien ce and perseverance, to become a success, and the subject becomes dreamy, cr else sees flashes, sparks, white clouds, rolling balls of light vapor, or is partially lucid, the tendency of the mind should be carefully noted , and the future direction of the power or faculty be fully decided on, sou ght for, aimed at, and strictly, persistently, fai thfully followed, until a splendid, and n ever-to-be-doubted triumph and success crowns the effort.

Decide upon one thing or one plane that yon u··ish to attc.in and then stick to that 'l.tntil you, meet with complete success. There ar e vnricus kinds, as \Vell as d egrees, of clairvoyance. Natural, intellectual, spiritual and divi ne, social, practical and purely mental. Or a clear seeing of material forms; lucidity of mind generally; l ucidity of special cerebr al organs; lucidity upon certain p oints, as l\[cdicinc, Spiritualism. !leligion, Philosophy, Science, Logic, .Art, Love, etc.

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Special cerebral organs become lucid, soon succeeded by an entire illumination of the brain. This is a grand, a sublime, a holy degree, for the subject sees, senses, f eels, knows, by a royal power, in en rapport with a thousand knowledges. A step further, a step inward, and the subject is in harmony with both the upper and lower universe. It is when he reaches this state that he is the perfect occult or magical master. He or she is thenceforth a power in the world. All clairvoyance may net claim genius, but all true genius is clairvoyant. 1\:Iere talents are dry leaves, tossed up and down by gusts of passion, and: scattered and swept away; but genius lies on the bosom o£ memory and gratitude at her feet. 1Hagnetic or trne clairvoyance is best brought about by steadily gazing in tl1e depths of a magic mirror or crystal. It is only necesEary that the Neophyte have a certain time each evening when he or she can retire into Eome private room, gaze into tl:e depth of a 1nagic mirror or crystal for fifteen minutes, holding in mind what is specially desired, and the r esult will be clairvoyance in due time. All clairvoyants should, to be useful, successful and en~ during, cultivate the habit of deep breathing, for all brain power depends upon the lung power, nor can continued ability exist if this be neglected. All clairvoyants should eat the best and purest things attainable. They need not be costly but natural and fresh. All clairvoyants must use great caution in matters of intoxicants. Abstinence is good, for error in t:hut direction is fatal to clear vision, or its perpetuity when possessed. All magnetic, odyllic processes are far oftener productive of gr c.nd results if conducted in a darkened chamber, than in a light rocm or one lighted by the sun. 1\Iocnlight is best, candlelight is gocd. If, at the end of a f ew experiments, sp~rks, flashes, streaks cf quick and lingering light are ~een, then one or two things are probable. First, that the party hy continuance and repetition, can be clairvoyant; or, Eecond, if

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net too senry, these clouds and sparks may resolve them-· selves into spiritual forms of friends long gone or of spiritual entities. Persons ambitious to become clairvoyant must not forget that a full habit, amorous pleasures, high living and mental excitement all arc disqualifications. The entire diet sl10nld be changed; the linens often; the sldn, especially the head and hair, scrupulously so; and, to inEure success, the food should be Ycry light; fruits, tea and milk may he used freely; bnt no chocolate, fat, oysters, pastry, and not mnch sugar. Nor should the person fail to think, wish and will the end aimed at continually. This is vVhitc l\Iagic. All magic mirrors and true crystals are based upon the eternal fact, that whatever exists is something; that thoughts a1·e things; that spirit is r eal substance; that all things photograph thernEelves upon other surfaces; that sensitives can see and contact these shadows, lights, impressions and images, as abundantly demonstrated by Baron von Hieehcnbach in his researches into the arcana of chemism, light, force and magnetism; also by thousands of others in all lands, and especially in these days, wherein disembodied people project an image of th emselve~ upon paper, the artist ~ketching the outline with a pencil, thus photographing the suppo~ed dead, recognizahle by all who ever saw them "·hen \Yalking in flesh and blood. It is " ·ell established, h O\\·ever some may sneer , that fer ages men of the loftiest mental power ha\'c used Yariotn phy~ i cal agents as a means of Yision, either to hring the·n~clYes in contact with the ~npe rnal realms of the .:\ctLcr, or to afl'ora a ~ensHh·e ~urface upon which the a ttPndaB t dead could, can and do temporarily photograph whnte·;('r they choo5:e to. :\' cr i ~ this all. I know that hy a mystcricn:-; process, who~c principle it is needless here t o expound, a mirror or crystal is the best means to accomplish the end lll YlCW.

