by Eliphas Levi
ELIPHAS LÉVI—Abbé Louis Constant—was a master of the traditional Rosicrucian interpretation of the Kabalah. He was born in 1801, became a Roman Catholic priest, was expelled from the priesthood and in 1825 began studying occult matters which he wrote about for the next three decades. He died in 1875.
By the same author
The History of Magic
(Translated by Arthur Edward Waite)
The Key of the Mysteries
(Translated by Aleister Crowley)
First American edition published in 1972 by
Samuel Weiser, Inc.
Box 612
York Beach, ME 03910-0612
This printing, 1999
Originally published in 1896
by Rider & Co., England
Library of Congress Catalog Card Number: 72-16629
ISBN 0-87728-079-7
Printed in the United States of America
BJ
The paper used in this publication meets the minimum requirements of the American National Standard for Permanence of Paper for Printed Library Materials Z39.48-1984.
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CONTENTS
EXPLANATION OF THE FIGURES
BIOGRAPHICAL PREFACE
THE DOCTRINE OF TRANSCENDENTAL MAGIC
Introduction
I THE CANDIDATE
Unity of the Doctrine—Qulification necessary for the Adept
II THE PILLARS OF THE TEMPLE
Foundations of the Doctrine—The Two Principles—Agent and Patient
III THE TRIANGLE OF SOLOMON
Universal Theology of the Triad—The Macrocosm
IV THE TETRAGRAM
Magical Virtue of the Tetrad—Analogies and Adaptations—Elementary Spirits of the Kabalah
V THE PENTAGRAM
The Microcosm and the Sign thereof—Power over Elements and Spirits
VI MAGICAL EQUILIBRIUM
Action of the Will—Impulse and Resistance—Sexual love—The Plenum and the Void
VII THE FIERY SWORD
The Sanctum Regnum—The seven Angels and seven Genii of the Planets—Universal Virtue of the Septenary
VIII REALIZATION
Analogical reproduction of Forces—Incarnation of Ideas—Parallelism—Necessary Antagonism
IX INITIATION
The Magical Lamp, Mantle and Staff—Prophecy and Intuition—Security and stability of the Initiate in the midst of dangers—Exercise of Magical Power
X THE KABALAH
The Sephiroth—The Shemhamphoras—The Paths and Gates—Bereshith and Mercavah—Gematria and Temurah
XI THE MAGIC CHAIN
Magnetic Currents—Secrets of great successes—Talking Tables—Fluidic Manifestations
XII THE GREAT WORK
Hermetic Magic—Doctrines of Hermes—The Minerva of the World—The grand and unique Athanor—The Hanged Man
XIII NECROMANCY
Revelations from the other World—Secrets of Death and of Life—Evocations
XIV TRANSMUTATIONS
Lycanthrophy—Mutual possessions, or embryonic state of souls—The Wand of Circe—The Elixir of Cagliostro
XV BLACK MAGIC
Demonomania—Obsessions—Urban Grandier—Girard—The work of M. Eudes de Mirville
XVI BEWITCHMENTS
Dangerous forces—Power of life and death—Facts and Principles—Remedies—Practice of Paracelsus
XVII ASTROLOGY
Knowledge of Men by the Signs of their Nativity—Phrenology—Chiromancy—Metoposcopy—Planets and Stars—Climacteric years—Prediction by means of Astral Revolutions
XVIII CHARMS AND PHILTRES
Venomous Magic—Powders and Pacts of Sorcerers—The Jettatura at Naples—The Evil Eye—Superstitions—Talismans
XIX THE STONE OF THE PHILOSOPHERS—ELAGABALUS
What this Stone is—Why it is a Stone—Singular Analogies
XX THE UNIVERSAL MEDICINE
Extension of Life by means of Potable Gold—Resurrection—Abolition of Pain
XXI DIVINATION
Dreams—Somnambulism—Presentiments—Second Sight—Divinatory Instruments—Alliette and his discoveries concerning the Tarot
