E L I P HA S L E VI S
’
T RA N S C E N D E N T AL
MAG IC
TRA N S CE N DE N TA L M A G I C
I TS D OCTR IN E A N D RI T UA L
EL I P H A S
LE
VI
A C O M PLE TE TRANS L ATI O N OF
D O G ME
E T R I TUE L DE LA HAU TE M AG I E
W I TH
A B I OG RAP H I CAL PRE F AC E
A R TH U R
AU T R
HO
OF
DE IL
V
E D W AR D
WO
R I IN
SH P
W A I TE
”
FRAN C E ETC ETC
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IN C
'
A N D A P OR TR A I T OF TH E A UTH OR
LO N D ON
GE ORGE
R E D W AY
1 89 6
'
B I O G RAPH I C AL PRE FACE
EVI ZAHED is a p se udo n ym which was adopted in
his o c c ul t writin gs by Alphonse L ouis C onstant and it is
said to be the Hebrew equivalent of that nam e The
author of the D ogma t Ritu l de la H ut M a gic was
born in hum ble circumstances about the year 1 8 1 0 being
the son of a shoemaker Giving evidence of unusual
intell igence at an early age the priest of his parish con
ce ive d a kindly interest for the obscure boy and got h im
on the foundation of S aint Sulpice where he was educated
without charge and with a vie w to the priesthood He
seem s to have passed th rough the course of study at that
seminary in a way which did not disappoint the expecta
tions raised concerning him In ad dition to G eek and
L atin he is believed to have acquired considerable knowledge
of Hebrew though it wo uld be an error to suppose that any
of his published works exhibit special linguistic attain ments
He entered on his cleri cal novitiate took m inor orders and
in due course becam e a deacon being thus bound by a vow
of pe petual celibacy S hortly after this step he was
suddenl y expelled from S aint S ulpice for holding O pinions
contrary to the teaching of the Ro man C atholic C hurch
The existing accounts of this expulsion are hazy and in
co rporate un likely elem ents as for example that he was
sent by his ecclesiastical superiors to take duty in country
places where he preached with great eloquence what how
ever was doctrinally unsound ; but I believe that there is
no precedent for the preaching of deacons in the L atin
C hurch
Pending the appea ance of the biog aphy which
has been for som e years promised in F ance we have few
available m aterials for a life of the A bbé C onstant
In any case he was cast back upon the wo l d with the
lim itation s of priestly engage ments while the priestly career
E LI PHAS L
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BI OGRAPHI CAL PREFACE
vi
was closed to him —and what he did or h o w he contrived
to support hi mself is unknown By the year 1 8 3 9 he had
m ade som e lite ary f iendships including that of Alphonse
E squiros the fo gotten author of a fantastic o m ance entitled
”
The M agician
a n d E squi os int oduced him to G a nn e a u
a distracted prophet of the perio d who had adopted the
dress of a woman abode in a gar et and there preached a
species of political illuminism which was apparently con
cerned with the esto ation of la w a fle lég timzté He was
in fact a second incarnation of Louis XVII
com e back
”
to ea th for the fulfilment of a work of regeneration T
C onstant and E squiros who had visited h im f o the pur
pose o f sco fiin g were carried away by his eloquence and
becam e his di sciples S om e elem ent of socialism m ust have
combined with the illum inism of the visionary and this a p
pea s to have bo ne fruit in the b ain of C onstant taking
shape ultim ately in a book or pam phlet entitled The Gospel
”
of Liberty to which a transient importance was attached
foolishly enough by the imprison m ent of the author for a
term of six months There is som e reason to suppose that
E squi os had a hand in the production and also in the
penalty His inca ce a tion ove C onstant cam e fo th un
daunted still cleaving to his p ophet and unde took a kind
of ap stolic mission into the provinces add essing the
country people and su ffering as he himself tells us
persecution from the ill disp o se d i But the p ophet ceased
,
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F
lt ist in a n e x t en de d s tudy o f t h e
D o c t rin e o f El ip h a s Lévi
a sks sc o rn fully :
W h o n o w r e m e m b e rs a n y
t h i n g o f Pa ul Augn e z o r Esquiro s j o urn a li st s pre t en di n g t o i n i t i a t i o n a n d
”
n
a
s
p o si g s pro fe so rs o f t h e o cc ul t sc ie n c e s in t h e sa lo n s t h e y fre que n t e d ?
N o d o ub t t h e y a re fo rg o t t en but El iph a s L evi st a t e s in t h e H istoz r e ale la
”
M a g ic t h a t by t h e p ubli c a t io n o f h is ro m a n c e o f Th e M a gi c ia n
E squiro s
fo un de d a n ew sc h o o l o f fa n t a st ic m a gi c a n d gives suffi c ie n t a c c o un t o f h is
w o rk t o sh o w t h a t it w a s in p a rt s e x c e ssive ly c urio us
1 A wo ma n wh o wa s a ss o ci a t e d wi t h h is missi o n wa s in like ma n n er sup
p o se d t o h a v e b ee n M a ri e A n t o in e t te —
S e e H isto ir e d e l a M argie 1
c 5
I A vi c io us st o ry wh ic h h a s re c e ived re c e n t ly so me publi c i t y in Pa ris
c h a rg e s C o n st a n t w i t h sp re a d i n
g a re p o rt o f h is de a t h so o n a ft er h is re l e a se
fro m pris o n a ssum in g a n o t h e r n a me imp o sin g up o n t h e Bi sh o p o f E ve ux
M
.
Pa pus,
p
y
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re n ch o c c u
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A
BI OGR PHI
CAL PREFACE
vii
to p ophesy presu mably for want of an audience and la
te lég timité was not resto ed so the disciple etu ned to
Pa is whe e in spite of the pledge of his diaconate he
effected a unaway match with M dlle N o émy a beautiful
gi l of sixteen This lady bore him two children who died
in tender years and subsequently she dese ted h im Her
husban d is said to have tried all expedients to procure her
re t u
i but in vain and she even fu ther asserted her
position by obtaining a legal annulment of h e m a riage on
the g oun d tha t the contracting parties we e a m inor and a
pe son bound t celibacy by an irrevocable vow The lady
it m a y be added had other dom estic adventu es ending in
a second m arriage about the year 1 8 7 2 M adam e C onstant
was not only very beautiful but exceedingly talented and
after her separation she becam e fam ous as a sculptor ex
h ibit i g at the S alon a nd elsewhere under t h e na m e of
C lau de V i gmy
It is not impossible that she ma y be
still alive ; in the sense of her artistic genius at least she
is som ething m o e than a m em ory
A t what date Alph nse Louis C onstant applied hi m self
t o the stu dy of the oc cult sciences is unce tain like m ost
othe epochs of his life The state m ent on page 1 4 2 of
this t anslation that in the yea 1 8 2 5 he ente ed on a
fateful path which l e d h im thr ugh su ffering to knowledge
m ust n t be understood in the sense that his initiation took
place at that pe iod which was indeed ea ly in boyhood
It obviously efe s to his enrolm ent am ong the schola s of
S aint S ulpice which in a sense led to su ffe ing and per
haps ultim ately to science as it certainly obtained h im
educati n The episode of the New Alliance —so G a n e a n
term ed his system —c onnects with transcendentalism at le a st
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pre a c h a n d a d min ist e r t h e s a c ra m en t s in t h a t
di o c e se t h o ug h h e w a s n o t a p ri e st
H e is re pre se n t e d a s dra wi n g l a rge
c o n gre a t i o n s t o t h e c a t h edra l by h is p rea c h i n
g
g but a t l en g t h t h e j udge
w h o h a d sen t en c e d h im un m a sk e d t h e i m p o s t o r a n d t h e sa c ril eg i o us fa rc e
t h us t e rmi n a t e d dra m a t i c a lly
I n c ludin g Bl a c k M a gic a n d pa c ts w it h Luc ife r a c c o rdi n g t o t h e silly
c a l um n i e s o f h is e n e mi e s
a nd
o
b t a in i n g
a
lic e n c e
to
,
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viii
BI O GRAPHI CAL
PRE FAC E
on the side of hallucination and m a y have furnished t h e
required impulse to the mind of the disciple but in 1 8 4 6
the
a n d 1 8 4 7 certa in pam phlets issued by C onstant un de
auspices of the L ib a ire S ociéta ire and the L ib i e P h a l
that his incl inations were still towards
a n sta i n n a shew
S ocialis m tinctured by religious aspirations
The period
which intervened between his wife s de se rt io n and the
publication of the D ogma da l H uta M g I n 1 8 5 5 was
that probably which he devoted less o m o e t occult
study In the interim he issued a large D ictionary of
”
C hristian Literature which is still extant in the e n c yc l o
i
d
c
A
b
series
of
the
igne
this
work
betrays
no
a
e
b
M
e
p
leaning towards occult science and indeed no acquaintance
the ewith What it does exhibit un mistakably is the in
t e ll e c t ua l insince ity of the author for he assu m es therein
the m ask of pe fect orthodoxy and that accent in matters of
religion which is characte istic of the voice of Rom e The
D og m d l H uta M g ic was succeeded in 1 8 5 6 by its c o m
panion volum e the R itu l both of which are he e t anslated
for the —first tim e into E nglish It was followe d in rapid
succession by the H i t i l l M gi 1 8 6 0 ; L Clef las
a secon d edition of the D ogm at
Gr ds M y te s 1 8 6 1
Ritu l to which a long and irrelevant introduction was
unfo tunately prefixed 1 8 6 2 ; F bl s t Symbol 1 8 6 4 ;
L So i
a beautiful pastoral idyll i mpressed
da M audo
with the h t a b li tique ; and L S cien c l as E p its 1 8 6 5
The two last wo ks inco po ate the substance of the
a mp h l e t s published in 1 8 4 6 and 1 8 4 7
The preca ious existence of C onstant s younger days was
in one sense but faintly improved in his age His books
did not co mm and a la ge ci culation but they secu ed him
admi e s and pupils from whom he received rem uneration
I m t t b d t d d fi it ly t t h i g bl m t M d m C
th
h
d pt d
pp h i g m iddl lif
t t f
H h b dw
h w it h d w h —t ill
wh
f m h lg l p t t
h ild—
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y ma rri a g e wh ic h b ega n by fo rsw e a ri n g w a s un der t h e c ircum st a n c es
litt le b e t t er t h a n a seduc t io n t h i n ly l ega lise d a n d it w a s a ft e rwa rds n o t im
p ro p erly disso lve d
run a wa
,
,
.
,
BI O GRAPHI CAL PR EFACE
ix
in return for personal or written courses of instruction He
was com m only to be found chez lui in a species of magical
vestm ent which m a y be pardoned in a French magus and
his only available portrait —p e fix e d to t his volum e
rep esents h im in that guise He outlived the Franco
German war and as he had exchanged S ocialis m for a sort
of t anscen dentalised Impe ialism his po litical faith m ust
have been as m uch tried by the events which followed the
siege of Pa is as was his pat iotic enthusiasm by the reverses
which culminated at S edan His cont adictory life closed in
1 8 7 5 am idst the last offices of the church which had al m ost
expelled him f om her bosom He left m any m anusc ipts
behind h im which are still in course of publication and
innu m e able letters to his pupils—Ba on Spedalieri alone
—
m
possesses nine volu es have been happil y p eserved in
most cases and are in som e respects more valuable than
the form al treatises
N o m dern expositor of occult science can bea any
com pa ison with Eliph a s Levi and amo g ancient e p o si
to s though m any stand higher in authority all yield to
h im in living interest for he is actually t h e S pi it of m odern
thought fo cing an answer for the tim es from the old
oracles Hence there a e g eater nam es but there is no
influence so g eat —
no fascination in occult literatu e ex
The othe s are surrende ed
c e e ds that of the F ench m agus
to specialists a d the typical serious students to wh m all
dull a d un eadable m asterpieces are dedica t ed di ectly or
not ; but he is read and appreciated much as we read and
appreciate new and delightful verse which through som e
conceit of the poet is put into the vestu e of C haucer
In dee d the w itings of Elip h a s Levi stan d as regards the
g and o ld line of i itiation in relatively the sam e position a s
the E arthly Paradise of M r William M orris stands to
the C ante bu y Tales There is the ecurrence to the
and there is the assumption of the old
O l d conceptions
drape y but there is in each case the n e w spirit The
”
incom municable axiom and the great arcanum Az oth
.
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BI O GRAPHI CAL PR EFACE
Inri and Tetragrammaton which are the vestures of the
occult philosopher are like the cloth of B uges and hogs
heads of Guienne Florence gold cloth a d Ypres napery
of the poet In both cases it is the year 1 8 5 0 t g in a
m ask of high fantasy
the idle singer of an
M oreover
empty day is paralleled fairly enough by the p or and
obscu e scholar who h a s recovered the leve of A chim edes
The compa ison is intentionally grotesque but it obtains
notwithstanding and even admits of develop m ent for as
M r M or is in a sense voided the r a isoa d ét of his poetry
and in exp ess contradiction to his own m u nful question
has endeavou e d to set the crooked straight by betaking
him self to S ocialism so Eliph a s Levi sur ende ed the rod
of mi acles a d voided his D octri e of M agic by devising
a one sided and insince e conco dat with o thodox religion
and expi i ng in the a ms of my vene able m aste s in
”
theology the descen dants and deca dent at tha t of the
”
imbecile theologians of the m iddle ages
But the one is
as the othe was a m a n of sufficient ability to m ake a
para doxical defence of a position which rem ains untenable
S tudents of Elip h a s L evi will be acquainte d with the
qualifications and stealthy ret actations by which the som e
what uncom p om is ng position of in itiated superio ity in
”
the D oct ine and Ritual had its real significance read
out of it by the late wo ks of the magus I have dealt
with thi s point exhaustively in anothe place and there is
no call to pass over the sam e ground a second tim e I
propose athe to indicate as briefly as possible som e new
consi de ations which w ill help us to u de stan d why the e
were grave disc epancies between the D oct ine and Ritual
”
of T anscen dent M agic and the volum es which followe d
these In the fi st place the earlier books were written
m o e expressly f om the standpoint of initiation and in the
language thereof ; they obviously cont in m uch which it
would be m e e folly to construe after a literal fashi on and
D ig t f
y p fix d t Th M y t i f M gi
S
t h C iti l E
L evi L d : G g R dw y 1 886
f E liph
t h W i ti g
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BIO GRAPHI CAL PR EFACE
xi
what Elip h a s Levi wrote at a later pe iod is not so much
discrepant with his earlier instruction —though it is t his
also—as t h e qualifications placed by a modern t ra n sc e n
de n t a l ist on the technical exaggerations of the sec et sciences
For the proof we n e ed travel no further than the in t ro duc
”
tion to The D octrine of Magic and to the Hebrew m anu
script cited therein as to the powers and privil eges of the
magus Here the literal interpretation woul d be insanity ;
these claims conceal a secret m eaning a n d are trick e in
their ve bal sense They are what Eliph a s Le i hims elf
”
terms hyperbolic addin g : If the sage do not materially and
actually pe form these things he a c co mplish e s others which
”
are much greater and m ore admirable (p
But this
consideration is not in itself sufficient to take account of the
issues that are involved ; it will not explain for exampl e
why Eli ph a s Levi who consist ently teaches in the D octri ne
”
and Ritual that the dogmas of so called evealed religion
are nurse ta l es for children shoul d s ubsequently have insisted
on their acceptation in the sense of the ortho dox C hurch by
the grown m e of science and it becom es neces sa y he e to
touch upon a m att er which by its nature and obviously
doe s o t admit of complete elucidation
The p ecise period of study which produced the D octrine
and Ritual of Transcendent M a gic as its fi st li t erary
result is not indicated with any certainty as we ha ve seen
in the lif e of the author n o do I regard Eliph a s Levi as
constitut ionally capable of profound or extensi e book study
Intensely suggestive he is at the sam e tim e without m uch
evidence of depth ; splendid in gene al isation he is without
accuracy in detail and it woul d be difficult to cite a worse
”
guide ove m ere m atte s of fact His History of M agic is a
c a se in po int as a philosophical survey it is a dm irable and
there is nothing in occult literature to app oach it for
lite rary excellen c e but it swarm s with historical ina c
curacies ; it is in all respects an accom plished and in no
way a erudite perform ance nor do I thi nk that the w iter
much concerned hims elf with any real reading of the
r
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xii
BI OGR APHI CAL
P
REFACE
authorities who m he cites The French verb p ourir
represents his m ethod of study and not the verb app o
L
et
us
take
one
typical
case
There
is
no
occult
r
on
di
f
writer whom he cites with more satisfaction and towards
whom he e xhibits more reverence than William Postel and
of all Po st el s books there is none which he mentions so
oft en as the Cla is A bs on dito u m a Con stitutio na M a n di
m
he
had
read
this
inute
treatise
so
carelessly
that
he
e
t
y
missed a vital point concerning it and apparently died
unaware that the symbolic key prefixed to it was the work
of the editor and not the work of Poste l It does not
therefore see m unreasonable to affi rm that had Levi been
left to hi mself he would not have got far in occult science
because his Gallic vivacity would have been blunted too
quickly by the horrors of m ere research ; but he did some
how fall within a circle of initiation which curtailed the
necessity for such research and put h im in the right path
m aking visits to the Biblioth eque N ationale and the Arsenal
of only subsidiary i mportance This therefore constitutes
”
the importance of the D octrine and Ritual ; disguised
indubitably it is still the voice of initiation ; of what school
does not matter for in this connection nothing can be
spoken plainl y and I can ask only the lenience of deferred
judgm ent f om my readers fo my honourable assurance
that I a m not speaking idly The grades of that initiation
had been o nl y partly ascended by Eliph a s Levi when he
”
published the D oct ine and Ritual and its publication
closed the path of his progress as he was expelled by S aint
S ulpice for the exe cise of private judgment in m atte rs of
doctrinal belief so he was expelled by his occ ult chiefs for
the undue exercise of personal disc etion in the m atter
of the revelation of the m ysteries Now these facts explain
in the first place the importance as I have said of the
”
D octrine and Ritual because it represents a knowledge
which cannot be derived f om books they explain secondly
the shortcomi ngs of that work because it is not the result
of a full knowledge ; why thirdly the lat er writings contain
a rc
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BI O GRAPHI CAL PR EFACE
xiii
no e vidences of furthe r knowledge ; and lastly I think that
they mate rial ly assist us t o understa nd why there are retracta
tions qualifications and subterfuges in the said later works
Having gone too far he natura lly attempte d to go back and
just as he strove to pa tch up a species of modua ivan di with
the church of his childhood so he ende avoure d by throw
ing dust in the eyes of his rea ders to m ake his peace with
t hat initiation the first law of which he had indubita bly
violated In both cases and quite naturally he failed
It rem ains for me to state W hat I feel personally to be
the chief limitation of Levi namely that he was a tran
sc e n de t a list but not a mystic and indeed he was scarcely
a transce ndentalist in the ac cept ed sense for he was
f undamentally a mate rialis t —a materialist m oreover who
a t tim es approached perilously towards atheis m as when he
states that God is a hypothesis which is very probably
neces sa ry
he was m oreover a disbe liever in any real
c ommu ication with the world of spirits
He defines
mysticis m as the shadow and the buffer of intellectual
light and loses no Opportunity to enlarge upon its fals e
illum inism its excesses and fatuities There is therefore
no way from ma n to God in his syste m while the sole
a venues of influ x fro m God to m a n are sacram entally and
Thus ma n must
in virtue m erely of a tolerable hypothesis
remain in simple intellectualism if he woul d rest in reason ;
the sphere of material e xperience is that of h is knowledge ;
a n d as to all beyond it ther e are only the presumptions of
I subm it that this is not the doc trine of occult
a n alogy
on um of the greater initiation ;
science nor the swmma m b
t ha t transcendental pn e umatology is m ore by its o wn
hypothesis than an alphabetica l system a rgued ka bba lis
tically ; and that more than mere mem ories can on the same
assumption be evoked in the ast al light The hierarchi c
order of the visible world has its complement in the invisible
h ierarchy w hi ch analogy leads us to discern be ing at the
sa me time a process of our perception rather than a rigid
la w governing the modes of m anifestation in all things seen
,
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BI OGRAPHI CAL PR EFACE
x iv
and unseen ; initiation takes us to the bottom step of the
ladder of the invisible hierarchy and instructs us in the
principles of ascent but the ascent rests personally with
ourselves ; the voices of some who have preceded can be
heard above us but they are of those who are still upon the
way and they die as they rise into the silence towards which
we also must ascend alone where initiation can no longer
help us unto that bourne from whence no traveller returns
and the in fl ux e s are s a cram ental onl y to those who are below
A n a n notated translation ex c eeded the scope of the present
undertaking but there is much in the text which follows
that o ff ers scope for detailed criticis m and there are points
also where fu ther elucidation would be usef ul O n e of the
m ost obvious defects the resul t of m e e carelessness or undue
haste in writing is the pro mise to explain or to prove given
points later on which are forgotten subsequently by the
author Instances will be found on p 6 5 concerning the
method of determining the appea ance of unborn children by
m eans of the pentagra m ; on p 8 3 concerning the rules
for the recognition of sex in the astral body ; on p 9 7
concerning the notary art on p 1 0 0 concerni ng the m agic al
side of the E xercises of S t Ignatius ; on p 1 2 3 concerning
th e alleged sorcery of G ra die r and Girard ; on p 1 2 5 con
cerning S c h roep ff e r s secrets and formulas fo evo c ation ; on
p 1 3 4 concerning the occult iconog aphy of C affa el In
some cases the promised elucidations appear in other places
than those indicated but they are m ostly wanting altogether
The e are other perplexities with which the reade must deal
according to his judgment The explanation of the quad
ratu e of the circle o n p 3 7 is a childish folly ; the illus
of perpetual motion on p 5 5 involves a m echanical
t ra t io
absurdi ty the doctrine of the pe petuation of the same
physiognomies from gene ation to generation is not less
absurd in he edity the cause assigned to cholera and other
ravaging epidem ics m ore especiall y the refe ence to bacteria
seems equally outrageous in physics There is one other
matte to which attention should be directed ; the Hebrew
,
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O F C ON TE N T S
T ABLE
I G RA I CA L PRE FA C E
F IGU RE C NTAIN E D I N T H I
E X LAN ATI N
B
O
PH
O F TH E
P
O
THE
D OC
O
S
TRINE
OF
S
WO R K
TRANSCE ND E N T
M A GI C
I NTROD U CTI O N
CHAPTER I TH E CAND I DATE Un it y o f t h e D o c trin e —Q ua l ifica t io n s
n ec e ss ry f o r t h e A d e pt
C HAPTER I I TH E PI LLARs O F THE TEMP LE F o un da t io ns o f t h e Do c
Th e Two Pri n c iple s —
Agen t n d Pa t ie n t
t rin e—
CHAPTER III TH E T RI AN GL E O F S O L O M O N Un iversa l Th eo l o gy o f
h ia d Th e Ma cro c o sm
th e C
CHAPTE R IV TH E TETRAGRAM M gica l Virt ue o f t h e T et ra d
An a lo gie s n d A da p ta t io n s —
Eleme n ta y S pirit s o f t h e K bb a l h
C HAPTER V TH E PENTAGRA M Th e Microc o sm a n d t h e sign t h ere o f
—Po wer o ver E lemen ts a n d Spirits
C H AP TE R VI MAGI CAL E Q U I L I B RI U M A c t io n o f t h e Will—Impulse
a n d Re ist a n c e —
Se xua l l o ve—Th e Plen um a n d t h e Vo id
CHAP TER VII THE F I E RY S W O RD Th e S a n c t um Re g num—Th e
se v e n A n g e l s a n d se v e n G e n ii o f t h e Pl a n e t s—
Un iversa l Virtue o f
t h e Se p t e n a ry
C HAP TER VIII R EAL I SATI O N A n a lo gica l re pro duc t io n o f Fo rc es
I n ca rn a t io n o f I dea s—
Pa r ll e lism —
N e c e ssa ry A n t a go n i sm
C HAPTER I X I NITI ATI O N Th e M gic l La m p M a n t le a n d S ta ff
S ec urit y a n d sta bility o f t h e I n it ia t e in
Pro ph e c y n d I n t ui t i o n —
E xerc ise o f Ma gica l Po wer
t h e m idst o f da n ge rs—
C HAPTE R X TH E K ABBALAH Th e S eph iro t h —Th e Semh a m ph o ra s
G ema t ri a a n d
Th e Pa t h s a n d G a t e s—
Beresc h it h a n d M e roa va h —
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Te mura h
xv u
TAB LE
C ONTENT S
OF
M AGI C C AIN M g t i C t —S t f
—
—
T
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bl
Fl idi M if t t i
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f
C A T R X II T G REAT W RK H m t i M gi —D t i
M i v f t h W ld—Th g d d iq
H m —
Th
A th —Th H g d M
C A TER X III N E C R M AN CY R v l ti f m t h t h W ld
S t f D t h d f Lif —E v t i
C A TE R X IV T R AN MUTATI N Ly t h py—M t l p
—Th E li i
mb y i t t
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C HA TER X V B L AC K MAGI C D m m i Ob i —U b
G
di —
Gi d—
Th w k f M E d d M i vill
—
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f lif
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VI
f
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lu
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ti
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C A TE R XVII A TR L GY K wl dg f M by th Sig f t h i
l gy —
Ch i m y—M t p py Pl t d
N t ivi t y—
Ph
S t —Clim t i y —P di t i by m
f A t l R
l
of
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TE R X VIII C H RM AN D P I LTRE V m M gi
—Th J t t t t N pl —Th
P wd
d P t
f S
E vil E y
S p t it i —T li m
E LA GA AL U
C A TE R X I X T S T N E
ER
P IL
—Si g l A l g i
i —
W h y it i S t
Wh t t h i S t
CHA TE R XX T U NI E R AL M E I C INE E x t i f Lif by
C
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C A TE R XX I
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mbul ism
Pr esen t i
Inst rume n t s Allie t t e a n d h is
D re a ms
T a ro t
a
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G o ld—
Abo lit io n
Resurr ec t i o n —
V
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ec o n d
en s
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ons
HE
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ac s o
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A
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o mn a
—
A T E R X XII S UMMA RY AN D GEN ERA L KEY
F U R S E C RET
S C IE N CE Th K bb l h M gi Al h my M g t i m
P
S
Oc cul t
O F TH E
.
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M e di c i n e
a
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s
or
PA G E
TAB LE
RIT UAL
TH E
OF
xix
C ON TE N T S
T RAN S CE ND E N T
OF
M A GI C
I NTRODU CTI O N
C HA T R I
P E
P
.
O pe ra t i o n
C
RE ARATI
—P
P
e rso na
Dispo si t i o n s a n d Pri n c ipl es
Pre pa ra t i o n s o f t h e O pe ra t o r
O
l
NS
.
I RI M A
—S
T R II MAGI CAL
M a gi c a l
of
F
lt ern a t ive use o f o rc es
E Q U IL B U
imult a n e o us a tt a c k a n d
Opp o si t i o n s n ecessa ry in t h e Pra c t i c e
re sist a n c e
Th e wo rd a n d Tro we l o f t h e B uilders o f t h e T e m ple
H AP E
‘
.
.
— S
CHA TE R III
C ju ti
TH E TR
IANG LE
Use o f t h e Tri a d in
Tri a n gl e o f e v o ca t i o n s a n d
Th e Ma gica l Tride n t o f
PAN TACLE S
M a gica l S a c rific es—
Tr ia n gula r Co mbin a t io n s—
Pa n t a c l e s—
Pa ra ce l sus
CHAP TE R IV TH E C ONJ U RATI ON OF THE FO U R O ccul t E l emen ts
a n d t h e ir Use—
Ma n n er o f o ve rco min g a n d subj ec t i n g E lem e n ta ry
S pirits a n d Ma l e fic en t Ge n ii
CHAPTE R V TH E B LAZING PENTAGRA M Use a n d C o n se c ra t io n o f t h e
P
.
on
ra
OF
ons a nd
.
.
.
.
.
C HA TE R VI
P
TH E
.
Grea t
Medi a t o r
CHAP TE R VII
MED IU M
Ag t —
Th
th e
en
e
AND MEDIAT R A ppli t i
O
N a t ura l
S TEN RY
ca
.
Medium
a nd
ALI AN
th e
C
on o f
E xt
W ill
to
ra -n a tura
l
erem o n ie s, V e st
EP A O F T S M S
TH E
men ts , a n d Pe r fume s pro p er t o t h e se v en da ys o f t h e w e e k Co m
p o sit i o n o f t h e e ven Ta lisman s a n d o n se cra t i o n o f Ma gica l In
st rumen t s
.
S
.
—
C
C A TE R VIII A WARNING
I M P RUDE NT Prec a utio n s n ec es
sa ry fo r t h e a cc o m plish m e n t o f t h e G rea t Wo rks o f Sc ien ce
CHAP TER I X THE C E REMO N IAL O F INITIATE s It s en d a n d in ten t io n
CHAPTE R X TH E K EY OF O C CU LTIS M Use o f Pe n ta c le s—
Th e ir
a n c i e n t a n d m o de rn m st e ri es —
e o f Bibli c a l o bs c uri t i es —
K
E z ekie l
y
y
a n d St Jo h n
CH APTE R XI TH E TRI P L E CHAIN Me t h o ds o f its fo rma t i o n
CH AP T E R X II TH E G REAT WO RE
Ra y
It s Pro ce sses a n d S ec re ts—
mo n d Lully a n d N ich o la s Fl a mel
CHAPTER X I II N EC RO MAN C Y Ce remo n ia l fo r t h e Resurre ct io n o f
H
P
.
To T HE
.
.
.
.
.
.
.
.
.
.
t h e D ea d
C
H AP
a nd
.
fo r N ec ro m a n c y
TER XIV T RAN MUTATI N
Me t h o ds
Th e Ri n g o f Gyges—
in gs—
Wo rds
mut a t i o n s
of
.
th
S
O
S.
fo r c h a n g in g t h e n a t ure
w h i ch a c co m plish Tra n s
.
TAB LE
XX
APTER XV
CH
S A AT
S bb t h —Th
TH E
e vo ca t i o n s o f t h e
be rra t io n s o f
Re t
.
A
z
CHAPTER X VI
—M
C
a
d e fen c e
CHA TER X VII
a
—
in e
t h er
.
S
C
i l
e re mo n a
.
L
sa me
fo r t h e
t h em
RITING
—H w t h
STAR
S
D i vin a t i o n by ta rs
D e st in ie s o f M e n a n d mpires
O F TH E
o
ILTR
S
L
P
i
'
O
AND S ELL
a ga n st
.
CHAPTE R X VIII
Ri t e s a n d spec i a l
e C o a t o f M e n de s a n d it s wo rsh ip
de Me dec is a n d Gill es de a va l , o rd o f
a
TH E W
Pla n i sph e re o f G a fl a r el
ma y be rea d in He a v e n
P
S R CE RE R
H O F TH E
BB
W IT C H C RAFT
.
ode o f
—H
C O NTEN T S
OF
S
e
DMAGNETI S M
.
E
C m p it i
Ph il t res
in fl ue n c e D est in ies—
Re m ed i es a n d Pre ve n tiv es
CHAPTE R X I X TH E M AS TE RY O F TH E S U N Use o f t h e Ph ilo so ph ica l
Ho w it must be p rese rv ed disin t egra te d a n d rec o m po se d
S t o n e—
CHAPTE R XX TH E T H AU M ATU RG E Th era peut ics—Wa rm a n d c o ld
Pa ss es w i t h a n d wi t h o ut c o n t a c t I m po sit i o n o f
Insuffi a t io n s—
h a n ds D ive rse virt ue s o f sa liva Oil a n d W in e —
In cuba t io n a n d
ow
.
PH
E S AN
o
.
os
on o f
to
.
.
,
,
.
.
—
-
CHAPTER XX I
SIN
-
C
e re mo n ia l fo r
C E CE O F THE PROP H E Ts
TH E
la vic l e o f Trit h e mius Pro ba ble
D ivin a t o ry O p era t i o n s Th e
fut ure o f uro p e a n d o f t h e wo rl d
—
.
C
E
CHAPTER XX II
i
B O OK
TH E
i
b o o k—La b o urs
sc e n c e
t his
.
co n ta n ed
is
OF
in t h e
of
C
.
R E
HE M
lt
wha t ma n n er
er
wo r
k of
He rm es
de G e bel in
a nd o f
o c cu
o ur t
A ft
S.
—
—A
a ll
it y o f
n tiqu
E tt e ill a
—
—Th
e
Th e ra ph im o f t h e H e br e w s a c c o rdin g t o G a fl a re l Th e Ke y o f
Willi a m Po st e l A b o o k o f a in t M a r t in Th e true sh a pe o f t h e
o ven a n t
I t a lia n a n d Ge rma n T a ro ts
Ark o f t h e
h in ese
Ta ro t s A G e rm a n
e da l o f t h e si t e en t h c e n t ury
n iv ersa l
Key o f t h e T a ro t It s a pplica t i o n t o t h e ymb o l s o f t h e p oc a lypse
Th e se v e n sea l s o f t h e
h ris t i a n K a bb a l a h
o n c l usi o n o f t h e
—
C
—
—
—
i
e n t re
—
S
M
x
C
k
—U
S
A
—C
wo r
SUPPLE MEN T TO
THE N UCTE M E R ON
OF
TH E N U C TE M E R O N
ACC O R
I N D EX
'
APOLL ON I U s
D ING
or
To T H E
I T UA L
TH E R
YANA
T
H E B RE w s
.
C
P
m
E XP LANA TI O N
F IG U R E S
THE
OF
I N THI S W ORK
C O N TAI NE D
.
G rea t S ym bo l o f S o lo mo n
n c i en t s
Th e D o uble Tri a n gl e o f S o l o m o n re pre sen t e d by t he t wo A
o f t h e K a bb a l a h ; t h e M a c ro p rO S O pus a n d t h e M i c ro p ro so pus ; t h e
Go d o f Ligh t a n d t h e G o d o f Re fl ec t i o n s ; merc y a n d ve n g e a n c e ;
t h e wh i t e J e h o va h a n d t h e bl a c k J e h o va h
FIG U R E II Sa ce rdo t a l E so t e ri c ism m a kin g t h e sign o f E x c o mmun i ca t i o n
A sa c erdo t a l h a n d ma kin g t h e sign o f eso t eric ism a n d proj e c t in g
A bo ve a re t h e Ac e o f
t h e fi gure o f t h e d e mo n in it s sh a do w
D e n i e rs a s fo un d in t h e C h i n e se T a ro t a n d t w o supe rp o se d t ri a n gles
It is a n e w a ll eg o ry e xpla i n in g t h e sa m e
o n e wh i t e a n d o n e bl a c k
myst e ries it is t h e o rigi n o f g o o d a n d e vil it is t h e c rea t io n o f t h e
de m o n by m yst e ry
FI GURE II I Th e Tria n gl e o f S o l o m o n
F IG URE I V Th e F o ur Gre a t K a bba list ic N a me s
FI GURE V Th e Pen t a gra m o f F a ust
FI G URE VI Th e Te tra gra m o f t h e Zo h a r
FIG UR E VI I Addh a N a ri gra n d I n dia n Pa n t a c l e
Th i s p a n t h e ist ic ima g e re pre se n t s Re li gi o n o r Trut h t errible fo r
It h a s mo re t h a n o n e a n a l o gy
t h e pro fan e a n d gen t l e f o r i n i tia t es
Th e h uma n fi g ure is pla c ed b e tw ee n
w i t h t h e C h e rub o f E z e ki e l
t h us fo rm i n g t h e t ri a n gl e o f K e t h a r
a b ri dl e d bull a n d a t i ge r
In t h e I n di a n sym bo l t h e fo ur
Gebura h a n d G edul a h o r Ch ese d
ma gic a l sign s o f t h e T a ro t a r e fo un d in t h e fo ur h a n ds o f Addh a
o n t h e si de o f t h e in it i a t e a n d o f m erc y a re t h e sc e p t re a n d
N ari—
t h e c up o n t h e side o f t h e pro fa n e re pres en t ed by t h e t i ge r a re t h e
swo rd a n d t h e c irc le wh i c h l a t t e r m a y b e c o m e e i t h e r t h e rin g o f a
O n t h e side o f t h e i n i t i a t e t h e go dde ss is
c h a i n o r a n i ro n c o lla r
o n t h a t o f t h e t ige r i t se l f
c l o t h ed o n ly w i t h t h e ski n o f t h e t ig er
A
sh e w e a rs a l o n g st a r S p a n gl e d ro b e a n d e v e n h e r h a i r is v e il ed
fo un t a in o f mil k sprin gs fro m h er fo reh ea d fa lls o n t h e side o f t h e
in it ia t e a n d a bo ut Addh a N a ri a n d t h e t wo a n im a ls it fo rms a ma gic
Th e
c irc l e e n c l o si n g t h e m in a n i sl a n d wh i c h r e pres e n t s t h e w o rld
f
o rm e d o f iro n lin ks
d
e ss we a rs ro un d h e r n ec k a m a gi c c h a i n
O
d
g
o n t h e side o f t h e p ro fa n e a n d o f in t e lli ge n t h e a ds o n t h a t o f t h e
in it ia t e sh e b e a rs o n h er fo reh e a d t h e figure o f t h e lin ga m a n d o n
e it h e r side o f h er a re t h re e supe rp o sed li n es wh i c h re pr e se n t t h e
e q uilibrium o f t h e t ri a d a n d re c a ll t h e t rig ra m s o f Fo R i
FI G URE I Th e
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26
xx ii
EXPLANATION
IGU RE VIII
F
FIGUR ES
O F THE
Ez
e ki e l a n d Py t h a g o ra s
Th e Pe n t a c l e s o f
Th e fo ur h e a d e d h er ubi m o f E e ki e l s p ro ph e cy , e pl a i n e d by t h e
d o ubl e t ri a n gl e o f o l o mo n
B el o w is t h e w h ee l o f e ki el , k ey o f
a ll pe n t a c l es, a n d t h e
a n t a c l e o f Py t h a o ras
h
e c h e rub o f
T
p
g
It s
E eki e l is h e re r e pres e n t ed a s it is de sc rib ed by t h e p ro ph e t
fo ur h e a ds a re t h e t et ra d o f Me rc a va h it s six w in gs a re t h e se n a ry
.
