} = CONTAINING = "Me, SECRET RECORDS a ~ PROCEDURE a PRACTICE ~ Ancient Mashers & Adepts & LEWIS co =The Ancients Book of Magic An historieal reeord of the secret procedures and practices of the ancient masters and adepts by LEWIS de CLAREMON' Author of ‘The Ancients Book of Magic ‘The Master's Course of Lessons in Hypnotiam Legends of Incense, Hi “The deeper the mind penetrates, the clearer it becomes, the mare it spreads itself out on the surface. the mare it ix confuse.” think more oj what you have read, act toxcards a difficult rane general who Leaver hia foe no rest cil he has acerthrown PUBLISHED BY DORENE PUBLISHING CO., INC. 1472 BROADWAY NEW YORK, N.Y.‘Copveicseren 1936 By Oracte Puntusiine Co. Copyright cnigned 1940 to Dorene Pub. Cay Ine. “This book is herewith dedicated to the great assistance given the author by his spirit guide.” “APPOLLONIUS OF TAYANEUS”INTRODUCTION After many yearsof intensive research into the mysterious ana hidden arts of in= vocation, | have finally compiled tnis book, wnichy | feel, will be my greatest oook on an art that has long been Jost and wnich, at one time, served to give the magician and occult devotee the office of guargian of the invisible forces, it has long been my contention that the story of Alladin's Lamp has often been interpreted thusly: tnat tne Alladin's Lamp wasamere instrument or an incident in tne invocator's ritual and accessory; an instru~ ment by wnich the compack of invocation can be selected. To many of my "Chelas" {stu- dents) nave | told thatthe historical story of Alladin was falsely interpreted by our historians and that the true significance of the Alladin's Lamp was basically mysti- cal and that the invocator nad merely to fub the soul of the Lamp to invoke the genii. The devoted student of occultism and the mere curiosity-seeker may both differ in the adherence to tne rituals that I will Set forth just as 1 have interpreted them from the ancients. Those of you who seekonly to gain success, may gain it--but tne great resuitwillbe, for it issurely writ- ten "That he who uses the works of the ma~ gician falsely, shall himself be falsely accused," In the following pages you will find many ways that | have invokea very many aifferent Spirits, Demons, Angels and Gob- lins, 1 implore you; those of you wno will attempt the invocation of either gooa or bad Demons, Spirits, Angels or Goblins to do so with the greatest amount of self-re- spect and confidence. For, | nave found in many years of experience that those who supply the actions of God be not seriously considering the strain. Of the many invo- cations included, you will find them as an analysis of the great Solar Intelligences, and interpretation leading to an awareness and complete appreciation. Let me, at this point, pause and go into what | think the uses of so many of our friends are desirous—-of this midgen knowledge whicn | feel nas been revealed forthe first time. Inancient times, there is record that certainmysties invoked many a spirit to do his bidding. Some histor i- cal records show that Cleopatra compelled an enemy to lose his power to harm her and forced nim to become a slave and lover, by ner magical use of scented oils and Sorcery. At this time a great cult in Egypt was a Sacred and mystic legion in which Isis and Asoris were Deities. The practitioners and priest in this cult, by a hign invocation,were said, able to leave the body and as- cena to the 7th Heaven to make compacks with Isis, the Immortal of Immortals. As the story istold, this son of anignh priest _ Was Sent to use his magical art in forcing the nelp and consent of Cleopatra to the aidof his secret orcer. By ner great sor— cery, She conjured the forces of a great demon which destroyed his power and caused him to become ner slave. When the great priests of the order learned of this, they immediately induced high and mighty invo- cations and commanded demons and yoblins, anu secondary spirits of evil and lust, to wreck ner whole kingdom which is shawn to us by historical account of the fall of Cleopatra by her own hands. Shakespeare, in theplay "The Tempest," clearly reveals that in the Elizabethan Age tne work of the invocator and conjurer was understood, andits art practiced with great zeal. For Ariel, agreat demon, it issaid, was invoked by the Duke of Milan to cause the gestruction of his enemey who nad ba- nisned him to a desert island. From the earliest historical times, we have found tracesof the many uses of invo— Cations