XXII SUMMARY AND GENERAL KEY OF THE FOUR SECRET SCIENCES
The Kabalah—Magic—Alchemy—Magnetism or Occult Medicine
THE RITUAL OF TRANSCENDENTAL MAGIC
Introduction
I PREPARATIONS
Dispositions and Principles of Magical Operation—Personal Preparations of the Operator
II MAGICAL EQUILIBRIUM
Alternative use of Forces—Oppositions necessary in the Practice—Simultaneous attack and resistance—The Sword and Trowel of the Builders of the Temple
III THE TRIANGLE OF PANTACLES
Use of the Triad in Conjurations and Magical Sacrifices—Triangle of Evocations and Pantacles—Triangular Combinations—The Magical Trident of Paracelsus
IV THE CONJURATION OF THE FOUR
Occult Elements and their Use—Manner of overcoming and subjecting Elementary Spirits and Maleficent Genii
V THE BLAZING PENTAGRAM
Use and Consecration of the Pentagram
VI THE MEDIUM AND MEDIATOR
Application of Will to the Great Agent—The Natural Medium and the Extra- natural Mediator
VII THE SEPTENARY OF TALISMANS
Ceremonies, Vestments and Perfumes proper to the seven days of the week—Composition of the Seven Talismans and Consecration of Magical Instruments
VIII A WARNING TO THE IMPRUDENT
Precautions necessary for the accomplishment of the Great Works of Science
IX THE CEREMONIAL OF INITIATES
Its end and intention
X THE KEY OF OCCULTISM
Use of Pantacles—Their ancient and modern mysteries—Key of Biblical obscurities—Ezekiel and St John
XI THE TRIPLE CHAIN
Methods of its formation
XII THE GREAT WORK
Its Processes and Secrets—Raymond Lully and Nicholas Flamel
XIII NECROMANCY
Ceremonial for the Resurrection of the Dead and for Necromancy
XIV TRANSMUTATIONS
Methods for changing the nature of things—The Ring of Gyges—Words which accomplish Transmutations
XV THE SABBATH OF THE SORCERERS
Rites and special Evocations of the Sabbath—The Goat of Mendes and its worship—Aberrations of Catherine de Medicis and Gilles de Laval, Lord of Retz
XVI WITCHCRAFT AND SPELLS
Ceremonial for the same—Mode of defence against them
XVII THE WRITING OF THE STARS
Divination by Stars—Planisphere of Gaffarel—How the Destinies of Men and Empires may be read in Heaven
XVIII PHILTRES AND MAGNETISM
Composition of Philtres—How to influence Destinies—Remedies and Preventives
XIX THE MASTERY OF THE SUN
Use of the Philosophical Stone—How it must be preserved, disintegrated and recomposed
XX THE THAUMATURGE
Therapeutics—Warm and cold Insufflations—Passes with and without contact—Imposition of hands—Diverse virtues of saliva—Oil and Wine—Incubation and Massage
XXI THE SCIENCE OF THE PROPHETS
Ceremonial for Divinatory Operations—The Clavicle of Trithemius—Probable future of Europe and of the world
XXII THE BOOK OF HERMES
After what manner all science is contained in the occult work of Hermes—Antiquity of this book—Labours of Court de Gebelin and of Etteilla—The Teraphim of the Hebrews according to Gaffarel—The Key of William Postel—A book of Saint- Martin—The true shape of the Ark of the Covenant—Italian a
nd German Tarots—Chinese Tarots—A German Medal of the sixteenth century—Universal Key of the Tarot—Its application to the Symbols of the Apocalypse—The seven seals of the Christian Kabalah—Conclusion of the entire work
SUPPLEMENT TO THE RITUAL
THE NUCTEMERON OF APOLLONIUS OF TYANA
THE NUCTEMERON ACCORDING TO THE HEBREWS
INDEX
EXPLANATION OF THE FIGURES
Portrait of Éliphas Lévi in the Robe of a Magus
Fig.