C
S
.
z
’
x
Ez
.
.
z
.
fi
Th e h um a n gure in t h e m iddl e re pre se n t s r e a so n ;
t h e e a g l e s h e a d is fa i t h
t h e b ull is resign a t io n a n d t o il t h e li o n is
w a r fa re a n d c o n que st
T h is symb o l is a n a l o go us t o t h a t o f t h e
E g yptia n S p h i n , but is m o re a ppro pria t e t o t h e K a bb a l a h o f t h e
of
B ere sc h it h
.
’
H e b re w s
.
x
.
I X Th e Sa bba t ic G o a t Th e B a ph o me t o f M e n de s
A pa n t h e ist i c a n d ma gica l fig ure o f t h e Abso lut e Th e t o rch
pl a c ed b et we en t h e t wo h o rn s re presen t s t h e e quilibra t in g in t e ll i
u
n it e s
e
n
e
a
n
d
h
ce
o
f
t
e
t
r
i
a
d
o
a
e
h
i
c
s
s
y
t
h
t
i
c
n
T
h
e
s
h
a
d
w
h
i
t
g
g
so m e c h a ra c t e ri st i cs o f t h e d o g b ull a n d a ss r e p resen t s t h e e x c l usive
re sp o n sibili t y o f m a t t e r a n d t h e e x pia t i o n o f b o dily s in s in t h e
b o dy Th e h a n ds a re h um a n t o e xh ibit t h e sa n c tit y o f la b o ur t h e y
ma ke t h e S ig n o f e so t e ric ism a b o ve a n d be lo w t o impress myst e ry o n
i n i t ia t e s a n d t h ey p o in t a t two lun a r c resc en t s t h e upp er b e in g wh it e
a n d t h e l o w er bla c k t o e x pl a in t h e c o rrespo n de n c es o f g o o d a n d e vil
m erc y a n d j ust ic e
Th e lo w e r p a rt o f t h e b o d y is v e il e d p o r t ra yi n g
t h e myst e ri e s o f un iv ersa l g e n era t i o n w h i c h is e x pre sse d s o l e ly by
t h e symb o l o f t h e ca d uc e us
Th e b e lly o f t h e g o a t is sea l e d a n d
the
Sh o ul d be c o l o ure d g re en
t h e se m i c irc l e a b o v e sh o uld be bl ue
pluma ge rea ch in g t o t h e brea st sh o uld be o f va ri o us h ue s Th e
o
a
g t h a s fe ma l e bre a st s a n d t h us its o n ly h um a n c h a ra c t er ist i c s a r e
t h o se o f m t e rn i t y a n d t o il o t h erw i se t h e sign s o f re de m p t i o n
On
it s fo reh e a d b e t we en t h e h o rn s a n d b e n e a t h t h e t o rc h is t h e sig n
o f t h e m i c r o c o sm o r t h e p e n t a ra m w i t h o n e b ea m in t h e a sc en da n t
g
symb o l o f h um a n in t e llig en c e wh i c h pl a c e d t h us b e l o w t h e t o rc h
ma ke s t h e fl a me o f t h e l a t t e r a n im a g e o f d ivin e re ve la tio n
Th is
Pa n t h eo s S h o ul d be sea t e d o n a c ub e a n d it s fo o t st o o l sh o uld be a
sin gl e b a ll o r a b a ll a n d a tri a n
l
a r st o o l
o ur d e sign w e h a v e
u
n
I
g
g iv en t h e fo rm er o n ly t o a vo id c o m plica t in g t h e fi gure
F IGUR E X Th e T ria n gle o f So lo mo n
F IGU RE X I Th e Tride n t o f Pa ra ce lsus
Th is triden t symb o l o f t h e t ria d is fo rm ed o f t h re e pyra mida l
t e e t h sup e rp o se d o n a G re e k o r L a t in t a u
O n o n e o f it s t ee t h is a
jo d wh i c h o n o n e side pi erc e s a c resc en t a n d o n t h e o th e r a t ra ns
v erse lin e a figure wh ich reca lls h ie ro glyph i ca lly t h e z o dia ca l sign o f
t h e Cra b
O n t h e o pp o si t e t o o t h is a c o mp o si t e S ign reca llin g t h a t
o f t h e Tw in s a n d t h a t o f t h e Li o n
B etwe e n t h e c la ws o f t h e C ra b is
t h e sun a n d t h e a s t r o n o mica l c ro ss is se en in p ro xi m i t y t o t h e li o n
O n t h e mi ddl e t o o t h t h e re is h ie ro glyph i ca lly de pi c t e d t h e figure o f t h e
c e l est i a l se rp en t w i t h t h e S ig n o f J upi t e r fo r it s h e a d
By t h e sid e
o f t h e Cra b is t h e wo rd O B IT O o r B eg o n e R e t ire ; a n d by t h e s ide
FIGU R E
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xx iv
EXPLANATION
OF THE
FIG UR ES
XV Th K y f Th t h
d P t
F IG U RE X VI G t i C i l f Bl k E v t i
t
t k
F IG U RE X V I I
i f l h
f m Ag ipp
d X VIII D iv
mb
f Ap
f G im i
d th d
m t f th
P t
G df
t i l f U b
301
f O i
F IGU R E X I X K bb li t i ig
F IGU RE XX I f l Ch t f th Tw lv Sig f t h Z d i
f th
F IGU RE XX I M gi S q
Pl
t y G
di g t
FIG UR E
e
.
e
o
o
'
oe
.
S
an
.
e er o
r a
.
ono , a
r
o
an
ra n
a
.
nu
a
s
c s
er o
a ra c e rs
c
o res , a n
r
a
en
e
oc u
r
ro
en s o
ua res
a,
e
,
r on
ns o
a ra c e rs o
c
a
.
e rs n ern a
ac s
er
n ern a
.
ons a n
o ca
ac
rc e o
c
o
e
e
e
ane ar
e
ns o
e nII
e
o
a cc or
Pa ra c e lsus
ac
n
3 02
316
31 8
o
3 6 1 , 3 62
F IGU RE XX II Ch
F IGU RE XX III Th
F IGU RE XX IV A p
i
ar ot o f
.
.
.
e
Ark
oca
H e rmes,
of
th e
se
Cv
o
ven t h Key o f t h e Ta ro t
371
en a n t
lypt ic Key—
Th e
S
e
365
ven
S
l
ea s o f
S t Jo h n
376
IN TRODUC TION
BEHIND the veil of a ll the hieratic and m ystica l a ll egorie s
of an cient doctrines be hind the shadows and the stra nge
ordeals of all in itiations under the seal of all sac red
writings in the ruins of Nineveh or Thebes on the crum
bling st ones of the old te mples and on the blackened visage
of the As syrian or E gyptian sphinx in the m onstrous or
m arvellous paintings which inte rpret to the faithful of
India the inspired pages of the Vedas in the strange
e mblems of our old books of alche my in the ceremonies
at rec eption practised by all mysterious societies traces
are found of a doct ine which is eve ywhere the sam e and
everywhere carefully concealed O ccult philosophy se em s
to have been the nurse or god m other of all intellectual
forces the key of all divine obscurities and the absolute
queen of society in those ages when it was reserved ex
It
e lusively for the education of priests and of kings
reigned in Persia with the magi who at length perished as
perish all masters of the world because they abused their
power ; it endowed India with the m ost wonderful tradi
tions and with an incredible wealth of poesy grace and
terror in its emblem s ; it civilised Greece to the music of
the lyre of O rpheus ; it concealed the principles of all the
sciences and of all hu man intellectual progress in the bold
calculations of Pythagoras ; fable abounded in its miracles
and history attempting to appreciate this unkn own power
becam e confused with fable ; it shook or strengthened
empires by its oracles caused tyrants to t emble on their
thrones and governed all minds either by curiosity or by
fear For this science said the crowd the e is n othing
impossible ; it c ommands the elem ents knows the language
of the stars and directs the planeta ry courses ; when it
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4
THE D O
C TRINE
OF
T RANSCEND EN T
MA GI C
speaks the moon falls blood e d from heaven ; the dead rise
in their graves and articulate ominous words as the night
wind blows through their skulls M istress of love or of
hate the science can dispense paradis e or hell at its
pleasure to hum an hearts ; it disposes of all forms and
dist ibutes beauty or ugliness ; with the rod of C irce it
alte nately changes men int o bru t es and anim als into me n ;
it even disposes of l ife or death and can confer weal th on
its adepts by the transm utation of m etals and immorta lity
by its quintessence or elixir compounded of gold and light
S uch was magic from Zoroaster to M anes fro m O rpheus to
A pollonius of Tyana when positive C h ristianity at length
victorious over the brilli ant dr eams and titanic aspirations
of the Alexandrian school da ed to launch its anathema s
publicly against this philosophy and thus forced it to
become m ore occul t and mysterious than ever M oreover
strange and alarming ru m ours began to ci culate concerning
initia t es or adepts ; these me n were everywhere surrounded
by an ominous influence ; they killed or d ove ma d those
who allowed them selves to be carried away by their honeyed
eloquence or by the fam e of their learn ing The women
whom they loved bec am e S tryges their chil dren vanished at
their nocturnal m eetings and men whi spe ed shudderingly
and in secret of bloody orgies and abom inable banquets
Bones had be en found in the crypts of ancient temples
shrieks had been heard in the night harvests withered and
herds sickened when the magician passed by D iseases
which defied medical skill a t times appeared in the world
and always it was said beneath the envenom ed glance of
the adepts At leng th an universal cry of execration went
up against magic the mere name becam e a crime and the
comm on hatred was formulate d in this sentence : M agicians
”
to the flam es ! as it was shouted so m e centuries earlier
”
To the lions with the C h ristians ! Now the m ultitude
never consp ires except against real powers ; it possesses not
the knowledge of what is true but it has the instinct of
wh a t is strong It remained for the eighteenth century to
-r
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CTRINE
6
THE D O
OF
TRANSCEND EN T
MAGI C
study of this book and h a s merely sus pecte d its whole
importance It is in fact a monumental and extraordinary
work strong and Simple as the architecture of the pyrami ds
and consequently enduring like those—a book which is the
sum of all the sciences which can resolve all proble m s by
its infinite combinations which speaks by evoking thought
is the inspirer and regulator of a ll possible conceptions the
m asterpiece perhaps of the hu m an m ind assuredly one of
the finest things bequeathed to us by antiquity an universal
key the name of which has been explained and co mpre
hended onl y by the learned William Postel an unique text
whereof the ini tial charac ters alone exalted the devout spirit
of S aint M artin into ecstasy and might have restored reason
to the sublime and unfortunate S wedenborg We Shall
S peak of this book later o n and its m a the m atical and precise
explanation will be the com plem ent and crown of our
conscientious undertaking The origina l alliance of C hris
tia n it y and the science of the m agi once it is thoroughly
demonstrated will be a discovery of no second rate import
ance and we question not that the serious study of ma gic
and the Kabbalah will lea d earnest minds t o the reconcilia
tion of science and dogm a of reason and fa ith heretofore
rega rded as impossible
We have said that the C hurch whose Spe cial o ffice is the
custody of the Keys does not prete nd to possess those of
the Ap oca lyp se or of E zekiel In the opinion of C hristians
the scientific and magical clavicles of S olo mon are lost ; yet
at the sa m e tim e it is certa i n that in the do main of in
t e l lige n c e r uled by the Word nothing which has been
wr itten can perish ; things whi ch me n cease to understand
simply ceas e to exist for the m at least in the order of the
Word and they enter then into the domain of enigm a and
m ystery
Furtherm ore the antipathy and even open war
of the official church against all that belongs to the real m
of m a gic which is a kind of personal and em ancipat ed
priesthood is allied with necessary and even with inherent
causes in the social and hierarchic constitution of C hristian
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IN TRODUC TI ON
7
magi c
—for
sa cerdotalism The C hurch ignores
sh e m ust
either ignore it or perish as we Shall prove later on ; yet
she does not the less recognise that her mysterious founder
was saluted in his cradl e by the three magi—that is to
say by the hie ratic ambassadors of the three part s of the
known world and the three analogi cal worlds of oc cult
philosophy In the school of Al exandria magic and C hris
t ia ni ty al m ost joined hands under the auspi ce s of Amm o n ius
Sa c c a s and of Plato ; the doctrine of Herm es is found al m ost
in its entirety in the writings attributed to D enis the Areo
a
u
i
t
and
sket
hed
the
plan
of
a
treatise
on
i
s
n
e
S
e
s
c
;
p g
y
dr ea ms which was la t e r on t o be annotated by C ardan and
c o m posed hymns which m ight have served for the liturgy of
the C hurch of S wedenborg could a church of the illuminated
possess a liturgy With this period of fiery abstractions a n d
impassioned warfare of words there must also be connected
the philosophic reign of Julian called the Apostat e beca use
in his youth he m ade an unwilling profession of C hristianity
E veryone is aware that Julian was sufficiently wrongheaded
to be an unseasonable hero of Plutarch and was if one may
say so the D o n Q uixote of Roman C hival ry ; but what most
people do not know is that Julian was one of the illu
min a t e d and an initiate of the first order ; that he believed
in t h e unity of God and in the uni versal doctrine of the
Trinity ; that in a word he regrette d nothing of the old
world but its magnificent symbols and its e xceedingly
gracious images Julian was not a pagan he wa s a
Gnostic a llured by the allegories of Greek polytheism who
had the misfortune to find the nam e of J esus C hrist less
sonorous than that of O rpheus The E mperor personally
paid for the academic a l tastes of the philosopher and
rhetorician and after aff ording himself the spectacle and
satisfa ction of e xpiring like E paminonda s with the periods
of C ato he had in public Opinion already thoroughly C hris
t ia n ise d anathe mas for his funeral oration and a scornful
epithet for his ultimate celebrity
Le t us S kip the little me n and s m all matters of the Bas
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8
THE DO
CTRINE
OF
TRANSCEND EN T
MA GI C
pire and pass on to the M iddl e Ages
S tay take
this book ! Glance at the seventh page then seat yourself
on the m antle I a m spreading and let each of us cover our
eyes with one of its corners
Your head swim s does it
not and the earth seem s to fly be neath your feet ? Hold
tightly a n d do not look around
The vertigo ceases ;
we are here S tand up and open your eyes but take care
before all things to make no C hristian S ign and to pronounce
no C hristian words W e are in a landscape of S alvator
Rosa a troubled w ilderness which seems resting after a
storm ; there is no m oo n in the sky but you can distinguish
little stars gleaming in the brushwood and you can hear
about you the S low flight of great birds who seem to whisper
strange oracles as they pass L et us approach silently that
cross ro a d am ong the rocks A harsh funereal trumpet winds
suddenly and black torches flare up on every side A
tumultuous throng is surging round a vacant throne ; all
look and wait S uddenly they cast them selves on the
ground A goat headed prince bounds forward among
them ; he ascends the throne turns and by assu mi g a
stooping posture presents to the assembly a hum an face
which ca rrying black torches every one comes forward to
salute and to kiss With a hoarse laugh he recovers
an upright position and then distribute s gold secret
instructions occult m edicines and poisons to his faith
ful bondsm en M eanwhile fires a e lighted of fe n
and alder piled over with human bones and the fat of
executed crim inals D ruidesses crowned with wild parsley
and vervain im m olate unbaptised child en with golden knives
and prepare horrible love feasts Tables are Spread m asked
m e n seat them selves by half nude fe m ales and a B c c h a
nalian orgie begins ; there is nothing m issing but salt the
symbol of wisdom and imm ortality Wine flows in stream s
leaving stains like blood ; obscene ta lk and fond caresses
begin and presently the whole assembly is drunk with wine
with pleasure with crim e a n d singing They rise a dis
ordered throng and haste n to form infernal dances
Em
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I N TR OD UC TI ON
9
Then com e all legendary m onsters all phanto m s of night
mare ; enorm ous toads play inverted flutes and blow with
their paws on their flanks ; l imping scarabaei mingle in the
dance ; crabs play the castanets ; crocodiles beat tim e on
their scales ; elephants and m amm oths appear habited like
C upids and foot it in the ring ; finally the giddy circles break
E very yelling dancer drags
up and scatter on all sides
away a dishevelled female
L a mps and candles form ed
of hum an fat go out s moking in the darkness
C ries
are heard here and there mingled with peal s of laughter
blasphemies and rattlings of the throat C om e rouse you
sel f do not make the S ign of the cross S ee I have brought
you home ; you are in your own bed som ewhat worn out
possibly a trifl e shattered by your night s journey and
dissipation ; but you have witnessed som ething of which
everyone talks without knowledge you have been initiated
into secrets no less te rible than the grotto of Triph o n ius ;
you have been present at the S abbath It rem ains for you
now to preserve your reason to have a wholesom e d ead of
the law and to keep at a respectf ul distance fro m the
C hurch and her faggots
Would you care as a change to behold som ething less
fantas tic more real and also mo e truly terrible ? You
S hall assist at the execution of Jacques de M olay and his
ac complices or his brethren in m arty dom
D O not
however be misled confuse not the gu ilty and the innocent !
D id the Te mplars really adore Bapho m et ?
D id they o ffer
a shameful salutation to the buttocks of the goat of M endes ?
What was actually this secret and po tent association which
imperil led C hurch and S tate and was thus destroyed un
heard ? Judge nothing lightly ; they are guil ty of a great
crim e ; they have allowed the san ctuary of antique initiation
to be entered by the profane By them for a second tim e
have the fruits of the tree of the knowledge of good and
evil been ga thered and sha red so that they might becom e
the m asters of the world The sentence which conde mns
them has a higher and earlier origin than the tribunal of
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,
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,
CTRINE
10
THE D O
OF
TRANSCEND EN T
MA GI C
pope or king : O n the day that thou ea test thereof thou
shalt s urely die said God Himself as we see in the book of
Genesis
What is taking place in the world and why do priests
and potentates trem ble ? What secret power threatens tiaras
and crowns ? A few madm en a e roaming from land to
land concealing as they say the philosophical stone under
their ragged vesture They can change ea rth into gold and
they are without fo o d or lodging Their brows are encircled
by an aureole of glory and by a Shadow of ignominy O n e
has discovered the universal science and goes vainly seeking
death to escape the agonies of his triumph h e is the
M ajorcan Raym ond Lully
A nother heals i maginary
diseases by fant a stic remedies giving a form al denial in
advance to the proverb which enforces the futility of a
cautery on a wooden leg—h e is the m arvellous Paracelsus
always drunk and always lucid like the heroes of Rabelais
Here is William Postel writing a ve ly to the fathers of the
C ouncil of Trent informing the m that he has discovered the
absolute doctrine hidden from the foundation of the world
and is longing to share it with them The council does n o t
concern itself with the m aniac does not condescend to con
de mn h im and proceeds to examine the weighty questions
of e fficacious grace and suffi c in g g ace He whom we see
perishing poor and abandoned is C ornelius Agrippa less of
a m agician than any though the vulgar persist in regarding
h im as a m ore potent sorc erer than all because he was som e
times a cynic and myst ifie r What secret do these men bear
with them to their to mb ? Why are they wondered at
without being understood ? Why a e they condemned n u
heard ? Why are they initiates of those terrific secret sciences
of which the C hurch and society are afraid Why are they
acquainted with things of which others know nothing ?
Why do they conceal what all me burn to know ? Why
are they invested with a dread and unknown power ? The
occult sciences ! Magic ! These words will reveal all and
give food for further thought ! D e o mn i r e scibili t ga iba s
,
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a
da m
a
liis
.
I NTROD UC TI ON
11
But what as a fact was this m agic ? What was the
power of these me n who were at once so proud and so
persecuted
If they were really strong why did they not
overcome their enemies ? But if they were weak and foolish
why did people honour them by fearing them 7 D oes m agic
I S there an occult knowle dge which I s truly a p ower
which works wonders fit to be compared with the m iracles
of authorised religions ? To these two palm ary questions
we make answer by an affirmation and a book The book
and the affirmation is this
S hall justify the a ffirmation
the e exis t ed in the past and there exists in the pre
Y
sent a potent and real magic ; yes a ll that legends have said
of it is true but in contrariety to what commonly happens
popular exaggerations are in this ca se not only beside but
below the truth There is indeed a formidable secret the
revelation of which has on c e already transformed the world
as testified in E g yptian religious tra dition sym bolically
summarised by M oses at the beginning of Genesis This
w t m f a ta l Scienc e of good and evil and the
se c rw w m
cons equence of it s revelation is death M oses depicts it
under the figur e of a tree which is in th cen t e of the
Terrestrial Para di se is in proximity to the tree of life and
has a radical connection therewith ; at the foot of this tree is
the source of the four mysterious rivers ; it is guarded by the
nx
l
a l s pm
v g pj me and by t he
h
fi
b
m
e
t
sygg
the
Here I m ust pause and I fear
Oi E z e kie L
alread y that I have said too much Yes there is one sole uni
versal and imperishable dogm a strong as the suprem e reason
like al l that is great ; intelligible like all that is
S im ple
universally and absolutely true ; and this dogm a has been
the parent of all others Yes there is a science which
confers on ma n powers apparently superhuman ; I find them
enu m erat ed as follows in a Hebrew manuscript of the
sixte enth century
These are the powers and privileges of the ma n who
holds in his right hand the clavicles of S olom on and in his
left the branch of the blossoming almond N A lep h —H e
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es,
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12
THE D O
CTRI NE
TRA NSCEND EN T
OF
MAGIC
beholds God face to face without dying and converses
fam iliarly with the seven genii who command the entire
celestial army 3 B ett —H e is above all a fflictions and all
fears J Ghimal — H e reigns with all heaven and is served
by all hell 1 D a l th —H e disposes of his own health and
life and can equally influence that of othe s a H a —H e
nor overwhelmed by
di sasters
no
!;
” —
He
the reason of t h e p ast
future I D z a in —
possesses the secret of the resurrection of the dead and the
key of i mm ortality
S uch are the seven chief privileges and those which
rank next are as follows
n Chat h
To find the philosophical stone to T lia —To
J o l — To be ac quainted
enjoy the universal m edicine
with the laws pi p erp ejl a l m fie m a n i u mo sitio n to
3 Cap h —To
dem onstrate the quadrature of the c ig c l e
Sha g? RE E SE not only all m etals but also the earth
itself and even the refuse of the earth 5 L a me d —To sub
due the m ost ferocious anim als and be able
words which
serpents w em—To
h
ossess
the
s
t
a
i
a
w
ich
gives
the
universal
science
N
A
p
J N m— To speak l e a m e dly o n all gubje c t s without
e
p
i
o
and
without
study
r
a
t
a
p
These finally are the seven least po wers of the m agus
D S m ach —To know at first sight the deep things of the
souls of men and the mysteries of the hearts of wom en
—
!
H
r
a
m To force nature to make him free at his pleasure
1
I:P l a —To foresee all future events which do not depend on
a superior free will or on an undiscernible cause I:Tsa l
—To give at once and to all the m ost efficacious consolations
and the m ost wholesom e counsels P C p h To triu mph over
adversities u Resch —
To conquer love and hate I) S bin
To have the secret of wealth to be always its m aster and
never its slave To know how to enjoy even poverty and never
—
n
m
i
beco m e abject or se able
Ta m
L et us add t o these
three septenaries that the wise ma n rules the elements stills
,
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14
THE D O
CTRINE
OF
TRANSCEND EN T
MA GI C
Gnostic s represented it as the fiery body of the Holy Spirit
it was the object of adoration in the se cret rites of the
S a bbath and the Temple under the hieroglyphi c figure of
Bapho met or the And ogyne of M endes Al l this will be
proved
S uch are the se crets of occult philosophy such is m agic
in history ; let us now glance at it as it appears in its books
and its achievements in its initiations and its rite s The
key of all m agical alle go riés is found in the tablets we have
a l rea dy m en t i n e d and these tablets we regard as the work
g
A bout this book which ma y be called the
Of Herm es
keystone of the whole edifice of occult science are grouped
innum erable legen ds which are either its partial translation
its commentary renewed endl essly under a thousand
o
different forms S om etimes these ingenious fables combine
harm oniously into a great epic which characterises an epoch
though how or why is not clear to the uninitiated Thus the
fabulous history of the Gol den Fleece both resum es and
veils the Hermetic and ma gical doctrines of O rpheus and if
we recur only to the mys t erious poetry of Greece it is be
cause the sanctuaries o i E gypt and India to some extent dis
m a y us by their resources and leave our choice e mbarrassed
in the m idst of such abundant wealth We are eager m ore
over to reach the Th e ba d at once that dread synthesis of all
doctrine past present and future that so to speak infinite
fable which com prehends like the D eity of O rpheus the two
extre mities of the cycle of human life E xt aordin ary fact
The seven gates of Thebes attacked and defen ded by seven
chi efs who have sworn upon the blood of victim s possess
the same significan ce as the seven seals of the sacred book
interpreted by seven genii and assailed by a m onster with
seven heads after being opened by a living yet imm olate d
lamb in the allegorical work of S t John The mysterious
origin of (E dip us found suspended from the tree of Cyt h e ro n
like a bleeding fruit recalls the symbols of M oses and the
narratives of Genesis He makes war upon his father
whom he slays without knowing—alarming prophecy of
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IN TRO D UC TI ON
15
the blind emancipation of reason without science ; he then
m eets with the S phinx — the sp hin x that symbol of symbols
the eternal enigma of the vulgar the granite pedestal of the
science of the sages the voracious and silent m onster whose
invariable form expresses the one dogm a of the great uni
change
into
the
duad
versal mystery How M
d
i
and explained by th C t ria d ? In more common but more
e mb e m a t c terms what is that anim a l which in the m orn
ing has four feet two at n o o mg nd three in the even g ?
Philosophically speaking how does the doctrine of ele men
,
,
,
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.
-
I
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,
M
,
m
g
u
a
h
g
fl
1
1
3
4
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fb
,
the ultim ate reason of allegories and numbers the final
message of all sym bolisms ? (E dipus replies with a simple
and terrible word which destroys the Sphinx and makes the
divine King of Thebes ; the answer to the enigm a is M a n !
U nfortunate ! He has seen too much and yet with
insufficient clearness ; he must p e sgn t ly e pia t e his calam i
t pus a nd imp e
t
c l a ir
a vo l u t
blind
ess
a
n
gfgg
oy nce b
g
g g ry
and then vanish in the midst of a storm like all civilisations
which m y at any tim e divine the answer to the riddle of
the S phin x without grasping its whole import and mystery
E verything is symbolical a d transcendental in this titanic
epic of hu ma n destinies The two hostile breth ren express
the second part of the grand m ystery divinely comple t ed by
the sacrifice of Antigone ; then com es the last war ; the
brethren slay one another C apaneus is destroyed by the
lightning which he defies Amp hia ra iis is swallowed by the
ea th and all these are so m any allegories which by their
t uth and their grandeur astonish those who can penetrate
their triple hieratic sg p p e zEsc hylus ann otated by Bal
lanche gives only a weak notion concerning them whatever
the prim eval sublimities of the Greek poet or the beauty of
the F rench critic
The sgere t book of antique initiation was not unknown to
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qf Achilles
,
with minute
re
c
ision
”
p
M
M
y
“
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w
k
m
a
ws
‘
M
L o f
.
But the gracious fi ctions
16
THE D O
CTRINE
OF
TRAN S CEN D EN T
MA GI C
of Homer replaced speedily in the popula memory the
simple and abstra ct truths of prim eval revelation Hum anity
clung to the form and all owed the idea to be forgotten;
signs lost power in their m ultiplication ; magic also a t this
pe iod becam e corrupted and degenerated with the sorce ers
of Thessaly into the m ost p ofane enchantm ents The crime
ro ugh t forth its deadly fruits and the science
i M
i
i
d
E
fi
and
l
erecte
evil
di
f
E
v
E
vinity
o
E L Qj fi l é glfl i
9 g pd
M e n w m bf the light took refuge in the shadow of b
substance ; the drea m of the void which is filled by God
soon appeared to be g eater than God him self in their eyes
and thus hell was created
When in the OOII I SF O I th is work we m ake use of the
consecrated term s God Heaven and Hell let it be thoroughly
understood once for all that our m eaning is as far removed
fro m that whi ch the profane attach to them as initiation is
distant fro m vulga thought God for us is the AZOT of
the sages the efficient and final p inciple of the great work
Retu ning to the fable of (E dip us the crim e of the King
of Thebes was that he failed to understand the sphinx
that he destroye d the scourge o f Th e be s without b eing pure
h
j
a
m
hi
e tliéifihi t ip
i
na
e
co
f
o
l
e
f mou
e
§ p p
l s
a
e plst
a s
The plague in consequence avenged speedily the death of
the m onste r and the King of Thebes forced to abdicate
sacrificed himself to the terrible manes of the S phinx m ore
a l ive and voracious than ever when it had passed fro m the
domain of form into that of idea (E dipus divined what
was ma n and he put out hi s own eyes because he did not
see what was God He divulged half of the great arcanum
and to save his people it was necessary for him to bear
the remaining half of the terrible secret into exile and the
t om b
A fter the colossal fable of (E dip us we find the g racious
poem of Psyche which was ce tainly not invented by
Apuleius The great m agical a canum reappears here under
the figure of a mysterious union between a god and a weak
Psyche
m ort al abandoned alone and naked on a rock
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I N TR OD UCTI O N
m ust
17
remain in ignorance of the sec et of her ideal royalty
and if Sh e behold her husband she m ust lose h im Here
Apuleius co mm entates and interp ets M oses but did not
the E lohim of Israel and the gods of Apuleius both issue
from the sanctuaries of M em phis and Thebes ? Ps yche is
the siste f E ve or rathe i s E —
v e s iritua ised
Both
p
—
l
desire to kno w a n d lose innocence for the h OnOur of the
ordeal Both deserve to go down into hell one to bring
back the antique b ox of Pandora the other to find and to
crush the head of the old se pent who is the Symbol of
i
Both are giiiltyOI t h f c rim e which m ust
trme mn dmf e vil
be expiated by the Prom etheus of ancient days and the
L ucifer of the C hristian legend the one delivered the other
overco me by Hercules and by the S aviour The great
secret is therefore the lamp a n d dagger of
etheus th e
the apple of E ve t h e Sa Cr e d fira of Prom
burning sceptre of Lu cifer but it is a lso M
of
o ss
t he Redeem er
To be acquainted with it sufficiently to
abuse or divulge it is to deserve a ll sufferings ; to know it
as one should know it nam ely to m ake use of and conceal
it is to be m aster of the absolute
E verything is contained in a S ingle word which consists
of four letters ; it is the Tetrag am of the Hebrews the
AZ OT of the alchem ists the Thot of the Bohem ians or
the Taro of the Kabbalists This word expressed after so
m any m an ne s m eans God for the p ofane m a n for the
philosophers and imparts to the adepts the final word of
human s ciences and the key of divine power ; but he only
can use it who understands the necessity of never evealing
it Had (E dip us instead of killing the S phinx overcom e
it harnessed it to his chariot and thus entered Thebes he
would have been king without incest without misfortunes
and without exil e Had Psyche by meekness a n d a ffection
persuaded Love to reveal him self she would never have lost
Lo ve
N ow Love is one of the m ythological i m ages of the
great secret and the great agent because it a t once expresses
an action and a passion a void and a plenitude a shaft and
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B
18
THE D O
CTRI NE
OF
TRANSCEN D EN T
MAGI C
a wound The initiate s will unde st a nd me and on a ccount
of the profane I must not speak mo e clearly
A fter the m arvell ous Gol den A ss of Ap leiius we find no
S cience conquere d in Alexandria by
m ore magical epics
the fanaticis m of the m urderers of Hypatia beca m e Chris
t ian or rathe
concealed itself under C hristian veils with
Ammo n ius Sy e sius and t h e pseudonym ous author of t h e
books of D ionysius the Areopagite In such tim es it was
needful to excuse miracl e s by the garb of superstition and
science by an unintelligible language Hieroglyphic writing
was revived ; pa n t a cl es and characte s were invented to
summ arise an entire doctri ne by a Sign a whole sequence
of tendencies and revelations in a word Wh at was the end
of the aspi ants to knowledge ? They sought the secret of
the great work or the philosophical stone or the perpetual
m otion or the quadrature of the circle or the u ni versal
m edicine—formul a s which often saved the m f o m pe rse c u
tion and hatred by causin g the m to be ta xed with m ad ness
and all signifying one of the phases of the great magical
secret as we shall shew later on This absence of epics
continues t ill our Rom nc e of th e Rose but the rose symbol
which expresses also the mysterio us and magical sense of
D an t e s poe m is b orrowed fro m the tran scendent Kabbalah
and it is time that we should have recourse to this im m ense
and concealed source of universal philosophy
The Bible with a ll its allegories gives expression to the
religious knowledge of the Hebrews in only an in c omplete
and veiled manner The book which we have m entioned
the hieratic characte rs of which we shall explain subse
quently that book which William Postel names the Gen esis
of E n o h certai nl y e x isted before M oses and the prophets
whose doctrine fundamenta lly identical with that of the
ancient E gyptians had also its exotericism and its veils
When M oses spoke to the people says the sa cred b oo k
allegoricall y he placed a veil over his fa ce and he removed
it when addressing God ; this accounts for the alleged
Biblical absurdities which so e x ercised the sa tirical powers
r
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,
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,
I NTROD U CTIO N
19
of Voltaire The books were only written as m emorials of
tradition and in symbols that were unintelligible for the
p ofane The Pentateuch and the poems of the prophets
were moreover elem entary works al ike in doctrine ethics
and litu gy the true secret and tra ditional p hilosophy was
not commi tted to writing until a later period and under
veil s even less transparent Thus arose a second and
u n known Bible or rather one which was not comprehended
by C hristians a storehouse so they say of m onstrous
for in this case believers confounded in the
a bsurdities
sa m e ignorance spea k the language of sceptics ; a me nu
ment a s we affi rm which comprises al l that philosophica l
ge nius and religious genius have ever acco mplished o
im agin ed in the order of the sublim e ; a treasure e n c o m
passed by thorns ; a diamond concealed in a rude a n d
opaque stone : our readers will have a l ready guessed that
we refer to the Talm ud How strange is the destiny of the
Jews those scapegoats martyrs and saviours of the world a
people full of vitality a bold and ha dy race which perse
because it has not
c ut io n s have always preserved intact
yet a ccomplished its mission ! D o not our apostolical
traditions decla re that aft er the decline of faith among
the Gentiles salvation shall again co m e forth out of the
hous e of Jacob and that then the c rucified Jew who is
a dored by the C hristians will give the e mpire of the world
into the hands of God his Father
O n penetrating into the sanctuary of the Kabbalah o n e
is seiz ed with admiration at the sight of a doctrine so
logical so simple and at the same tim e so absolute The
the consecration of the
e ssential union of ideas and signs
m ost funda mental r e alities by primitive chara cters ; the
trinity of words letters and numbers ; a philosophy simple
alphabet profound and infinite as the Word ;
a s the
theorems more complet e and l uminous than those o f
Pythagoras ; a theology which may be summed up on the
fingers ; an infinite which can be held in the hollow of a n
infant s hand ; t e n figures a n d tw e nty two letters a triangle
.
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-
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20
THE D O
C TRINE
TRA NSCEND EN T
OF
MAGI C
a squa e and a circle these are the entire elem ents of the
Kabbalah These are t h e component principles of the
wri tten Word eflection of that spoken Word which created
the world ! All truly dogmatic religions have issued f o m
the Kabbalah and retu n therein ; whatsoever is grand or
scientific in the eligious d eam s of all the illu m inated
Jacob Boehm e S wedenborg S aint M a tin &c is borrowed
f o m the Kabbalah all m asonic associations owe to it their
secrets and their sym bols The Kabbalah alone consec ates
the alliance of universal re ason and the divin e Word ; it
establishes by the counterpoise of two fo ces apparently
O pposed
the eternal balance of being ; it only reconciles
eason with faith power with liberty science with mystery ;
it has the keys of the p esent past and future
To becom e initiated into the Kabbalah it is insu fficient
to read a n d to m editate upon the writings of Reuchlin
Ga l a t i us Kircher or Pio u s de M i andola ; it is necessa y
to study and to understand the Hebrew w ite s in the
collection of Pisto ius the S epter Je t ira h above all ; it is
ne cessa y also to m aster the great book Zoha ead atten
t ive l y in the collection of 1 6 8 4 entitled K bba la D n ud t
the t eatise of Kabbalistic Pneu matics a d that of the
Revolution of S ouls and afterwards to ente bol dly into the
lum inous da kness of the whole dogm atic and allegorical
body of the Tal m ud Then we Shall be in a position to
understand William Postel and can a dmit sec etly that
apart from his very prem ature and ove generous drea ms
a bout the e m ancipation of wo m en this celebrated learned
il luminated m a n coul d not have been so m a d as is p e
tended by those who have n o t read h im
W e have sketched rapidly the history of occult philosophy ;
w e have in dicated its sources and analysed in a few words
its p incipal books This work refers only to the sc ience but
m agic o
athe m agical power is com posed O f two things a
science a d a force ; without the force the science is nothi g
or rather it is a danger To give knowledge to power alone
such is t h e S uprem e law of initiations Hence did the
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r
r
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z
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r, r
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a
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e
a
a
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,
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r, r
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n
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n
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TRI NE
22
THE D OC
OF
TRANSCEND EN T
MAGI C
treated of the occult s ciences ; thus finally the Fren c h
Re volution daughter of the great Jo h a nit e O rient and t h e
ashes of the Templars spoliated the churches and blas
h
p e me d the allego ies O f the divine cultus But all do ctrines
a n d all revivals
m
m
agic
and
conde
n
its
ysteries
r
e
sc
r
i
b
m
e
p
t o the flam es and to oblivion
The rea son is that each
cul tus or philosophy which comes into the world is 3
Benjamin of hum anity which l ives by the death of its
mother ; it is because the symbolical serpent seem s ever
devouring its own ta il ; it is because as essential condition
of existence a void is necessary to every plenitude Sp a c e
fo r every dim ension an affirmation for e a ch negation ; it is
the ete rnal re al isation of the ph oenix allegory
Two illustrious scholars have already preceded m e alo n g
the path I a m travelling but they have so to speak S pent
the dark night therein I refer to Volney and D upuis t o
Du puis abo ve all whose i mmense eru dition h a s produced
only a negative work for in the origin of all religions h e
h a s seen nothing but astronom y takin g thus the sym bolic
cycle for doctrine an d the calendar for legend He w a s
deficient in one branch of knowledge that of true m agic
which comp ises the secrets of t h e Kabbalah D upuis
u
ssed
through
the
antique
sa
ct
aries
like
the
prophet
a
p
E ekiel over the plain strewn with bones and only under
sto od death for want of that word which collects the virtu e
of the four winds and can m ake a living people of all the
vast ossuary by crying to the ancient symbols : Arise !