that are nidden to the untrained eye but vividly clear to the invocating magi- cian. Many nistorians, occult and other— wise, have shown us tnat sucn menas Gilles de Retz, Robert Owen, Or. Hodgson, Joan of Arc, Swedenberg acquired great wealth, riches, friends, and power by invocating tcertain demons, spirits, godlins, and an- gels to ao their oidding. There are few limitations to the poss jiesof tne at- Tainment of the spirits, gemons, goblins and angels, for tney are bound by a force mightier than mignt to carry out the bide Gings of those that invoke them. There is no dimension Jimiting them, nor is tnere any finite time. Theirs is tne power of the ultimate consciousness. 1, do hereby say, witnout fear of any contradiction, that it has been revealed to me tnrougn many, many years of research that the ancients have invoked many of tne demons, goblins, angels and spirits to do their vidding ana | sincerely believe that today, to the gifted and the earnest and the fearlessand the pure, the nidden powers of magic is still open. The person who seeks love, luck, suc- cess, riches, prosperity, gold, treasures, lost ones, etc. can, if they desire, by following the acts of the ancients, tread their mystical patneways in accomplishing tne seemingly impossinole things to their greatest advantage. For knowing that a Spirit, demon or a goblin properly invoked --must carry out the bidding of his invo- cator. The limitations of the invocator's demand are very small and it is my belief that, witha proper understanding and carry ing out of the instructions, any person may be able to invoke any spirit, demon or goo- lin at his command, LEWIS DE CLAREMONT 8CHAPTER | SECRET PROCEDURE IN ORDER TO MAKE AN INVOCATION. First, from the list contained herein, choose a spirit, gemon, goolin or angel, or a spirit of a frieno or close relative, set a day Tor invucating them and prepare in the following manner: a day prior to the invocation shall oe devoted toa tast. For 24 nours, tne person must take no | iquid or Solid fooa. As the nour approaches, set cy tne ma~ gician tor the invocation, ail mirrors snoulc be covered uy white clotn, and all glass snail be covered. Anything that might reflect 4 living thing and not a living thing should ve covered tor spirits, Gemons, yoolins and angels Teel of fencea when a snining thing is placed in front of inen and they do not see themselves in it. Now, 7 nours before the time set Tor the inv cation, the invocator burns tne incense desires. Tnis is found numerea beside the nane of the spirit listed on the back of tne cook. He then moves ail furniture to the Siges uf the room, leavinya clear~ ance in the center, removing all rugs ana clotns from tne floor so tnat notning out the bare floor can ve seen, Then, maxing a luge circle, avout % 14 feet in diameter witncnalk, preterably Drayon Elood drand Chalk, he writes tne noly worgs: Tetr gramaton and writes his own name anu tne nam of father and the name of nis motner in the circie Placing tne incense also in tne circle ana tigntin, 2 candles on both sides of the incense, tne colur designated in the /ist, he then lets them burn for I2 minutes to show the light, tnen extinguishes tneTHE ANCIENT'S BOOK OF MAGIC lights from the candies and lets the incense burn and removes to the bathroom. Here he bathes, after having placed an amount of sanctuary oii in the tub. After having bathed himself and anoited him. self pleasingly with oils, he rubs his forehead with powder which will later be given, Then ne dresses himself placing the Tsitsus clase to nis cody, and puts on nis regular clothes and places the invocator's gon aver tnem. The talis, he puts. on top of them and binds his head and forehead with the Phylectary. He then takes the stick and walks to tne room wnere he nas drawn the circle and enters into the circle, Once ne enters into tne circle with his bouks, wands, incense and all things ne needs, he: oraws the outer circie avout 3 incnes away from the circlenenas already arawn and inithe then bignts tne cangles, sprays the perfume and re-lignts the incense and opens to the first invocation as con= tained in the book. Tneoperator must renemer not to leave this circle during tne whole invocation until the closing words have been Said, for as long as he remains in the circle, mo matter how fierce ine cemons may be ley cannot break throug the Walls of the circle, for they are bound and pro tected by the fiery pillars of Jericno and he is protectea by the Legion of 72 who