I The great Symbol of Solomon. The Double Triangle of Solomon, represented by the two Ancients of the Kabalah; the Macroprosopus and the Microprosopus; the God of Light and the God of Reflections; of mercy and vengeance; the white Jehovah and the black Jehovah
II Sacerdotal Esotericism making the sign of Excommunication. A sacerdotal hand making the sign of esotericism and projecting the figure of the demon in its shadow. Above are the Ace of Deniers, as found in the Chinese Tarot, and two superposed triangles, one white and one black. It is a new allegory explaining the same mysteries; it is the origin of good and evil; it is the creation of the demon by mystery
III The Double Triangle of Solomon
IV The Four Great Kabalistic Names
V The Pentagram of Faust
VI The Tetragram of the Zohar
VII The Pantacles of Ezekiel and Pythagoras. The four-headed Cherubin of Ezekiel's prophecy, explained by the double triangle of Solomon. Below is the wheel of Ezekiel, key of all pantacles, and the pantacle of Pythagoras. The cherub of Ezekiel is here represented as it is described by the prophet. Its four heads are the tetrad of MERCAVAH; its six wings are the senary of BERESHITH. The human figure in the middle represents reason; the eagle's head is faith; the bull is resignation and toil; the lion is warfare and conquest. This symbol is analogous to that of the Egyptian sphinx, but is more appropriate to the Kabalah of the Hebrews
VIII Adda-Nari, grand Indian Pantacle. This pantheistic image represents Religion or Truth, terrible for the profane and gentle for initiates. It has more than one analogy with the Cherub of Ezekiel. The human figure is placed between a bridled bull and a tiger, thus forming the triangle of KETHER, GEBURAH and GEDULAH, or CHESED. In the Indian symbol, the four magical signs of the Tarot are found in the four hands of Adda-Nari—on the side of the initiate and of mercy are the Wand and the Cup; on the side of the profane, represented by the tiger, are the Sword and the Circle, which latter may become either the ring of a chain or an iron collar. On the side of the initiate, the goddess is clothed only with the skin of the tiger; on that of the tiger itself she wears a long star-spangled robe, and even her hair is veiled. A fountain of milk springs from her forehead, falls on the side of the initiate, and about Adda-Nari and the two animals it forms a magic circle, enclosing them in an island which represents the world. The goddess wears round her neck a magic chain, formed of iron links on the side of the profane and of intelligent heads on that of the initiate; she bears on her forehead the figure of the lingam, and on either side of her are three superposed lines which represent the equilibrium of the triad and recall the trigrams of Fohi
IX The Sabbatic Goat. The Baphomet of Mendes. A pantheistic and magical figure of the Absolute. The torch placed between the two horns represents the equilibrating intelligence of the triad. The goat's head, which is synthetic, and unites some characteristics of the dog, bull and ass, represents the exclusive responsibility of matter and the expiation of bodily sins in the body. The hands are human, to exhibit the sanctity of labour; they make the sign of esotcricism above and below, to impress mystery on initiates, and they point at two lunar crescents, the upper being white and the lower black, to explain the correspondences of good and evil, mercy and justice. The lower part of the body is veiled, portraying the mysteries of universal generation, which is expressed solely by the symbol of the caduceus. The belly of the goat is scaled and should be coloured green; the semicircle above should be blue; the plumage, reaching to the breast, should be of various hues. The goat has female breasts, and thus its only human characteristics are those of maternity and toil, otherwise the signs of redemption. On its forehead, between the horns and beneath the torch, is the sign of the Microcosm, or the Pentagram with one point in the ascendant, symbol of human intelligence, which, placed thus below the torch, makes the flame of the latter an image of divine revelation. This Pantheistic figure should be seated on a cube, and its footstool should be a single ball, on a ball and a triangular stool. In our design we have given the former only, to avoid complicating the figure
X A Talisman of Solomon