”
Take up a new form and walk ! Hence the hour has
come when we must have the boldness to attempt what n o
one has dared to perform previously Like Julian we
woul d rebuild the te mpl e and in so doing we do not believe
that we shall be belying a wisdom that we adore which
also Julian would him self have been worthy to adore had
the rancorous and fanatical doctors of his period permitted
him to un de stand it F or us the temple has two pillars on
one of which C hristianity has inscribed its name We have
therefore no wish to attack C hristianity ; far fro m it we
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a
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IN TROD U CTI O N
23
se ek to explain and a cc omplish it Intelligence and will have
al t ernately ex ercised their power in the world ; religion and
philosophy are still at war in our own days but they must
end by agreeing The provision a l object of Christianity was
to establish by obedience and faith a supernatural or religious
equality am ong me n and to immobilise intelligence by faith
so as to provide a fulcru m fo virt ue which came for the
dest rric t io n of the aristocracy of sc ience or rather to replace
that aristoc acy already destroyed Ph ilosophy on the
c ontrary has laboured to bring back men by liberty and
reason to natural inequal ity and t o substitute astuteness for
virtue by in augurating the reign of industry Neither of
the two Operations has proved complete and adequate
neither has brought me n to perfection and felicity What
is now dream ed al most without darin g to hope for it is an
alliance between these two for ces SO long regarded as con
t ra ry and the e is good ground for desiring their union for
these two great powers of the human soul are no m ore
O pposed to one another than the sex o f m a n is O pposed to
that of wo m an ; undoubtedly they di ff er but their appar
di
spositions
co
e
onl
m
f
r
o
t
ary
y m
M
m eet and unite
There is no less proposed therefore than an universal
solution of all proble ms ?
N o doubt since we are concerned with explaining the
philosophical stone perpetual m otion the secret of the great
work and of the universal m edicine We shall be accused
of insanity like the divine Paracelsus or of charlatanis m
like the great and unfortunate Agrippa If the pyre of
U rban Gra n die r be extinguished the sullen pre sc ript io s of
silence and of calum ny remain We do not brave but are
resigned to them We have not sought ourselves the pub
lica t io n of this book and we bel ieve that if the tim e be
co me to produce speech it will be produced by us or by
others We shall therefo e re main calm and wait
O ur work has two parts ; in the one we establish the
Kabbalistic and magical doctrine in its entirety ; the other
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24
THE D O
C TRINE
A S ENDENT MAGI C
O F TR N O
is consecrated to the cultus that is to ceremonial magic
The one is that which the ancient sages te m ed the clavicle
the other that which rural people still call the grimoire
The num bers and subjects of the chapters which correspond
in both parts are in no sense arbitrary and are a ll indicated
in the great universal key of which we give for the first
ti me a complete and adequat e explanation Let this work
now go its way whe e it wills and becom e what Providence
d eterm ines ; it is finished and we believe it to be enduring
because it is st ong like all that is reasonable and con
,
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r
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sc ie n t io us
.
E LIPH AS LE
VI
.
TH E
DOCTRINE OF TRANSCENDENT MAGIC
l N A
TH E
D
I SCIPLINA
CAND I D ATE
ENSOPE
KE TE R
WHEN a philosopher adopted as the basis for a new apoca
l yp se of hu man wisdo m the axiom : I think therefore I
”
am
in a measure he unconsciously altered from the stand
point of C hristian revelation the old conception of the
S upre m e Being
I a m tha t I a m said the Being of beings
of M oses I a m he who thinks says the ma n of D escartes
and to think being to speak inwardly this man m a y affirm
like the God of S t John the E vangelist : I a m he in whom
and by whom the word m anifests —I n p rin ip io e t ver bum
N ow what is a principle ? It is a groundwork of speech it
is a reason for the exis t ence of the word
The essence of
the word is in the principle ; the principle is th a t which is;
intelligence is a p rinciple which speaks What f urther is
intellectual light ? It is speech What is revelation ? It
is also speech ; being is the principle S peech is the m eans
and the plenitude or developm ent and perfection of being is
the end To speak is to create But to say : I think
”
therefore I exist is to argue from consequen c e to principle
and certain contradictions which have been adduced by a
great writer La me n n ais have abundantly proved the philo
sophical imperfection of this method I a m therefore so m e
thing exists —would appear to us a more primitive and
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28
THE D O
CTRINE
OF
TRANSCE ND EN T
MAGI C
simple foundation for experim ental philosophy I AM
T HE REF O RE B EI N G E XI ST S E g o um gui sum— such is the
fi st evelation of God in m a a d of ma in the world
while it is also the fi st axio m of occult philosophy mm:
Being is being Hence this philosophy having
Ir/ N f ume
that which is for its principle is in no sense hypothesis or
guesswork
M e curius T is m egistus begins his ad m irable sym bol
known under the nam e of the E m erald Table by this three
fold affirm ation : It is true it is certain without error it is
of all t uth Thus in physics the true confirm ed by ex
i
n c e ; in philosophy certitude purged fro m any alloy of
e
r
e
p
e or ; in the dom ain of religion or the infinite absolute
truth indicated by analogy ; such are the first ne c essities of
true science and magic onl y can i mpart these to its adepts
But you before all things who are you thus taking this
wo k in your hands and p oposing to read it ? O n the
pedim ent of a temple consecrated by antiquity to the God
”
of Light was an inscription of two wo ds : Know thyself
I imp ess the same counsel on every m a n when he seeks t o
app oach science M agic which the me of old deno minated
the s n tum g n um the holy kingdom or kingdom of God
A re you
magn um D ei exists only for kings and for p iests
priests ? Are you kings ? The priesthood of m a gic is not
a vulgar priesthood and its royalty ente s not into com pe ti
tion with t h e prince s of this world The m onarchs of
science are the priests of t uth and thei sovereignty is
hidden f o m the m ultitude like their prayers and sacrifi c es
The kings of science are me n who know the t uth and the
truth has m ade free according to the specific p om ise given
by the m ost m ighty of the initiators
The m a who is enslaved by his passions or worldly pre
judices can in no wise be initiated ; he m ust alter or he will
never attain ; hence he cannot be an adept for the word
signifies a person who has attained by will and by work
The m a who loves his own opinions and fears to part with
the m who suspects new truths who is unprepared t o doubt
.
s
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r
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a
re
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30
TH E D O
CTRI NE
OF
TRANSCEN D EN T
MAGI C
a spe cies of relative o mnipotence and can ope ate super
hu manly —that is after a m anner which transcends the
no m al possibility of me n Thereby many celebrated hiero
O
m
O
such
as
ercu
ius
Tris
egistus
siris
rpheus
h
a nts
M
p
Apollonius of Tyana and others whom it might be danger
ous or unwise to nam e came after thei death to be adored
and invoked as gods
Thereby othe s also according to
tha t ebb a n d fl o w of opinion which is responsible for the
caprices of success becam e emissaries of in fe rn us or sus
d
advent
u
rers
like
the
e
m
peror
Julian
A
puleius
the
e
c
t
e
p
enchanter M erlin and that arch sorcerer as he was termed
in hi s day the illustrious and unfortunate C ornelius
Agrippa
To attain the s tum egn um in other words the kn o w
ledge and power of the m agi there a e fou indispensabl e
conditions— a n inte lligence illuminated by study an intre
ll
which
nothing
can
check
a
wi
which
nothing
can
idi
t
p
y
break and a discretion which nothing can corrupt a n d
nothing intoxicate To KN OW To D AR E To W I LL TO K EEP
S I LE NCE—such are the four words of the ma gus inscribed
upon the four symbolical form s of the Sp h in x These four
words can be com bined after four m anners and explained
”
four tim es by one another
O n the fi st page of the Book of Herm es the adept
is depicted with a large hat which if turned down would
conceal his entire head O n e hand is extended towards
heaven which he seems to c omm an d with his re d whil e
the other is placed upon his breast ; before him are the chief
symbols or instruments of science a n d he has others hi dden
in a juggler s wal let His body and arms form the lette r
Aleph the first of the alphabet whi ch the Jews borrowed
fr om the E gyptians to this symbol we Shall have occasion
to recur later on
The m agus is truly what the Hebrew Kabbalists call the
M icr op r oSOp uS that is the crea tor of the little world
Th e
first of all magical s ciences being the knowledge of one s self
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S ee t h e Ta ro t
ca rds.
THE
CAND ID AT E
31
is one s own creation first of a l l works of science ; it
contains the othe s and is the principle of the grea t work
The term however requires explanation S uprem e reason
being the sole invariable and consequently impe ishable
—
—
a
principle what we term de t h being change hence the
intelligence which C leaves closely to this principle and in
a m anner identifies itself therewith does hereby m ake itself
unchan geable and as a result im mort al To cleave in
variably to reason it will be understood that it is nec essary
to attain independence of a ll those forces which by their
fata l and inevitable movem ent produce the alternatives of
To know how to suffer t o forbea r and to
l ife and death
die—such are the first secrets which place us beyond reach
of a ffl iction the desires of the flesh and the fear of ann ihila
tion Th e ma n who seeks and finds a glorious death has
faith in imm ortality and universa l hum anity believes in it
with h im and for him raising altars and statues to his
memory in token of eternal life
M a n b e c om es king of t h e brutes only by subduing or
tamin g them ; otherwise he will be their victim or slave
Brute s are the type of our passions ; they are the instinctive
forces of nature The world is a field of battle where libert y
struggles with inertia by the Opposition of a ctive for ce
Physical laws are millstones ; if you cannot be the miller
you m ust be the grain You a re called to be kin g of
t h e air water earth and fire ; but to reign over these four
it is necessary to conquer and e n
a n im als of symbolis m
ch a in them He who a spires to be a sage and to know t h e
grea t enig ma of nature must be the heir and despoiler of
the Sphinx ; his the human hea d in order t o possess speech
his the eagle s wings in order to s c ale the heights his the
bull s flanks in order to furrow the depths hi s the lion s
talons to make a way on th e right and the left before and
be hind
You therefore who seek initiation are you learned a s
F aust ?
Are you insensible a s Job ?
N o is it not so ?
But yo u ma y be come equ al to bo th if you will Have yo u
’
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32
TH E D O
CTRINE
OF
TR ANSCEN D EN T
MAGI C
ove come the vortices of vague thoughts ? Are you wi thout
indecision o cap iciousness ? D o you consent to pleasure
only when you will a n d do you wish for it o nl y when you
?
shoul d No is it not so ? N ot invariably at least but
it m a y becom e so if you choose The sphin x has not only a
m an s head it has wo man s breasts ; do you know how to
resist fem inine charm s ? No is it not so ? And you laugh
outright in replying vaun ting your m oral weakness for the
gl orification of your physical and vital force Be it so ; I
allow you to render this hom age to the ass of S terne or
Apuleius The ass has its m erit I agree ; it was consecrated
to Priapus as was the goat to the god of M endes But
take it for what it is worth and decide whether ass or ma n
shall be maste
He alone can possess truly the plea sure
of love who h a s conque ed the love of pleasure To be
able and to forbear is to be twice able Wo m an enchains
you by your desi es ; m aster your desires and you will e u
chain her The greatest injury that can be inflicted on a
ma n is to call him a cowa d
N ow what is a c owardly
person ? O n e who neglects his m o al dignity in order to
obey blindly the instincts of nature A s a fact in the
presence of danger it is natural to be afraid and seek flight ;
why then is it sham eful ? Because honour has erect ed it
into a law that we m ust p efer our duty to our inclination s
or fears What is honour from this point of View ? It is
universal pr e se n t ie n c e of im m ortality and appreciation of t h e
m eans which can lead to it
The last trophy which ma n
can win from death is to t iumph over the appetite for life
not by despai but by a m o e exalted hope which is con
t a in e d in faith for all that is noble and honest by the u
divided consent of the wo ld To learn self conquest is
therefore to learn life and the austerities of stoicis m were
no vain pa ade of f eedom To yield to the fo ces of
nature is to follow the stream of collective life and to be
the slave of seconda y causes To esist and subdue nature
is to m ake one s self a pe sonal and im perishable life ; it is
to break free fro m the vicissitudes of life and death E very
r
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’
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r
.
CANDIDAT E
THE
33
who is prepared to die rather than renounce truth and
justice is most truly living for imm ortality abides in his
soul To find or to form such men was the end of all
Pythago as disciplined his pupils by
a ncient initiations
candidates in E gypt
S ilence and all kinds of self denial ;
were tried by the four elem ents ; and we know the self
inflicted austerities of fakirs and brahmans in India for
attain in g the kingdom of free will and divine independence
All m acerations of asceticism are borrowed from the initia
tions of ancient mysteries ; they have ceased because those
qualified for initiation no longer finding initiators and
the leaders of conscience becoming in the lapse of tim e
as uninstructed as the vulgar the blind have grown weary
of following the blind and no one has cared to pass through
ordeals the end of which was now only in doubt and despair ;
To succeed in performing
fo the path of light was lost
som ething we must know what it is pre posed to do or at
least must have faith in som e one who does know it But
shall I stake my life on a venture or follow som eone at
chance who him self knows not where he is going ?
We must not set but rashly along the path of the tra ns
c e n de n t sciences but once started we m ust reach the end
or perish To doubt is to becom e a fool ; to pause is to
fall ; to recoil is to ca st one s self into a abyss You
therefore who are undertaking the study of this boo k if
you persevere with it to the close and understand it it will
make you either a m onarch or a m adm an D o what you
will with the volum e you will be unable to despise or to
forget it If you are pure it will be your light if strong
your a rm ; if holy your religion ; if wise the rule of your
wisdom But if you are wi cked for you it will be an
infernal torch ; it will la cerate your breast like a poniard ;
it will rankle in your m emory like a remorse ; it will people
your imagination with chimeras and will drive you through
folly to despair You will endeavour to laugh at it and will
only gnash your teeth ; this book wil l be the file in the fable
w h ich the serpent tried to bite but it destroyed all his te eth
ma n
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’
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0
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34
THE D O
C TRINE
OF
TRANSCEND EN T
MAGIC
us now enter on the series of initiations I have
said that revelation is the word As a fact the word or
spe ech is the veil of being and the characteristic Sign of
life E very form is the veil of a word because the idea
which is the m other of the wo d is the sole reason for the
existence of forms E very figure is a character every char
acter de ives from and returns into a word F or this reason
the ancient sages of whom T is m egistus is the organ fo rmu
late d their sole dogm a in these te m s
That whi ch is
above is like that which is below and that which is below
is like that whi ch is above In other wo ds the form is
proportional to the idea ; the shadow is the m easure of the
body calcul ated with its relation to the luminous ray ; the
scabbard is as deep as the sword is long ; the negation is
in proportion to the contrary affirm ation ; production is
equal to destruction in the m ovem ent which preserves life ;
and there is no point in infinite Space which ma y not be
regarded as the centre of a circle having an extending
circumference indefinitely receding into space E very in
dividua lit y is therefore indefi i tely perfectible since the
moral order is analogous to the physical and since we
cannot conceive any point as unable to dilate increase and
radiate in a philosophically infinite circle What can be
a ffirm ed of the soul in its totality m a y be a ffirm ed of each
faculty of the so ul The intelligence and will of m a n are
instru ments of incalcul able power and capacity But in
t e llige n c e and will possess as their help mate and instru m ent
a faculty which is too imperfectly known the omnipotence
of which belongs exclusively to the domain of m agic I
speak of the i magination which the Kabbalists term the
D ia p ha n e or the T n slucid
Im agination in effect is like
the soul s eye ; therein forms are outlined and preserved ;
thereby we behold t h e reflections of the invisible world ; it
is the glass of visions and the apparatus of magical life ; by
its intervention we heal diseases m odify the seasons drive
d eath away from the livin g and raise the dead to life be
c ause it is the imagination which exalts the will and gives
Le t
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,
CAND ID AT E
THE
35
it a hold upon the universal agent Im agin ation determines
the S hape of the child in its m other s wom b and decides
the destiny of m e n ; it lends wings to contagion and di ects
the weapons of warfare Are you e xposed in battle
Believe yourself to be invulnerable like Achilles and you
will be so says Pa acelsus F ear attracts bullets but they
are repelled by courage It is well known that persons with
am putated lim bs feel pain in the very m em bers which they
possess no longer Para celsus operated upon living blood by
m edicating the product of a bleeding ; he cured headache
at a distance by treating hair cut from the patient By
the science of the imaginary unity and solidarity of all parts
of the body he anticipated and outstripped all the theories
or rather all the experiences of our most celebra t ed ma g
n e t ise s
Hence his cures were miraculous and to his nam e
of Phi lip Theophrastus Bombast he deserved the addition of
Aure o l us Paracelsus with the further epithet of divine
I m agination is the instrument of th e a d p ta tion of the
Im agination applied to reason is gen ius Reason is
wo r d
one as genius is one in the m ultiplicity of its wo ks There
is one principle there is one truth there is one reason there
is one absolute and universal philosophy Whatsoever is
subsists in unity considered as beginning and returns into
unity considered as end O n e is in one ; that is to say all
is in all Unity is the principle of num bers ; it is also the
p inciple of motion and c onsequently of life The entire
human body is summ ed up in the unity of a single organ
which is the brain All religions are sum med up in the
unity of a single dogma which is the affirm ation of being
and its equality with itself whi ch constitutes its m athe
ma t ica l value
There I s only one dogm a In m agic and it is
this The visible is the manifesta tion of the invi sible or
in other term s the perfect word in things appreciable and
visible bears an exact proportion to the things which are
inappreciable by our senses and unseen by our eyes
The
m agus uplifts one hand towards heaven and points down
the other to earth and he says : Above imm ensity :Below
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THE D O
CTRINE
OF
TRANSCEND ENT
MAGI C
i mmensity still ! Immensity equals immensity —
Thi s is
true in things seen as in things unseen
The first letter in the alphabe t of the sacred language
Al eph 3 represents a m a n exten ding one hand towards
heaven and the other to earth It is an expression of the
active principle in everything ; it is creation in heaven
corresponding to the omnipotence of the word below This
letter is a pa n t a c le in itself that is a character expressing
the universal science It is supplem entary to the sacred
signs of the M acrocosm and the M icrocosm ; it explains the
m asonic double triangle and the fi ve pointed blazing sta ;
for the word is one and revelation is one By endowing
ma n with rea son God gave him speech ; and revelation
m a nifold in its form s but one in its principle cons ists
entirely in the universal word the interpreter of the
absolute reason This is the significance of that term so
m uch m isconstrued ca th o lic ity which in m odern hieratic
language m eans i f a llibility The universal in reason is
the absolute and the absolute is the infallible If absolute
reason impelled univers al society to believe irresistibly the
utterance of a child that child woul d be infallible by the
ordination of God and of all hum anity Faith is nothing
else but reasonable confidence in thi s unity of reason and in
this universality of the word To believe is to place con
fi de n c e in that which we as yet do not know when reason
assures us be forehand of ultim ately knowing or at least
recognising it Absurd are the so called philosophers who
I w ill never beli eve in a thing which I do not know
c y
S hallow reasoners ! If you knew would you need to believe ?
But m ust I believe on chance and apart from reason ?
C ertainly not
Blind and haphaz ard belief is superstition
and folly We ma y believe in causes which reason compels
us to admit on the evidence of effects known and appreciated
by science S cience ! G eat word and great problem !
What is science ? We shall answer in the second chapter
of this bo ok
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38
THE D O
C TRINE
OF
TR ANSCEN D EN T
MAGI C
That which is above equals that which is below says
Hermes Here then is t h e duad serving as the m easu e of
unity and the relation of equality between above and below
form s with these the triad The created principle is the
ideal phallus ; the created principle is the fo m al c t e s
The insertion of the vertical phallus into the horizontal c t e is
form s the st a uro s of the Gnostics or the philosophical cr ss
of masons Thus the intersection of two p oduces four
which by its move ment defines the circle with a ll deg ees
thereof
It is man ; a is wom an ; 1 is the principle ; 2 is the
word ; A is the active ; B is the passive ; the m onad is
Bohas ; the duad is Jakin In the trigram s of P ohi unity
is the yang and the duad is the yin
,
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‘ ’
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r
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yang
i
n
y
Bohas and Jakin are the nam es of the two sy mbolical pillars
without the chief door of S olomon s Kabbalistic temple In
the Kabbalah these pillars explain all m ysteries of a n
t a go n ism whether natural political or religious and they
explain also the p oc reative struggle between the m a n and
the wom an for according to the law of nature the woman
m ust resist the m a
and he must entice or overco m e her
The active principle seeks the passive p inciple the p le um
desires the void the serpent s jaw attracts the serpent s
tail and in turning upon him self he at the sam e tim e
fl i es and pursues hi mself
W oman is the c eation
of man and universa l creation is the bride of the First
Principle
When the S uprem e Being became a creator he e ected a
jod or a phallus and to provide a place in the fulness of the
uncreated light it w a s necessary to hollow out a c t eis or
’
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n
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THE P
I LLAR S
TEM PLE
OF THE
39
trench of shadow equivalent to the dim e n sro n determined
by his creative desire and attri bute d by h im to the ideal
jod of the radiating light S uch is the mysterious lan guage
of the Kabbalists in the Talmud and on account of vulgar
ignorance and malignity it is impossible for us to explain or
simplify it further What then is the creation It is the
mansion of the creative Word What is the c t e s ? It is
the mansion of the phallus What is the natu e of the
active principle To diffuse What is t hat of the passive
To gather in and to fructify Wh at is ma n ? He who
initiates who bruises who labours who sows Wh at is
wom an ? S he who forms reunites irrigates and harvests
M a n wages war wom an brings peace about ; m a n destroys
to create wom an builds up to preserve ; ma n is revolution
wom an is conciliation ; ma n is the father of C ain woman
the mother of Abel What m oreover is wisdom ? It is
the agreem ent and union of two principles the mildness of
Abel directing the activity of C ai m a n guided by the
sweet inspirations of woman debauchery conquered by
lawful ma iage revolutionary energy softened and subdued
by the gentleness of order and peace p ide subjugated by
love science acknowledging the inspirations of faith Then
hum an scien ce becom es wise and submits itself to the in fa l
libilit y of u ni versal rea so n instructed by love or unive sal
charity Then it can take the nam e of gnosis because it
knows at least that as ye t it ca nnot boast of knowing
perfectly
The m onad ca n only manifest by the duad ; u n ity
itself and the notion of unity at once constitute two
The unity of the M acrocosm reveals itself by the two
opposite points of two triangles Hum an unity fulfils
itself to right and left P imitive m a n is androgynous
A ll organs of the hum an body are disposed in pairs
excepting the nose the tongue the um bilicus and the
D ivinity
Kabbalistic jod
one in its essence has
two essential con ditions as the fundam ental grounds of
its being—necessity and liberty The laws of suprem e
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40
THE D O
C TRINE
OF
TR ANSCEN D EN T
reason necessitate and rule liberty in
n ecessity wise and reasonable
MA GI C
who is of
G o d,
.
To m ake light visible God has m erely h yp o t h e t ica t e d the
shadow To manifest the truth he has permitted the
possibil ity of doubt The shadow bodies forth the light
and the possibility of erro is requi site for the temporal
If the bu ckler of S atan did not
m anifestation of truth
intercept the spear of M ichael the might of the angel would
be lost in the void or m anifested by infinite destruction
launched below from above D id not the heel of M ichael
rest ain S atan in his ascent S atan would dethrone God or
rather he would lose hi m self in the abysses of the altitude
Hence S atan is needful to M ichael as the pedestal to the
statue and M ichael is necessary to S atan as the brake to
the locom otive I n analogical and universal dynamics one
leans only on that which resists Furthermore the universe
is balanced by two fo ces Which m aintain it in equilibrium
the force which attracts and that which repels They exist
alike in physics in philosophy and in religion ; in physics
they produce equilibrium in philosophy criticism in religion
progressive revelation The ancients represented this mystery
in the confl ict between E ros and Anteros the struggle
between Jacob and the angel and by the equilibriu m of the
golden m ounta in which gods on the one Side and demons
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THE P
ILLAR S
T EMP LE
O F THE
41
on the other hold bound by the symbolic serpent of In dia
It is also typified by the caduceus of H e rm a ubis by the two
cherubim of the ark by the twofold sphinx f the chariot of
O siris and by the two seraphim respectively black and
white Its S cientific reality is demons trated by the pheno
mena of polarity and by the universal law of sympathies
or antipathies
The undiscerning disciples of Zoroas t er divided the duad
without referring it to unity thus separating the pillars of
the te mple and endeav uring to halve God C onceive the
absolute as t wo and you must immediately conceive it as
three to recover the unity principle For this reason the
m ate ial ele m ents analogous to the divine ele m ents are
unde stood firstly as four explained as two and exist
ultim ate ly as three
Revelatio n is the duad ; every word is double and sup
poses two The ethic which results f om revelation is
founded on antagonism which results fro m the duad
S pirit and form attrac t and repel one another like sign
and idea fiction and t uth S up e m e reason necessitates
dog ma when co mm unicating to finite intelligences and
dogm a by its passage from the dom ain of ideas to that
of form s participates in two worlds and has inevitably two
senses speaking in succession or simultaneously that is to
the spirit and the flesh S o are there t w o forc es in the
moral region one which assaul ts and one which curbs and
expiates They are represented in the mythos of Genesis
by the typ ical person a lities of C ain and Abel Abel
O ppress e s C ain by reason of his m oral supe iority ; C ain
to get free i mm ortalises his brother by slaying him and
beco m es the Victim of his own cri me C ain could not suffer
the life of Abel and the blood of Abel s uffers not the sleep
of C ain In the G ospel the type of C ain is replaced by
that of the Pro digal S on whom his father fully forgives
because he returns after having endured much
There is m ercy and there is justice in God ; to the just
He dispenses justice and to sinners m ercy
In the soul of
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42
THE D O
CTRI NE
OF
TRANSCEND ENT
MAGIC
the world which is the universal agent there is a current
of love and a current of wrath This ambient and all
penetrating fluid ; this ray loosened from the sun s splendour
and fixed by the weight of the atm osphere and the power of
central attraction ; this body of the Holy S pirit which we
term t h e universal agent while it was typified by the ancients
under the symbol of a serpent devouring his tail ; this
electro m agn etic ether this vita l and luminous caloric is
depicted in archaic monum ents by the girdle of Isis twice
folded in a love knot round two poles as well as by the
serpent devouring his own tail em blem atic of prudence and
of S aturn M otion and life consist in the ext em e tension
”
of two forces
I would thou wert cold or hot said the
M aster A s a fact a great S inner is m ore really alive than is
a tepid effeminate ma n and the fulness of his return to virtue
will be in proportion to the extent of hi s errors S he who
is destined to c ush the serpent s head is intelligence which
ever rises above the stream of blind forces The Kabbalists
call her the vi gin of the sea whose d ipping feet the i
fe r a l dragon st up e fie d by delight crawls forward to lick
with his fiery tongues These are the hieratic m ysteries of
the duad But there is one and the last of all which m ust
not be m ade known the reason according to Herm es Tris
m e gist us being the m a l c o m p re h e n sio
of the vulgar who
would ascribe to the necessities of science the imm oral
aspect of blind fa tality
By the fear of the unknown
”
m ust the crowd be restrained
he observes in another
place and Ch ist also said : C ast not your pearls before
swine lest t ampling them unde their feet they turn and
rend you
The tree of the knowledge of good and evil of
which the fruits are death is the type of this hieratic secret
of the duad which could only b e misconstrued if di vulged
and would lead comm only to the unholy denial of free will
which is the principle of m oral life It is hence in the
essence of t hings that the revelation of this secret m eans
death and it is not at the sam e tim e the g eat sec et
of m agic ; but the arcanum of the duad leads up to that
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THE P
ILLAR S
T E M PLE
O F THE
43
of the tetrad or m ore correctly proceeds theref o m and
is resolved by the triad which contains the wo d of the
enigm a p opounded by the sphinx as it was required
to have been found in o der to save the life atone for
the unconscious crim e and esta blish the Kin gdom of
r
,
,
r
,
r
,
r
,
,
(E dip us
.
In the hieroglyphic work of Herm es the Tarot called also
the book of Thoth the duad is represented either by the
ho ns of Isis having her head veiled and an open book
partially concea led under her m antle or otherwise by a
sove eign lady Juno the Greek goddess having one hand
uplifted towards heaven and the other pointed to earth as
if formulating by this gesture the one and twofold dogm a
which is the foundation of magic and begins the m arv ellous
symbols of the E merald Table of Herm es In the Apoca
l yp se of S t John there is a reference to two witnesses or
m artyrs on whom p phetic tradition confers the na m es of
E lias and E noch—E lias m a n of faith enthusias m m i acle ;
E noch one with him who is called He m es by the E gyptians
honoure d by the Ph oenicians as C ad m us author of the
sacred alphabet and the universal key to the ini tiations of
the L ogos fath e of the Kabbalah he who according to the
sac ed allegories did not die like other m e n but was t ans
ported to heaven to return at the end of tim e M uch the
sam e statem ent is m ade of S t John him self who re c overed
and expla ined in his Apocalypse the sym bolism of the word
of E noch This resurrection of S t John and E noch e x
c
e
p t e d at the close of the ages of ignorance w ill be the
restitution of their doctrine by the comprehension of the
Kabbalistic keys which unl ock the temple of unity and
universal philosophy too long occult and reserved solely for
the elect who perish at the hands of the wo ld
But we have sai d that the rep oduction of the m onad by
the duad leads of necessity to the conception and dogm a of
the triad so we com e now to this great number which is
the fulness and perfect word of unity
,
,
,
r
,
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ro
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CTRI NE
44
THE D O
TH E
OF
TRANSCEND EN T
TRIAN G LE
S O LOM O N
OF
BI NAH
P LE NI TUD O VOCI S
MAGI C
YS I S
PH
pe fect word is t h e triad because it supposes an in
t e llige n t principle a speaking p inciple and a principle
spoken The absolute revealing itself by speech endows
this speech with a sense equivalent to itself and in the
un derstanding thereof creates itself a third tim e Thus also
the sun manifests itself by its light and p oves or makes
this m anifestation efficacious by heat
The triad is trac ed in space by the heavenly zenith the
infinite height connected with east and west by two straight
diverging lines With this visible triangle reason compares
another which is invisible but is assum ed to be equal in
di m ension ; the abyss is it s apex and its reversed base is
parallel to the horizonta l line stretching fro m east to west
These two triangles combined in a single figure which is
the six pointed star form the sac ed symbol of S olom on s
se al the resplendent star of the M ac ocosm The notion
of the infinite and the absol ut e is expressed by this Sign
which is the grand p e ntacle—that is to say the most
simple and co mplete abridgm ent of the S cience of all
thin gs
Gramm ar itself attributes three persons to the verb The
first is that which S peaks the second that which is spoken
to and the third the object In creating the Infinite
P ince speaks to himself of himself S uch is the explana
tion of the triad and the origin of the dogm a of the Trinity
The ma gica l dogma is also one in three and th ee in one
That which is above is like o equal to that which is below
Thus two things which rese mble one another and the word
which signifies their resemblance make three The triad
is the universal dogm a In magic —p inciple realisation
THE
r
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r
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r
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THE D O
C TRI NE
OF
TR ANSCEND EN T
MAGI C
itself to all—the religion whic h is hi erarchic and c yCIYc
having allegories and i mages fo children an exalted p h ilo
S ophy for grown m e n sublime hopes and sweet consolations
for the old
The primeval sages when seeking the First of C auses
beheld good and evil in the world ; they co nsidered the
with spring
s hadow and the light ; they com pared winte
age with youth life with death and thei conclusion was
this : The First C ause is be n e fice n t and severe ; it gives
Then are there two contrary principles
a n d takes away life
the one good and the oth er evil exclaimed the disciples of
M a nes
N o the two principles of universal equilibrium are
not contrary although contra sted in appearance for a singul ar
wisdom opposes one to another Good is on the right evil
on
the left but the suprem e excellence is above both
applying evil to the Victory of good and good to the
a m en dm ent of evil
The principle f harm ony is in unity and it is this which
imparts such power to the uneven numbe in m agic Now
t h e m ost perfect of the odd nu m bers is three because it is
the tril ogy of unity In the trigram s of Fo hi the superior
t iad is co mposed of three yang o m asculine figures be
c ause nothi ng passive ca n be ad m itted into the idea of God
c ons idered as the principle of production in the th ee worlds
F or the sam e reason the C hr istian trini t y by no m eans
perm its the personification of the mother who is implicitly
included in that of the son For the sam e reason also it
is contrary to the laws of hi eratic and orthodox symbology
t o personify the Holy Ghost under the form of a wo m an
Wom an co m es fort h from m a n as natu e com es fo th fro m
G o d ; so C h ist ascends Hi mself to heaven and assu m es the
Virgin M other : we speak of the ascension of the Saviou
a d the assu m ption of the M othe
of Go d G o d considered
as Fathe has nature for his daugh t er ; as S on He has the
Virgin for His mothe and the C hurch for His b ide ; a s
Holy Spirit He regene ates and fruc t ifie s hum anity Hence
in the t igrams of Fo hi the three inferio gi correspond
,
r
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,
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r
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o
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,
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,
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r
r
r
,
r,
n
r
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r,
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r
,
r
r
r
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,
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n
,
THE
TRIAN GLE
OF
S O LO M O N
47
to the three supe rior ya ng for these trigrams constitute a
l
a
t
a
like
that
of
the
two
triangles
of
S
olo
m
on
but
c
e
p
with a triadic interpretation of the six points of the blazing
sta r
,
n
,
.
ogma is onl y divine inas much as it is truly h uman
that is to say in so far as it sum s up the highest rea son of
humanity ; so also the M aster whom we term the M a n
God called Him self the S on of M a n Revelation is the
expression of belief accepted and formul ated by universal
reason in the hu man word on which account it is said that
the divi ity is hum an and the hum anity divine in the M a n
God We affi rm all this philosophi cally not theologically
without infri nging in any way on the teaching of the
C hurch whi ch condem ns and m ust always condemn
Paracelsus and Agrippa did not set up altar
m agic
against altar but bowed to the ruling eligion of their
tim e ; to the elect of science the things of science ; to
the faithful the things of faith
In his hy mn to the royal S un the E m peror Julian gives
a theory of the triad whi ch is almost identical with that of
the illuminated S wedenborg The sun of the divine world
is the infinite S piritual and uncrea ted light which is
verbalised so to speak in the philosophical world and
becom es the fountain of souls and of truth ; then it
incorpora t es and becom es Visible light in the sun of the
third world the cent al sun of our suns of wh ich the fixed
stars are the ever living sparkles The Kabbalists co mpare
the S pirit to a substance which rem ains fluid in the divine
m ediu m and under the influence of the essential light its
like wax when ex
e xte ior however beco ming solidified
posed to the air in the colder realms of reasoning o of
visible forms These shells envelopes petrified or carni
f ed were such an expression possible are the source of
D
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r
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r
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l
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THE D O
C TRI NE
OF
TRANSCEND EN T
MA GI C
errors or of evil which connect with the heaviness and
hardness of the anim al envelopes In the book Zohar
and in that of the Revolution of S ouls perverse S pirits
evil dem ons are never n am ed otherwise than as shells
o
The co tices of the world of spi its are transparent
o ti
while those of the m ate ial wo ld are opaque Bodies are
only tem porary shells whence souls have to be liberated ;
but those which in this life obey the body com pose for
themselves an inte io body o fl uidic shell which after
death becom es their prison house and torm ent until the
tim e arr ives when t hey succeed in dissolving it in the
warm th of the divine light towards which however the
burden of their grossness hinders them from ascending
Indeed they can do so only after infinite struggles and
by the m ediation of the just who stretch fo th their hands
towards them D uring the whole period of the process
they are devoured by the interior activity of the captive
spirit a s in a burning furnace Those who attain the
pyre of expiation burn th emselves the eon like Hercules
upon M ount E tna and so are delivered from their su fferings
but the co urage of the m ajority fails be fore this ordeal
which seem s to them a second death m ore appalling than
the first and so they remain in hell which is rightly and
actually eternal ; but therein soul s are never precipitated
nor are they ever retained despite themselves
The three worlds correspond together by m eans of the
th irty two paths of light which are the steps of the sacred
ladder ; every true thought corresponds to a divine grace in
heaven and a good work on earth ; every grace of God
m anifests a truth and produces one or m any acts ; re c ip ro
cally every act affects a truth or falsehood in the heavens
a grace or a punishm ent When a ma n pronounces the
tetragram—say the Kabbalists —
the n ine heavens sustain
a shock and then all spirits cry out one upon another
”
Who is it thus disturbing the kingdom of heaven ?
Then does the earth communicate unto the first heaven
the sins of the rash be ing who takes the E ternal Name
.