forma protecting ring around the circle whence no one can force their way through, in defense of the consequence of the Higner Intelligence. Spirits are said to be attracted oy certain colorea candies. In fact, it is consigerea vy the yreat adeptsof the past, the aim of tne color spec— 10Fhe Bove See of theKwtis without wiih sedperebivl appear @ Tp th ipratea fet ler Hp Tahoe Gort MAGICAL DIAGRAMS AND REQUISITES UfaTHE ANCIENT'S BOOK OF MAGIC ‘trum transients magnetic vibrations of tremendous force, consult te list tor the proper color can die Wat is synpatnetic to each spirit. in making the invocation, the gesires of the invocator must be written on parchment ang read to tne demon, Spirit or goblin uut fuua. A huye stick must ce fac to subdue the demon or goblin by constantly banging the stick an the floor in order to subdue ‘them, Then when they are subdued, tne invocator should have tne spirit return on une following day OF Some day wnen tney are ready Lo yO out to oo the biddings, ana on a day at a certain place with a certain book, tne invocator reads the desires to ‘the demon, spirit or goulin from virgin parchment, ang by invocating the nigh and mighty name of God: Teurayramaton, Adenoi, etc. Commence thento carry Out this written, sealea and signed order. Thus, iney cannot refuse tne request of tne invecator ang must carry out their viuaings, wetner they be yooo ur ev Sut we warn the emuryo magician to Leware of tne consequences of evil. The Lord's retribution is inevitavie, "Wat ye sow, so’ small 48 reap.CHAPTER I! THE MAGICAL ART OF NECROMANCT Necromancy, or divination by means of tne spirits of the dead, from the Greek words, nekros, dead; and manteia, devination. It is througn its Italian from nigromancia, that it came to ve known as the "Black Art.” With the Greeks it originally Signitied the descent into Hades in order to con sult tne dead ratner than summonsing tne dead into ‘tne mortal sphere again. The art is of almost un versal usage. Considerable difference of opinion exists among modern adepts a3 to the exact methods to be properly pursued in the necromantic art, and it must be borne in mind that necromancy, wnich in the Middle Ages was called sorcery, shades into modern spiritualistic practice. There is no doubt however, that necromancy is the toucn-stone of oc— cultisn, for if, after careful preparation the adept can carry through toa successful issue, tne raising of the soul from tne other world, he has proved the value ot nis art. It would be fruitless in tnis place to enter into a psychological discussion as to whetner this feat is possible of accomplishment or not, and we will confine ourselves to the mate— rial which has been placed at our disposal by the sages of the past, wno have left full details as to now the process should be approached. In the case of a compact existing between the conyuror and the devil, no ceremoney is necessary, as the familiar is ever at hand to do the benests of his masters. This, however, iS never the case with the true sorcerer, wno preserves nis independ- ence and trusts to nis profound knowledge of tne 12THE ANCLENT'S BOOK OF MAGIC art and nis powers of command. His object, there- fore, is to "constrain" some spirit to appear before him, and to guard nimself from tne danger of pro~ voking sucn beings. The magician, it must be under— Stood, always has an assistant, and every article named is prepared according to rules well known in the black art. In tne tirst place they are to fix upon a proper spo. for such a purpose; wnich must. be either in a sutterranean vault, nung round with black, and lignted by a magical torch; or else in the centre of some thick wood or desert, or upon some extensive unfrequented plain, wnere several roads meet, or amidst the ruins of ancient castles, abbeys, monasteries, etc., or amongst tne rocks on the Sea shore, in some private detacned churchyard, or any other solemn, melancholy place between tne hours of welve and one in the nignt, either wnen the moon shines very bright, or else when the ele ments are disturbed witn storms of thunder, ‘ight ning, wind, and rain: for, in these places, time, and Seasons, it is contended that spirits can witn less difficulty manifest themselves tomortal eyes, and continue visible with the least pain, in the elemental external worid. When the proper time and place is fixed upon, amagic circle is to be formed, witnin which, the master and associate are carefully to retire. The dimensions of tne circle are