XI The Trident of Paracelsus. This trident, symbol of the triad, is formed of three pyramidal teeth superposed on a Greek or Latin TAU. On one of its teeth is a YOD, which on one side pierces a crescent and on the other a transverse line, a figure which recalls hieroglyphically the zodiacal Sign of the Crab. On the opposite tooth is a composite sign recalling that of the Twins and that of the Lion. Between the claws of the Crab is the sun, and the astronomical cross is seen in proximity to the lion. In the middle tooth there is depicted hieroglyphically the figure of the celestial ser-pent, with the sign of Jupiter for its head. By the side of the Crab is the word OBITO, or Begone, Retire; and by the side of the Lion is the word IMO, meaning: In any case, Persist. In the centre, and near the symbolical serpent there is AP DO SEL, a word composed of (i) an abbreviation, (2) a word written kabalistically and in the Hebrew fashion, and finally, (3) a complete ordinary word: AP, which should be read AP, because these are the first two letters of the Greek ARCHEUS; DO, which should be read OD; and, lastly, SEL, Salt. These are the three prime substances, and the occult names of Archeus and Od have the same significance as the Sulphur and Mercury of the Philosophers. On the iron stem which serves as a haft for the trident there is the triplicated letter P. P. P., a phallic and lingamic hieroglyph, with the words VLI DOX FATO, which must be read by taking the first letter for the number of the Pentagram in Roman cipher, thus completing the phrase PENTAGRAMMATICA LIBERTATE DOXA FATO, equivalent to the three letters of Cagliostro—L. P. D.—Liberty, Power, Duty. On the one side, absolute liberty; on the other, necessity or invincible fatality; in the centre, REASON, the kabalistic Absolute, which constitutes universal equilibrium. This admirable magical summary of Paracelsus will serve as a key to the obscure works of the Kabalist Wronski, a remarkable man of learning who more than once allowed himself to be carried away from his ABSOLUTE REASON by the mysticism of his nation, and by pecuniary speculations unworthy of so distinguished a thinker. We allow him at the same time the honour and the glory of having discovered before us the secret of the Trident of Paracelsus. Thus, Paracelsus represents the Passive by the Crab, the Active by the Lion, Intelligence or equilibrating Reason by Jupiter or the Man-King ruling the serpent. Then he balances forces by giving the Passive the fecundation of the Active, represented by the Sun, and to the Active space and night, to conquer and enlighten under the symbol of the Cross. He says to the Passive: Obey the impulse of the Active and advance with it by the very equilibrium of resistance. To the Active he says: Resist the immobility of obstacle; persist and advance. Finally, he explains these alternated forces by the great central triad—LIBERTY, NECESSITY, REASON—REASON in the centre, LIBERTY and NECESSITY in counterpoise. Herein is the power of the Trident, its haft and foundation; it is the universal law of Nature; it is the very essence of the Word, realized and demonstrated by the triad of human life—the Archeus, or mind; the Od, or plastic mediator; and the Salt or visible matter. We have given separately the explanation of this figure because it is of the highest importance, and denotes the compass of the highest genius of occult sciences. After this interpretation, it will be understood why, in the course of our work, we bow invariably with the traditional veneration of true adepts before the divine Paracelsus
XII The Pentagram
XIII Magical Instruments—the Lamp, Rod, Sword and Dagger
XIV The Key of Thoth
XV Goetic Circle of Black
Evocations and Pacts
XVI and XVII Divers infernal characters taken from Agrippa, Peter of Apono, a number of Grim-oires and the documents of the trial of Urban Grandier
XVIII Kabalistic signs of Orion
XIX Infernal Characters of the Twelve Signs of the Zodiac
XX Magical Squares of the Planetary Genii according to Paracelsus
XXI Chariot of Hermes, seventh Key of the Tarot
XXII The Ark of the Covenant
XXIII Apocalyptic Key—The Seven Seals of St John
BIOGRAPHICAL PREFACE