,
,
r
c r
r
ces
.
r
r
,
r
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,
r
r
r
,
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r
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TRI AN GLE
THE
OF
S OLOM ON
49
in vain and the accusing word is transmitted from
circle to circle from star to star a n d from hierarchy to
hierarchy
E ve y S peech possesses three senses every act has a
triple bearing every form a triple idea for the absolute
corresponds from world to world by its forms E very de
termination of human will modifies nature affects philo
There are therefore two
S ophy and is written in heaven
fatalities the one resulting from the U ncreated Will in its
ac cord with wisdom the other fro m created wills a ccording
with the necessity of secondary causes in their corresponden c e
with the First C ause There is hen c e nothing in different in
life and o u apparently most sim ple resolutions frequently
determine an incalculable series of benefits or evils above
all in the affi nities of our diaphane with the great magical
a gent as we S hall explain elsewhere
The triad being the fundam ental principle of the whole
Kabbalah or sacred tradition of our fathers was necessarily
the fundamental dogm a of C hristianity the apparent dualism
o f whic h it explains by the intervention of a harm oniou s
and all powerful unity C hrist did not put his teaching
into writing and only revealed it in secret to his favoured
di s ciple t h e one kabbalist and he a great kabbalist among
the apostles S o is the apocalypse the book of the gnosis
o r secret doct ine of the first C hristians the key of which
doctrine is indicated by an occult versicle of the L ord s
Prayer which the Vul gate leaves untranslated whil e in the
Greek rite which preserves the traditions of S t John the
priests only are perm itted to pronounce it This versicle
com pletely kabbalistic is found in the text of the Gospel
ac cording to S t M atthe w and in seve al Hebrew c opies
The sacred word M a l c h ut h substituted for R ether which is
its kabbalistic correspondent and the balance of G e bu a h
and C hesed repeating itself in the circles or heavens called
eons by the Gnostics provide the keystone of the whole
C hristian temple in this occult versicle
It has been re
t a in e d by Protestants in their N ew Testam ent without their
,
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r
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r
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-
.
,
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r
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’
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r
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r
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,
D
THE D O
C TRINE
TRA NSCEND EN T
OF
MAGI C
recove in g its lofty and won derful m ean ng which would
have unveiled to them all the myste ies of the apocalypse
But it is a tradition in the C hu ch that the m anifesta tion
of these myste ies is held over to the last tim es
M l c h ut h based upon G e bura h a d C hesed is the tem ple
of S olom on having Jakin and Bohas fo its pillars ; it is the
adam ic doctrine founded for the one part on the resign a
tion O f Abel and for the other on the labours and self
reproach of C ai ; it is the equilibrium of being established
on necessity and liberty stability and motion ; it is the
de monst ation of the universal lever sought in vain by
A rchi m edes A scholar whose whole talents were e mploye d
in being obscure who died without seeking to be understood
resolve d this sup em e equation discovered by h im in the
Kabbalah and was in d ead of its s u ce transpi ing if he
We have seen one of his
e xp esse d hi m self m ore clea ly
disciples and adm irers m ost indig a nt perhaps in good faith
at the suggestion that his m aster was a Kabbalist but we
can state notwithstanding to the glory of the same learned
ma n that his esearches have app eciably shortened our
work in the occult sciences and that the key of the trans
c e de t Kabbalah above all indi cated in the arcane versicle
recently cited has been skilfully applied to an absolute
reform of all the sciences in the books of H oe é Wronski
The secret vi tue of the gospels is therefore contained
in th ee words and these three wo ds have established
th ee dogm as and three hierarchies Al l science reposes
upon three principles as the syllogism upon three term s
The e are also three distinct classes o three original
and natural ranks am ong m e n who are called to advan c e
f om the lowe to the higher The Jews term these
three se ies or deg ees in the p og ess of spirits A siah
J e t i a h and B iah The Gnostics who we e C hristian
Kabbalists called them Hyle Psyche and Gnosis ; by
the Jews the suprem e circle was nam ed At il ut h and by the
Gnostics Plerom a In the tetragram the triad taken at the
beginning of the Word expresses the divine copulation ;
r
i
,
r
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r
r
a
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n
,
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r
,
,
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n
,
r
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,
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r
,
o
r
,
r
r
r
r
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n
,
,
,
,
r
r
,
,
n
n
,
,
n
.
r
r
r
,
r
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,
r
,
,
r
r
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r
r
r
z r
r
,
r
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r
,
r
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z
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,
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,
T ETRA GRAM
THE
51
taken at the end it exp esses t h e female and maternity
E ve has a nam e of three letters but the pri mitive A dam is
signified simply by the letter Jo d whence Jehovah should
be pronounced Jeva and this point takes us to the great
and sup em e mystery of magic em bodied in the tetrad
r
,
.
,
,
,
r
,
.
4 1 D
'
TE TRA GRAM
TH E
C HESED
G E B URAH
PO
RTA
LIB RO RUM
ELE M E N TA
IN nature there are two forces p oducing equilibrium and
these th ee constitute a single law He e then is the triad
resum ed in unity and by adding the conception of unity to
that of the triad we a e brought to the tet ad the first
squa e and perfect num ber the source O f all num erical c m
Affirm ation nega
bin a t io n s and the p inciple of all form s
tion discussion solution such are the four philosophical
D iscussion conciliates
ope ations of the hu man mind
negation with a fl i ma t io by rendering them necessary to
each other In the sam e way the philosophical triad
em anating fro m the antagonis m of the duad is completed by
the tetrad the four squa e ground of all t uth According
to the consec ated dogm a there are three persons in G o d
and these three constitute only one D eity Three and one
provide the conception O f fou beca use unity is required
to explain the three Hence in al m ost all languages the
nam e of God consists of fou lette s and in Hebrew these
four are really three one of them being repeated twice that
which exp esses the Wo d and the creation of the Word
Two a fl i ma t io n s m ake two corresponding denials either
possible or necessary Being is declared nothing is not
The affirmation as Word produces affi rmation as realisation
r
r
,
r
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,
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r
r
r
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o
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r
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,
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r
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n
r
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,
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r
-
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r
r
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r,
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,
r
,
r
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r
r
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r
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52
THE D O
CTRI NE
TR ANSCEND ENT
OF
MAGI C
or incarnation of the Word and each of these affirm ations
c orresponds to the denial of its opposi t e
Thus in the
opinion of the kabbalists the nam e of the dem on or of evil
is composed of the sam e lette s as the name of God or good
ness but spelt backwar ds This evil is the last eflection
or i mpe fect m i age of light in shadow
But all which
exists whether of good or evil in light or darkness exists
and m anifests by the tetrad The affirm ation of unity sup
poses the numbe four unl ess it turns in unity itself as in a
vicious ci cle S o also the triad as we have already o h
served is explained by the duad and resolved by the tetrad
which is the squared unity of even numbers and the quad
ra gul a r base of the cube unity of construction of solidity
and of m easure
The kabbalis tic tetragram J o dh eva expresses God in
humanity and humanity in God The four astronomical
cardinal points are relatively to us the yea and the nay of
light —east and west— and the yea and nay of warmth
S outh and north
A s we have already said accordin g to the
sole dogm a of the Kabbalah that which is in visible nature
reveals that which is in the dom ain of invisible nature r
secon dary causes are in strict proportion and analogous to
the m anifestations of the First C ause S o is this First
—
C ause invariably revealed by the cross that unity m ade up
of two that key to the m ysteries O f India and E gypt the
Tau of the patriarchs the divine sign of O siris the S t a u o s
of the Gnostics the keystone of the temple the symbol of
occult m asonry ; the cross central point of the junction of
the right a gles of two infinite triangles ; the c oss which
in the French language seem s to be the fi st root and funda
mental substantive of the verb to believe and the verb t o
grow thus co mbining the conceptions of science religion
and progress
The g eat magic agent manifests by four kinds of pheno
m ena and has been subjected to the experim ents of p ofane
science under four nam es—caloric light elect icity magnet
I t has al so received the nam es of Tet ag a m Inri
ism
,
.
,
,
r
r
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,
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r
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o
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r
,
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n
,
r
,
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r
r
,
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,
r
,
r
r
,
,
THE D O
CTRI NE
OF
TRAN S CE ND E N T
MAGI C
athanor of the highest grade of Herm etists The i c o mmuni
cable axiom is ka bba list ic al ly enclosed in the four letters of
the tetragram arranged in the following manner
.
n
letters of the words AZ O TH and I NRI written kab
ba l ist ic a ll y ; and in the m onogram of C hrist as e mb oidere d
on the laba um whi ch the Kabbalist Postel interp ets by
the word R O TA whence the adepts have form ed their Taro o r
Tarot by the repetition of the fi rst letter t hus indicating t h e
circle and suggesting that the word is put backwards Al l
m agical science is co mprised in the knowledge of this secret
To know it and have the courage to use it is birm an o m ip o
te nce ; to reveal it to a profane pe son is to lose it ; to eveal
it even to a disciple is to abdicate in favour of that disciple
who henceforward possesses the right of life and death over
his m aster —I a m speakin g from the m agical standpoint
and will certainly slay h im for fear of dying himself But
this has nothing in comm on with deeds qualified as murder
in criminal legislation ; the practical philosophy which is t h e
b asis and point of departure for our laws does not recognise
the facts of bewitchm ent and of occult influences We
touch he e upon extraordinary r evelations and a e prepared
in t h e
r
r
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n
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r
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THE
T ETRAGR AM
55
for the unbelief and derision of incredulous fanaticism
volta irean religion has also its fanatics p the great shades
who must w be lu king sullenly in the vaults of the
Pantheon wh ile catholicis m stron g ever in its p actices a n d
prestige chants the office overhead
The perfect word that which is adequate to the thought
which it expresses always virtually contains or supposes a
tetrad : the idea with its three necessary and correlated
forms then the im age of the thin g exp essed with the three
term s of the judgm ent which qualifies it When I say
Bein g e xists I affirm impli citly that the void is non
existent A height a breadth which the height sub divides
longitudinally a depth separated from the height by the
intersection of the b eadth such is the natural tetrad c o m
posed of two lines at right angles one to another Nature
also has four m otions produced by two forces which sustain
each other by their tendency in an opposite di ection Now
the law w hich rules bodies is analogous to that which governs
m inds and that which governs m inds is the very m anifesta
tion of God s sec e t —that is to say of the mystery of the
creation I m agine a watch having two parallel sp ings with
an engagement which m akes them wo k in an opposite dire c
tion so that the one in unwinding winds up the other In
this way the watch will wind up itself and you will have
discovered perpetual m otion The engagem ent shoul d
be at two ends and of extrem e accuracy Is this beyond
att a in m ent ? We think not But when it is found out the
inventor will understand by analogy all the secrets of nature
—p rog ess i di ect p op or tion to th r ista
The absolute
m ove m ent of life is thus the perpetual consequence of t wo
contrary t endencies which are never opposed When one
seem s to yield to the othe it is a spring which is winding
up and you ma y expect a eaction the m om ent a n d
characteristics of which it is quite possible to foresee and
determine Hence at the pe iod of the most extrem e C hris
tian fervour was the reign of ANTI CHRI S T known and pre
dicted But Antichrist will prepare and determine the
a ce
,
no
r
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r
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r
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“
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r
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’
r
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r
n
r
e
r
n ce
es
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r,
r
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r
,
THE D O
CTRINE
TRAN S CE ND E NT
OF
MAGI C
second advent and final triumph of the M a n God This
again is a vigorous and ka bba list ic a l conclusion contained
in the Gospel pre mises Hence the C hristian prophecy c o m
prises a fourfold revelation : 1 Fall of the old wo ld and
t rium ph of the Gospel under the first advent ; 2
Great
apostasy and coming of Antichrist ; 3 F all of Antichrist
and recurrence to C hristian ideas ; 4 D efinitive triu mph of
the Gospel or S econd A dvent desig ated under the nam e of
the L ast Judgm ent This fourfold prophecy contains as
wil l be seen two affirmations and two negations the idea
of two ruins or universal deaths and of two resurrections ;
for to every conception which appears upon the social
horizon an east and a west a z enith and a nadir m a y be
ascri bed without fear of error Thus is the philosophical
c oss the key of prophecy a n d all gates of science m a y be
O pened with t h e
n t a c l e of E zekiel the centre of whi c h is
a
p
a star formed by the interlacement of two crosses
-
.
.
r
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,
n
,
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,
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,
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r
,
,
.
oes not hum an life present itself also un der these four
phases or successive transformations—birth life death im
m orta lity ? And remark here that the i mm ortality of the
soul necessitated as a complement of the tetrad is kab
ba list ic a lly proved by analogy which is the sole dogm a of
t uly universal religion as it is the key of science and the
unive sal law of nature As a fact dea t h can be no more
an absolute end than birth is a real beginning Birth
proves the pre existence of the hu m an being since nothing
is produced from nothing and death proves imm o tality
since bei g can no m ore cease to be being than nothingness
can cease to be nothingness Being and nothingness are
D
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,
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,
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,
r
,
r
,
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.
-
,
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,
n
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,
THE
TE TRA GRAM
57
two absolutely irre c o n c il e a bl e ideas with this difference that
the idea of nothingness which is altogether negative issues
f m the idea itself of being whence nothingness cannot
whil st the
e ven be understood as an absolute negation
notion of being can never be referred to that of nothingness
To say that the
a n d still less can it co m e forth theref o m
world has been produced out of nothing is to advance a
m onstrous absurdity
All t hat is proceeds fro m what has
been and consequently nothing that is can eve m ore cea se
to be The succession of forms is produced by the alterna
t iv e s of movem ent ; they are the pheno m ena of life which
replace one another without destroying them selves All
things change ; nothing perishes The sun does not die
when it van ishes from the horizon ; even the m ost fi uidic
form s are im m ortal subsisting always in the permanence of
their m iso n d et e which is the combination of the light
with the aggregated potences of the m olecules of the first
Hence they are preserved in the astral fluid
s ubstance
a n d can be evoked and reproduced acco ding to the will of
the sage as we shall see when treating of second sight and
the evocation of m em ories in necrom ancy or other m agical
works We shall return to the great m agical agent in the
fourth chapter of the Ritual where we shall co mplete our
indications of the characteristics of the g eat arcanum and
o f the m eans of recovering this tre m endous powe
Here let us a dd so me words about the fou magical
The m agical elem ents are
e le m ents and ele m entary spirits
in alchemy salt sul phur m ercury and azoth ; in Kabbalah
the ma cro pro so pus the microprosopus and the two m others ;
in hieroglyphics the m a n eagle lion and bull ; in old
physics according to vulga r names and notions air water
earth a n d fi e But in m agical science we know that water
is not ordinary wate fire is not simply fire
These
e xp ressions conceal a more recondite m eaning
M odern
science has deco m posed the four ele m ents of the ancients
a n d reduced the m to a nu mber of so called si m ple bodies
That which is sim ple however is the primitive substance
,
,
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,
ro
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r
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r
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’
r
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r
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,
r
,
r.
r
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r,
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THE D O
C TRIN E
OF
TRANSCEND ENT
MA GI C
properly so call ed ; there is therefore only one m aterial
elem ent which always m anifests by the tetrad in its form s
We shall therefore preserve the wise distinction of element
ary appearances ad mitted by the anc ents and shall recog
nise air fire earth and wate as the four positive and visible
elem ents of m agic
The subtle and the gross the swift and slow dissolvent
or the instrum ents of heat and cold constitute in occult
physics the two positive and negative principles of the
tetrad and should be thus tabulated
-
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,
i
,
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,
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,
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,
,
,
,
,
,
M erc ury
W a t er
.
Thus air and earth rep esent the m ale principle ; fire and
water are referable to the fem ale principle since the philo
sophical cross of p a n t a c le s as al eady a fii rme d is a prim itive
and elem entary hieroglyp h of the lingam of the gym o
sophists To these four elem entary form s correspond the
four following philosophical ideas —S pirit M atte M otion
A s a fact all science is com prised in the understand
B est
ing of these four things which alchem y has educed to three
the Absolute the Fixe d and the Volatile—refe red by
the Kabbalah to the essential idea of God who is absolute
reason necessity and liberty a threefold notion exp essed
in the occult books of the Hebrews U nde the nam es of
r
,
,
r
,
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n
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r,
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r
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r
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r
,
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r
THE
59
T E TRA GR AM
;
li
and Binah for the di ifl w x
f
f
fi
h
Tip h e re t h C hesed and G e bura h in the m o r
world w
hich
of J escd Hod and N e t sa h in the physical i e i de a of t h e
togethe with the m oral is contained in t le tenth chapter
Kingdom or M a l ch ut h we shal l explain in t b
this theogony as rational as it is sublime m
ancipation by
N ow created S pirits being called to
ordeal a e placed from their birt h between
eir power t o
two positive and two negative and have it
To discover
affirm or deny good to choose life
c oss is the
the fixed point that is the fixed c c
their initial
first problem which is given them
b a? by
conquest must be that of thei r own
th
som e
bei ng d awn som e to the nor th oth
they are
to the right others to the left ; an
can they
not free they cann ot have the
These u e m a n c p
take flesh o t h erW se than n a n
re those Wt h the
pated spirits slaves of the four
they people the
ate of servitude
Ke t h e r
le
C h o c h ma h ,
,
v
'
,
,
,
,
r
,
l
,
.
,
,
r
,
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,
r
,
,
,
“
r
,
,
,
,
n
1
i
i
,
.
d im pe
nate and h vmg
the fifteenth
fe c t m e n
We shall return to this
ons
chapter which treats of enchantments W h l c h t h e anc ent
y
That 8 also an occult t ra d1 t i o n four ages m the wo lds
were led to admi t the exi stence of fiwul a r t hat these ages
g
only it was not m ade known to the
fou seasons of
succes
and if is yet to
glere
ey
of p ophecy a n d
r
.
.
,
i
’
1
.
r
,
'
r
,
r
unity to the tetrad we shall
the conceptions of the divine
of the initiates and that of t h
,
,
be c o m
Here the doct in e
the domain of t h e
r
E DO
C TRI NE
OF
TRANS C END EN T
MAGI C
5 n E
PE NTAGRAM
TH E
G E BURAH
ECCE
HE REUN TO we have
m ag c al dog ma n l t s m ore
posed
the
a id and abstract
m ents beg
wse s
now
enchant
now
we can procla m w o
rs and reveal the m ost secret t h m s
g
The pen tagram S g m
s the do m nat on of
the
m nd over
the elem ents and by
8 s1 gn are enchai ned the de m ons of
the air the S pirits 0 1
and
e the phanto m s of the wate
gh osts of earth E qu
ed with this sign and suitably dis
infinite th ough the m edi um of
re the soul s eye and you will be
mi m st e e d unto by l e
g 8 of angels and hosts of fien ds
And now in the first
3 0 8 let us e st a bhs h certai n p rm
c ip l e s
The e is no £
S ible wo ld ; the e are however
m any deg ees O f p e rfe c
The
body
is
the
m in organs
coarse and as it were
e peri shable cortex of the soul
i
r
i
°
ln
i
1
.
.
l
i
i
i
,
1
,
r
r,
,
.
,
r
’
,
r
.
,
»
r
.
‘
r
r
r
,
,
.
t
.
THE D O
C TRI NE
TRAN S CE NDE NT
OF
MAGI C
occasioned by reflections f om the diaphane of waking
m
e
sons
and
above
all
of
the
agnetiser
ea
is
vision
D
m
p
p oduced by the ref action of a ray of t uth The chim e ical
The
f antasy is hallucination occasioned by a reflection
t e mptation of S t Anthony with its nightm ares and its
m onste s represents the confusion of reflections with direc t
S o long as the soul st uggles it is reasonable ; when
r ays
it yields to this specie of invading intoxication it beco m es
ma d To disentangle the direct ray and separate it f o m
the re fl e c t io — such is the work of the initiate Here let
a s state distinctly that this work is through all ti m es
the flowe of
a cco m pli shed in the wo ld by so m e of
m ankind that there is hence a perm anent revelation by
i ntuition and that the e is no insupe able ba ier which
sepa ates souls because there a re no su dden inte uptions
d no abrupt wall s in n ature by which m inds can be
a
A ll is transition and blending
d ivide d f o m one anothe
a
d assu m ing t h e perfectibility if not infinite at least i
d efinite o i hu m an faculties it will be seen that every person
can attain to see all and therefore to know all The e is
no voi d in natu e ; all is people d There is no t ue death
”
natu e ;
alive
S eest thou that star ? asked
i
”
N apoleon o
nal Fesch
N o S ire
I see it said
did
When great me n
a e accuse d of having been superstitious it is because they
M e n of genius
beheld what e mains unseen by the crowd
d iff e f o m sim ple seers by their faculty of sensibly c o m
m u ic t i g to othe m e n what they them selves perceive
a n d of m aking the m selves believed by the fo ce of e n
S uch persons a e the m ediu m
t h usia sm and sy m pathy
o f the D ivine Wo d
Let us now state the manner in which visions operate
All form s correspond to i deas and there is no i dea which
e
m
not
its
p
op
and
peculia
fo
The p im o dial light
a
s
h
w hi ch is the vehicle of all i deas is the m othe of all fo m s
a d t ans mits the m fro m e m anation to e m anation m erel
y
!di m inished or m odified according to the density of the
r
a re
r
,
,
r
r
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.
,
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r
.
.
,
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,
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.
,
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,
n
.
r
r
,
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,
r
r
rr
rr
,
,
n
r.
r
n
,
,
,
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.
,
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.
r
r
.
r
n
n
,
.
.
.
,
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r
,
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r
r
n
.
a
r
n
,
r
r
.
r
.
.
,
r
r
r
r
,
n
r
.
r
r
,
r
r
,
,
THE P
EN TAGRAM
63
media S econdary form s are reflections which return to
the font of the e manated light The form s of objects
being a m odification of light rem ain in the light where
the reflection consigns them Hence the ast al light or
terrest ial fl uid which we call the great magnetic agent is
saturated with all kinds of im ages or reflections N ow our
soul can evoke these and refer them to its diaphane as the
kabbalists term it S uch i mages are always p esent to us
and a e o nl y e fl a c e d by the more powerful impressions of
reality during waking hours or by preoccupation of the
mi nd which m akes our i m agination inattentive to the fl uidi c
panoram a of the astral light When we sleep this spectacle
presents itself spontaneously befo e us and in this way
dreams are produced—dreams vague and incoherent if some
governing will do not rem ain active duri g the sleep giving
even unconsciously to our intelligence a direction to the
dream which then t ansform s into vision Anim al m a g
n e t ism is nothing else but an artificial sleep p oduced by
the volunta y or enforced union of two wills one of which
is awake while the other slumbers that is one of which
directs the other in the choice of reflections for the trans
formation o f d eam s into visions and the attain m ent of
truth by m eans of im ages Thus somnambulists do not
actually travel to the place where they are sent by the
m agnetiser ; they evoke its i m ages in the astral light and
can behold nothing which does not exist in that light
The ast al light has a direct action on the nerves which are
its conducto s in the animal economy transmitting it to
the brain whence also in the state of so mnambulis m it is
possible to see by m eans of the ne ves without being
dependent on radiant light the astral fluid being a latent
light in the sam e way that physi cs recognise the existence
of a latent calo ic
M agnetis m between two persons is certainly a won derful
discove y but the m agnetising of a pe son by him self
accomplishing his own l ucidity and di recting himself at
will is the perfection of magical a t The secret of this
.
.
,
,
r
.
r
,
,
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,
,
,
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.
,
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r
,
,
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,
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,
n
,
,
,
r
,
.
r
r
,
-
,
r
,
.
,
,
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r
,
r
,
,
,
,
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,
,
,
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r
,
.
r
,
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.
,
THE D O
CTRINE
OF
TRAN S CE NDE NT
MAGI C
great wo k does not rest for discovery it has been known
and practised by a great number of initiates above all by
the celeb ated A pollonius of Tyana who has left a theory
concerning it as we shall see in the Ritual The secret of
magnetic lucidity and the direction of the pheno m ena of
m agnetis m depend on two things—the agreem ent of m inds
and the co mplete union of will s in a di ection which is
possible and determined by science This is for the opera
tion of m agnetism between two or m ore persons S olitary
m agnetis m requires preparations of which we have spoken
in our initial chapter when enu merating and establishing
in all their difficulty the essential qualities of a veritable
adept In the following chapters we shall fu ther elucidate
thi s important and fundamental point
The e m pire of the will over the astral light which is the
physical so ul of the four elem ents is represented in m agic
by the pentagram whi ch we have set at the head of this
chapter The elementary Spirits are subservient to this
sign when em ployed with understanding and by placing it
in the circle or on the table of evocations they can be
rendered t actable whi ch is magically called to im prison
them L et us b iefly explain this m arvel All c eated
bei gs com m unicate with one another by signs and all
adhe e to a certain nu mber of truths expressed by deter
The perfection of forms increases in pro
minate form s
portion to the detachm ent of Spirits and those that are not
overweighted by the chains of matter recognise by intuition
out of hand whether a Sign is the expression of a real powe or
of a precipitate will The intelligence of the wise m a n there
fore gives value to his p a n t a cl e as science gives weight to his
will and spi its comprehend this power imm edi ately Thus
by m eans of the pentagram spirits can be force d to appear
in vision whether in the waking or sleeping state by them
r
,
r
,
.
,
,
r
,
.
.
,
r
.
.
,
,
,
.
,
,
,
r
,
r
.
r
.
n
,
r
.
,
,
r
.
,
r
,
.
,
,
,
,
lea din g bef o r e our diap h a n e th eir r efl ectio n , w h ich exists
th e a str a l l ig h t if th ey h a ve lived, o r a r efl ec tio n a n a log ous
selv es
in
,
Thi s
explains all visions and accounts for the dead invariably
t o t hei r Sp iritua l log os if t hey ha ve
,
not
lived
on
e a r th
.
ENTAGRAM
65
THE P
appearing to seers either such as they were upon earth or
such as they a e in the grave never as they subsist in a
condition which escapes the perceptions of our actual
organism
Pregnant wo men are influenced m ore than others by the
astral light which concurs in the formation of the child
and pe petuall y o ffers them reminiscences of the form s
which abound therein This explains how it is that women
of the highest virtue deceive the m alignity of observers by
equivocal resem blances O n the fruit of their m arriage
they imp ess frequently an im age which has struck them
in dream and it is thus that the sam e physiognomies are
perpetuated from generation to generation The Kabbalistic
usage of the pentagram can therefore determine the appear
an c e of unborn children and an initiated woman might
endow h e son with the cha acte istics of N ero or Achill es
as m uch as with those of L ouis X IV or Napoleon We
S hall in dicate the m ethod in our Ritual
The pentagram is called in Kabbalah the Sign of the
m icrocos m that S ign so exalted by Goethe in the beautiful
m onologue of Fa u t : A h how do all my senses leap at
this Sight ! I feel the young and sacred pleasure of life
bubblin g in my nerves and veins Was it a God who
t aced this S ign which stills the vertigo of my soul fill s
my poor hea t with joy and in a mysterious rapture
unveil s the forces of nature around m e Am I m yself a
God ! All is so clear to m e ; I behold in these Simple lines
the revelation of active nature to my soul I realise for
the first tim e the truth of the wise man s words : The
world of spi its is not closed ! Thy sense is obtuse thy
heart is dead ! Arise ! Bathe O adept of science thy
breast still enveloped by an earthly veil in the Splendours
of the dawning day (F u t Part i so I )
O n the 2 4 t h of July in the year 1 8 5 4 the author of
this book Eliph a s Levi made experim ents of evocation with
the pentagram after due preparation by all the cerem onies
which are indicated in the thirteenth chapter of the Ritual
,
,
r
,
.
,
,
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.
.
r
,
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,
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r
r
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,
s
,
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,
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,
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,
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,
a
s
,
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.
.
,
,
,
,
.
E
THE D O
C TRIN E
OF
TRANSCEND EN T
MAGI C
The success of this experim ent deta ils of which as regards
its principles will be found in the corresponding chapter of
this our doct inal part establis hes a new pathological fa ct
which m e of tru e scien c e will admi t without d ifficul ty
The repeated experience in a ll three t M e S gave results
t uly extrao dina y but positive and unm ixed with ba ll uc i
nation We invite sceptics to m ake a conscientious and
intelligent attempt before sh ugging their shoulders and
s m iling The figure of the pentagram pe fected in accord
ance with science and used by the author in his experiment
1 S that w hi ch is found at the head of this chapter and it is
,
,
,
r
,
,
n
.
,
,
r
r
r
,
.
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.
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,
,
,
,
more perfect than any in the keys of S olo m on o in the
We
m agical calendars of Tycho Brahe and D uc h e n t a u
remark that the use of the pentagram is
m ust howeve
m ost dange ous for operators who are not in possession
of its complete and perfect understanding The di ection of
the points of the sta r is in no sense a bit a y and ma y
change the enti e character of the operation as we shall
explain in the Ritual
Paracelsus that innovator in m agic who surpassed all
othe initiates in his unaided practical success affirm s that
every m agical figure and eve y kabbalistic sign of the pan
taeles which compel spirits m a y be reduced to two which
are the synth esis of all the others ; these are the S ign of the
r
,
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r,
,
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r
.
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r
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,
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,
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,
,
MAGI CAL EQ UI LIBRI UM
67
r the seal of S olo mon the form of which we
M a crc
given and now reproduce here and that of the
o t e n t even than the fi rst —that is to say
M icro
he provides a most minute de sc rip
occult philosophy If it be asked how a Sign
e so much power over spirits we inquire in
the whole C hristian world bows down before the
cross The S ign is nothing by itself and has no
f om the doctrine of which it is the summary
N ow a S ig n which sum s by their ex
o ccult fo ces of nature a S ign which has
elem entary spirits and othe s a power
own natu all y fi lls them with respect and
their obedience by the e mpire of science
ignorance and weakness By the penta
S ured the exact proportions of the great
of the philo
great work
in which the quintessence can be
conformable to this figure and the quintessence
represen te d by the S ign of the pentagram
,
.
,
,
,
.
,
,
r
,
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,
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r
,
.
.
,
.
M A GI CAL E Q U I LIB RI UM
TIPHE RE TH
UNCUS
inte lligen c e is necessarily reasonable God in
y m a y be only a hypothesis but he is a hypo
good sense on hum an reason To personify
son is to determ ine the divine ideal
and reason—these are the g eat and
of the Kabbalis ts who nam e reason
h o c h m a h and libe rty Binah in their first
,
.
,
,
.
.
r
,
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,
THE D O
CTRINE
NT MAG
OF TRAN SCEi
ical
g
“
ia
ad
divine t iad Fata ty will and power gh is F
o
triad whi ch cor esponds in things h uma n fi éh e ii g
g
Fatality is the inevitable sequence of e ff e c
c
t
g
e” h t h e
determ ined orde Will is the directing fac l dd! W1 11
e
forces for the conci l at on of the l berty of p M the
necessity of things Power is the wise a pph tl e did
which e nl ists fatality itself in the a c c o mp lis he o l e
p
desires O f the sage When M oses sm ote the el f b ;
)
not create the Spring Of water he revealed it t th all
because occult science had m ade it known t o the
y
m eans O f the divining o d
It is in like m a vs are
m i acles O f m agic ; a law e iS t S W h iCh is ig
vulgar and m ade use of by the i itiate c 1 are
often diamet ically Opposed to comm on ideas is the
the c owd believes in the sym pathy of thingd that
alike and in the hostility of things contrary I ature
O pposite which is the true law
It used to be i t io a l
natu e detests the void but it should be said takes
desires it were the void not in physics the m t
In all things the vulgar min d h a lg
O f fictions
s
g
i
i
shadow for eality tu s its back upon light a esist
in the O bscu ity which it projects itself fl never
natu e are at the disposal O f one who knows li fatal
them A e you m aster sufficiently of yourselfdrunk
intoxica ted ? Then will you direct the t e rr mk
fi
powe O f intoxication If you would m ake f oth
possess them with the desire of d ink but d do dt
of it yourself That m a will dispose of the
!
ai d
r
who is m aster of his own If you would 1 Th a t
give The world is m agnetised by the light 0 self in
we a e m agnetised by the astral light O f the ra rc h i c
which ope ates in the body O f the planet re!
us Within us the e are three analogical 5 di g t 0
worlds as in all nature
t world
M
is the mi crocos m or little world a m centres
the doct ine O f analogies whatsoever is in t h
is reproduced in the small Hence we have
r
li
.
3
,
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.
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n
,
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.
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an
,
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’
THE D O
C TRI NE
OF
TRANSCEN D EN T
MAGI C
rather than the cause C holera S hould therefo e be treated
by i suffl t io did not t h e O pe ator thereby run the chance
of an exchange with t h e patient which would be very f r
E ve y intelligent e ff ort O f will is a
mida bl e f o him self
projection O f the human fluid or light and he e it is need
f ul to distinguish the hu m an fro m the astral light and
ani m al f om unive sal m agnetism In making use O f the
word fluid we employ an accepted expression and would
m ake ourselves understood in this m anner but we are far
from deci ding that the latent light is a fluid E verything
prompts us on the contrary to p efer the system of vibra
tions in the explanation O f this phenomenal subject How
ever it m a y be the light in question being the instru m ent
O f life cleaves naturally to all living cent es attaches itself
—
m
a
n
to the nucleus O f planets even as to the heart of
and
by the heart we understa nd m agically the great sym pathetic
—identifying itself with the individual life of the being which
it anim ates and it is by this quality of sympathetic assimi
lation that it distribut e s itself without confusion Hence it
is terrestrial in its a fl i it y with the Sphere of the earth and
hum an exclusively in its a fl in it y with m e n
It is for this eason that electricity caloric light and
m agnetism p oduced by ordinary physical m ean s not only
do not originate but rather tend to neutralise the e ffects of
anim al m agnetism The astral light subordinated to a
blind m echani sm and proceeding from arbitrary autom atic
centres is a dead light and works mathem atically follow
ing given i mp ul sions or fatal laws the hum an light is fatal
only to the ignorant in chance experim ents ; in the seer it
is subjected to intelligence sub m itte d to im agination and
dependent on wil l This light continually projected by t h e
will c onstitutes the pe sonal atm ospheres of S wedenborg
The body absorbs what environs it and ra diates perpetually
by projecting its influences and invisible m olecul es ; it is t h e
same with the Spirit S O that this phenom enon by som e
mystics term ed esp i tion has really the influence both
physical and m oral which is assigned to it It is un
r
.
n
n,
a
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o
,
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.
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,
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.
,
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,
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,
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,
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,
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,
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,
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,
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,
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ra
,
,
,
,
.
MAGI CAL E Q U ILIBRI UM
71
doubtedly contagious to breathe the same a i as diseased
person s and to be within the circle O f attraction and ex
which
surrounds
the
wicked
i
o
n
a
s
p
When the m agnetic atm osphere of two persons is so e quili
bra t e d that the att active faculty of one draws the expansive
faculty O f the other a tendency is produced which is termed
sympathy ; then imagination calling up to it all the rays or
reflections analogous to that which it experiences m akes a
poem of the desires whi ch captivate the will and if the
persons differ in sex it occasions in them or m o e comm only
in the weaker of the two a complete intoxication of the
astral light which is te m ed passion p r ell nce or love
Love is one of the great instru m ents Of m agical power but
it is categorically forbidden to the m agus at least as an
intoxication or passion Woe to the S amson of the Kab
balah if he pe m it himself to be put asleep by D elilah !
The He cules O f science who exchanges his oyal sceptre
for the distaff of O mphal e will soon expe ience the venge
ance O f D ejanira and nothing will be left for him but the
pyre of M ount (E t a in order to escape the devouri g folds
of the coat of N essus S exual love is ever an illusion fo
it is the result of an im aginary mirage The astral light is
t h e universal seducer typified by the serpent O f Genesis
Thi s subtle agent ever active ever aboun ding in sap ever
fruit ful in alluring dream s and sensuous im ages ; this force
which by itself is blind and subordinated to every will
whether for good or evil ; thi s every renewing ci culus O f
unbridled life which produces vertigo in the im prudent ;
this corporal spirit this fiery body this impalpable om ni
present ethe ; this m onstrous seduction o f nature —how
S hall we define it co mprehensively and how characterise its
action ? To som e extent indifferent in itself it lends itself
to good as to evil ; it trans mi ts light and propagates da k
ness ; it ma y be called equally Lucifer and Lucifuge ; it is
a serpent but it is also an aureole ; it is a fir e but it ma y
belong equally to t h e torments of in ternus or to the sacri
fic e O f incense offered up to heaven
TO dispose O f it we
r
,
n
.
r
,
,
,
,
,
,
r
,
,
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,
a
ex c
e
.
,
,
,
.
r
r
r
,
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,
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,
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,
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.
.
,
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,
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,
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,
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.
,
C TRINE
THE D O
m ust ,
OF
TRANSCEN D ENT
MAGI C
like the predestined wo m en set our foot upon
,
it s
head
In the e le me n ta ry w o rl d water corresponds to the kabba
l ist ic wo m an and fire to the serpent
TO subdue the serpent
that is to govern the circle of the ast al light we must pla ce
ourselves outside its currents that is we must isolate our
selves For this reason Apo llonius O f Ty ana wrapped him
self completely i a m antle of fine wool) setti g his feet
thereon and dra wm g it over his head Then be bent his
back in semi circul ar fashi on a d closed his eyes after
fulfilling cert ain rites p obably magnetic passes and sacra
m ental wo ds designed to fix the im agination and determine
the action O f the will The woollen mantle is of great use
in magic and was the co mm on conveyance of so cerers on
their way to the S abbath which p oves that the sorcerers
did not really go to the S abbath but the S abbath cam e to
the so cere s when isolated in their m antle and conducted
to their tr nsluc id images analogous to their m agica l pre
occupations combined with reflections O f all kindred acts
previously accomplished in the world
Thi s torrent of universal life is a lso represented in religious
doctrines by the expiatory fire of hell It is the instrum ent
the m onster to be overcome the enem y to
O f initiation
subdue ; it is this which brings to our evocations and to
the conjurations of go etic m agic such swarms of larvae and
phanto m s ; therein a e preserved a ll the form s which by
t heir fantastic and fortuitous assemblage people our night
To allow ourselves
mares with such abom inable deformities
to be sucked down by this whirl ing stream is to fall into the
abysses O f madness more frightful than those O f death ; t o
expel the darkness O f this chaos and force it to give perfect
form s to our thoughts—this is to be a m a n of genius it is
to create it is to be victorious over hell ! The astral light
directs the instincts O f animals and O ffe s battle to t h e ih
t e ll ige n c e of ma n which it st ives to pervert by the entice
m ent s of its reflections and the illusion O f its i mages a fatal
operation dir ected and made still more
a n d inevitable
.