as follows: A fice of ground is usually chosen, nine feet square, at tne full extent of whicn parallel lines are drawn one within the other, having sundry crosses and triangles described between them, close to which is tormed the first or outer circle, then about 13THE ANCIENT'S BOOK OF HAGIC half-a-foot within the same, asecond circle is de~ Scrived.and within that another square correspondent to the first, the centreot wicnis tne seator spot where the master and associate are to be placed. "The vacancies formed by the various lines and an— glesof the figure are tilledupwith the noly nares of God, naving crosses and triangles described between them, The reason assigned by magicians and others for the institution and use of circies, is, that so tmuch ground being viessed and consecrated by Such holy words and ceremonies as they mske use of in forming it, natha secret rorce to expell all evil spirits trom tne bounds tnereof, and, Leing Spritkled with pure sanctified water tne ground is purified trom ali uncieaness; besides, tne nuly names of God beiny written over every part of it, its force becoms so powerful that no evil spirit hath ability to break tnrougn it or to yet at the mayician or nis companion, by reason of the anti- patny in nature they bear to these sacred names. And the reason given tor the triangles, is, tnat the Spiritbe not easily brought to speak the trutn, ‘Mey May by tne exorcist conjured to enter tne sare, wnere, by virtue of the names ot the essence and divinity of God, they can speak nothing but wnat is trug and right.: Tne circle, theretore, according to tis account of it, is the principal fort and Shieid of tne magician, tromwnicn ne is not, at the peril of nis lite, depart, till ne nas ft di iri bicularty ith ati internal mature. Tradition records many instances of those woo perisned by tnis means; particularly the legencot "Cniancungi," the tamous Egyptian fortuneé-telier, who was so famous in Eny- 4THE ANCIENT'S BOOK OF MAOIC land im the "7th century, He undertook for a wager, to raide up tne spirit "Bokim," and raving described the circle, ne seated nis sister Napula by him as nis associate. After frequently repeat- ing tne torms of exorcism, and calling upon tne spirit to appear, andnotning as yet answering his demand, they grew impatient of the business, and Quitted the circle, but it cost them their lives; for they were instantaneously seized and crusned ‘to deatn by that infernal spirit, who nappened not to be Sutticiently constrained till that moment, to manifest himselt to numan eyes." Tnere is a prescribed farm of consecrating ‘the magic circie, which we have iilustrated later on. The proper attire or “pontificalibus" of a magician, is an Epnod made of fine white linen, over that a priestly robe of black Bombazine, reaching to the ground, with the two seals of tne earth drawn correctly upon virgin parchment, and affixed to a broad consecrated girdle, with the names, Ya, Ya,—Aie, Aaie,——E£1 ibra,—Eichim,— Sadai,—-Pah Adonai ,——two rebore,—Cinctus sum. Upon his shoes must be written Tetragramaton, with crosses round about; upon nis head a high-crowned cap of silk, and in his nandaHoly Sible, printed or written in pure Hebrew. Thus attired, and Standing within the charmed circle, the magician repeats the awful formof exorcism; and presently, the infernal spirits make strange and frightful noises, howlings, tremblings, flashes, and most Greadtul shrieks and yells, as tne forerunner be- comes visible. Their first appearance is generally 15‘or Sovomox Anoriten Macie Cincie ann PreracteTHE ANCIENT'S BOOK OF MAGIC in the formof tierce and terrible lions or tigers, vomiting tortn fire, and roaring nideousiy about the circle; all wnicn the time tne exorcist must Mot Suffer any tremour ot dismay; for, in that case, they will gain tne ascendency and tne consequences may touch nis life, On tne contrary, ne must summon up a snare of resolution, and continue repeating all the forms of constriction and confinement unti| they are drawn nearer to the influence of the tri- angle, when their forms will cnanye to appearances less ferocious and frigntful, and become more sub— missive and tractable. Wnen the forms of conjura- tion have in this manner been sufficiently repeat ed, the spirits forsake their bestial snapes, and enter the human form appearing like naked men of gentle countenance and vehaviour, yet is tne magi— cian to be warily on nis guard that they deceive ‘Rim not by such mild gestures, for they are exceed ingly fraudulent and deceitful in their dealings with those who constrain them to appear witnout Compact, naving nothing in view but to suborn mind, or accomplish nis destruct ‘on. with great care also must the spirit be discharyed after tne ceremony is finished, and ne nas answered ail te demands made upon nim, Tne magician must wait pa~ tiently till the spirit passed ‘through all the terrivie forms Wich announce his coming, and only when the last shriek nas died away, andevery trace of fire and crimstone has disappeared, may ne leave the circle and depart home safety. 