ÉLIPHAS LÉVI ZAHED is a pseudonym which was adopted in his occult writings by Alphonse Louis Constant, and it is said to be the Hebrew equivalent of that name. The author of the Dogme et Rituel de la Haute Magie was born in humble circumstances about the year 1810,1 being the son of a shoemaker. Giving evidence of unusual intelligence at an early age, the priest of his parish conceived a kindly interest for the obscure boy and got him on the foundation of Saint Sulpice, where he was educated without charge and with a view to the priesthood. He seems to have passed through the course of study at that seminary in a way which did not disappoint the expectations raised concerning him. In addition to Greek and Latin, it has been alleged that he even acquired considerable knowledge of Hebrew, though it would be an error to suppose that any of his published works exhibit linguistic attainments, more especially in that language. He entered on his clerical novitiate, took minor orders and in due course became a deacon. He was also appointed a professor at the Petit Séminaire de Paris. But at some uncertain date subsequently the story is that he was expelled suddenly for holding opinions contrary to the teaching of the Roman Catholic Church. The existing accounts of this expulsion are hazy, and incorporate unlikely elements, as, for example, that he was sent by his ecclesiastical superiors to take duty in country places, where he preached with great eloquence what, however, was doctrinally unsound; but I believe that the preaching of deacons, though possible, is not practised in the Latin Church.2 Pending the appearance of the biography which has been promised for many years in France, we have few available materials for a life of the “Abbé” Constant. In any case, he was cast back upon the world, with the limitations of priestly antecedents, while the sacerdotal career was closed to him—and what he did or how he contrived to support himself is unknown. By the year 1839 he had made some literary friendships, including that of Alphonse Esquiros, the now almost forgotten author of a fantastic romance, entitled The Magician;1 and Esquiros introduced him to Ganneau, a distracted prophet of the period, who had adopted the dress of a woman, abode in a garret and there preached a species of political illuminism, which was apparently concerned with the restoration of la vraie légitmité”. He was, in fact, a second incarnation of Louis XVII—“come back to earth for the fulfilment of a work of regenera tion”.2 Constant and Esquiros, who had visited him for the purpose of scoffing, were carried away by his eloquence and became his disciples. Some element of Socialism must have combined with the illuminism of this visionary, and it appears to have borne fruit in the brain of Constant, taking shape ultimately in a book or pamphlet, entitled The Gospel of Liberty, to which a transient importance was attached, foolishly enough, by the imprisonment of the author for a term of six months.3 There is some reason to suppose that Esquiros had a hand in the production, and also in the penalty. His incarceration over, Constant came forth undaunted, still cleaving to his prophet, and under took a kind of apostolic mission into the provinces, addressing the country people and suffering, as he himself tells us persecution from the ill-disposed.1 But the prophet ceased to prophesy, presumably for want of an audience or because death broke up his mission, and la vraie le'gitimite was not restored, so the disciple returned to Paris, where, in spite of any pledge implied by his diaconate, he effected a run away match with Mile Noémie Cadiot, a beautiful girl of sixteen. This lady bore him two children, who died in tender years, and subsequently she deserted him. Her husband is said to have tried all expedients to procure her return,2 but in vain, and she even asserted her position further by obtaining a legal annulment of her marriage, on the ground that the contracting parties were a minor and a person bound to celibacy by an irrevocable vow.3 The lady, it may be added, had other domestic adventures, ending in a second marriage about the year 1872. Madame Constant was not only very beautiful but exceedingly talented, and after her separation she became famous as a sculptor, exhibiting at the Salon and elsewhere under the name of Claude Vignon. Moreover, she wrote fiction and did a certain amount of journalism—perhaps in the earlier part of her career. In the sense of her artistic genius, it is not impossible that she is something more than a memory even at this day.