'
.
,
r
,
,
,
,
.
n
n
.
-
n
,
,
r
,
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.
r
,
r
,
,
r
r
,
,
a
,
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.
,
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r
.
,
,
,
,
r
r
,
,
,
,
THE D O
C TRI NE
TR ANSCEND EN T
OF
MAGI C
perseverance in the sponta neous Operations of an inflexible
will We must f equently reiterate the acts O f this will
for as we shall see in the int oduction to the Ritual t h e
will only assu es itself by acts as the powe and perpetuity
O f religions depend on their rites and cere m onies
There are intoxicating substances which by increasing
nervous sensibility exalt the power and consequently the
allu em ents O f ast al representations ; by the sam e m eans
but pu suing a contrary cou se S pi its m a y be alarm ed and
distu bed These substances O f them selves m agnetic and
further m agnetised by the operators are what people term
philters and enchanted potions But we S hall not enter
here upon this dange ous application of m agic whi ch
C ornelius Ag ippa hi m self term s venom ous m agic
It is
t rue that there a e no longer pyres f o sorce ers but always
and m ore than ever are there penalties dealt out to male
factors L et us confine ourselves the efo e to stating as the
o c casion O ff e s the reality of this power
TO direct the as t ral light we m ust understand also its
double vibration as well as the balance O f forces term ed
m agical equilibriu m and expressed in the Kabbalah by the
sena y
C onsi de ed in its first cause this equilibrium is t h e
will O f God ; it is liberty in ma n and m athematical e quili
brium in m atter
E quilib ium produces stability and
duration Libe ty generates the imm ortality of m a and
the will of God gives e ffect to the laws of eternal reason
E quili
E quilibriu m in ideas is reason and in forces powe
brium is exact ; fulfil its law and it is there ; violate it
however Slightly and it is destroyed For this reason
nothing is useless or lost E very utterance and eve y
movem ent are for or against truth which is com posed of f or
and a g i st conciliated or at least equilibra t ed We shall
state in the int oduction to the Ritual how m agical e quili
brium S hould be produced and why it is necessary to the
success of all operations
O m nipotence is the m ost absolute liberty ; now absolute
liberty cannot exist apart from perfect equilibrium M agical
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THE
F I E RY
75
S W O RD
equilibrium is hence one of the fi st conditions O f success in
the Ope ations O f science and m ust be sought even in occult
chemistry by learning to combine contraries without
neut alising them by one another M agical equilibrium
explains the great and p i meval m ystery of the existence
and relative necessity O f evil This relative necessity gives
in black m agic the m easure O f the power of demons or
im pure spi its to whom virt ues practised upon earth are a
sou ce of increased rage and apparently Of inc eased power
'
At th e epochs when saints and angels wo k miracles openly
sorcerers and fiends in their turn Operate m a vels and p o
Rivalry often creates su ccess ; we lean upon that
which resists
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THE
FIE RY S WO RD
NE TS AH
G LAD I US
septenary is the sacred number in all theogonies and in
all symbols because it is com posed Of t h e triad and the
tetrad The number seven represents m agical po wer in all
its fulness ; it is the mind reinforced by all elem entary
potencies it is the soul served by nature ; it is the sa tum
r egn um m entioned in the keys of S olo m on and represented
in the Tarot by a crowned warrior who bears a triangle on
his cuirass and is posed upon a cube to which two sphinxes
are harnessed straining in opposite directions while their
heads a e turned the sam e w a y This warrio is armed with
a fiery swo d and holds in his other hand a sceptre su
(
mounted by a triangle and a sphere
The cube is the
philosophical stone ; the sphinxes are the two forces of the
great agent corresponding to J akin and Bohas the two
THE
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THE D O
C TRINE
TRANSCEND EN T
OF
MAGI C
pillars O f the temple ; the cuirass is the knowledge of
di vine things which renders the wise m a n invulnerable to
hum an assaults ; the s ceptre is the m agic rod ; the fie y
sword is the symbol O f victo y ove the deadly sins
seven in nu mber like the virtues the conceptions O f both
being typified by the ancients under the figures O f the seven
planets then known Thus faith— that aspi ation towa ds
the infinite that noble self reliance sustained by confidence
in all virtues — that faith which in weak natu es ma y de
gene ate into pride was rep esented by the S un hope the
enemy O f avarice by the M oon ; charity in opposition to
luxury by Venus the bright star O f the m orning and
evening ; st ength superior to wrath by M ars ; prudence
hostile to idleness by M e cury ; temperance opposed to
gluttony by S aturn who was given a s t one instead O f his
child en to devour ; finally justice in opposition to envy
by Jupite the conqueror of the Titans S uch a e the
symbols borrowed by ast ono my from the Hellenic cultus
In the Kabbalah O f the Hebrews the S un represents the
angel of light ; the M oon the angel O f aspirations and
d eam s ; M ars the destroying angel ; M ercury the angel
Jupiter the angel O f power ; S atu n the
O f p og ess ;
angel O f the wilderness
They we e nam ed M ichael
Gab iel S am ael An a cl Rapha el Za c h a rie l and O ifie l
These gove ning potencies O f souls shared hum an life in
periods which astrologers m easured by the revolutions O f
the corresponding planets But kabbalistic astrology m ust
not be con founded with judicial ast ology We will explain
this distinction Infancy is dedicated to the S un childhood
to the Moon youth to M ars and Venus m anhood to M ercury
ripe age to Jupiter and Old age to S aturn NO W hum anity
in gene al subsists under laws of developm ent analogous to
those O f individual life On this groundwork Trith e mius
establishes his p ophetic key O f the seven spirits to which
we shall subsequently refer by m eans thereof O bserving the
an al ogical proportions O f successive events it is possible to
pre di ct important future occurrenc es with certitude and to fix
,
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THE DO
CTRI NE
OF
TRAN SCEND EN T
MAGI C
—
triple and double repetition this word is pronounced
Ara rita
.
The virtue O f the septenary is absolute in m ag c for the
number is decisive in all thin gs ; hence all religions have
The seventh year was a jubilee
c onsecrated it in their rites
rest and
a m ong the Jews ; the seventh day is set apart f o
p aye ; there a e seven sa cram ents &c The seven colours
O f the p is m and the seven m usic a l note s correspond also to the
seven planets O f the ancients that is to the seven cho ds of
the hum an ly e The Spi itual heaven has never changed
and ast ology has been m ore invariable than ast onomy
The seven planets are in fa ct the hie oglyphic symbols of
the key Of o u a ffections TO compose talismans O f the
S un M oon or S atu n is to atta ch the will m agnetically to
S igns corresponding to the chief powers of the soul ; to con
s ec ate so m ething to M ercury or Venus is to m agnetise that
whether pleasure
O bject acco di ng to a di ect intention
science or profit be the end in view The analogous m etals
plants and perfum es are auxili aries to thi s end
a ni m als
The seven m agical an imals are —(a ) Am ong birds corre
sp o n di g to the divine world the swan the owl the vulture
the dove the stork the eagle and the pewit ; (6) a mong
fish cor espon ding to the S piritual or scientific wo ld the
s eal the cat fi sh the pike the m ullet the chub the dolphin
t h e sepia or cuttle fi sh ; ( ) a mong quadrupeds co espon ding
t o the natural world the lion the cat the wolf the h e goat
The blood fat liver
t h e m onkey the stag and the m ole
brain
a n d gall of these anim als serve in enchant m ents ; thei
ecog
c o m bines with the perfu m es O f the planets and it is
n ise d by ancient practice that they possess m agnetic virtues
c orresponding to the seven planetary influences
The talis m ans of the seven Spirits are engraved either on
recious
stones
such
as
the
c
rbuncle
crystal
dia
m
ond
a
p
agate sapphire and onyx ; or upon m etals such
e m erald
as gold silver iron copper fixed m ercury pewter and lead
The kabbalistic signs O f the seven spirits are for the S un
serpent with the head of a lion ; for the M oon a globe
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REALI SATI O N
79
divided by two crescents ; for M ars a dragon bitin g the hilt
a lingam ; for M ercury the Her
O f a sword ; for Venus
the
m etic caduceus and the cyno c ephalus ; for Jupite
blazing pentag a m in the talons or beak O f an eagle ; for
S atu n a lam e and aged m an or a se pent curled about the
sun stone All these symbols are found on the g aven
stones of the ancients and especially on those talis m ans of
the Gnostic epochs which are known by the nam e O f Abraxas
In the collection O f the talismans O f Paracelsus Jupiter is
rep esented by a priest in ecclesiastical costum e while in the
Tarot he appears as a grand hierophant c owned with a
triple tiara holding a three fold cross in his hands form ing
the magical triangle and representin g at once the sceptre
and key Of the three worlds
By combining all that we have said about the unity O f
the triad and tetrad we shall find all that rem ains for us to
say concerning the septenary that grand and complete
"
magical unity composed O f four and t h ree f
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8
n H
R E ALI S ATI O N
VIVENS
C AUSES m anifest
by eff ects and e ff ects are proportioned to
causes The divine word the one wo d the tetragram has
affirm ed itself by tetradic crea tion Human fecundity proves
divine fecundity ; the jod O f the divine nam e is the eternal
virility of the First Pri ciple M a n understands that he
was m ade in the im age O f God when he attains c o mp re h e n
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to the
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se
pt en a ry e mplo yed in
Ra go n
on
L a M a con fae rie
/
THE D O
C TRINE
OF
TRANSCEND EN T
MAGI C
sion O f God by increasing to infinity the idea which he form s
of him self When realising God as the infinite m a ma n
says unto himself : I a m the finite G o d M agic differs f om
mysticis m because it judges nothing a p r io r i until after it
has established a p oste io i the base itself of its judgments
that is to say after having un derstood the cause by the
eff ects contained in the very energy of the cause by m eans
of the universal law of analogy
Hence in the occul t
scie ces all is real and theories are established only on the
foundations of experience Re alities alone constitute the
propo tions O f the ideal and the m agus adm its nothing as
certain in the dom ain of ideas save that whi ch is dem onstrated
by ealisation In other wo ds what is true in the cause
m anifests in the e ffect
What is not realised does not exist
The realisation of speech is the logos properly so called A
thought ealises i t self in beco ming speech ; it realises itself
also by signs sounds and representations O f Signs : this is
the fi st deg ee O f realisation Then it is i mprinted on the
astral light by means of the S igns of writing or speech ; it
influences other m inds by reflection upon them ; it is re
f acte d by c ossing the diaphane Of other m e n ; it assum es
new form s and proportions ; it is then translated into acts
and m odifies the world :this is the last degree of realisation
M e who are born into a wo ld m odified by an idea bear
away with them the impression thereof and it is thus that
the word is m ade flesh The imp ession of the disobedience
O f A da m p ese ved in the astral light could only be e fl a c e d
by the stronge i mpression O f the O bedience of the S aviou
and thus the original Sin and redemption O f the wo ld can
be explained in a natu al and m agical sense The ast al
light o soul Of the world was the instrum ent O f Adam s
o mnipotence ; it became afterwards the instrum ent of his
punishm ent being corrupted and troubled by hi s sin which
intermingled an im pure reflection with those primitive
images which composed the book of universal science for his
still vi gin imagination
The astral light depicted in ancient symbols by the
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THE D O
CTRINE
OF
TRANS CEND ENT
MA GI C
perversion ; hence it is that sex ual love is O fte n awakened
by a breath or a touch and this not onl y by m eans of t h e
contact O f the person himself but Of O bjects which he has
unconsciously touched or m agnetised
There is an outbreathing and inbreathin g Of the soul
exactly like that O f the body It breathes in the felicity
which it believes and it breathes forth ideas which result
from its inner sensations D isea sed souls have an evil
breath and vitiate their moral atm osphere—that is they
c om bine impure reflections with the astral light w hi ch per
me a t e s them and establish unwholesom e currents therein
We are O fte n invaded to our astonishm ent in society by
evil thoughts whi ch would have seem ed impossible and a e
not aware that they are due to som e m orbid proximity
This secret is o f high importance for it lea ds to the open
ing of consciences one O f the m ost incontestible and terrible
powers O f m agical art M agnetic respiration produces about
the soul a ra diation o f which it is the centre and surrounds
it with the reflection of its works cre ating for it a heaven
or a hell There are no isolated acts and it is impossible
that there should be secret acts ; whatsoever we truly will
—that is everything which we confirm by our acts—re
m ains registered in the astral light where our reflections
are preserved These reflections continuall y influence our
thought by the mediation of the diaphane and it is in this
sense that we be come and remain the children of our
works
The astral light transform ed at the m om ent of conception
into human light is the soul s first envelope and in c o m
bination with extremely subtle fluids it form s the ethe eal
body or sidereal phantom Of which Paracelsus discourses in
his philosophy Of intuition—p hilosop hia s g a ce This sidereal
body setting itself free at death attracts and for a long
tim e preserves through the sym pathy of things hom ogeneous
the reflections O f the past life ; if drawn along a special
c urrent by a will which is p o we rq y sym pathetic it mani
fests naturally for there is nothing m ore natural than
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REALI SATI O N
88
prodigies It is thus apparitions are produced But we
shall develop th is point more fully in the chapt er devoted
to Necromancy This fl uidic body subject like the mas s of
the astral light to two contr ary m ovements attracting on
the left and repelling on the right or reciprocally between
the two sexes begets various impulses withi n us and con
tributes to solicitudes of conscience ; it is frequently in
fl ue n c e d by eflections O f other minds and thus are produced
on the one hand temptations and on the other profound
and un expected gra ces Th is is also the explanation O f the
traditional doctrine of two angels who stre gthen and temp t
us The two forces Of the ast ral light ma y be represented
by a balance wherein are weighed our good intentions
for the triu mph of justice and the ema ncipation O f our
liberty
The astral body is not always O f the sam e sex a s the
t e rr e st ia l t hat is the proportions O f the two for c es varying
from right to left frequently seem to gainsay the visible
organisation producing the seeming vagaries O f human
passions a n d explaining without in any sense morally
justifying the am orous peculiarities of Anacreon or
S appho
A sk ilful m agnetiser should ta ke a l l t hese subtle
distinctions into acc ount and we Shall provide in our Ritual
the rules for their recogn ition
The e are two k inds of realisation the true and the
fan t astic Th e first is the exclusive secret of m agicians the
other belongs to enchanters and sorcerers Mythologies a re
fantastic realisations of religious dogm a ; superstitions are
the sorcery of mistaken piety ; but even mythologies and
superstitions are more efficacious with hum a n will than a
pu ely speculative philosophy apart from any practice
Hence S t Paul opposes the conquests of the folly of the
C ross to the inertness O f hum an wisdom
Religion r e lis
philosophy by a da p ting it to the weakn e sses of the vulgar
such is for Kabbalists the secret reason and occult explana
tion O f the doctrines of inca rnation and redemption
Though ts untranslated into speech are thoughts lost for
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THE D O
C TRINE
OF
TR ANSCEN D EN T
MA GI C
hum anity ; words unconfirmed by acts are idle words and
the idl e word is not far re moved from falsehood Thought
form ul ated by speech and confirm ed by acts constitutes a
good work or a crime Hence whether in vice or virtue
the e is no speech for whi ch we are not responsible above
all the e are no indifferent acts C urses and blessings
in va iably produce their consequence and every action
whatsoever its nature whether inspi ed by love or hate has
effects analogous to its motive its extent and its direction
When that emperor whose images had been mutil ated
aising his hand t o his face exclaimed I do not feel that
I a m injured h e was mistaken in his valuation and
thereby detracted from the m erit of his clem ency W hat
m a n O f honour could behold undisturbed an insult O ff ered to
his port ait And did such insults inflicted even unknown
to ourselves eact on us by a fatal influence we e the effects
O f bewitch m ent actual
as indeed an adept cannot doubt
how m uch m ore imprudent and ill advised would seem this
utterance of the good emperor !
There are persons whom we can never O ffend with
impunity and if the injury we have done them is m ortal
we forthwith begin to die There are those also whom we
never m eet in vain whose m ere glance alters the direction
of our life The basilisk who slays by a look is no fable
it is a magical all ego y Generally Speaking it is bad for
health to have enemi es and we can never brave with
impunity the eprobation O f anyone Before Opposing our
selves to a given force or current we m ust be well assured
that we possess the contrary force or are with the stream
of the contrary current ; otherwise we S hall be crushed or
struck down and many sudden deaths have no other cause
than this The terrible visitations O f Nadab and Abiu of
O sa O f An anias and S aphira were oc casioned by ele ctric
currents of out aged convictions ; the su fferings of the
Ursul ines O f Lo n dun O f the nuns O f Louviers and O f the
convulsionaries O f Ja n se n ism were identical in principle
and are explicable by the sam e occult natural laws Had
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THE D O
CTRINE
OF
TRANSCEND EN T
MAGI C
ill success and frequently O f a death sentence In return
acts of injustice done to one individual can and Should if
they rest u n repai ed cause the loss O f an entire nation or of
a whole society ; this is what is call ed the cry of blood for
at the bottom O f every injustice there is the germ O f hom i
cide
By reason O f these te rrible laws of soli darity
C hris t ianity recomm ends S O strongly the forgiveness of
inju ies and reconciliation He who dies unforgiving casts
himself dagger arm ed into eternity and condemns him self
to the horrors O f an e t e nal m urder The e fficacy O f paternal
or m aternal blessings or curses is an invincible popular
tradition and belief A s a fact the closer the bonds which
unite two persons the m ore terrible a e the consequences O f
hatred between them The brand of Alth aea burning the
blood of M eleager is the mythological symbol of this terrible
powe Let parents be ever on their guard for no one can
kindl e hell in his own blood and devote hi s own issue to
misfortune without being himself burnt and made wretche d
TO pardon is neve a c ri me but to curse is always a danger
and an evil action
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IN ITIATI ON
JE S O D
B ONUM
initiate is he who possesses the lamp of Trismegistus
t h e mantle of A pollo ius and t h e staff of the pat iarchs
The lamp of T is megistus is rea son illuminated by science ;
the mantle of Apollonius is full and complete self possession
which isolates the sage from blind tendencies ; and the staff
O f the patriarchs is the help of the secret and everlasting
forces of nature The lamp of Tris m egistus enlightens
THE
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IN ITI ATI ON
87
present past and future lays bare the conscience of me n
and man ifests the inmost recesses O f the female heart The
lamp burns with a triple flame the mantle is thrice folded
and the staff is divided into three parts
The num ber nine is that of divine reflections ; it expresses
the divine idea in all its abstract power but it also signifies
extravagance in belief and hen c e superstition and idolatry
For this reason Herm es h a s ma de it the nu mber of initiation
because the initiate reigns ove superstition and by super
st it io
and alone can advance through the darkness leaning
on his sta ff enveloped in his mantle and l ighted by his
lamp Re a sop ha s be ep g iven to a ll ni en but al l do not
know how ta ma ka u semf i t sd a i s a science to be acquired
Liberty is o ff ered to
m e t all ca n be free ; it is a
right that must be e arn ed Force is for all ,But all do not
know how to rest upon it ; it it s power that must be
seized We attain nothing without m ore than one effort
The destiny O f m a n is that he S hould enrich him self with
what he gains and that he should afte wards have like
God the glory and ple asure of di spensing it
M agic was called form erly the sacerdota l art and the
royal art because initiatio n gave empire over souls to the
sage and the ad oitness for ruling wills D ivination is also
one of the privileges O f the initiate ; now divination is
simply the knowledge of e ff ec ts conta ined in causes and
science applied to the facts of the universal dogm a of analogy
Hum an acts are not alone written in the astral light ; their
traces are left upon the fac e they modify mien and carriage
they change the tone O f the voice Thus every ma n h e a rs
about h im the history O f his life which is legible for the
initiate Now the future is ever the c onsequence Of the
past a n d unexpected circumstances do not appreciably a lter
resul ts rea sonably calculated The destiny of each m a n can
be therefore foret old him An entire existen c e can be
judged by a S ingle movement ; one piece of awkwa rdness
m a y be the presage O f a long chain O f misfortunes
C aesar
was !assassinated because he was a sham ed of being ba ld ;
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THE D O
CTRINE
OF
TRANSCEN D EN T
MA GI C
N apoleon
ended his days at S t Helena because he admired
the poem s Of O ssian ; L ou s Philippe abdicated the throne
as h e did because he carried an um b ella These are
paradoxes for the vulgar who cannot g asp the occult re
l a t io n s of things but they are causes for the adept who
understands all and is surp ised at nothing
Initiation is a preservative against the false lights of
m ysticism ; it equips hum an reason with its relative value
and p oportional infallibility connecting it with suprem e
reason by the chain O f analogies Hence the initiate knows
no doubtful hopes no absurd fears because he has no ir a
t io n a l beliefs
he is acquainted with the extent O f his powe
and he can dare without danger For h im therefore to dare
is to be able He e then is a n e w interpretation of h is
attributes ; his lamp represents lea ning the mantle which
enwraps h im his discretion and his staff is the emblem O f
his strength and daring He knows he dares and is silent
He knows the secrets O f the future he dares in the present
and he is Silent on the past He knows the failin gs of the
hu man hea t ; he dares make use O f them to achieve his
work ; and he is S ilent as to his purposes He knows the
principle O f all sym bolis m s and of all religions ; he da es to
practise or to abstain from them without hypocrisy and without
im piety ; and he is Sil ent upon the one dogm a O f supr em e
in itiation He knows the existence and nature of the great
m agical agent ; he dares perfor m the acts and give utterance
to the words which m ake it subject to hu m an will and he
is Silent upon the m ysteries O f the great arcanu m
S O m a y you find him O ften m elancholy never dejected or
d espairing ; often poor never abject or miserable ; persecuted
often neve di sheartened or conquered He remem bers the
bereavem ent and m urder O f O rpheus the exil e and lonely
death O f M oses the m artyrdom O f the p ophets the tortures
O f Apollonius
the cross of the S aviour He knows the
desolation in which Agrippa died whose m em ory is even
now Slandered ; he knows what labours overcam e the great
Paracelsus and all that Raymond L ully was condemn ed to
i
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90
THE D O
C TRINE
TR ANSCEND EN T
OF
MAGI C
two properties which are necessa ry to one another
stability and motion necessity and l iberty ra t ional order
and volitional autonomy justice and love whence also
severity and m ercy Now these two attributes were per
so n ifie d
so to speak by the Kabbalistic Jews under the
names O f G e bura h and C hesed Above G e bura h and C hesed
abides the suprem e crown the equilib ating power principle
O f the world or equilibrated kingdom which we find m e n
t io n e d under the nam e O f M a l c h ut h in the occult and
kabbalistic versicle O f the P t n o st to which we have
already referred But G e bura h and C hesed m aintained in
equilib ium by the crown above and the kingdom below
constitute two principles which ma y be considered from an
abstract point O f view or in their realisation In their
abstract or idealised sense they take the higher names of
Cho ch m h wisdo m and B in a h intelligence
Their re a lisa
tion is sta bility and progress that is eternity and victory
H o d and N ets h
Such acco ding to the Kabbalah is the g oundwork of all
religions and all sciences —a triple triangle and a circle the
notion O f the triad exp lained by the balance multiplied by
its elf in the do mains of the ideal then the realisation O f this
conception in form s Now the a cients at tached the first
notions of this S imple and im p essive theology to the very
idea Of numbers and qualified the figures Of the first decade
after the following m anner
1 K t her —The C own the equili brating power
2 Cho hma h —
Wisdom equilibrated in its unchangeable
order by the initiative O f intelligence
3 B i h —A ctive intel ligence equilibrated by Wisdom
4 Ch sed —M ercy which is wisdo m in its secondary c on
c e p t io n ever benevolent because it is strong
5 G ba r a h —Austerity necessitated by Wisdo m itself and
by goodwill To perm it evil is to hinder good
—
h
Beauty the lu minous conception O f e quil i
6 Tiphe t
brium in form s interm edia y between the C own and
the Kin gdom m ediating principle between C reator and
n ise d
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THE
K ABB ALAH
91
creation (S ublim e c onception O f poetry and its sovereign
priesthood !)
—
Victory that is ete rnal triu mph O f in t e lli
N
t
s
a
h
7
gence and justice
8 H o d —E ternity of the c onquests achieved by m ind
over matter active over passive life over death
9 J eso d —The F oundation that is the basis O f all b elief
and all truth—w hat we term the AB S OLUTE in philosophy
1 0 M a l hu th
The Kingdo m is the universe entire
creation the work and mirror O f God the p oof of suprem e
reason the formal consequence whi ch compels us to have
recourse to virtual premisses the enigm a which has Go d for
its a n swe r supre me and absolute reason
These ten primary notions attached to the ten first
characters of the primitive alphabet Signifying both prin
c ip l e s and nu m bers
are called the t e n S ephiroth by the
m asters in Kab balah
The sacred t e t ra ga m drawn in the
following manner indicates the number source and corre
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of the divine names To this nam e of Jo t c h a va h
written by these four and twenty signs crowned with a
triple flower O f light must be referred the twenty four
thrones of heaven and the twenty four crowned elders in
the Apocalypse In the Kabbalah the occult principle is
called the E lder and this principle multiplied and as it
were reflected in secondary causes creates i mages O f itself
—
that is to say S O m any elders as there are diverse c o n c ep
tions O f its unique essence These images less pe rfect in pro
portion as they are further re moved from their source projec t
upon the darkness an ultimate reflection or glimmer re pre
Sp o n de n ce
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THE D O
C TRI NE
OF
TRANSCEND ENT
MA GI C
senti g a horrible and deform ed elder who is vulgarly term ed
the devil Hence an initiate has been bold enough to say :
The devil is God as understood by the wicked while
another has added in wo ds more bizarre but no less ener
”
getic : The devil is composed of God s ruins
We ma y
sum up and explain these strikingly novel definitions by
rem arking that in sym bolism itself the dem on is an angel
cast out of heaven for having sought to usurp divinity
This belo gs to the allego ica l language of prophets and
m akers O f legends
Philosophically speaking the devil is
a hu man idea of divinity which has been surpassed and
dispossessed of heaven by the progress of science and
reason Among prim itive O riental peoples M olo ch Adra m
elek Baal we e p e so n ifica t io s O f the one God dis
honoured by barbarous attributes The god O f the Ja n
se ist s creatin g hell for the majority of hu m an beings and
delighting in t h e eternal tortures of those he was un
willing to save is a conception even m ore barbarous than
that of M oloch ; hence the god of the Jansenists is already
a veritable S atan fallen f om hea ven in the sight O f every
wise and enlightened Ch istian
In the m ultiplication of the divine nam es the kabbalists
have connected them all either with the unity O f the tetra
g am the figure O f the t iad or the sephi o t ic scale O f the
decad They arrange the scale of the divine nam es and
num bers in a triangle which m a y be presented in Ro man
characters as follows
n
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n
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n
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J
JA
SDI
J E HV
E LO I M
S AB AO T
ARARITA
E LVE D AAT
E L I M G I BOR
E L I M S AB AO T
THE D O
C TRINE
TRAN SCEND EN T
OF
p
His w o rd c o n t ro ls b o t h Ve s er a n d h e r de w
H e m a e s t h e m o o n o ur w a t ch m a n t h ro ugh t h e ni gh t
17
5
18
3
19
A
n d b his sun re n e w s t h e w o r l d in li h t
p
y
g
1 Wh e n dust t o dust re t urn s , h is b rea t h ca n
20
MA GI C
k
.
.
.
L ife
or
2)
or
11 H is
f ro m t h e t o mb w h ich is t h e f a t e
il lum in a t e s t h e m e rc y
c r o wn
ca l
O f a ll
l
.
se a t ,
An d gl o rifie s t h e c h e rub s a t h is f e e t
.
By the help of this purely dogm atic explanation we Shall
already understand the kabbalistic alphabet of the Tarot
Thus Figure I entitled the Buffoon represents the active
principle in the economy O f divine and human a ut o t e l ia
Figure II vulgarly called Pope Joan represents dogmatic
unity based upon numbers and is the personification O f
the Kabbalah or the Gnos is Figure III represents divine
S pirituality under the e mblem of a winged wom an holding
in one hand the apoc alyptic eagle and in the other the
wo ld suspended f om the end O f her sceptre The other
emblems are equally clear and can be expl ained as easily
as the first Turning now to the four suits namely C lubs
C ups S wor ds and C ircles or Pa t a c l e s comm only called
Thus
D i s—all these are hieroglyphics O f the tetragram
the C lub is the E gyptian Phallus o Hebrew jo d the C up
is the c t e s o primitive he ; the S word is the conjunction
O f both or t h e lingam represented in Hebrew precedin g the
captivity by
while the C ircle or Pe ntacle image Of the
world is the he final O f the divine nam e N OW let us take a
Tarot and combine all its emblem s one by one into the
Wheel or R O TA of William Postel ; let us group the four
aces the four twos and S O on together ; we Shall then have
ten pa cks Of cards giving t h e hieroglyphic interpretation of
the triangle of divine nam es on the scale of the denary as
previously tabulated By referring each number to its
corresponding S ephira we ma y then rea d them O ff a s
follows
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r
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en er
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‘'
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THE
KA BBALAH
95
mm
p
F o ur S ign s
re se n t
th e
1
n a me o f e
KE TH E R
ve ry n ame
.
.
The f o u r Aces
.
a
F o ur b rilli
bea m s a do rn h is
nt
c ro wn O f
2 C H O CH M AH
fl
a me
.
.
The f ou r Tw o s
.
F o ur riv e rs
e
v e r f ro m
h is w isd o m fl
A
ow
.
3 B IN H
F o ur
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his in t e ll ige n c e w e
ro o f s o f
4 CH
ES E D
n o w.
.
F o ur b e n e fa c t io n s f ro m h is m e rc y
5 G E B UR AH
F o ur t ime s f o ur S in s
a
l
v e n ge d his just ic e
ma
ra ys un c o uded
k
co n quest sh a
8
F o ur t im e s h e
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so n g
9 J ES OD
10
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be sh e wn
The f our E ights.
t rium h s o n t h e t im e l e ss
F o un d t io ns fo ur h is gre a t
.
.
ll in
H OD
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7 N E TS AH
F o ur t ime s his
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6 TI P H E R E TH
F o ur
c o me
pl
ane
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a
w h it e t h ro n e m in t a in
MAL CHU TH
.
k
On e f o urfo l d in gdo m o wn s h is e n d le ss swa y ,
As f ro m h is c ro wn t h e re st rea m s a fo urf o ld ra y
.
.
THE D O
CTRI NE
OF
TRANSCEN D ENT
MA GI C
By this simple arrangem ent the kabbalistic m eaning O f
each ca rd is exhibit ed For example the five of clubs
rigorously signi fies G ebura h Of J Od that is the justice O f
the creator or the wrath of m a n ; the seven O f cups signifies
the victory of m ercy o the triumph O f wo m an ; the eight O f
swords signifies conflict or etern al equilib ium ; and S O of
the others We can thus unde stand how the ancient
n t ifl s proceeded to m ake the o acle speak
The
chance
o
p
dealing O f the lamens invariably produced a fresh kabba
list ic m eaning exactly true in its co mbinations which alone
were fortuito us ; and seeing that the faith of the ancients
attributed nothing to chance they read the answers of
Providen c e in t h e oracles of the Tarot which were called
Th e ra ph or Th e ra p him by the Hebrews as the erudite
kabbalist Ca ffarel one of the m agicians employed by C ardinal
Richelieu was the first to perceive
A s to the figures a fi nal couplet will sufl ic e to explain
them
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K ING
,
Q U EE N ,
K NIG HT
E S Q UIR
,
E
.
p
Th e m a rrie d a ir, t h e y o ut h , t h e c hi l d, t h e
Th y a t h by t h e se t o U n i t y r e t ra ce
p
ra ce
.
At
the end O f the Ritual we shall provide further details
togethe with full docum ents concerning the m arvellous
Tarot book which is O f all books the most pri mitive the
key of prophecies and dogm as in a word the inspiration O f
inspired works a fact which has rem ained unperceived
equally by the science of C ourt de G e be li and by the ex
t ra o rdi a ry intuitions o f E t e il la or Al l ie t t e
The ten S ephi oth and the twenty two Tarots form what
the kabbalists term the thirty two paths O f absolute science
With regard to particular sciences they distinguish them
into fifty chapters which they call the fifty gat es—among
O rientals the word gate signi fi e s govern ment o authority
The rabbins al so divid ed the Kabbalah into B e re schi t or
universal Genesis and M e ca va h or the chariot of E zekiel ;
then by means O f a dual interpretation O f the kabbalistic
alphabets they formed two sciences called Gematria a n d
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n
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THE D O
C TRINE
OF
TRANSCEND ENT
MA GI C
and when Archim edes was in want of a lever to move the
world what he sought was sim ply the great m agical arcanum
O n e a r m of the androgyne figure of Henry Kh u ra t h bore
the word C OAGULA and the other S OLVE To collect and
diffuse are nature s two words—but after what m anner can
we accomplish these Operations with the astral light or soul
C oncentration is by isolation and distribution
O f the world ?
by the magical chain
Isolation consists in absolute in
dependence for thought complete liberty for the heart and
perfect continence for the senses E very m a n who is pos
sessed by prejudices and fears every passionate person who is
slave O f his passions is incapable O f concent ating o c o a gula t
ing according to the expression of Kh u ra t h the astral light or
soul O f the ea rth All true adepts have been independent
The ex
e ven a m idst torture sober and chaste till death
planation Of such anomaly is this —in orde to dispose of a
fo ce you must not be surprised by this force in a way that
it m a y dispose of you But then cry out thos e who seek
only in magic for a m ethod Of inordinately satisfying the
lusts of nature what go od is a power which must not be
used for our own satisfaction ? Unhappy crea tures who
?
ask if I told yo u how could you g asp it Are pearls
nothing because they are worthless to the horde of E picuru s ?
D id not C urtius prefer the governm ent O f those who had
gold than its possession by him self ? M ust we not be
som ething removed from the common ma n when we almost
p etend to be God ? M oreover I grieve to deject or dis
courage you but I a m not devising the transcen dental
sciences ; I teach them defining their im mutable necessit ies
in the presentation O f their prim ary and m ost inexorable
conditions Pythagoras was a free sober and chaste m n ;
Apollonius of Tyana and Julius C aesar were both O f repellent
aus t erity ; the sex of Paracelsus was suspected so foreign
was he to the weakness O f love ; Raym ond Lul ly ca ied
the severity of life to the m ost exalted point O f asceticism
Jerome C ardan exaggerated the practice of fasting till he
nearly perished of sta rvation if we m a y ac cept tradition ;
.