'f the ghost of a deceased person is to be raised, the grave must be resorted to at midnight, and a different form of conjuration is necessary,THE ANCIENT'S BOOK OF MAQIC Still anotner, is tne internal sacrament for “any corpse that natn hanged, drowned, or otherwise made away with itself;"and in this case the conjurat ions are performed over the body, which will at last arise, and standing upright, answer with a taint and hollow voice the questions tnat are put to it. Eliphas Levi, in nis Ritual of Transcendental Magic says that "evocations snould always nave a motive anda becoming end, otherwise they are works of darkness and folly, dangerous Tor nealth and reason." The permissible motive of an evocation may be either love or intelligence. €vocations of love require less apparatus and are inevery respect easier. The procedure is as follows: "We must, in tne first place, carefully collect the memoriais of nim (or ner} wnom we desire to benold, the ar— ticles ne used, andon wnicn his impression remains; wa must also prepare an apartment inwnicn tne per— Son lived or otherwise one of a similiar kind, and place his portrait veiled in white therein, sur= rounded witn his favourite flowers, wnich must be renewed daily. Afixed date must then be observed, eitner the birthday of tne person, or the day wnich was most fortunate for his and our own affection,” one of wnich we may believe that his soul, nowever blessed eisewhere, cannot iase the remembrance; this must be tne day for the evocation, and we must provide for it during tne space of fourteen days. Throughout this periodwe must refrain from extend ing to anyone tne sate proofs of affection which we have the right to expect from the dead; we must observe Strict chastity, live in retreat, and take only one modest and light collection daily. Every 17=o THE ANCIENT'S BOOK OF MAGIC evening at tne same nour we must smut ourselves in ‘the chamber consecrated to the memory of tne |ament— ed ferson, using only one small lignt, suchas that of a tuneral lamp or taper. This light should be Placed benind us, the portrait snould be uncovered and we should remain betore it for an hour, in si- lence; finally we should fumigate the apartment with a little good incense, and go out vackwards. On the morning of the day fixed for the evocation, we snould adorn ourselves as if foraftestival, not salute anyone first, make but a single repast of bread, wine, and roots, or truits; tne cloth shauid be white, two covers should be laid, and one por— tion of the bread broken shouid be set aside; a little wine should aiso be placed in the“glass of the person we design to invoke. The meal must be eaten alone in (ne chamber of evacations, and in presence of tne veiled portrait; it must be all cleared away at the end, except the glass belonging To the dead person, and nis portion of bread, which must be placed before the portrait. In the evening, at tne nour for the regular visit, we must repair in silence to tne chamber, light a clear ‘e of Oak Bark, and cast incense seven times tnereon, pronouncing tne name of the person whom we desire to benoid. The lamp must tnen be extinguisned and the fire permitted to die out. On this day the bortrait mst not be unveiled. Ahen the flame is extinct, put more incense on the ashes, and invoke God according to tne formsof the religion to which the dead person belonged, and according to tne ideas wnicn ne nimselft possessed of God. wnile making this prayer we must identify ourselves with tne evoked person, speak as he spoke, believe in a 18THE ANCTENT'S BOOK OF MAGIC sense as ne believed; then, after asilence of fif- teen minutes, we must speak to nim as if ne were present, witn affection and with faith, praying nim to manifest to us. Renew this prayer mentally, covering the face witn both hands; then call him thrice witn a loud voice; tarry an our knees, the eyes closed and covered for sore minutes; tnen