'fhe trne rlail·voyrmt in the sublime degree mo,·es anci acts abo\'c nnd btl yond the tempestuous. realms of the passions -defic~ their utmo~t powr.r. Passion dulls the ~onl 's hrst vision. To reach the lofty eminenETIIAL RITUAL OP :JIAGIC.

117

EARLY CHRISTIAN PHYLACTERY. A charm or talimuan which was worn by the early Christians.

TIIE GRAND PENTACLE OR TALIS:\IA~ FOR PEACE AND LOVE. (13)

118

C(

GR.\~~D

GTIL\IORE."

Il\IPERIAL RITUAL OF 1\LA.GIC.

TALIS~IAN

~IARS,

FOR JULY.

RULER OF TI-IE :\IONTH. (14) WARRIOR'S FRIEND.

119

120

"GRAND GRinfORE."

l~IPERIA.L

RITUAL OF 1\IAGIC.

121

TALISl\1:AN FOR JULY.

THE GRAND PENTACLE OR TALISl\IAN TO BRING PEACEFULNESS. (15) The Pentagram of the 1\Iagic Blazing Star of the children of Hiram. To each cf its points a ray of light a~cends and f rom each a ray goes f crth. The magnetic influence issues in two trains f rom the head, f rom either hand and from either feet. This represents the spirit of order and illustrates the circulating law of lightning.

122

., •

'l GRAND GRL\IORE. ' '

•

I.~lPERL.iL

RIT U.AL 011, 1\IAGIC.

'l,ALIS~I.ANS

FOR AUGUST.

SCX, T.AIJlS:\fAX .AGAii\fST DISEASE. (16)

123

124

"GRAND GRL\IORE. ~'

T.ALISl\IANS FOR AUGUST.

..-

OR\ON

THE GRAND PENTACLE OR

TALIS~IAN

OF

ORION, (17) AN EARLY CRUSADER'S TALISl\IAN.

St. :Jiichacl (or Orion) doing battle with the Serpent or Dragon. For a Crusader, Knight Templar or t1·avelle1~ to carry this sign and turn to it in time of weakness, great strength and courage shall come to him and he shall conquer his enemies.

t...o "') A

u GRAND GRL\IORE. ''

-

I nfPERIAL RI'.l'UAL OF 1IAGIC.

TALISl\!ANS FOR MONTH OF SEPTE1\fBE1t

SATURN, TALISl\IAN AGAINST EVIL. (18)

.

,.

127

128

t:MPE:BIAL RITUAL OP ~fAGIC.

TALlS1IANS FOR MONTH OF SEPTEl\1:BER.

•

ILL-WISI-IING AND ACTS OF ENE1\1IES. (19)

129

130

"GR ..\ND GRtJIORE. ~'

r

li\1PERlAL RITUAL OF

~f.AGIC.

TAL!Sl\1:ANS JfOR l\fONTH OF OCTOBER.

SUCCESS AND LONG LIFE. (20)

131

132

IMPERIAL RITUAL OF l\IAGIC.

133

TALISlVfANS ]'OR 1IONTT-T OF OCTOBER.

RABBI SOL0l\ION7 SUCCESS IN ALL TfiiNGS. (21)

J.

134

"GRAND GRiltiORE."

1JJPERIAL RITUAL OF

TALISl\IANS FOR l\IONTH OF

~IAGIC.

NOVE~IDER.

HEALTII, WEALTH AND HAPPINESS. (22)

135

136

'(GRAND GRil\IORE."

Jl\IPERIAL RITUAL OF 1\:lAGIC.

'fALISMANS FOR MONTH OF

NOVE~1BER.

HONOR, RICHES. (23)

137

138

' 'GRAND GRTJ\IORE."

I:\IPERIAL RITU1i.L OF 1\IAGIC.