,
n
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’
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r
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n
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r
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,
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,
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a
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rr
“
,
THE
A grippa
MAGIC C HAI N
poor and bu ffeted from to wn to town almost died
of m isery rather than yield to the caprice of a princess who
insulted the liberty of science What then m ade the felicity
of these me n ? The knowledge of great secrets and the
cons ciousness of power It was s uffi cient for those great
s o uls M ust one be like unto them in order to know what
they knew Assuredlynot and the existence of this book is
perhaps a case in point but in order to do what they did
it is absolutely necessary to take the m eans which they took
But what did they actuall y ac complish ? Th ey astonished
and subdued the world ; they reig ed m ore truly than kings
M agic is an instrum ent of divine go o dness or demoniac
pride but it is the annihilation of earthly joys and t h e
pleasures of mortal life Why study it ? ask the luxurious
M erely to know it and possibly after to lea rn mistrust of
stupid unbelief or puerile credulity M e n of pleasure and
half of these I count for so m any wom en is not gratified
curiosity highly pleasurable ? Read therefore without fear
you will not be magicians against your will Re adiness for
absolute renunciation is m oreover necessary only in order
to establish universal currents and transform the face of the
world ; there are relative magical operations limited to
a certain circle which do not need such heroic virtues
We can act upon passions by passions determine sympathies
or antipathies hurt even a n d heal without possessing the
omnipotence of the m agus in this case however W e m ust
r ealis e the risk of a reaction in proportion to the actio n to
which we ma y ea sily fall a victim All this will b e e x
plained in o u Ritual
To make the m agic chain is to esta blish a magnetic
current which becom es stronger in proportion to the extent
of the chain We shall see in the Ritual how these
currents can be produced and what a e the various modes
of forming the chain M es m er s trough was an exceedingly
imperfect magic chain ; several great circles of illuminati in
di ff erent northern countries possess more potent cha ins
E ven that association of C atholi c priests celebrated for their
,
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THE D O
CTRINE
OF
TRANSC END EN T
MAGI C
ccul t power and their unpopularity is established upon the
plan and follows the conditions of the m ost potent m agica l
c hains and herein is the secret of their force which the y a t t ri
bute solely to the grace or will of Go d a vulgar and cheap
s olution for every mystery of power in influence or attr a ction
In the Ritual it wil l be our task to estimate the sequence of
truly m agical cerem onies and evocations which make up the
E
m
reat
wo
k
of
vocation
under
the
na
e
of
the
xercise
s of
g
S t Ignatius
All enthusias m propagated in a society by a series of c o m
mun ic a t io n s and practi ces in comm on produces a m agnetic
The
c urrent and continues or increases by the current
a ction of the c urrent is to carry away and often to exalt
beyond measure persons who are impressionable and weak
nervous organisations te mperam ents inclined to hyste ria
hallucination S uch people soon becom e powerful
or
vehicles of m agical force and efficiently project the
a stral
light in the direction of the current itself
m a nifestations of the
O pposition at such a tim e to the
force is to som e extent a struggle with fatality
When the youthful Pharisee S aul or S ch ol threw himself
with a ll the fanaticism and all the determination of a
sectarian across the aggressive line of C hristianity he
unconsciously placed himself at the m ercy of a power
a n d hence he wa s
a gainst whi ch he thought to prevail
struck down by a formidable m agnetic flash doubtless the
m ore instantaneous by reason of t h e co mbined e ffect of cere
bral congestion and sunstroke The conversion of the young
Israelite Alphonsus of Ra t isbo nn e is a contempora y fact
which is absolutely of the sam e nature We are acquainted
with a sect of enthusiasts whom it is co mmon to deride at a
distance and to join despite one s self as soon as they a re
I will go furt her
a pproached even with a host ile intention
a n d a fl irm that m agical circles and magnetic currents estab
lish themselves and have an influence according to fatal
E ach one of us is
la ws upon those on who m they can act
drawn within a circle of relations which constitutes his
o
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,
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r
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,
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’
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,
THE D O
CTRINE
TRAN S CE NDE NT
OF
MAGI C
to a current which has run its round is to take the lead of
a contrary cur ent The great ma n is he who comes season
ably and knows how to innovate oppo rtunely In the days
of the ap ostles Voltaire would have found no echo for his
utterances and might have be en m erely an ingenious
parasite at the banquets of Trim a lc yo n N ow at the
epoch wherein we live everything is ripe for a fresh out
burst of evangelical zeal and C hristian self devo t ion
p ecisely by reason of the prevailing general di sillusion
egoistic positivism and public cynicism of the coarsest
interests The success of certa in books and the mystical
tendencies of m inds are unequivocal symptom s of this wide
spread dispo sition We resto e and we build churches only
to realise more keenly that we are void of belief only to
long the m ore fo it once more does the whole world await
its M essiah and he cannot ta y in his coming Let a ma n
for example com e forwa d who by rank o by fortune is
placed in an exalte d position —a pope a king even a Jew ish
m illionaire
and let this ma pub licly and solemnly
sac ifice all his material interests for the weal of
hum anity ; let h im m ake himself the saviour of the
poo the disseminator and even the victim of doc
trines of renunciation and charity and he will draw
round him an imm ense following ; he will accomplish a
complete mo ral revolution in the world But the high
place is befo e all th ings necessary fo such a personage
because in these da ys of meanness and trickery any Word
issuin g from the lower ranks is suspected of interested
am bition and imposture Ye then who are nothin g ye
who possess nothing aspire not to be apostles or messia hs
If you have faith and would act in a ccordance therewith
get possession in the first place of the means of action
whi ch are the influence of rank and the prestige of fortune
In olden tim es gold was manufacture d by science ; nowada ys
We have fixed the vola
s c ie n c e m ust be re m ade by gold
—
m
t
tile and we us now volatilise the fi e d in other words
we have materialised spirit and we m ust now spiritualise
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THE
MA GI C C HAIN
1 03
matter The most sublime utterance now passes unheeded if it
goes forth without the guarantee of a nam e—that is to sa y
of a success which represents a m ate ria l value What is
the worth of a manuscript ? Tha t of the author s signature
That e stablished reputation known
a mong the booksellers ?
i
as Al exander D umas e t C rep esents one of the literary
guarantees of our tim e but the house of D um as is in
repute only for the romances which are its exclusi ve pro
Let D umas devise a m agnificent U topia or
duc t io n s
discover a splendid solution of the religious problem and
no one will take them seriously despite the E uropean
celebrity of the Panu rge of modern lite rature We are in
the age of acquired positions where every one is appraised
acc ording to his social and commercial standing U nl imited
freedom of spe ech has produced such a strife of words that
no one inquires what is said but who h a s s aid it If it be
Rothschild his Holiness Pius the Ninth or even Monse igneur
D up a n l o up it is so m ething ; but if it be Tarte mpion it is
nothing were he even—which is possible after all— a n
unrecognised prodigy of genius knowledge and good sense
Hence to those who would sa y to me : If you possess the
secret of great successes,and of a force which can transform
the world why do you not make use of them ? I would
answer : This knowledge h a s co me to me too late for my
self and I have spent over it s acquisition the time and the
resources which m ight have enabled me to apply it ; I
offer it to those who are in a position to avail them selves
of it Illustrious me n rich men great ones of this world
who are dissatisfied with that which you have who are
conscious of a nobler and larger amb ition will you be
fathers of a n e w wo ld kings of a rejuvenated civilisa tion ?
A poor and obscu e scholar has foun d the lever of A rchi
m ides and he o ff ers it to you for the good of humanity
alone a sking nothin g W hatsoever in exchange
The phenomena which have quite recently perturbe d
America and E urope a s regards table turning and fl uidic
m anifestations are sim ply magnetic cu rents at the be
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THE D O
C TRINE
TRAN SCEND E NT
OF
MAGI C
ginning of their form ation appeals on the part of nature
inviting us fo the good of hum anity to re establish the
reat
sy
pathetic
and
religious
chains
A
s
a
fact
stag
m
g
nation in the astral light would m ean death to the hum an
race and torpor in this secret agent has already been mani
fe st e d by alarm ing sym ptom s of deco m position and death
F or example chole a m orbus the potato disease and the
blight of the grape are traceable solely to this cause a the
two young shepherds of la S alette saw da kly and sym
bo lic a l ly in their drea m
The unlooked fo c edit which
awaited their narrative and the vast concourse of pilg im s
attracted by a statem ent so singula a d at the sam e tim e
so vague as th at of these two children without instruction
and alm ost without m o ality are p oofs of the m agnetic
reality of the fact and the fl uidic tendency of the earth
itself to operate the cure of its inhabitants S uperstitions are
instinctive and all that is instinctive is foun ded in the very
nature of things to which fact the sceptics of all times have
given insu fficient attention We attribute then all the
strange phenom ena of table turning to the universal ma g
netic agent in sea ch of a chain of enthusias m s with a view
to the form ation of fresh currents The force of itself is
blind but it can be directed by the will of m a n and is i
fl u e c e d by prevai ling opinions
This universal fl uid—if
we decide to regard it as a fl uid — being the co mm on
m ediu m of all nervous organis m s and the v ehicle of all
sensitive vibrations establishes an actual physical solida ity
between im pressionable persons a n d transm its fro m one to
another the impressions of imagination a n d of thought
The m ovem ent of the inert object determined by the
undulations of the universal agent obeys the ruling im
pression and reproduces in its revelations at one tim e
all the lucidity of the m ost wonderful visions and at
another all the eccentricity and falsehood of the m ost
vague and incoherent dream s The blows resounding on
furniture the clattering of dishes the self playing of musical
instrum ents are illusions produced by the sam e ca use The
,
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s
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THE D O
CTRI NE
OF
12
TH E
D
TRANSCEN D EN T
$
MA GIC
M
GRE AT W O RK
I SC IT E
C RUX
g eat work is be fore all things the creation of ma by
himself that is to say the full and enti e conquest of his
faculties and his future ; it is especially the perfect em an ei
h
i
m
of
his
will
assuring
universal
do
inion
over
a
t
i
o
n
m
p
Azoth and the domain of M agnesia in other words full
powe over the universal magical agent This agent dis
guised by the ancient philosophers under the nam e of the
first m atte r de t erm ines the form s of m odifiable substance
and we can really arrive by m eans of it at m etallic t ans
This is not a hypo
m utation and the universal m edicine
thesis it is a scientific fact already established and rigorously
dem onstrable Nicholas Fla m el and Raym ond Lully both
of them poor indubitably distribute d imm ense riches
Agrippa never procee ded beyond the first part of the great
wo k and he died in the ordeal fighting to possess him self
and to fix his independence
N ow there are two Herm etic operations the one S piritual
the other m aterial and these are m utually dependent F or
the rest all He m etic science is contained in the doctrine of
Herm es which is said to have been originally inscribed upon
an em erald tablet Its first articles have been already
expounded and those follow which are co ncerned with the
operation of the great work
Thou shalt separate the
earth from the fire the subtle from the g oss gently with
great industry It rises f om earth to heaven and again it
descends to earth and it re ceives the power of things above
and of things below By this means shalt thou obtai n the
glory of the whole world and all darkness shal l depart from
thee It is the st ong power o f e ve ry power for it will
ove co me al l that is subtle and penetrate all that is solid
THE
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GREAT
THE
W ORK
1 07
Thus was the world create d To separate the subtle from
the g ross in the first Operation which is wholly interior I s
to set the soul f ee fro m all prejudice and a ll vice which is
accomplished by the use of the philosophical salt that is to
say wisdom ; of mercury that is person a l skill and applica
ion
fin
lly
of
sulphu
representing
vital
energy
and
a
t
fire of will By these are we enabled to change into
spiritual gold things whi ch are of all least precious even the
refuse of the earth In thi s sense we m ust interpret the
parables of the choir of philosophers Bern ard T evisan
Basil Valentine M ary t h e E gyp tian and other prophets of
alchemy ; but in their works as in the great work we m ust
adroitly separat e the subtle fro m the gross the m ystical
from the positive allegory fro m theory If we would read
them with profit and understanding we must take them
first of all as allegori cal in their enti ety and then descend
from allegories to realities by the w a y of the correspondences
or analogies indicate d in the one dogm a —That which is
above is p oportional to that whic h is below and re c ipro
cally The word ART when reve sed or read after the
manner of sacred and primitive characters f om right to left
gives three initials whi ch express the diff erent grades of the
g eat work: T sign ifies triad theory and travail ; R
realisation ; A adaptation In the twelfth chapter of the
Ritual we shall give the proce sses for adaptation in use
am ong the great m as t ers especially that which is co ntained
in the Hermetic C itadel of Henry Kh un ra t h In this place
we m a y indicate for the resea rches of our readers an a dmir
able treatise attributed to He mes T is m egis t us entitled
M in e va M nd i
It is found only in certa in editions of
Herm es and contains beneath allegories full of profundity
and poetry the doctrine of in dividua l self creation or the
creative law consequent on the accordance between two
forces which are term ed fixed and vola tile by a lchemists
and are necessity and liberty in the absolute o der The
diversity o f the form s which abound in nature is explained
in this treatise by the diversity of spirits and m onstrosities
.
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THE D O
CTRINE
OF
TR AN S CE NDENT
MAGI C
by the dive gence of efforts ; its reading and assim ilation
are indispensable for all adepts who would fathom the
m ysteries of nature and devote them selves se ri ously to the
sea rch after the great work
Wh en the m asters in alchemy say that a short tim e and
little m oney a e needed to accom plish the works of science
above all when they a fl irm that one vessel is alone n eeded
when they speak of the great and unique at hano which all
can use which is ready to each ma n s hand which all possess
without knowing it they allude to philosophical and m oral
alchem y As a fact a strong and determined will can arrive
in a short tim e at absolute independence and we are all in
possession of the chemica l inst um ent the great and sole
athanor which answers for the separation of the subtle from
the gross and the fixe d f om the volatile This inst rum ent
co mplete as the world and p ecise as m athem atics is rep re
sented by the sages under the em blem of the pentagram or
fi v e pointed star which is the absolute sign of hu m an in t e lli
gence I will follow the example of the wise by forbearing
to nam e it ; it is too easy to guess it
The Tarot figure which corresponds to this chapter was
m isconst ued by C ourt de G e be li and E t t e illa who regarded
it as a blunde of a Germ an ca dm ake It represents a
ma
with his hands bound behind h im having two bags of
silver attached to the armpits and being suspended by o n e
foot from a gibbet form ed by the t unks of two trees each
with a oot of six lopped branches and by a c osspiece thus
completing the figure of the Hebrew t u n the legs of the
victim are c ossed and his head and elbows form a triangle
N ow the triangle surm ounte d by a cross signifies in alchem y
the end and perfection of the great work a signification
which is identical with that of the letter t u the last of the
sacred alphabet
This hanged m a n is consequently the
adept bound by his engagem ents a n d spiritualised that is
having his feet turned towa ds heaven it is also the antique
Pro m etheus expiating by everlasting tortu e the penalty of
his glorious theft ; vulgarly it is the traitor Judas and his
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THE D O
CTRI NE
OF
TRANSCEND EN T
MA GI C
their temple and thence they govern the C hristian world
The laugh is indeed with Judas who can congratulate h im
self upon not having slept like S t Peter
In archaic writings preceding the C aptivity the Hebrew
t a a was cruciform which furt her confirm s our interpreta
tion of the twelfth plate of the Kabbalistic Tarot The
cross which produces four triangles is also the sacred sign
of the duodenary and on this account it was called the Key
of heaven by the E gyptians So E t t e ill a confused by h is
protracted researches for the conciliation of the analogic al
necessities of this sym bol with his own personal opinion in
which he was influenced by the erudite C ourt de G e be lin
placed in the hand of his upright hanged ma n by him inte r
m
re
t
e
d
as
P
udence
a
Her
m
etic
caduceus
for
ed
by
two
p
serpents and a Greek ta u S eeing that he understood the
necessity for the t u or cross on the twelft h leaf of the book
of Thoth he should also have seen the m ultiple and m agni
fic e n t m eaning of the Herm etic hanged m a n the Pro metheus
of science the living m a n who makes contact with earth by
hi s thought alone whose fi rm ground is heaven the f ee and
im molated adept the revealer m enac ed with death the con
ju ation of Judaism against C hrist which seem s to be an
involuntary admission of the secret divinity of the Cruc ifie d
lastly the sign of t h e work acco mplished the cycle termin
ated the interm ediary t which resu mes for the first time
before the final denary the signs of the sacred alphabet
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NEC ROMANCY
111
13 n N
NE C R OM AN C Y
M ORS
E X IPS I S
have said that the im ages of persons and things are
preserved in the ast al light Therein also can be evoked
the forms of those who are in our world no longer and by
this means are accom plished those mysteries of necrom ancy
which are so contested and at the sam e time so eal The
Kabbalists who have discoursed concerning the world of
spirits have simply described what they have seen in their
evo cations E lip h a s L evi
who writes this book
has evoked and he h a s seen L et us sta te in the first
place what the m asters have written of their visions or
their intuitions in that which they term the light of glory
We read in the Hebrew book concerning the Revo lu tion f
—
that
there
a
re
three
classes
of
souls
the daughters of
S o u ls
A dam the daughters of angels and the daughters of sin
A ccording to the sam e book there are also three kinds of
spirits—ca ptive spiri ts wandering spirits and fr ee spirits
S ouls are sent forth in couples ; at the same time ce rtain
so ul s of m e n are born widowe d and thei spouses are held
captive by L ilith and N a ema h the queens of the stryge s ;
they are souls condem ned to expiate the tem erity of a
ce libate s vow Hence when a ma n renounces the love
of wom en from his infancy he m akes the br ide who was
destined for h im a slave to the dem ons of deba uch S ouls
grow and m ultiply in heaven as bodies do upon earth
I mmacul ate souls are the daughters of the kisses of angels
N othing can enter hea ven save that which co m es fro m
Hence after death the divine spirit which
n e aven
animated ma n returns alone to heaven and leaves two
corpses one upon earth the other in the atm osphere ; one
H b w
m t
l t di t F h
Alph L i C t t
Th
WE
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e se
e
re
na
es
ra n s a e
n o
re n c
a re
o n se
ou s
o ns a n
.
THE D O
CTRI NE
TRANSCEND EN T
OF
MA GIC
terrestrial and elem entary the other aerial and sidereal one
already inert the other still animated by the universal
m ovem ent of the soul of the wo ld yet destined to die
slowly absorbed by the astral forces which produced it
The terrestrial body is visible ; the other is unseen by the
eyes of earthly and living bo di es nor can it be beheld except
by the application of the ast al light to the t a n slucid which
c onveys its i m p essions to the nervous syste m and thus in
fl ue n c e s the organ of sight so as to make it pe ceive the
f orms which are preserved and the words which are written
in the book of vital light
When a ma n has lived well the astral body evaporates
l ike a pure incense ascending towa ds the uppe regions ;
but shoul d he have lived in sin his astral body which holds
him prisoner still seeks the objects of its passions and
wishes to return to life I t torm ents the dream s of young
girls bathes in the steam of spilt blood and floats about
the places where the pleasures of its life elapsed ; it still
watches over treasures which it possessed and buried ; it
itself in painful efforts to m ake fresh m aterial
e xpends
organs and so live again But the stars draw it up and
intelligence weaken its m em ory
a bsorb it ; its feels its
gradually vanishes all its being dissolves
Its form er
vices rise up before it assum e monstrous shapes and pursue
it ; they attack and devour it
The unfo tunate creature
thus successive ly los es all the m embe s which have m inistered
to his iniquities ; then he dies a second tim e and for ever
because he loses his personality and his m emory S ouls
whi ch are destined to live but are not yet completely
purified remain captive for a longer or shorter pe iod in
the astral body wherein they are burned by the odic light
which seeks to absorb and dissolve them It is in order to
e scape from t hi s body that sufl e rin g souls som etim es enter
the bodies of the living and therein dwell in that state
which Kabbalists term emb yon ic N ow it is these aerial
bodies which are evoked by necro mancy We enter into
connection with larvae with dead or perishing substan c es
,
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THE D O
CTRINE
OF
TRANSCE ND ENT
MA GI C
the mysteries of ceremonial magic I had m yself shrunk all
along fro m its illusions and weariness ; m o eover such cere
m onies necessitate d an equipm ent which would be e xp e n
sive and hard to collect I buried m yself therefore in the
study of the t anscendent Kabb al ah and conce ned myself
no furthe with E nglish adepts when returni g one day to
my hotel I found a note awaiting m e This note contain ed
half of a ca d di vided transve sely on which I imm ediately
recognised the seal of S olo mon It was accompanied by a
s mall sheet of paper on which these words were pencill ed :
To m orrow at three o clock in f ont of Westm inster
Abbey the second half of this card will be given you
I
kept this curious assignation At the appointed spot I
found a carriage drawn up and as I held unaffectedly the
m orsel of card in m y hand a foot m an approached m aking
a sign as he did so and then opene d the door of the
e quipage
It contained a lady in black wearing a thick
veil ; she m otioned to m e to take a seat beside her shewing
m e at the sam e ti m e the othe half of the card
The door
closed the carriage d ove o ff and the la dy raising her veil
I saw that m y appointm ent was with an elderly person
with grey eyebrows and black eyes of unusual b illiance
”
and strangely fix e d in expression
S ir she began with
a strongly m arked E nglish accent I a m aware that the
law of sec ecy is rigo ous am ongst adepts a friend of Sir
L
who has seen you knows that you have
B
been asked fo r phenom ena and that you have refus e d to
gratify such curiosity You are possibly without the
m ate ials ; I should like to shew you a co mplete magi c al
cabinet but I must exact beforehand the m ost inviolable
silence If you will not give me this pledge upon your
honou I shall give orders for you to be d i ven to your
”
hom e
I made the equired prom ise a d faithfully keep
it by divulging neither the nam e position nor abode of this
lady whom I soon recognised as an initiate not exactly of
the fi st order but still of a m ost exalted grade W e had
a number of long conversations in the course of which she
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,
NECR OMANCY
115
inva iably insisted upon the necessity of practical experience
to co mple t e initiation S he shewed me a collection of m agical
vestm ents and instru m ents lent me so m e rare books whi ch
I needed ; in sho t she determined m e to att empt at her
house the experiment of a co m plete evocation for which I
prepa ed during a period of twenty one days scrupulously
o bserving the rules laid down in the thirteenth chapter of
the Ritual
The probation te rm inat ed on the 2 4 t h of July : it was
p oposed to evoke the phantom of the divine Apo llonius
a n d t o question it upon two secrets one w hi ch concern e d
m yself and one which intereste d the lady
S he had
counted on ta king part in the evocation with a trustworthy
person but this person pro ved nervous at the last mom ent
a n d as the triad or unity is indispensable for m agical rites
I was left to my own resources The cabinet prep ared for
t h e evocation was situated in a tur et ; it contained fou
c oncave m irrors and a species of altar having a white m arble
t o p encircled by a chain of m agnetized iron
The sign of
the pentag am as given in the fifth chapter of this wo k
was carved and gilded on the white marble surface ; it was
d awn also in various colours upo n a new white lam bskin
stretched beneath the altar In the middle of the marble
table the e was a small c opper c h a fi g dish containing
c harcoal of alder and laurel wood ; another c h a fi n g dish
was set before me on a tripod I was clothed in a white
m
m
ar
ent
very
si
ilar
to
the
vest
ents of our catholic
m
g
r
i
t
s
u
m
longer
and
wider
and
I
wo
e
u
on
e
s
b
t
p
y head a
p
crown of ve vain leaves inte rtwin e d with a golden chain
I held a new sword in one hand and in the other the
Ritual I kindled two fires with the required and prepared
substances and I began reading the evocations of the Ritual
in a voice at first low but rising by degrees The s m oke
sp ead the flame caused the objects upon which it fell to
wave then it went out the s moke still floating white and
slow about the m arble altar ; I seem ed to feel a kind of
q uaking of the earth my ears tingled my heart beat quickly
r
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.
CTRINE
THE D O
TRANSCEND EN T
OF
MAGI C
I h eape d more twigs and perfum es on the ch a fin g dishe
and as the flam e again bu st up I beheld distinctly before
the altar the figu e of a ma n of m ore than norm al size
which dissolved a d vanished away I recomm enced the
evocations and placed m ysel f within a circle whi ch I had
drawn previously between the t ipod and the alta There
upon the mi rror which w as behind the altar seem ed to
brighten in its depth a wan form was outlined therein
which increased and seemed to approach by degrees Three
t i m es and with closed eyes I invoked Apollonius
When
I again looked forth there was a ma n in front of m e
wrapped from head to foot in a species of shroud whi ch
seem ed m ore grey than white ; he was lean m elancholy and
beardl ess and di d not altogether correspond to m y p e
conceived notion of Apollonius I experienced an abnorm
ally cold sensation and when I endeavoured to question
the phantom I could not articulate a syllable I the efore
placed my hand upon the sign of the pentagram and
pointed the sword at the figure comm anding it m entally to
obey and not alarm m e in virtue of the said sign The
form the eupon becam e vague and sud denly di sappea ed I
directed it to return and presently felt as it we e a b eath
close by m e so mething touched my hand which was holdin g
the swo d and the a m becam e im m e diately benumbed as
far as the elbow I divined that the swo d displeased t h e
spirit and I the efore placed its point downwards close by
m e within the circle
The hum an figure reappeared i mm e
dia t e l y but I experienced such an intense weakness in a ll
my lim bs and a swooning sensation cam e so quickly over
m e that I m ade two steps to sit down whe eupon I fell
into a profound lethargy accompanied by dream s of which I
had only a conf used recollection when I cam e again to
m yself
For several subsequent days m y a rm rem ained
benumbed and painful The apparition di d not speak t o
m e but it seem ed that the questions I h a d designed to a sk
answered themselves in my m ind To that of the lady an
interio voice replied—D eath 1—it was concerning a ma n
s,
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THE D O
C TRINE
OF
TRANS C E
N
D
ENT MAGI C
point ; despite her asseverations to the contrary I have no
doubt that she was addicted to nec omancy and go etia Sh e
at tim es lost all self control at others yielded to senseles s
fits of passion for which it was difficult to discover a cause
I left London without bidding her a di eu and I shall faith
ful ly adhere to my engagem ent by giving no clue to h e
identity which might connect her nam e wit h practices
pursue d in all p obability without the knowledge of her
family which I believe to be la ge and of very conside able
position
There are evocations of intelligence evocations of love and
evocations of hate ; but once more there is no proof whatso
ever that spiri ts really leave the higher spheres to comm uni
cate with us ; the opposite as a fact is m ore probable We
evoke the m emories which they have left in the astral light
or com m on eservoir of unive sal m agnetism It was in this
light that the E m peror Julian once saw the gods m anifest
lo oking old il l and decrepit—fresh proof of the influenc e
exercised by current and accredited Opinions on the re fl e c
tions of this sam e m agical agent which makes our tables
talk and answers by taps on the walls A ft er the evocation
I have described I re rea d carefully the life of Apollonius
who is represented by historians as an ideal of antique
be auty and elegance and I then observed that towards the
end of his life he was starved and torm ented in prison
This circum stance which m a y have em ained in my memory
without m y being aware of it possibly determined the u
attractive form of my vision which I regard solely as the
voluntary dream of a waking m a n I have seen two other
persons whom t here is no occasion to nam e both diff ering
as regards costum e and appearance from what I had ex
t
d
o
c
t
e
F
or
the
rest
I
co
end
the
greatest
caution
e
mm
p
those who propose devoting them selves to sim ilar experiences
their result is intense ex austion and frequently a shock
sufl ic ie n t to occasion illness
I must not conclude this chapter without m entioning the
curious opinions of cert ain Kabbalists who distinguish be
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NECROMANC Y
tween apparent and real death holding that the two are
seldom simultaneous In their idea the majo ity of persons
who are buried are still alive while a number of others who
are regarded as livin g are in reality dead Incurable m a d
ness fo exam ple would be with them an incomplete but
real death leaving the t e rr e st ia l body under the pu ely in
s t in c t iv e cont ol of the sidereal body
When the hum an
soul experiences a greater blow than it can bea it would
thus becom e separated from the body leaving the animal
soul or sidereal body in its place and these human rem ains
would be to som e extent less alive really than a m ere
a n imal D ead persons of this kind are said to be recognised
by the com plete extinction of the m oral and affectionate
sense ; they are neither bad nor good ; they are dead S uch
beings who a e the poisonous fungi of the hum an race
absorb the life of living beings to their fullest possible ex
tent and this is why their proximity benumbs the soul and
chills the heart If such corpse like creatures really existed
they would realise all that was recounted in fo m er tim es
about bro c a la que s and vampires
N ow are there not
certain persons in whose presence one feels less intelligent
les s good som etim es even less honest
A re there not som e
whose vicinity extinguishes all faith and all enthusiasm
who draw you by your wea knesses who govern you by your
evil propensit ies and m ake you die slowly to morality in a
These are dead people
t orment lik e that of M e z entius ?
whom we mistake for living beings ; these are vampires
wh om we rega d as friends !
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CTRI NE
THE D O
OF
TRANSCEND EN T
MAGI C
TRAN SM UTATI ON S
LUNAE
S PHE RA
S E MPI TERNU
M
AUXILI UM
questioned seriously whethe Apuleius co ul d
have been changed into an ass by a Thessalian sorceress
a d theologians have long debated about the transform ation
o f N ebuchadnez z ar into a wild beast which th ings m erely
prove that the eloquent doct or of Hippo was unacquainte d
with m agical secrets and that the theologians in question
have not advanced far in exegesis We are concerned in
this chapte with different and m ore inc edible m arvels
which are at the sam e tim e incontestable I refer to lycan
t h ro p y or the nocturnal transform ation of m e into wolves
so celeb ated in rural ta les of the twilight by the histories
of were wolves These histories are so well attested that
with a view to their explanation sceptical science has
recou se to furious m ania and m asquerading as animals
But such hypotheses are puerile and explain nothing Let
us seek elsewhere for the secret of the phenom ena which
have been observed on thi s subject and begin with establish
ing —1 That no one has ever been kil led by a were wolf
e xcept by suff ocation without e ffusion of blood and without
wounds 2 That were wolves though tracked pursued and
even wounded have never been kill ed on the S pot 3 That
persons suspected of these transform ations have always been
found at home after a were wolf chase m ore or less
m aim ed so metim es dying but invariably in their natural
ST
A U G US TI NE
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us next esta blish phenomena of a diff erent order
N othing in the world is better borne out by evidence than
the visible and real presence of P Al phonsus Ligo uri beside
the dying pope whilst the same personage was S imul
t a n e o usly seen at home far f rom Ro m e in prayer and ecstasy
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THE D O
C TRI NE
OF
TRANSCEND EN T
MAGI C
only request me n of science to reflect upon the pheno men a
of gestation and upon the influence of the imagination o f
wom en on the fo m of their o ff spring A wom an who had
been present at the execution of a ma n who was b oken
upon a wheel gave bi th to a child with all its limbs
L et anyone explain to us how the i m pression
S hatte e d
produced upon the soul of the m other by a horrible spectacle
coul d so have reacted on the child and we in tu n will ex
plain why blows received in drea m s can really bruise and
even g ievously wound the body of him who receives them
in imagination above all when his body is su ffering a n d
subjecte d to nervous and m agnetic influences
To these phenomena and to the occult laws which govern
them m ust be referred the e ffects of bewitchm ent of whi ch
we shall Speak he eafter D iabolical obsessions and the
m ajority of nervous diseases which a ffect the brain are
wounds inflicted on the nervous mechanism by the astral
light when perve ted that is absorbed or projected in
abnorm al proportions All extraordinary and extra natural
tensions of the will predispose to obsessions and n ervous
diseases ; enfo ced celibacy asceticism hat ed am bition re
a e so m any gene ative principles of infernal
love
t
e
d
e
c
j
form s and influences Pa acelsus says that the m enstrua
tions of wom en beget phantom s in the air and f om this
standpoint convents would be sem inaries for nightm ares while
the devils might be compared to those heads of the hyd a o f
L erne which were rep oduced eternally and propagated in
the ve y blood from their wounds The phenom ena o f
possession am ongst the U rsulines of Loudun so fatal t o
U rban G ra n die r have been misconstrued The nuns were
reall y possessed by hysteria and fanatical i mitation of the
secret t houghts of thei exorcists which were t ans mit t ed t o
thei nervous system by the astral light They re ceived t h e
i mpression of all the hatreds which this unfortunate priest
had conjured up against him and this wholly interior c o m
mun ica t io n seem ed diabolical and miraculous to them selves
Hence in this tragical affair e veryone acted since ely even
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TR AN S MUTATI ON S
to Laubardemont who in his blind execution of the p e
judged verdicts of C a dinal Richelieu believed that he was
fulfill ing at the sam e ti m e the duties of a true judge and
as little suspected himself of being a foll owe of Ponti us
Pilate as he would have recognised in the sceptical and
libertine curé of S aint Pierr e du M arché a disciple and
m artyr of C hr ist
The possession o f the nuns of Lo uvier is
scarcely m o e than a copy of those of L oudun ; the devils
in vent little and plagiarise one another The process of
Ga uf idi and M ag dalen de la Palud possesses stranger
features for in this case the victims are their own accusers
G a uf idi confessed that he was guil ty of depriving a nu m ber
of wom en of the power to defend them selves against his
seductions by S imply breathing in their nostrils A young
and beautiful girl of noble fam ily who had been thus i
su fl l a t e d described
in the greatest detail scenes wherein
the unchaste seem ed to vie with the m onstrous and grotesque
S uch are the ordi n ary hallucinations of false mysticis m and
ill kept celibacy G a ufridi and his mistress were obsessed
by their m utual chim eras and the brain of the one reflected
the nightm a es of the o the Was not the M arquis of
S ade hi mself infectious for certain depleted and di seased
natures ?
The scandalous trial of Father Girard is a new proof of
the delirium s of mysticism and the S in gul a r nervous a ffe c
tions which it ma y entail The t rances of la C adiere h e
ecstacies her stigm atas we e all as real as the insensate and
perhaps involuntary debauchery of her director S he accused
him when he wished to withdraw f om her and the con
version of this young wom an was a revenge for there is
nothing more cruel than depraved passions An influential
bo dy which intervened in the trial of G ra n dier for the
destruction of the possible heretic in this case rescued
F ather Gi ard for the honour of the order M o eove
G ra n die r and Gira d attained the sa m e results by very
diffe ent m eans with which we Shall be specially con
c e rned in the si xteenth chapter
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THE D O
CTRI NE
OF
TRANSCEN D EN T
MAGI C
We operate by our im agination on the imagination of
others by our sidereal body on thei s by o u o gans on
thei o gans in such a way that by sympathy whether of
inclination or obsession we reciprocally possess one another
and identify ourselves with those upon whom we wish to
act Reactions against such dom inations f equently cause
the most pronounced antipathy to suc ceed the keenest
sym pathy
L ove has a tendency to unify beings ; in thus
identifying it frequently rende s them rival s and c bn se
quently enemies if in the depth of the two natu es there
is an unsociable disposition lik e pride To perm eate two
united souls in a n equal degree with pride is to disjoin
the m by m aking them rivals Antagonism is the necessary
consequence of a plurality of gods
When we d eam of a living pe son either their sidereal
body presents itself to ou s in the astral light or at least
the reflection thereof and our imp essions at the m eeting
often m ake known the secret dispositions of t h a person in
our rega d For example love fashions the sidereal bo dy of
the one in the im age and likeness of the othe so that the
psychal m ediu m of the wom an is like a m a n and that of
t h e ma
like a wo man It was this transfer which the
Kabbali sts sought to exp ess in an occult m anner when
they said in explanation of an obscure term of Genesis
God created love by placing a rib of A dam in the breast
of the wom an and a portion of the flesh of E ve in the
breast of the ma so that at the bottom of wo m an s heart
there is the bone of ma while at the botto m of m an s
”
hea t there is the flesh of wo man a n allegory which is
certainly not devoid of depth and beauty
We have referred in the previous cha pter to what the
m asters in Kabbalah call the embryonic condition of souls
This state co mpleted after the death of the person who
thereby possesses another is often com menced in life
whether by obsession or by love I knew a young woman
whose parents inspired her with a gr eat terro who took
suddenly to inflicting upon an inoffensive pe rson the very
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THE D O
CTRINE
OF
TRANSCEND EN T
MA GI C
in binding sympathies and that he claim ed to be in pos
s ession of the sec et of the great work ; but that which
ren dered him still more fam ous was a certain elixi of life
which imm ediat ely resto ed to the aged the strength and
vitality of youth The basis of this co m position was ma l
vo isie wine and it was obtained by distilling the sperm of
certain animals with the sap of certa in plants We are in
possession of the ecipe but our reasons for withholding it
will be readily understood
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15 o P
B LAC K
M A GI C
SAMAEL AUXILIATOR
We
approach the myste y of black m agic We are about
to confront even in his own sanctuary the black god of the
At this point
S abbath the form idable goat of M endes
those who a e subject to fear shoul d close the book ; even
persons who a e a p ey to nervous impressions will do well
to abstain We have set ou sel es
t o divert them selves o
a task and we m ust co m plete it
Let us first of all a ddr ess
o urselves frankly a n d boldly to the question : Is there a
devil ? What is the devil ? A s to the first point science
is S ilent philosophy denies it on chance religion only answers
in the a ffirmative AS to the second point religion states
t hat the devil is the fallen angel ; occult philosophy accepts
a n d explains this definition
It will be unnecessary to
repeat what we have already said on the subject ; we will
a dd here a f urther revelation
I N BLAC K M A GI C THE D EVI L Is THE GREA T MA GI CAL A G EN T
E M PLO Y ED FOR EVI L P U R PO SE S BY A P E RVE R S E W I LL
The old serpent of the legend is nothing else than the
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v
B LACK
MAGI C
127
universal agent the eternal fire of terrestrial life the soul
of the ea th and the living fount of hell We have said
tha t the ast al light is the receptacle of for m s and these
when evoked by reason are produced harm oniously but
when evoked by madness they appear disorderly and
m onstrous ; so o iginated the nightmares of S t A nthony
a n d the phanto m s of
the S abbath D o therefore the
e vocations of go etia and de m ono m ania possess a practical
esult ? Yes certainly— one
o n e m o e terrible than could be recounted by legends !