call again thrice upon nim in a sweet and affection ate tone, and siowly open the eyes. Should notning result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained and the longer it has been delayed tne more realistic and striking it will be. "Evocations of knowledge and intelligence are made with more solem ceremonies. If concerned with a celebrated personage, we must meditate for twenty-one days upon his life and writings, tori an idea of nis appearance, converse with him men tally, and imagine nis answers; carry nis portrait, or at least nis name, about us; follow a vegetable diet for twenty-one days, and a severe fast during the last seven. #emust next construct tne magical aratory. This oratory must be invariably darkened; but we operate in the daytime, we may leave a nar~ row aperture on the side wnere the sun will shine at tne nour of the evocation and placea triangular prism before the opening, and a crystal glove, filled with water, before tne prism. If tne opera~ tion be arranged for the nignt the magic lamp must be so placed that its single ray snall upon the altar smoke. The purpose of tne preparations is to furnish tne magic agent with elements of cor 19THE ANCIENT'S BOOK OF MAGIC Poreal appearance, and to ease as mucn as possible ine tension of imagination, which could not be ex- alted without danger into the absolute illusion of Orean. For the rest, it will be easily understood that a beam of sunlight, or the ray of alam, col- oured variousty, and falling upon curling and. ir— regular smoke, can inno way createapertect image. The chafing-dish containing the sacred fire should be in the center of the oratory, and the altar of perfumes close by. Tne operator must turn towards ‘the east to pray, and the west to invoke; ne must be either alone or assisted by one or two persons perserving the strictest silence; ne must wear the magical vestments, whic we have described. He Should bathe before the operation, and ali nis under garments must be of the most intact and scrupulous Cleanliness. Tne ceremony should begin with a brayer suited to tne genius of the spirit about to be invoked and one which would be approved by nin self if he stilt lived. For example, it would be impossivie to evoke Voltaire by reciting prayers in te style of St. Bridget. For tne great men ot antiquity, we may see the nymns of Cleanties or Orpneus, witn the adjuration terminating the Golden Verses of Fytnagoras. im our own evocation of pollonious, we used the magical philosophy of Patricius for the ritual, containing the doctrines. of Zoroaster and the wri tiny ot Hermes Thr ismegistus. We recited the Nuctemeron of Mollonious in Greek ha loud voice and add the following conjura- "Nouchsafe to ve present, Q Father of all, and inou Thrice Mighty Hermes, Conductor ot tne Dead. 20THE ANCTENT'S BOOK OF HAGTC Asclepius, sonot Hephaistus, Patron of the Healing rt; and thou Osiris, Lord of strengtn and vigour, do thou thyself be present too. Anebascenis, Pa tron of Philosophy, and yet again Asciepius, son of Imutne, wno presidest over poetry. "fpollonius, Apullonius, Apollonius, Thow teachest the Magic of Zoroaster, son of Oromasdes; and tnis is the worship of the Gods." For the e- vocation of spirits belonging to religions issued trom Judaisn, ne following kabalistic invocation of Salomon snould be used, eitner in Hebrew, or in any otner tongue with which the spirit in question is known to have been familiar:—"Powers of the Kingdom, be ye under my lett foot and in my right nand! Glory and Eternity, takeme by the snoulders, and direct me in tne paths of victory! Mercy and dustice, be ye the equilibrium and splendour of my Vifel Intelligence and Wisdom, crown mel Spirits of Malcnutn, lead me betwixt the two pillars upon wnich rests the whole edificeot the temple! Angels of Netsan and Hod, strengthen me won the cubic stone of Jesod! 9 Gedulael! 0 Geburael! 0 Ti- phereth! Binael, be thoumy love! Ruach Hochmeal, be thou my light! Be that which tnou art and thou shalt be, OKetneriei! Tscnim, assist > me in the fame of Saddait Cherubim, be my strengtn in tne name ot Adonait Beni-Elonim, be my bretnen in the name of the Son, and oy the pover of Aebaoth! Fi- onim, do battle for mein the name of Tetragramaton! Malacnin, protect me in the name of dod He Vau Hel Serapnim, cleanse my love in the name of Elvoh! Hasmalim, enlighten me with the Splendours of Eloi and Schecninah Aralin, act! Spnanim, revolve and shine: Hajotn a Kadosn, cry, speak, roar, bellow! 2i