139

T ALIS:ThiANS FOR DECEJ\IDER.

TilE liOLY

SIG~.A.LS,

AGAINST DISEASE AND FOR

IL\PPII\TESS. (24)

140

''GRAND GRII\IORE."

l ~·!PEniAL

RITUAL OF ].tAGIC.

TALISl\IANS FOR DECEl\ffiER.

]fAN'S LOVE. (25)

141

ORDER OF THE OLD l\IAN OF TIIE PYRAl\liD. Inner l\Iysteries of the C01nte de Gabalis. These talismans are amongst the easiest to 1nake since they can be made on the cheaper 1netals or upon silk. Each talisman has a ring, the characters found below the ring should be engraved on the inner side of the ring.

144

l~IPElliAL

RITU.d.L OF 1\I.A.GIC.

14S

C11t a. The talisman and ring of Cut a should be worn \\hen the Neophyte desires to come into communication with the Celestial or lnYisible Brotherhood. It \\ill help to place him or her into barmcnicus -vibration with the in,"i.sible order and also prevent. the obsession of evil spirits. The talisman should be engraYen on silver or embroidered upon sky-blue satin. The ring should be made of silver.

146

"GUAND GRil\10RE. H

1:\IPERIAL RITU.AL OF I\fAGI C.

147

Cut b. Talisman and r ing of Cut b is wholly for obtaining harmcnious condition between lcved ones, between husband r~nd wife, between sweethecrts and friends. It is only for the male ~ex. The talisman should be of silver or on black satin, and work privately. The ring also of silver. It is not necessar y t hat both be '-rorn at one time. These talismans may also be worn in the secret room while the student is undergoing spiritual development as they will place the Neophyte in harmony with the spirits "\Yhich are of violet aura, that of the soul.

148

' ' GRAi\fD GRl~IORE. ''

1:\IrERlAL

lliTe~\L

OF 1\IAGIC.

149

Cut c. .1.\ talisman or ring 'Which should be "\rorn by those seeking treasures of the earth, such as gold, silver, copper, et c. The talisman should be made of gold, or gold thread used to embroider the design upon green satin. The ring is to be of gold.

150

"GRAND GRI1IORE."

•

ll\IPERI.AL RITUAL OF :MAGIC.

151

Cuts d and e. Talisman d is of especial value to those who would become seers, whether through clairvoyance, spiritualism, etc. It is a help to produce the vibrations neceesary to bring about the state which h elps the soul to penetrate the invi~ible or distance. The talisman ~hould be of violet satin, embroidered with silver thread. The ring should be of silver and worn u pen left hand. Talisman e is of especial value for overcoming enemies and also to gain pos~ession of desired ~ec rets. For this r eason they must be worn when in the presence of the enemy or those whose secrets may be d esired. The talisman should be of gold colored satin and enlbroidered with gold thread. The ring of gold and worn on little finger of left hand.

152

''GRAND ORil\IORE. ''

IlliPERlAL li tTUAL OF l\IAGIC.

153

Cuts f and g. Talisman f is to give great help in the accomplishment of any achievement or work that the possesEor wishes to undertake. The talisman Ehould be of lilac s:atin embroidered in shaded silk. The ring may be of Eilver, or any other costly metal. Talisman g is fer protection frmn all accidents. It should be embroidered with silver thread upon popp:··-rcd satin. The ring can be of silver or gold.

154

"GRAND GRE\l0RR."

1 ~IPERlAL

RITUAL OF 1\lAGIC.

155

Cut h. T alisman h is of value to come into touch with the lnYi!-!ible Brotherhood ar.d helps the wearer t o ~ee them in the mirror or crystal or through materiali.?:ation. I t should l~ e of ycllo,,· ~atin , embroidered with black silk. The ring of silver or gold and worn on right hand.

"

156

"ORAND GRil\IORE."

lMPERlAL RITUAL OF

~fA.GIC.

157

•

Cuts i and j. Talisman I is to be worn either as a protection against accidents in travel or as a help to produce proper vibration while practicing the drills for development. It is to be brownish colored satin, embroidered with gold thread. The " ring of gold or silver. Talisman j is for finding all things that may have been hidden and is therefore of value to the seeker after either earthly or spiritual treasures. Talisman is to be of deep blue satin, embroidered with silver thread. Ring of silver .