When any one invokes the devil with intentional cere
m onies the devil co m es and is seen
To escape dying from
horro at the sight to escape catal epsy or idiocy one m ust
be already ma d G a n die r was a libertine through i de vo
t ion and perhaps also through scepticis m ; excessive zeal
following on the abe rations of asceticism and blindness of
faith dep aved Girard a d m ade h im deprave in his turn
In the fifteenth chapter of our Ritual we shall give a ll t h e
diabolical evocations and practices of black magic not that
they m a y be used but that they m a y be known a n d judged
and that such insanities ma y be put aside for ever
M E udes de M i ville whose book upon table turning
m ade a ce tain sensation recently will possibly be conten t ed
a n d discontented at the sa m e ti m e with the solution here
iven
of
black
m
agic
and
its
proble
m
s
A
a
fact
we
S
g
m aintain like him self the reality and prodigious nature of
t h e facts ; with h im also we assign them to the old serpent
t h e secret prince of this world ; but we are n o t agreed a s to
t h e natu e of this blind agent which under diff erent dirc o
tions is at once the in strum ent of al l good and of all evil
the m inister of p ophets and the inspirer of pythonesses
In a word the devil for us is force placed te mporarily at
t h e disposal of error even as morta l sin is to our thinkin g
the pe sistence of the will in what is absurd M de M ir
ville is the efore a thousand times right but he is once and
o n e great ti m e wrong
What we m ust exclude above all from the realm of
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THE D O
C TRINE
TR ANSCEND EN T
OF
MAGI C
existe nces is the arbitrary N othing happens by chance
nor yet by the autoc acy of a good or evil will The e are
two houses in heaven and the lowe house o f S atan is
restrained in its extrem es by the senate of divine wisdom
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16
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3; Q
BE W I TCH M E N TS
F O NS
O
CULUS
FULGU R
WHEN a ma gazes unchastely upon any wom an he pro
fanes that wom an said the G eat M aster What is will ed
with persistence is done E very real will is confirm ed by
acts ; eve y will confirm ed by an act is action E very
action is subject to a judgm ent and such judgm ent is
ete nal These are dogmas and principles from which it
follows that the good or evil which we will to othe s as to
ou selves according to the capacity of our will a d within the
S phe e of our action will infallibly t a ke place if the will
be confirm ed and the determination fixed by acts The
acts Should be analogous to the wil l The intent to do
harm or to excite love in order to be e fl i c a c io us m ust be
confirm ed by deeds of hat ed or affection Whatsoever
bears the impression of a hum an soul belongs to that soul ;
whatsoever a m a has appropriated after any m anner be
co m es his body in the broader acceptation of the te m and
anything which is done to the body of a m a n is felt m edi
ately or imme di ately by his soul It is for this reason that
every species of hostility towards one s neighbour is regarded
by moral theology as the beginning of hom ici de Bewitch
m ent is a homi cide and the m ore infamous because it elu des
self defence by the victim and punishm ent by law Thi s
principle being established to exonerate our conscience and
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THE D O
C TRINE
OF
TRANS C END EN T
MA GIC
also distinguished Power attracts power life attra cts life
health attracts health ; this is a law of nature If two
child en live above all if they S leep togethe and if one be
weak while the other is strong the strong will absorb the
weak and the latter will waste away For this reason it
is i mportant that chil dren sho uld always sleep alone In
conventual se min aries certa in pupils absorb the intelligence
of the others and in every given circle of m e n an individual
speedily appears who avails him self of the wills of the rest
Bewitchm ent by m ea ns of currents is exceedingly c ommon as
we have already observed ; morally a s well as physical ly
most of us are carried away by the crowd Wh at however
we have p oposed to exhibit more especially in this chapter
is the alm ost absolute power of the human will upon the
determination of its acts and the influen ce of every outward
d e monstration upon outward things
Voluntary bewitch ments are still f equent in our rural
places because natural forces am ong ignorant and isolated
persons operate without being diminished by any doubt or
A frank absolut e hatred unleavened by
a n y diversion
r ejected passion or personal cupidity is under certain given
I say unmixed
c onditions a death sentence for its object
with am orous passion or cupidi ty because a desire bein g
an attraction counte balances and annuls the power of pro
m
i
o
n
fl
i
F
or
exa
ple
a
jealous
person
will
never
c
t
e
e
j
ca c io usl y bewitch his rival and a greedy heir will never by
the me e fact of his will succeed in shortening the days
of a miserly and long lived uncle Bewitchments attempted
under such conditions reflect upon the operator and help
rather than hurt their object setting him free from a hostile
action which destroys itself by excessive exaggeration The
term ue ofl temeut (bewitchment ) so strong in its Gaelic
S i mplicity
admi ably e xpresses what it m eans the a c t of
enveloping some one so to spea k in a form ulated will The
instrum ent of bewitch ments is the great m agic agent which
under the influence of an evil will becomes re ally and
positively the demon Witchcraft properly so called that is
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B E WIT C HMENT S
ceremonial operation with inte nt to be witch acts only on
the O perator and serves to fix and confi m his will by
form ulating it with pe sistence and labour the two condi
tions which make volition effi c acious The more difl i c ul t or
ho rible the operation the g eate is its power because it
acts m ore st ongly on the imagination and confirm s e ffort in
direct ratio of resistance This explains the bizar e nature
and even atrocious character of the operations in black m agic
as practised by the ancients and in the m iddle ages the
diabolical masses adm inist ation of sac am ents to reptiles
effusions of blood hum an sacrific es and other m onstrosities
which are the very essence and reality of go etia or nigro
mancy S uch are the practices which fro m all time have
brought down upon sorce ers the just repression of the
laws Black m agic is really only a g aduated combination
of sa c ileges and murders designed for the perm anent per
ve sion of a hum an will and for the realisation in a living
ma
of the hideous phantom of the dem on It is there
fo e properly speaking the religion of the devil the cultus
of darkness hatred of good car ied to the height of paroxys m ;
it is the incarnation of death and the persistent creation of
hell
The Kabbalist Bodin who h a s been erroneously con
had no other
side re d of a feeble and superstitious mind
m otive in writing his D mo no ma n ia than that of warning
people against dangerous incredulity I ni tiated by the study
of the Kabbalah into the true secrets of m agic he t embled
at the da nger to which society was exposed by the aban
do n me n t of this powe to the wickedness of m e n
Hence
he attempted what at the present time M E udes de M irville
is attempting am o gst ourselves he gathe ed facts without
interp eting them and affirm ed in the face of inattentive or
s
o
c
cupied
science
the
e
x
i
ence
of
the
occult
influences
e
t
p
and cri minal operations of evil magic In his own day
Bodin received no more attention than will be given to
M E udes de M i ville be cause it is not enough to indicate
phenom ena and to prejudge thei cause if we would in fl u
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CTRI NE
THE D O
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TRANS C END EN T
MAGIC
ence earnest men ; we must study expla in and demonstrate
such cause and t his is precisely what we a re ourselves
attempting Will be tter success crown our own e ffort s ?
It is possible to die through the love of certain people as
by their hate ; there are absorbing passions under the brea th
of which we feel ourselves depleted like the spous e s of
vampires N ot onl y do the wicked torm ent t h e good but
unconsciously the good torture the wicked The gentleness
of Abel was a long and painful bewitchm ent for the ferocity
of C ain Among evil men the hatred of good originates in
the very instinct of self preservation ; m oreover they deny
that what torments them is good and for their own pea ce
are driven to deify and justify e vil In the S ight of C ain
A be l was a hypocrite and coward who abused t h e pride of
hum anity by his scandalous submissions to divinity How
m uch m ust this first m urderer have endured before m a king
such a frightful attack upon his brother ? Had Abel under
stood he would have been afraid Antipathy is the pre
sentiment of a possible bewitchment either of love or
hatred for we find love frequently suc ceeding repulsion
The astral light warns us of comin g influences by its action
on the more or less sensible m ore or less active nervous sys
t e m Instantaneous sympathi es electric loves are explosions
of the ast al light which are as exactly and mathematically
demonstrable as the discharge of strong m agnetic ba tteries
Thereby we m a y see what unexpected dan gers threaten an
uninitiated person who is perpetually fooling with fire in the
neighbourhood of invisible powder mines We are saturated
w ith the astral light and we project it unceasingly to ma ke
room for and to attract fresh supplies The nervous in
st rum e n t s which a e speciall y designed either for attraction
or projection are the eyes and hands The polarity of t h e
hands is resident in the thum b and hence according to t h e
m agical tradition whi ch still lingers in rural pla c es when
ever anyone is in suspicious company he should keep t h e
thum b doubled up and hidden in the hand and while in
the main avoiding a fi x ed glance at any one still be ing t h e
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THE D O
C TRI NE
OF
TRANSCEN D EN T
MAGI C
interior and occult ma gues and the most skilful magnetisers
of our own day could not express themselves better At
the sam e tim e he counselled the employm ent of m agical
symbols talism ans above all in the cure of diseases In our
eighteenth chapter we S hall have occasion to return to the
talismans of Paracelsus while following G a ffa re l upon the
great question of occult iconography and numis matics
Bewit chment ma y also be cured by substitution when
that is possible and by the rupture or deflection of the
astral current The rural tradit ions on all these points are
admirable and undoubtedly of re m ote antiquity ; they are
rem nants of the instruction of the D ruids who we e
initiated in the m ysteries of E gypt and India by wandering
h ierophants
N ow it is wel l known in vulgar magic that a
bewitchm ent—that is a will persistently confirm ed in ill
doin g invariably has its result and cannot draw back with
out risk of death The sorce er who liberates any one from
a charm must have another object for his m alevolence or it
is certain that he him self will be sm itten and will pe ish as
the victim of his own S pells The astral movem ent be ing
circular every azotic or m agnetic emission which does not
encounter its m edium returns with force to its point of de
pa ture thus explaining one of the strangest histories in a
sacred book that of the dem ons sent into the s wine which
thereupon cast them selves into t h e sea This act of high
initiation was nothing else but the rupture of a m agnetic
current infected by evil wills O ur name is legion for we
are m any said the instinctive voice of the possessed su fferer
Possessions by the dem on a e bewitchm ents and such cases
are innum erable at the present day A holy m onk who
has devoted himself to the serv ice of the insane Brothe
Hilarion Tissot has succeeded by long experience and in
cessant practice in curing a number of patients by un c o n
He attributes
sc io usly using the m agnetis m of Paracelsus
m ost of his cases either to di sorder of the will or to the
perverse influence of external wi lls ; he regards a ll crimes
as acts of madness and would treat the wicked as diseased
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B EW IT CHMENT S
1 35
instead of e a p era t in g and makin g them in curable under
the pretence of punishing them What Space of time m ust
still elapse ere poor Brother Hilarion Tissot shall be hailed
as a ma n of genius ! An d how m any serious m e n when
they read this chapte r will say that Tissot and myself
S hould treat one another according to our co m m on ideas
but S hould refrain from publishing our theories if we do
not wish to be reckoned as physicians worthy of a hospita l
for incurables ! It revolves notwithstandi g said Galil eo
stamping his foot upon the earth Ye S hall know the
t uth and the truth Shall make you f ee said the Saviour
of me n It might also be added : Ye Sh al l love justice and
justice shall m ake you whole m e n A vice is a poison even
for the body ; true virtue is a pledge of longevity
The m ethod of ceremon ia l bew itchm n ts va ies with tim es
and persons ; all subtle and domineering people find its
secrets and its practice within them selves without even
actually calculating about them or reasoning on their
sequence Herein they follow instinctive inspirations of
the great agent which as we have already said a c c o mmo
dates itself m arvellously to our vices and our virtues ; it
m a y however be gene ally laid do wn that we are subjected
to the wills of others by t h e analogies of our tendencies
and above all of our faults To pam per the weaknesses of
an in dividuality is to possess ourselves of that individuality
and conve t it into an instrum ent in the order of the sam e
errors or depravities Now when two natures whose defects
are analogous becom e subordinated one to another the result
is a sort of substitution of the stronger for the weaker an
actual obsession of one mi d by the other Very often the
weaker m a y struggle and seek to revolt but it only fal ls
deeper in servitude S o did Louis XIII conspire against
Richelieu and subsequently so to Speak sought his pardon
by abandoning his accom plices We have a ll a ruling defect
which is for our soul as the umbilical cord of its Sinful birth
and it is by this the enem y can always seize us—for som e
vanity for others idleness for the m ajority egotism Le t a
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THE D O
CTRINE
OF
TRANSCEND ENT
MAGI C
wicked and crafty mind avail itself of thi s snare and we are
lost ; we ma y not go ma d or turn idiots but we beco m e
positively alienated in a ll the force of the e xpression—that
is we are subj e cted to a foreign impulsion In such a sta te
one dreads instinctively everything that might bring us
back to reason and will not even lis ten to representations
that are opposed to our infatuation Here is one of the
m ost dangerous disorders wh ich can a ff ect the moral nature
The so le remedy for such a bewitchm ent is to make use of
madness itself in o der to cure madness to provide the
sufferer with imaginary satisfactions in the opposite order
to that whe ein he is now immersed E ndeavour for
example to cure an ambitious person by making him desire
the glo ies of heaven —mystic rem edy ; cure one who is
dissolute by true love—natural rem edy ; obtain honourable
successes for a vain person ; exhibit un se l fish n e ss to the
avaricious and procure for them legitim ate p ofit by honour
able pa rticipation in generous enterprises &c Acting in
this way upon the moral nature we ma y succeed in curing
a number of physical m aladies for the m oral a ff ects the
physical in virtue of the m agical a xio m
That which is
”
above is like that which is below This is why the M aste r
said when speaking of the paralysed wo m an : S atan has
bound her A disease invariably originates in a deficiency
or an excess and ever at the root of a physical evil we
S hall find a m oral disorder
This is an unchanging law of
nature
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THE D O
CTRI NE
TRAN S CEND EN T
OF
MA GI C
e peram ent of a newly born child the atmospheric im
pressions and diverse influences which in the entire
planetary system are consequent at a given m om ent upon
such or such pa ticula aspect of the stars N othing is
indifferent in nature ; a stone m ore or a stone less upon a
road m a y break or completely m odify the destinies of the
greatest me n or even the la gest em pi es ; still mo e m ust
the position of this or that s t ar in the S ky have an influence
on the child who is born who enters by the very fact of his
birth into the universal harm ony of the sidereal world
The sta s are bound to one another by the attractions which
hold them in equilibrium and cause them to m ove with
uniform ity through space From a ll spheres unto all
S phe es there stretch these indestructible th eads of light
and there is no point upon any planet to which one of them
is not attached The true adept in astrology m ust therefore
give heed to the precise tim e and place of the birth which
is in question then after an exact calculation of the ast al
influences it rem ains for h im to compute the chances of
estate that is to say the advanta ges or hindrances which
the child must one day m eet with by reason of position
relatives inherited tendencies and hence natural p oclivities
in the fulfil m ent of his destinies Finally he will still have
to take into consideration human liberty and its initiative
S hould the child eventually co m e to be a true m a n and to
isolate him self by an intrepid will from fatal influence s and
from the chain of destiny It will be seen that we do not
allow too much to astrology but so m uch as we leave it is
indubitable ; it is the scientific and magical calculus of
probabilities
Astrology is a s ancient as astronomy and indeed it is
more ancient ; all seers of lucid antiquity have accorded it
their fullest confidence ; now we must not condemn and
reject in a shallow m anner anything w h ich com es before us
protected and support ed by such imposing authorities Long
and patient obse vations conclusive co mparisons frequently
epeated experiences must have led the old sages to their
t m
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ASTROLOGY
1 39
decisions and to refute them the sam e labour must be
undertaken from an opposite standpoin t Paracelsus was
perhaps the last of the great practical astrologers ; he cured
diseases by talism ans form ed under astral influen c es ; he
distinguished upon all bodies the mark of thei dom inant
star ; there according to h im was the tru e universal
m edicine the absolute science of n atu e lost by man s own
fault and recovered only by a sm all nu m ber of initiates
To ecognise the S ign of each star upon me n anim als and
plants is the true natural science of S olomon that science
which is said to be lost but the principles of which are pre
serv ed notwithstanding as are all other secrets in the symbol
ism of the Kabbalah
It will be readily understood that in
order to read the s t ars one m ust know the stars themselves
now this knowledge is obtained by the kabbalistic do mi
c
a
n
t
i
o
k
i
of
the
and
by
the
understanding
of
the
celestial
S
f
y
planisphere recovered and explai ed by C affarel In this
planisphere the constellations form Hebrew letters and the
m ythological figures m a y be replaced by the symbols of the
Ta ot To this sam e planisphere G a ffa re l refers the origin
of patriarchal wri ting and in the chains of starry at t raction
the first lineam ents of primi tive charac t ers m a y ve y well
have been found in which case the celestial book would
have served as the model of Henoch s and the kabbalistic
alphabet would have been the synopsis of the entire Sk y
This is not wanting in po etry o r above all in probability
and the study of the Tarot which is evidently the primitive
and hieroglyphic work of Henoch as was divined by the
erudite William Postel is su ffi cient to convince us hereof
The S igns imprinted in the a stral light by the reflection
and attraction of the sta rs is rep oduced therefore as the
sages have discovered on all bo dies which are formed by the
conjunction of that light M e n bear the signs of their sta
on thei forehead chiefly and in their han ds ; anim als in
their whole form and in their individual S igns ; plants in
their leaves and seed ; m inerals in their veins and their
grain The study of these characters was the entire life
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THE D O
C TRI NE
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TRANSCEND EN T
MA GI C
work of Paracelsus and the figures on his talis mans are the
result of his researches ; he h a s however left us no key to
them so that the astral kabbalistic alphabet with its corre
sp o n de c e s still re mains to be done ; as reg a rds publicity
the science of unconventional magical writing stopped with
the pla isphere of G a ffa re l The serious art of divination
rests wholly in the knowledge of these S igns C hiromancy
is the art of readin g the writing of the sta rs in the lines of
the hand and physiognomy seeks the sam e or analogous
characters upon the countenance of its inquirers AS a fact
the lines form ed on the hu man face by nervous contractions
are determ ined fatally and the radiation of the nervous
tissue is absolutely analogous to those networks which are
formed between the worlds by the chains of sta rry attra ction
The fatalities of life are therefore writ t en necessarily in our
wrinkles and a first glance f equently reveal s upon the fore
head of a stranger either one or more of the mysterious
lette rs of the kabba listic planisphere S hould the letter be
jagg ed and laboriously inscribed there has been a struggle
between will and fatality and in his m ost powerful emotions
a n d tendencies the in di vidual s entire past m anifests to the
magus ; fro m this it becom es easy to conjecture t h e future
and if events occasionally deceive the sagacity of the
diviner he who has consulted h im will remain none the
less astounded and convinced by the superhu man knowledge
of the adept
The hum an head is fo med upon the model of the celestial
S pheres ; it attracts and it radiates and in the conception of
a child this it is which first form s and manifests Hence
the head is subject in an absol ute m anner to astral i fl u
ence and evidences its several attractions by its diverse
protuberan c es The final word of phrenology is to be found
therefore in scientific and purified astrology the problems
of which we point out to the patience and good faith of
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A ccording
moistens ;
to Ptolemy the sun d ies up and the moon
according to the kabba lists the sun represents
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THE D O
CTRI NE
OF
TRANSCEND EN T
MA GI C
chances analogous to those which I owe already to the in
fl ue n c e of the sam e planets and I conclude that in 1 8 5 1 I
had e mploym ent which was m oderat ely but su fficiently re
in 1 8 4 7
m un e ra t iv e with som e e m barrassment of position
I was violently separated fro m my fam ily with great
attendant suff erings for mine and me ; in 1 8 4 3 I travelled
as an apostle addressing the people and sufl e rin g the per
of ill m eaning persons ; briefly I was at once
se c ut io
honoured and proscribed Finally in 1 8 2 5 fam ily life
and I engaged definitely in a
c am e to an end for m e
fatal path which led me to science and misfortune I ma y
therefore suppose that I S hall this year experience toil
poverty vexation heart exile change of place publicity
and contradictions with so m e eventuality which will be
decisive for the rest of m y life ; every indication in the
p esent leads me to endorse this forecast Hence I con
experience c o m
e lu d e that for m yself and for this year
confir
m
s
the
precision
of
C
ardan
s
astrological
l
l
e
t
e
y
p
calculus which f urtherm ore connects with the clim acteric
m
ears
of
ancient
astrologers
This
ter
signifies
arranged
in
y
Johannes
S cales or calculated on the degrees of a scale
Trit h e mius in his book on S ec nda y Ca us es has very
c uriously co m pu t ed the return of fortunate or cala m itous
years fo r all the empires of the world In the twenty first
chapter of our Ritual we shall give an exact analysis of this
work one even m ore clear than the original together with a
continuation of the labour of T it h e mius to our own days
a d the application of his m agical scale to conte m porary
events so as to deduce the m ost striking p obabilities
relative to the immediate future of France E urope and
the world
A ccording to all the grand maste rs in astrology co m ets
are the stars of exceptional heroes and they onl y visit earth
to signalise great changes ; the planets p eside over collee
tive existences and m odify the destinies of m ankind in the
aggregate ; the fixed stars more remote and m ore feeble in
their action attract individuals and determine their ten
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ASTR OLOGY
1 43
sometim es a group of stars combine to influence
the destinies of a Sin gle man while often a gre at number of
souls are drawn by the distant rays of the same sun When
we die our interior light in departing foll ows the attraction
of its sta r and thus it is that we live again in other
universes where the soul makes for it self a new garment
analogous to the development or diminution of its beauty ;
for our soul s when separated from our bodies resemble
revolving stars ; they are globules of anim ated light which
always seek their centre for the recovery of their e quili
Before all thin gs however
brium and their true move m ent
they must liberate them selves from the folds of the serpent
that is the un purifi ed astral light which envelopes and
imprisons them unl ess the strength of their will can lift
them beyond its reach The imm ersion of the living star in
the dead light is a frightful torm ent comparable to that of
M ezentius
Therein the soul freezes a n d burns at the same
—
m
m
ti e and has no eans of getting free except by re entering
the current of exte rior form s and assuming a fl e shly
envelope then energetical ly battling aga inst instincts to
st engthen that m oral libe rty which will permit it at the
m o m ent of death to break the chains of earth and wing its
flight in triumph to wards the star of consolation whi ch has
smiled in light upon it Following this clue we can under
stand the nature of the fire of hell which is identical with
the dem on or the old serpent ; we can gather also wherein
consist the salvation and reprobation of me n all called and
all successively elected but in s mall num ber after having
risked falling into the etern al fire through their own fault
S uch is the g eat and subli m e revelation of the m agi a
revelation which is the mother of all sym bols of al l dogmas
of all religions We can realise already how far D upuis
was mi staken in rega ding astrono my as the source of every
cul tus It is astronom y on the contrary which has sp ung
fr om astrology and primitive astrology is one of the branches
of the holy Kabbalah the science of sciences and the
religion of religions Hence upon the seventeenth page of
de n c ie s ;
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THE D O
C TRINE
OF
TRANSCEN D EN T
MAGIC
the Tarot we find an admirable allegory—a naked wo man
typifying Truth Nature and Wisdom at one and the sam e
tim e turns two ewers towards the ea rt h and pours out fire
and water upon it ; above her head glitters the septenary
starred about an eight pointed star that of Venus symbol
of peace and love ; the plants of earth are flourishi g around
the wom an a n d on one of them the butterfly of Psyche has
alighted this emblem of the soul is replaced in som e Copies
of the sacred book by a bird which is a m ore E gyptian and
probably a m ore ancient sym bo l In the m odern Tarot the
plate is entitled the Glitterin g S tar ; it is analogous to a
number of Herm etic symbols and is also in correspondence
with the Blazing S tar of M asonic initiates which e xpresses
m ost of the m ysteries of Rosicrucian secret doctrine
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18 3 8
C HARM S AND
JUSTITIA
PHI LTRE S
M YS TE RI UM CANES
WE
have now to grapple w ith the m ost cri mi nal abuse to
which magical sciences can be put nam ely venom ous m agic
or rather sorcery Let it be here understood that we wri te
not to instruct but to warn If hum an justice instead of
punishing the adepts had only proscribe d the n igro ma n c ers
and poisoning sorcerers it is certain as we have previously
remarked that its severity would have been well placed
and that the most severe penalties could never be excessive
in the case of such cri minals At the sam e tim e it must not
be supposed that the right of life and death which S ecretly
belongs to t h e magus has always been exercised to satisfy
som e infam ous vengeance or som e cupi dity m ore infam ous
still ; in the middle ages as in the ancient world magi cal
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THE D O
CTRINE
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TRANSCEN D E N T
MA GI C
terrible d am a of 9 3 is still concealed in the darkest
sanctuary of the secret societies ; to a depts of good faith
who sought to em ancipate the comm on people were oppo sed
adepts of another sect attached to m o e ancient traditions
who fought by m eans analogous to those of their adversarie s
the p actice of the great arcanum was made impossible by
unmasking its theory The c owd understood nothin g but
it mistrust ed everythin g and fell lower still in its dis
c o ura e m e t ; the great a canu m beca m e m ore secret than
g
ever ; the adepts check m ated by each othe could exercise
their powe neither to govern others nor to deliver them
selves ; they condem ned one another to the death of traito rs ;
they abandoned one another to exile to suicide to the knife
and the sca ffold
I shall be asked possibly whether equally te rible dangers
threaten at this da y the intrude s into the o c cult sanctuary
and the betrayers of its secret Why should I answer any
thing to the incred ulity of the inqui sitive ? If I risk a
violent death for their instruction certainly they will not
save me ; if they are a fraid on their own account let them
—
m
m
abstain fro i prudent research this is all I can say to
them L et us return to venomous magic
In his om ance of Mon te C isto Alexandr e D uma s has
revealed som e practices of this ominous science There is
no need to t averse the sam e g ound by repeatin g its
m elancholy theories of crim e ; describing how plants are
poisoned ; how anim als nourished on these plants have their
flesh infected and becoming in turn the foo d of me n cause
death without leaving any trace of poison ; how the walls
of houses a e inoculated ; how the a i is perm eated by fum es
which require the glass m ask of S t C oix for the operator ;
let us leave the ancient C anidia her abomi nable m ysteries
and ref ain from investigating the extent to whi ch the in
It is
f e rn a l rites of S agana have carried the a t of Locusta
enough to state that this m ost infam ous cl a ss of m alefa cto s
distilled in conjunction t h e virus of contagious diseas es the
venom of reptiles and the sap of poisonous plants that they
"
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C HARM S
AN D PH
I LTR ES
1 47
ext a cted from the fungus its deadly and narcotic properties
its asphyxiating principles fro m da ta ra st mon iu/m fro m the
peach and bitter alm ond that poison one d op of which
placed on the tongue or in the ear destroys like a flash of
lightnin g the strongest and best constituted living being
The white juice of sea lettuce was boiled with milk in which
vipe s and asps had been d owned The sap of the ma n
c hi e e l or dea dly fruit of Java was either brought back with
them from thei long journeys or impo rted at great expense ;
and so were S imilar
so a l so was the juice of the cassada
poisons ; they pulverised flint mixed with i mpu e ashes the
dried slim e of reptiles com posed hideous philtres with the
virus of m ares on heat and S im ilar secretions of bitches ;
they m ingled human blood with infamous drugs composing
an oil the mere odour of which was fata l therein recalling
they even concealed
t h e ta t
is of Pa nu ge
bou bcn
recipes for poisoning in the technica l language of alchem y
a n d the secret of the powder of projection in m ore than one
o l d book which claim s to be Herm etic is in reality that of
the powder of succession The Gr n d G imo i e gives one
in pa ticular which is very thinly disguised unde the title
of M thod f or M ki g Go ld it is an atrocious decoction
arsenic and sawdust which if prope ly m ade
o f verdigris
sho ul d imm ediately consume a branch that is plunged into
it and eat swiftly through an iron nail John Baptista
Porta cites in hi s N tu l Ma g i a specim en of Bo gia poison
but as m a y be i magined he is deceiving the vulgar and
d oes not divul ge the truth which would be too dangerous
in such a connection We m a y therefore quote his recipe
t o satisfy the curiosity of our readers
The toad by itself is not v enom ous but it is a sponge for
poisons and is the m ushroom of the anim al kingdom Take
t hen a plum p toad says Porta and place it with vipers
and asps in a globular bottle ; let poisonous fun gi fox gloves
a n d hem lock be their sole nourish m ent during a period of
seve al days ; then enrage them by beating burning and
t orm enting them in eve y conceivable m anner till they die
r
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THE D O
CTRI NE
OF
TRANSCEND EN T
MAGI C
of rage and hunger ; sprinkle their bodies with powdered
spurge and ground glass ; then place them in a well sealed
eto t and ext act all their m oisture by fire L et the glas s
c ool ; sepa ate the ash of the dea d bodies from the in c o m
bust ibl e dust which will rem ain at the botto m of the reto t
You will then have two poisons—one liquid the other a
powder The first will be fully as e ffi cacious as the te ible
A qu F f n ; the secon d in a few da yS ti m e will cause
any person who m a y have a pinch of it m ixed with his
drink to become in the first place wilted and old a n d
subsequently to die am ids t horrible su fferings or in a state
of com plete collapse It m ust be admitted that this recipe
has a m agical physiognomy of the blackest and m ost revolt
ing kind and sickens one by its recollections of the a bo m i
able confections of C an i dia and M edea The so ce ers of
the middle ages pretended to receive such powde s at the
S abbath and sold them at a high p ri ce to the malicious and
igno ant The t a dition of sim ilar m ysteries S prea d ter or
in country places and came to act as a spell The imagina
tion once impressed the nervous system once assailed and
then t h e victim apidl y wasted away the very dread of his
elatives and friends insuring his loss The sorcere or
sorce ess was alm ost invariably a species of hu man toa d
swollen with long enduring rancours They were poor re
pulsed by all and consequently full of hatred The fear
which they inspi ed was their consolation and their revenge ;
poisoned them selves by a society of which they had ex
nothing
but
the
refuse
and
the
vices
they
rie c e d
e
p
poisoned in their turn all those who were weak enough
to fea them and avenged upon bea uty and youth their
a cc ursed old age and their atrocious ugliness The me e
operation of these evil works and the fulfilm ent of these
loathsom e m ysteries constituted and confirm ed what was
then called a com pact with the devil It is certain that
the worker m ust have been given over body and soul to
evil and justly deserved the universal and i evocable
reprobation expressed by the allegory of hell That hum an
-
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THE D O
C TRI NE
OF
TRAN SCE NDE NT
MAGI C
provincial supe rstitious O bservances there are m any
which indubitably belong to the primitive m isconceptio n
of Pythagorean symbols
S uperstition is de ived from a Latin word which sig i fies
survival It is the S ign surviving the thought ; it is the
dead body of a religious rite S uperstition is to initiation
what the notion of t h e devi l is to that of God This is the
sense in which the worship of im ages is forbidden and in
this sense also a doc trine m ost holy in its origin al c o c e p
tion ma y becom e superstitious and impious when it has lost
its spirit and its inspi ation Then does religion ever one
like the suprem e reason change its vestures and abandon
old rites to the cupidity and rogue y of p i ests dispossessed
and m etam o phosed by thei wickedness and igno ance into
juggle s and C harlatan s We ma y include a m ong sup erst i
tions those magi cal em blem s and characters of which the
m eaning is no longer understood which are engr aved by
chance on am ulets and talism ans The magical images of
the ancients were p a n t a c l e s i kabbalistic syntheses
Thus the wheel of Pythago as is a p a n ta c l e analogous to t h e
wheels of E zekiel ; the two figures contain the sam e secrets
and belong to the sam e phil osophy ; they constitute the k e y
of all p a n t a c l e s and we have already discoursed concerning
them
The four beasts or rather the four headed sphinx of the
same prophet are identical with an adm irable In di an symbol
which we have reproduce d in this work as having reference
to the great arcanum In his Apocalypse S t John followed
and elaborated E zekiel indeed the m onstrous figures of h is
wonderful book are so m any m agical p a t a c le s the key of
which is easily discoverable by kabbalists O n the other
hand C hristians rejecting science in thei anxiety t o
e x tend faith sought later on to conceal the origin of their
dogmas and condemned all kabbalistic and m agica l books
to the flames To destroy originals gives a kind of origin
ality to C opies as was doubtless in the mind of S t Paul
when p om pted be yond question by the m o st laudable
o ur
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THE D O
C TRI NE
OF
TR ANSCEND EN T
MAGI C
intention he accomplishe d his scientific u to da f e at
E phesus
In the sam e way S ix centuries later the true
believer O mar sacrificed the Library of Alexan d ia to the
originality of the Koran and who knows whether in the
tim e to com e so m e future Apostle will not set fire to our
literary m useums and confiscate the printing press in the
interest of som e fresh religious infatuation so m e newly
accredited legend ?
The study of talis mans and p a n t a c l e s is one of the m ost
c urious branches of m agic and connects with historical
numismatics There are Indian E gyptian and G eek talis
m ans kabbalistic m edals coming from the ancient and
m odern Jews Gnostic abra x as occult tokens in use a m ong
the m embers of secret societies and som etim es called
counters of the S abbath ; so al s o there are Templar m e da ls
and jewels of Freem asonry In his Trea tis on th Wo n ders
o
l
n ius describes the talis m ans of S olo mon and
t
u
re
C
o
e
N
f
g
those of Rabbi C h ael D esigns of m any othe s that a e
most ancient will be found in the m agical calendars of
Tycho Brah e and D uc h e t a u and S hould have a place in
M Ra go n s archives of i n itiation a vast and scholarly
undertaking to which we refer our readers
,
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T
THE S O NE O F TH E
E LA
VO CATI O
PHI LO S O PH E RS
GABALU S
AUR UM
S OL
ancients adored the S un under the figure of a black
s tone which they na m ed E lagabalus or Heliogabalus
What
did this stone signify and how c ame it to be the image of
the most bril liant of luminaries
The disciples of Hermes
THE
,
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,
,
THE D O
C TRI NE
OF
TRANSCEND ENT
MAGI C
conscientious resea ches and m odest doubt whilst religiou s
enthusiasm ascribes it exclusively to faith N w it belongs
neither to reason without aspirations nor to aspirations with
out reason ; true certitude is the reciprocal acquiescence of
the reason which knows in the sentim ent whi ch believes a n d
of the sentim ent whi ch believes in the reason which knows
The pe manent alliance of reason and faith will result not
from their absolute distinction and separation but from their
m utual control and their fraternal concurrence
S uch is t h e
S ignificance of t h e two pillars of S olo m on s porch one nam ed
Jakin and the other Bohas one black and the other whi te
They are distinct and separa t e they are even cont ary in
appearance but if blind force sought to join them by bring
ing them close to one another the roof of the temple would
collapse ; separately their power is one ; joined they are
two powers which destroy one another Fo preci ely the
sam e reason the spi itual power is weakened whensoever it
attempts to usurp t h e tempo al whil e the temporal power
be com es the victim of its encroachm ents on the Spiritual
G ego y VII ruined the Papacy ; the schism atic kings have
lost and will lose the m onarchy Hum an equ ilibrium re
qui es two feet the wo lds gravitate by m eans of two forces
generation needs two sexes S uch is the m eaning of the
arcanum of S olo m on represented by the two pill ars of the
tem ple Jakin and Bohas
The sun and m oon of the alchemists correspond to the
sam e symbol and concur in the perfe ction and stabilit y of
the philosophical stone Th e sun is the hieroglyphi c Sign
of truth because it is the visible source of light and the
rude stone is the symbol of stability It was for this eason
that the ancien t s took the s t one E lagabalus as the actual
type of the sun and for this also that the m ediaeval
a lche m ists pointed to the philosophical stone as the fi rst
m ea ns of m aking philosophical gold that is to say of trans
forming the vital forces represented by the six m etals i -to
S ol that is into truth and light the first and in di spen able
operation of the great work leading to the seconda y ad pta
r
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S TONE
THE
O F THE P H
I LO S O PHE R S
1 55
tions and di scovering by the analogies of nature the natura l
and grosser gold to the possessors of the spiritual and living
gold of the tru e s a lt the true m ercury and the true sulphur
of the ph il osophers To find the philosophical stone is then
to have discovered the absolute as the m asters otherwise
say Now the absolute is that which adm its of no erro s
it is the fixation of the volatile it is the rule of the im agi na
tion it is the ve y necessity of being it is the imm utable
law of reason and truth ; the absolute is that which is
N ow that which is in som e sense p ecedes he who is
God
himself cann ot be in the absence of a re ason of being and
ca n exist only in virtue of a suprem e and inevitable reason
It is this reason which is the absolute ; it is this in which
we must believe if we desire a rational and solid foundation
for our faith It ma y be said in these days that God is
merely a hypothesis but the absolute eason is not a hypo
thesis ; it is essential to being
S t Tho m as once sai d : A thing is not just because God
wills it but God wills it because it is just
Had St
Thom as logically deduced all the consequences of this
bea utif ul thought he would have found the philosophical
stone and besides being the angel of the school he would
have been its reform e To believe in the reason of God
a d in the God of reason is to render atheis m i m possible
Wh en Voltaire sa id : If God did not exist it would be
”
necessary to invent Him he felt rather than understood t h e
rea son which is in Go d D oes G o d really exist ? There is
no knowing but we desire it to be so and hence we believe
it Faith thus fo mulated is reasonable faith for it adm its
the doubt of science and as a fact we believe o nl y in things
which seem to us p obable though we do not know them
To think otherwise is delirium ; to speak otherwise is t o
talk like the illuminated or fanatica l N ow it is not t o
such pe sons that the philosophical stone is prom ised The
ignoramuses who have turned primitive C hristianity from its
path by substituting faith for science dream for e xp eri
ence the fantastic for the real ; inquisitors who during
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THE D O
C TRINE
OF
TRANSCEND EN T
MAGI C
so m any ages have waged a war of exterminati n against
m agic ; have succeeded in enveloping with darkness the
ancient discove ries of the human mind so that we are
now groping for the key to the phenomena of nature Now
all natu al phenom ena depend upon a S ingle and im m utable
law represented by the philosophi cal stone and especially
by its cubic form This law expressed by the tet ad in the
Kabbalah furnished the Hebrews with all the mysteries of
their divine Tetragram It m a y be said therefore that the
philosophical stone is squa e in every sense like the heavenl y
Jerusalem of S t John ; that one of its sides is inscribed with
the nam e rm5w and the other wi t h that of G OD ; that one of
its facets bears the nam e of AD AM a second that of HE VA
and the two othe s those of AZO T and IN RI At the be
ginning o f the French translation of a book by the S ieur de
N uisem ent on the phil osophical salt the spirit of the ea rth
1 s rep esented stan ding on a cube over which tongues of
flam e a re passing ; the phallus is replaced by a caduceus ;
t h e sun and m oon figure on the right and lef t breast ; he is
bearded crowned and holds a sceptre in his han d This is
the A zo th of the sages on his pe destal of salt and sulphur
The sym bolic head of the goat of M endes is occasionally
given to this figure and it is then the Baphom et of the
Templars and the Word of the Gnostics —bizarre images
which becam e scarecrows for the vulgar after affording food
f o thought to the sages innocent hieroglyphs of thought
and faith which have be en a pretext for the rage of p erse c u
tions How pitiable are men in their ignorance but how
they would despise them selves if once they cam e to know !
o
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W
U
E
H
T
THE
UN IVER SAL MEDI C I NE
1 59
M ust
we deny evidence or renounce reason ? It
e absurd to say so We should Simply infer that
w ong in supposing resurrection to be i mpossible
.
r
I
N
U
HE
:
a
.
d p o sse
va let c onsecu tio
.
now make bold to affirm that resurrection is pos
occurs oftener than might be thought M any
ad
whose deaths have been legally and scientifically
r
u
a have been subsequently found in their c o fl i s dead
o
of
y
o n d but having evidently c o m e to life and having bitten
c
c
a
es
h
t
their
clenched
hands
so
as
to
open
the
ar
eries
and
t
of
y
on
n
fro
m
their
horrible
agonies
A
doctor
would
tell
us
d
an
o
b
r y c h pe sons were in a lethargy and not d ead
o
But
f
store
m
u
m
a
ps
lethargy
It
is
the
na
e
which
we
give
to
an
cally
d
e
ted
death
a
death
which
is
falsified
by
retu
n
to
life
i
r
i
o
p
m
by
wor
s
to
escape
fro
a
difficulty
when
it
is
d
a
a
s
h
t
e
g
t
y
id
e sibl e to explain facts
The
soul
is
joined
to
the
body
n
a
r
F
i
s
ans
of
sensibi
li
ty
and
when
sensibi
li
ty
ce
es
it
is
a
as
k
r
a
ap p
h
i
m
s
that
the
soul
is
departing
The
agnetic
leep
is
S
e
m
g
of
g
largy or factitious death whi ch is curable a t will
The
s ation or torpor produced by chloroform is a real lethargy
1 ends som etim e s in absolute death
when the soul
its temporary liberation m akes an e ffort of will to
altogether which is possible for those who have
ti ered hell that is to say whose m o al strength is
(rior to that of astral attraction
Hence resurrection is
ble only for elem entary souls and it is these above all
run the isk of involunta ry revival in the to mb Great
are never buried alive The theory and
ion will be given in our Ritual to those
may ask me whether I have raised the dead
t if I repli e d in the affirmative they would
18
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for us to examine whether the abolition
in gpa in is possible and whether it is wholeso m e to e mploy
in aro fo rm or m agnetism for surgical operations We think
M d science wil l acknowledge it later on that by diminishing
ma sibilit y we diminish l ife and what we subtract from pai n
ns
,
.