...

1S.3

' 'GRAND CRUIOUE. ''

HviPER!AL RITUAL OF l\1AGIC.

~

1S9

a,.,.

:on~~~1}9-rf?~ Cuts k and l. Talisman k is of value only to these who would develop clairaudence or clear-hearing; is to be of light gray satin, embroidered with gold thread. Ring is to be o£ gold. Talisman 1 is for the protection against the influence of all evil spirits and obsessions. It is to be of r ose colored satin, embroidered with silver thread. The ring of silver. The ring is to be worn upon the n1iddle finger of the right hand.

160

'' G:nAND GR!l\10RR. 1 '

I:Ml>ERIA.lJ RITUAL OP :MAGIC.

161

Cuts m and n. Talisman m is fer tho~e 'vho desire to be good, true and virtuous but who find temptations too strong. Such should wear a talisman like m, made of saffron colored satin, embroidered with silver thread or a ring made of silver. Talisman n is to be worn by those who would become experts in the study of minerals and vegetables. I s of special value to the farmer, the mineralogist and also tl10se who would study medicine. It is of great value to the healer. The t ali£man is made of orange colored satin, em· brcidered with silver thread. The ring of silver. Both the talisman and ring to be worn in a locket upon breast.

"GRAND GRll\1 0 RE."

lMPER!AL RITUAL OF :Th1AGIC.

163

Cuts o and p. Talisman o is for those who handle ferocious animals, hunters and otheTs who make it a business cr pleasure to handle wild animals. rrhe talisman is to be of deep green satin, c1nbroidered with gold. The ring of gold. 'ralisman p helps those who would become character readers, tl1G£c who study human nature and all those studies which have to do with lluman charact eristics. It is made of black satin, embroidered with gold. The ring is to be of gold. 'l1he ring is worn en the little finger of right hand.

"

164

"GRAND GRlMORE. ''

1:\IPERI.AL RITU.MJ OF l\IAOIC.

165

Cuts q and r. Talisman q is the greatest known talisman f or all who would study the arts and professions. It gives har monious help or vibrations towards all profound knowledge. It is to be of white satin, embroidered with black silk. The ring of either gold or silver. Talisman r to te worn by all those ·who play games of chance, no matter \Yhat their nature. The t alisman is t o te of cerise colored satin, embroider ed with both geld and silYer thread. The ring can be cf gold or silver. The talisman must be \ror n upon the lef t ar m and fast ened with '' hite ribbon. The ring is worn upon little finger of the right hand.

166

' 'ORAND ORilVIORE. ' '

Il\1PERIAL RITUAL OP 1\fAGIC.

167

Cuts sand t. Talisman s is for all those who have enemies and who are forced to fight them. Also those who fear evil spirits. 'fhe talisman is made of grayish satin and embroidered with shaded silk. The ring of silver. Tali~man t for those· who fear being attacked by any evil, no matter of what nature. The talisman is made of r ed satin with the center embroider ed with gold thread, the border in silver and the figures in black and white silk. I t shculd be worn upon the breast. The ring is to be of either gold or silver and worn on the little finger of left hand.

GRAND ORIENTAL

TEMPLE.

I I\IPERI AL RITUAL OF :MAGIC.

FIRST DEGREE. Password '' 11L. '' Foreword to Students. W arning, Magic, 1st lv!ystery. Cells, Organs, etc. Elementary Astrolo~y.

169

170

"GRAND CRijfQRE. ':

I:\lPERI}...L RITUAL OF

~fAGIC.

SECOND DEGREE. Password ''GL. '' \Varning. Vibrations, Notes. Temple of Man, Law of Creation. Auriferous Clavicle, Five Methods of Influence. Harmonic Vibration, Inclttding Touch, etc. Breathing: Astral Plane. Hi~her Astrology.

171

172

t r"tPERIAL RITtJA IJ OF :MAG1C.

THIRD DEGREE. Password ''SL. '' Clavis of Solomon. Instruments. Tables of Angels for Sunday. Fasting Three Days.

173

114

11