,
,
,
,
THE D O
C TRI NE
TRANSCEND EN T
OF
MAGI C
under such circumstances turns to the profit of death Pain
bea s witness to the struggle fo life and hence we observe
t hat the dressing of the wound is excessively painful in the
case of persons who are operated on unde an e sthetics
N ow if chloroform were resorted to at each dressing one of
—
two things would happen eithe the patient wo uld die or
the pain would return and continue between the dressings
Natu e is not violated with i mpunity
.
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D
D
IVI NATI O N
EN T ES FUR CA AM ENS
author of this book has dared many thi ngs in his life
and never has any fear retained his thought a prisoner It
is not at the sam e tim e without legitim ate dread that he
approaches the end of the magical doctrine It is a question
now of revealing or rather r e v e ili g the Great S ecret the
terrible secret the sec et of life and death expressed in the
Bible by those form idable and sym bolical words of the serpent
who was him self symbolical : I N E QUAQUAM M ORI EMINI ; II
SE D E RI TIS ; III SIC UT D H ; IV S CIE NTE S B ONUM E T MALUM
O n e of the privileges which belong to the initiate of the
Great Arc anum a d that which sum s them a ll is D ivin a tion
According to the vulga com prehension of the term t o divine
signifies to conjecture what is unknown but its true sense is
ineffable to the point of sublimity To divine (divin a vi) is to
exercise divinity The word divi a s in Latin signifies some
thing far different from divus which is equivalent to the ma n
god D evin in French contains the four letters of the word D I EU
THE
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THE D O
C TRI NE
TRAN S CE NDE NT
OF
M AGI C
The essence of divination that is to say the G eat
M a gical A canu m is epresented by all sym bols of the
science and is intimately connecte d with the one and
p im eval doct ine of He m es In philosophy it gives
a bsolut e certitude ; in religion the unive sal secret of
faith ; in physics the co m position deco m position re co m
position realisation and adaptation of philosophical M ercury
called A zoth by the alchem ists ; in dynam ics it m ultipl ies
r forces by those of pe petual
ou
m otion ; it is at once
m ystical m etaphysical and m aterial with co respondent
effe cts in the th ee worlds ; it procu es charity in God
truth in science and gold in riches for m eta llic trans m uta
tion is at once an allego y and reality as all the a depts of
t ue science are perfectly well aware Yes gold can eally
and m aterially be m ade by m eans of the stone f the sages
which is an am algam of salt sulphu a d m e cury thrice
combined in Az oth by a triple sublimation and a triple
fixation Yes the ope ation is often easy and ma y be a o
complished in a day an instant ; at othe tim es it equires
But to succeed in the great work one
m onths and yea s
m ust be divin a s—a diviner in the kabbalistic sense of the
and it is indispensable that one S ho uld have re
t erm —
the advantage of
n o un c e d in respect of personal inte est
wealth so as to beco me its dispenser Raym und Lully
enriched sovereign s planted E urope with institutions and
rem ained poo
Nicholas Fl a me l who in S pite of hi s
legend is eally dead only attained the great work when
asceticism had completely detached h im f om ri ches He
was initiated by a suddenly i mparted understanding of the
book A sch M eza r ep h written in Heb ew by the kabbalist
J t i h
Abraham possibly the co mpiler of the S p h
N ow this understanding was for Fl a m e l an intuition
deserved or rather rendered possible by the personal
p eparations of the adept I believe I have spoken
,
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ic ie n t l y
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ivination is theref re an intuition a d the key of
this intuition is the universal and m agical doctrine of
D
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n
IVI NATI O N
D
analogies
163
By means of these analogies the magus i
t e p re t s visions as did the patriarch Joseph in E gypt
according to Biblical history The analogies in the e
fl e c t io n s of the ast al light are as exact as the S hades of
colour in the solar spectrum and can be calculated and
explained with great exactitude It is howeve in disp e
sable to know the dream er s degree of intellectual life which
indeed he will himself completely reveal by his own dream s
in a manne that will profoundly astonish him self
S om nambulis m p esenti m ents and second sight a e simply
an accidental o in duced di sposition to dream in a voluntary
or awakened sleep—that is to perceive the analogous re
fl e c t io n s of the a st al light as we shall explain to dem on
en providing the long sought
st a t io n in our Ritual
method of regularly p duc i g and directing m agnetic
phenom ena AS to divinatory instru m ents they are
si mply a m eans of comm unication be tween diviner and
cons ul te serving m erely to fix the two will s upon the
sam e Sign Vague complex shi fting figu es help to focus
the reflections of the astral fluid and it is thus that lucidity
is procu ed by co ffee grouts m ists the white of egg &c
which evoke fatidic fo m s existing only in the t a n slucid
th at is i the im agination of the ope ators Vision in
wate r is worked by the dazzlem ent and tiring of the optic
nerve which then resigns its funct ions to the translucid
and produces a brain illusion in which the reflections of the
astral light a e taken for real images Hence nervous
pe rsons of weak sight and lively imagination are m ost
fitted for this species of divination whi ch indeed is m ost
suc c essful when pe fo m ed by children L et us not here
m isinterpret the function whi ch we attribute to i m agination
in divinato y a ts It is by imagination assuredly that we
see and this is the natu al aspect of the m iracle but we
see true things and in this consists the m arvellous aspect
of the natural work We appeal to the expe ience of all
veritable adepts The author of this book has tested ll
kinds of divination and has invariably obtained esul ts in
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THE DO
C TRINE
TRANSCEND EN T
OF
MAGI C
proportion to the exactitude of his scien t ific operations and
the good faith of his consul ters
The Tarot that m iraculous work which inspired all the
s acred books of antiquity is by reason of the analogical pre
c isio n of its figures and nu mbers the m ost perfect instrum ent
of divi ation and can be em ployed with complete confidence
Its oracles are always rigorously true at least in a ce tain
s ense and even when it predicts nothing it reveals secret
things and gives the m ost wise counsel to its consulters
Allie t t e who in the last century fro m a haird esser becam e a
kabbalist and k a bba list ica lly called him self E t te il la reading
his na m e backwards afte the m anne of Heb ew Alli e t t e
I say after thirty years of m editation over the Tarot cam e
ve y near to recovering everything that is concealed in this e x
t a o rdi a ry work ; however he en ded only by m isplacing the
keys th ough want of their p ope understanding and inverted
the order and character of the figures without at the sam e
tim e entirely destroying their analogies so great are the
s ympathy and corr e spondence which exist between the m
The writings of E t t e ill a now very rare are obscure weari
and in style ba ba ous they have not a ll be en
Som e
printe d and som e m anuscripts of thi s fathe of m odern
c a r t o m a c e rs a e in the hands of a Pa i s bookseller who h a
been good enough to shew them us Their most rem arkable
points are the obstinate opinions and incontestible good
faith of the author who all his life perceived the grandeur
o f the o c cult sciences but was destined to di e at the gate of
the sanctuary without eve penetrating behind the veil He
had little esteem for Agrippa m ade much of Jean Belot a n d
knew nothing of the philosophy of Pa acelsus but he p o s
s essed a highly trained intuition a volition m ost persevering
though his fancy exceeded his judgm ent His endowm ents
we e insufficient for a m agus and m ore than were neede d fo
a skilful and accredited diviner of the vulga
order Hence
E t t e ill a had a fas h ionable success which a m ore accomplished
m agician would perhaps have been wrong to waive but
would certainly not have claimed
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SUMMARY
KE Y
AN D
o r THE
FOUR SEC RET S CI ENCES
m ysticis m
167
in philosophy is to assail rea son Reason and
faith by their natu e m utually exclude one another and
they u nite by analogy
Analogy is the sole possible
D ogm a is the
m ediator between the finite and infinite
F or
e ver ascending hypothesis of a presu m able equation
the ignorant it is the hypothesis which is the absolute
a ffirmation and the absolute affirm ation which is hypothesis
Hypotheses are necessary in science and he who seeks to
realise them enla ges science without decreasing faith for
on the fu ther side of faith is the infini te We believe
in what we do not know but what reason lead s us t o
admit To define and circum scribe the object of faith is
therefore to fo mulate the unknown P ofessions of faith
are formul ations of the ignorance and aspirations of ma n
The theorem s of science are m onum ents of his co nquests
The ma n who denies God is not less fanatical than he who
defines him with p etended infallibility
G o d is comm only
defined by the enum e ation of all that He is not M a n
m akes God by an analogy f om the lesser to the greater
whence it results that the conception of God by m is ever
that of an infinite m a n who m akes m a n a finite G o d Ma
can realise that which he believes in the m easu e of that
which he knows and by reason of that which he does not
know and he can accomplish all that he wills in the m easu e
of that which he believes and by reason of that which he
knows The analogy of cont aries is the connection of light
and shade of height and hollow of plenu m and void
Al legory the m other of all dogm as is the substitution of
im pressions for seals of S hadows for reali ties It is the fable
of tru t h and the truth of fable O n e does not invent a
dogm a one veils a t uth and a shade for weak eyes is
p o duced The initiat r is not an i m postor he is a
reveale that is following t h e m eaning of the Latin word
ev l a e
a m a n who veils afresh He is the creato of a
new Shade
Analogy is the key of all secrets of natu e and the sole
fundam ental reason of all revelations This is why religions
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THE D O
CTRI NE
TRANSCEND EN T
OF
MA GI C
seem to be writte n in the heavens and in all natu e ; this is
just a s it S hould be for the work of God is the book of God
and in what He writes S hould be discerned the expression of
His thought and consequently of His being since we conceive
H im o l y as the S uprem e thought D upuis and Volney saw
only a pla giarism in this S plendid analogy which S hould
have led the m to acknowledge the catholicity that is the
u n ivers ality of the pri m eval one m agica l kabbalistic a d
immutable doctrine of revelation by analogy Analogy yields
a ll the forces of nature to the m agus ; analogy is the quint
essence o f the phil osophical stone the sec et of perpetual
m otion the quadrature of the circle the te mple resting on
the two pillars JAKIN and B OHAS the key of the g eat
arcanu m the root of the tree of life the science of good a n d
e vil To find the exact s c ale of analogies in t hings a pp e c i
able by science is to fix the bases of faith and thus becom e
possessed of the rod of m iracles Now there is a prin
igo ous fo m ula which is the great a canum
c ipl e and
Let the wise m a n seek it not since he has al eady found
it ; let the profane seek f o eve and they will never
find it
M etalli c trans m utation takes place spi itually and
m ate ially by the positive key of analogies
O ccult
m edicine is sim ply the exercise of the will applied to the
very source of life to that astral light the existence of which
is a fact which h a s a m ovem ent confo m ed to calculations
having the g eat m agical arcanu m for their ascending and
descending scale This universal arcanum t h e final a d
ete nal secret of transcendent initiation is rep esented in
the Ta rot by a naked gi l who touches the earth only by one
foot has a magnetic rod in each han d and seem s to be
running in a crown held up by an angel an eagle a bul l
and a lion F undam entall y the figu e is analogous to the
cherub of Jeke skie l of which a rep esen tation is here given
and to the In di a n symbol of Addh a n a ri which again is
analogo us t o the ado n a of J e ke skiel who is vulga ly called
E zekiel
The co mprehension of this figure is the key of all
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THE D O
C TRINE
OF
TRAN S CE NDE N T
MAGI C
is the idol of black m agic and the phanto m of the fien d
The demon is death mas querading in the ca st o ff garments
of life the spectre of H i e n k e sep t throned upon the rubbish
of ruined civil isations and concealing a loathsom e nakedne ss
by the rejected salvage of the incarnations of Vishnu
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H
ER E EN D S
THE D O
CTRINE
OF
TRANSCEND EN T
MA GI C
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?a
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3]
tl
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it
dr
IN TROD UC T ION
KNOW ES T thou that old
of the wo ld who is on the
m arch always and wearies never ? E very uncurbed passion
eve y selfish pleasu e eve y licentious energy of humanity
and a ll its tyrannous weakness go before the so did mist ess
of our tearful valley and scythe in hand these indefatigable
labo urers reap their eternal harvest That queen is old as
time but her skelet on is concealed in the wreckage of
wom en s beauty which she abstracts fro m their youth and
their love H e S kull is adorned with dead tresses that a e
not her own Spoliator of crowned heads Sh e is e m
be llish e d with the plunder of queens fro m the star bege m m ed
hair of Berenice to that white without age which the e e c u
He
t io n e r sheare d fro m the brow of M arie Antoinette
livid and f ozen bo dy is clothed in polluted ga m ents and
tattered winding sheets Her bony hands covered with
rings hold diadems and chains sceptres and crossbones
jewels and ashes When she goes by doors open of them
selves ; she passes through walls ; she penetrates to the
cabinets of kings ; she surp ises the extortioners of the poor
in their m ost secret orgies ; she S its down at their boa d
pours out their wine grins at their songs with her gumless
t eeth takes the place of the lecherous court esan hidden be
S he delights i the vicinity of sleeping
hind their curtains
voluptuaries ; she seeks their caresses as if she hoped to g ow
warm in their embrace but Sh e freezes all those whom S h e
t uches and herself never kindles At times n o t wit h st a d
ing one would think her seized with frenzy ; she no longe
stalks slowly ; she runs ; if her feet are too slow she S purs
a pale horse and charges all breathl ess through multitudes
M urder rides with her on a red charger ; shaking his m ane
of sm oke fire flies before her with wings of s c arlet a d
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x7 5
RITUAL
THE
OF
TRANSCEND EN T
MA GI C
black ; fam ine and plague follow on diseased and em aciated
stee ds gleaning the few S heaves which remain to complete
her ha vest
A fter this funere a l proc ession com e two little children
adiating with s miles and life the intelligence and love of
the com ing century the dual genius of a new bo n hum anity
The S hadows of death fold up before them as does night
befo e the morning star ; with nimble feet they skim the
earth and sow with full hands the h Op e of another year
But death will come no m o e i mpiteous and ter ible to m o w
like d y grass the ripe blades of the new age ; it will give
place to the angel of progress who will gently libe ate souls
from m or t al chains so that they ma y ascend to God When
m e n know how to live they will no longer die ; they will
t ansfo m like the chrysalis which becom es a splendid
butte fly The te rors of death are daughters of igno ance
and death herself is only hideous by reason of the rubbish
which covers her and the sombre hues with which her
im ages are surrounded D eath truly is the birth pang of
life There is a force in nature which dieth not and this
force perpetuall y transfo m s beings to prese ve them This
force is the reason or word of nature In ma n also the e is
a fo rCe analogous to that of nature and it is the eason or
wo d of ma n The word of ma is the expression of his
will directed by reason and it is o mnipotent when reasonable
f o then it is analogous to the wo d of God hi m self By the
word of his reason m a n beco m es the conqueror of life and
can t iumph over death The entire life of m a n is either
the partu ition or miscarriage of his word Hum an beings
who die without having unde stood or formulated the word
of reason die devoid of eternal hope To withstand success
fully the phantom o f death we m ust be identified with the
realities of life D oes it signify to God if an abortion
wither seeing that life is etern a l ? D oes it signify to Nature
if u nreason perish since reason which neve perishes still
holds the keys of life ? The first and terrible forc e which
dest oys abortions eternally was called by the Hebrews
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THE
RIT UAL
OF
TRANSCEN D ENT
MAGI C
m uch m ore
beautiful wouldst thou be ! Thy face woul d
bu n no longer with the toil of thine incredible flights ;
thine eyes would be pure thy s m iling countenance white
and red like that of thy happy sisters ; all the stars woul d
know thee and far fro m fea ing thy flight would rejoice t
thine app oach ; for then thou wouldst be m a de one wi th
us by the indestructible bonds of universal harm ony a d
thy peaceful existence would be one voice m ore in the
canticle of infinite love
And the com et replies to the fixed star : Believe not 0
my sister t hat I a m perm itted to wander at will a n d vex
the harmony of the spheres ! God hath appointed my path
even as thine and if it appea to thee uncertain and ra m
bling it is because thy beam s cannot penet rate far enough t o
take in the ci cu mfe ence of the ellipse which has been
given m e for m y cou se M y fiery hai is God s beac n ; I
of the suns and I imm erse myself con
a m the m essenge
t in ua ll y in their burning heat that I ma y dispense it to
young wo lds on m y journey which have not yet sufficient
war mth and to ancient stars which have grown cold in thei
solitude If I weary in my long t avellings if m y beauty
be less m il d than thine own and if my garm ents a e less un
spotte d yet a m I a noble daughter of heaven even as thou
art L eave m e the sec et of m y terrible destiny leave m e the
dread which sur ounds m e cu se m e even if thou canst not
comprehen d ; I shall none the less accomplish my wo k a d
continue m y ca ee un der the i mpulse of the b eath of God !
Happy a e t h e sta s which rest which S hine like youthful
queens in the peaceful socie ty of the universe ! I a m the
proscribed the eternal wande er who has infinity for dom ain
They accuse m e of setting fire to the planets the heat of
which I renew ; they accuse me of terrifying the stars which
I enlighten ; they chide m e with breaking in upon unive sal
harm ony because I do not revolve about t heir pa ticula
cent es because I join them one with anothe directing my
gaze towards the sole cent e of all the suns Be reassure d
therefore O beauteous fixed star ! I shall not impove ish
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INTROD UCTION
179
thy peaceful light ; rather I shall expend in thy service my
own life and heat I Shall disappear from heaven when I
S hall have consu m ed m yself and m y doo m will have been
glorious enough ! Know tha t various fires burn in the
temple of God and do all give H im glory ; ye are the light
of golden candelabra ; I a m the flam e of sac ifice L et us
”
each fulfil our destinies
Having uttered these wo ds the co met tosses back her
bu nin g hair uplifts her fie y shield and plunges into
infinite Space seeming to be lost for eve
Thus S atan appea ed and disappeared in the allegorical
”
narratives of the Bible
Now there was a day says the
book of Job when the sons of God cam e to present the m
selves before the L ord and S atan came also among the m
A nd the L ord said unto S atan Whence co m est thou ?
Then S atan answered the L ord a nd said Fro m going to
and fro in the earth and f om walking up and down in it
A Gnostic gospel discovered in the east by a lea ned
tra veller of our acquaintance explains the genesis of light to
the profi t of Lucife as follows —The self conscious truth
is the living thought Truth is thought as it is in itself
and fo m ulated thought is speech When eternal thought
”
desired a fo m it said : Let there be light Now this
thought which speaks is the Word and the Word said :
Let there be light
because the Word itself is the light of
minds
The uncreated light which is the divine Word
shines because it desires to be seen ; when it says : Let
there be light ! it ordains that eyes shall open ; it creat es
”
intelligences When God said : Let there be light !
Intelligence was m ade and the light ap p ea ed N o w the
Intelligence which God diff used by the b eath of His m outh
like a star given o ff f o m the sun took the fo m of a splen
did angel who was salute d by heaven unde the nam e of
Lucife
Intelligence awakene d a d comp ehended its
nature completely by the understanding of that utte ance of
the D ivine Wo d : L et there be light !
It felt itself t
be free because God had called it into being a d raising up
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THE
RIT UAL
OF
TRANSCEND EN T
MAGI C
its head with both wings extended it replied : I will not
”
be S lavery
Then shalt thou be suffering said the
”
U n created Voice
I will be liberty replied the light
”
P ide will seduce thee said the S uprem e Voi c e and thou
”
wilt b ing fo th death
I needs m ust strive with d eath
”
to c onquer life again responded the created light There
upon God loosened f om his bosom the shining cord which
rest ained the superb angel and beholding him plunge
th ough the night which he furrowed with glory He loved
the o ffspring of His thought and said with an ineffable
”
How beautiful was the light !
S m ile :
God has not c eated suffe ing ; intelligence has accepted
it to be f ee And suffering has been the condition im posed
upon freedom of being by H im who alone cannot e be
cause He is infinite For the essence of intelligence is
judgm ent and the essence of ju dgm ent is libe ty The
eye does not really possess light except by the faculty of
closing or opening We e it forced to be always Open it
would be the Slave and victim of the light and woul d cease
to see in orde to escape the to m ent Thus c eated Inte l
l ige n c e is not happy in a fl irmi n g God except by its liberty
to deny Him N ow the Intelligence whi ch denies inve ri
ably a fl irm s som ething since it is asserting its libe ty It
is fo this eason that blasphemy gl o rifie s God and that hell
was in dispensable to the happiness of heaven Were the
light unrepelled by shadow the e would be no visible form s
If the fi st angels had not encountered the depths of dark
ness the child bi th of God would have been incomplete
and t here could have been no separation between the
created and essential light Neve would Intelligence have
known the goodness of God if it had never lost H im Never
would Go d s infinite love have shone fo th in the joys of
His m ercy had the prodigal S on of Heaven em ained in the
house of His Fathe When all was light there was light
nowhere ; it filled the b east of God who was labou ing to
”
b ing forth And when He sai d : Let the e be light !
He pe mitted the darkness to repel the light a d the
,
,
.
,
.
.
,
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.
rr ,
.
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.
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-
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.
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.
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n
RIT UAL
THE
OF
TRANSCEN D EN T
MAGI C
This signifies acco ding to the version of Fab e d Oliv e t
N ow o iginal attraction (cupi dity ) was the ent aining pas
sion of all elem enta y life (the inte io active powe ) of
”
nat u e the wo k of J h fia h the Being of beings B ut
he ein Fab e d O li e t is beside the true interpretation
because he was unacquainte d with the g and keys of the
Kabbalah The word N a h a sc h explained by the symbplic a l
lette s of the Ta ot igo ously signifies
r
,
r
r
,
r
r
r
r
’
r
,
r
r
.
,
’
r
r
v
,
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.
,
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r
1 4 J N un
5 n He
.
—Th e
—
Th
w S ch in
21
.
r
r
i
w h ic h p ro du c e s c o m b n a t io n s
e n t a n d p a ss
e p r o du c e r o f o r m s
w
r
o
e
p
e rec
Th e
ipi
na
l i
t
o
a
r sa
p
iv
t ur a
io n
l
a n d c e n t ra
l
fire
.
f
e q u ili b ra t e d by
.
do u b l e
.
Thus the wo d em ployed by M oses ead k a bb list ic l ly
gives the desc iption and definition of that magical unive sal
agent ep esente d in all theogonies by the se pent ; to this
agent the Hebrews applie d the nam e of C D when it m ani
f e st e d its active force of O R when it exhibited its passive
force and of AO U R when it wholly revealed itself in its
equilibrated powe p oduce of light in heaven a d gold
a m ong m etals It is the efore that old se pent which e n
ci cles the worl d and places his devouring head beneath
the foot of a Vi gin the type of initiation —that vi gin who
p esents a little new bo n child to the ado ation of th ee
m agi and receives f om the m in exchange f o this favou
gol d m yrrh and f ankincense S o does doct ine serve in
all hieratic religions to veil the secret of those fo ces of
natu e which the initiate has at his disposal ; eligio us
fo m ulae a e the su mm a ies of those wo ds full of myste y
and power which m ake the gods descend f om heaven a d
yield them selves to the will of me n Judea bo rowed its
sec ets f om E gypt ; there G eece sent her hierophants and
later her theosophists to the school of the great prophets ;
the Ro m e of the C aesa s mined by the initiation of the
cataco mbs collapsed one day into the C hurch and a
sy mbolism was econst ucted with the e mnants of all the
wo ships which h a d been abso bed by the queen of the
wo ld Acco ding to the G ospel narrative the insc iption
r
,
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a
a
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,
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r
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,
,
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n
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.
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,
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,
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-
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'
r
,
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,
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,
r,
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.
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r
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.
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,
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I N TR OD UC TI ON
1 83
which set forth the spi itual royalty of C hrist was w itten
in Hebrew in Greek and in Latin ; it w as the expression
of the unive s l synthesis Hellenis m in fact that g and
and beauteous eligion of fo m announced the co ming of the
S aviour no less than the p ophets of Judaism ; the fable of
Psyche was an ultra Christian abstraction and the cultus
of the Pantheons by rehabilitating S oc ates p epa e d the
alta s fo that unity of God of which Is ael h a d been the
myste ious p ese ve
But the synagogue denied its Messiah
and the Heb e w lette s we e e fface d at least in the blinded
eyes of the Jews The Rom an pe secut s dishonou ed
Hellenis m and it could not be resto ed by the false modera
tion of the philosophe Julian surnam ed perhaps unjustly
The
t h e Ap state S ince his C hristianity was neve S ince e
igno ance of the m iddle ages followe d opposing saints a n d
virgi ns to gods go ddesses and nymphs ; the deep sense of
the Hellenic myste ies becam e less un derstoo d than eve ;
Greece herself did not only lose the t aditions f h e ancient
c ul tus but separated f om the Latin C hu ch ; d thus fo
L atin eyes t h e G eek letters were blotted out as the Latin
lette s disappea ed f G eek eyes S o the insc iption on
the C oss of the S aviour vanishe d enti ely and nothing
except m ysterious initials rem aine d But when science a d
philosophy econciliated with faith shall unite all the
various sy m bols then shall all the ma gn ifi c e n c es of the
antique worships again blosso m in the m em o y of m e n
proclaim ing the prog ess of the hu m an m ind in the intuition
of the light of God B ut of all fo m s of prog ess the
g eatest will be that which resto ing the keys of natu e
to the han ds of science shall enchain for eve the hideous
S pect e of S atan and explaining all exceptional pheno m ena
of nature Shall dest oy the empi e of supe stition and
idiotic c edulity To the acco mplish m ent of thi s work we
have consec ated o u life and do still devote it to the m ost
c ip a t e
toilsom e and difficult researches We would e
altars by ove throwing i dols ; we desire the m a of i t e l li
gence to become once m o e the p iest a d king of natu e
r
r
,
,
r a
,
.
r
r
r
,
,
r
-
,
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,
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r
r
r
r
r
r
,
r
r
,
,
.
r
r
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,
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.
or
r
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,
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o
,
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,
r
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.
,
,
,
r
r
r
o
r
,
r
r
an
r
r
,
r
,
or
r
r
.
r
r
,
n
.
r
,
r
,
,
,
r
,
r
r
.
r
r
r
r
,
r
,
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,
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,
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r
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.
r
r
,
,
n ra n
.
r
n
r
r
n
n
r
,
THE
RIT UAL
OF
TRAN S CE NDE NT
MAGIC
and we would preserve by explanation all im ages of the
universal sanctuary
The prophets spoke in parables and images because a b
stract lan guage was wanting to them and because p ophetic
pe ception being the sentim ent of harm ony o of universal
analogies t ranslates naturally by images Taken lite ally
by the vulgar these im ages become idols or im penet able
m ysteries
The sum and succession of these im ages and
mysteries constitute what is called symbol is m
S ymbolis m
therefore comes from God though it m y be fo m ulated
by me
Revelation has accompani ed humanity in all ages
has t ra n sfigure d with hu man genius but has ever expressed
the sam e tr uth True religion is one ; its dogm as a e S imple
and within the reach of all A t the sam e ti m e the m ulti
l
i
i
c
t y of sym bols has been a book of poes y indispensable to
p
the education of hum an ge n uis The harm ony of outward
beauties and the poetry of form had to be revealed by God
to the infancy of m ; but soon Venus had Psyche for her
rival and Psyche enchanted Love Thus the cultus of the
fo m perforce yielded to those am bitious dream s which
already adorned the eloquent wis dom of Plato The advent
of C hrist was prepared and for this reason was expected ;
it cam e because the world awaited it and to becom e popular
philosophy transform ed into belief E mancipated by this
belief itself the hum an mind S peedily proteste d against t h e
school which sought to m aterialise its S igns and the wo k
of Roman C atholicism was solely the unconscious prepara
tion for the e mancipation of consciences and the esta blish
m ent of the bases of universal association All these things
were the regular a d normal devel pm ent of divine life in
hu m anity ; for God is the great soul of all souls the im
m ovable centre about which gravitate all intelligences like
a cloud of stars
Hum an intelligence has had its morn ing ; its noon will
co me and the decline follow but God will ever be the same
It seem s however to the dwellers on the earth that the sun
rises youthful and timid in the m orning shines with all it s
.
,
r
,
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r
,
,
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.
r
,
.
.
,
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,
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a
,
.
,
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.
.
,
,
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an
.
,
r
.
,
,
.
,
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,
.
o
n
,
.
.
,
,
,
,
,
RIT UAL
THE
TRANSCEND EN T
OF
MAGI C
stood erect before them impeachi g them by His wounds and
ove whelm i g them by the brightness of His sca s They
believed that they had Slain H im in H i c adle at Bethlehem
but He is alive in E gypt
They car y H im to the summit
of the m ountain to cast H im down ; the mo b of His mur
dere e encircles H im and al eady t iumphs in His certain
destruction a cry is hea d ; is not that He who is shattered
on the rocks of the abyss
They whiten and look at one
anothe ; but He calm and s miling with pity passes through
the midst of them and disappears Behold anothe m oun
tain which they have just dyed with His blood Behold a
cross a sepulch e and soldiers guarding His tomb ! M a d
m e n ! The to m b is e m pty and He who m they rega d as
dead is walking peaceably bet ween two travellers on the
oad to E m m aus Where is He ? Whither does He go ?
Wa n the maste s of the wo ld Tell the C aesars that thei
powe is th eatened ! By whom ? By a pauper who has
no stone on which to lay His head by a m a n of the people
condemned to the death of Slaves W hat insul t or what
m adness ! It m atte s not
The C aesars m arshal all t hei
power sanguinary e dicts prosc ibe the fugitive everywhere
sca ff l ds rise up circuses Open arrayed with lions and
ladiators
py
es
are
lighte
d
tor
ents
of
blood
flow
and
the
g
C aesa s believing them selves victo ious da e add another
nam e to those they rehearse on their trophies ; then they
die a n d their own apotheosis dishonours the gods who m they
defended The hat ed of the wo ld confounds Jupiter and
N e o in a co m m on contempt
Tem ples t a n sform ed into
tombs a e cast down over the prosc ibed ashes and above
the debris of idols above the ruins of em pires He only He
whom the C ae sars p oscribed whom so m any satellites
pu sued who m so m any executioners tortured He only lives
alone reigns alone t ium phs
N otwithstanding His own disciples spee dily mi suse His
nam e ; pride enters the sanctuary ; those who Should pro
claim His resu rection seek to immortalise His death that
they m a y feed like the ravens on His ever renewing flesh
n
,
r
n
r
s
.
r
,
r
r
r
,
r
r
r
,
,
r
.
r
,
,
r
,
,
r
.
r
r
r
r
r
r
,
.
r
r
.
r
o
,
r
,
r
,
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,
,
r
,
,
r
,
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.
r
r
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.
r
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,
,
r
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,
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,
,
,
,
r
,
,
r
,
-
,
,
.
I N TR OD UC TI ON
1 87
place of imitating H im by His sacrifice and S hed ding their
blood for thei children in the faith they chain H im in the
Vatican as upon another C aucasus and beco m e the vultu es
But what signifies thei evil
f this divine Pro m etheus
They can only imprison His i m age ; He Him self
d eam ?
is f ee and erect proceeding from exile to exile and from
conque t to conquest it is possible to bind a ma n but not
to m ake captive the Word of God ; speech is free and
n othing can rep ess it ; this living speech is the c o de m
nation of the wicked and hence they seek to dest oy it but it
is they only who die and the word of t uth rem ains to judge
their m em ory ! O pheus ma y have been rent by bacchantes
S ocrates ma y have qua ffed the poisoned cup Jesus and His
apostles have perished in the utm ost tortu es John Hus
Jerom e of Prague and innum e able othe s have been burned ;
S t Bartholo m ew and the m a ssac es of S epte mber m a y have
had in turn their victim s ; cossacks knouts and S iberian
d ese ts are still at the disposal of the Russian E m peror but
the Spi it of O pheus of S oc ates of Jesus and of all
m artyrs will live for ever in the m idst of thei dead per
se c ut o s
will stand e ect am idst failing institutions and
collapsing e mpi es It is this divine spirit the spirit of
the only S on of God which S t John epresents in his
a pocalypse
standing between gol den can dl esticks because
He is the centre of all lights ; h a vrn g seven stars in His
hand like the seed of a new heaven and sen din g down His
speech upon the ea th un der the symbol of a two edged
sword When the wise in thei discouragem ent S leep
th ough the night of doubt the spirit of C h ist is e ect
a n d vigilant
When the nations weary of the labou which
em ancipates them lie down and d eam over their
chains the spirit of C hrist is erect a d p otesting
When the blind pa tisans of sterilised religions cast
them selves in the dust of old te mples the Spiri t of
C hrist is erect and praying
When the st ong become
weak when virtues are corrupted wh en all things bend
a d S ink d own in search of a sham eful pasture the spi it
In
r
,
r
,
o
r
.
r
r
,
s
,
,
n
r
r
,
,
r
,
r
,
,
r
r
,
r
,
,
,
r
,
,
r
,
r
r
r
,
,
,
r
r
r
,
r
.
,
r
,
,
,
,
-
r
r
.
r
r
,
.
r
r
,
r
,
n
,
r
.
r
,
r
.
,
n
,
,
r
THE
RIT UAL
OF
TRANSCEND EN T
MAGI C
of C hrist is erect gazing up to heave n and a waiting the
hour of His Father
C hrist signifies priest and king by excellence The C h ist
initiator of m odern tim es cam e to form new p iests and new
kings by science and above all by charity The ancient
m agi were priests and kings and the S aviour s advent was
proclaim ed to them by a star This star was the m agical
pentagram having a sacred let t er at each point It is the
symbol of the intelligence which rules by unity of force over
the four elem entary potencies ; it is the pentagram of the
m agi the blazing star of the children of Hira m the proto
type of equilibrated light ; to each of its poin ts a ray of
light ascends and from each a ray goes forth ; it represent s
the grand and supreme athanor of nature which is the body
of m a
The m agnetic influen c e issues in two beam s from
the head from either hand and from either foot Th e
positive ray is balanced by the negative Th e head corre
sp o n ds with the two feet each hand with a hand and foot
each of the two feet with the head and one hand This
ruling Sign of equilibrated light represents the spirit of
o der and harmo ny ; it is the S ign of the om ipotence of
the m agus and hence when broken or incorrec tly drawn it
represents astral intoxication abnormal and ill egulated
projections of the astral light and therefore bewitchm ents
pe versity m adness and it is what the magi term the
There is another S ignature which
S ignature of L ucifer
also symbolises the myste ies of light namely the Sign of
S olo m on whose talis m ans bea on one side the i m p ession
of his seal which we have given in our D octrine and on
the other the following signature (p
which is the
hi eroglyphic theory of the co m position of m agnets and
represents the circulatory law of the lightnin g
Rebellious spirits are enchained by the exhibition of t h e
blazing five pointed star or the seal of S olom on because each
m
m
ives
the
proof
of
their
folly
and
threatens
the
with
a
g
sovereign power capable of torm enting them by their recall
,
,
.
r
.
r
,
,
.
,
’
,
.
,
.
,
,
,
,
n
.
,
.
,
.
,
,
.
n
r
,
,
,
-
r
,
r
,
,
,
,
,
,
.
r
,
,
r
r
,
,
.
,
.
-
,
THE
RIT UAL
OF
TR ANSCEND EN T
MAGI C
established in the constant light To co mmand the ele ments
we m ust have overco m e their hurricanes thei lightnings
their abysses their te mpests In o de to DAR E we m ust
KN OW ; in orde to W I LL we m ust D ARE ; we m ust W I LL to
possess e mpire a d to reign we m ust B E S ILEN T
.
,
,
.
,
r
,
r
r
r
,
n
.
,
TH E
R I TU A L
M A GIC
TR A N S GE N D E N T
C
HAPTE R I
P RE PARA TI ONS
ERY intention which does not assert itself by deeds is a
vain intention a n d the speech which expresses it is idle
speech It is action which p oves life and establishes will
Hence it is said in the sacred d symbolical books that
m e n will be judge d not accor ding to their thoughts a n d
thei ideas but acco rding to their wo ks We must act in
order to be
We have therefore to treat in t his place of the g and
and ter ific question of m agical works ; we are concerned no
longe with theo ies and abstractions ; we app oach ealities
and we are about to place the ro d of m i acles in the hands
of the adept saying to h im at the sam e tim e : Be not
satisfied with what we t ell you ; act for yourself We
have to deal he e with works of elative o m nipotence with
the m eans of seizing upon the g eatest secrets of nature a d
compelling the m into the service of an enlightene d a d
inflexible will
M ost known m agical rituals are either m y t ifi c a t io s o
enigmas and we are about to rend for the fi st t im e after
so m any centuries the veil of the occult san ctua y To
reveal the holiness of m ysteries is t o p vide a em edy for
their p ofanation S uch is the thought which sustains o ur
EV
,
r
.
.
an
,
r
r
,
.
.
r
,
,
r
r
r
r
r
,
r
“
,
.
r
r
,
r
n
n
.
s
n
r
,
,
r
,
ro
r
.
r
.
r
RIT UAL
THE
TRAN SCEN D EN T
OF
MAGI C
cou age and enables us to face all the perils of this enter
t
ise
possibly
the
most
in
repid
which
it
has
been
permitted
p
t h e hu m an mind to conceive and carry out
M agical Operations are the exe cise of a natural power
but one superior to the o dinary fo ces of nature They
a e the res ult of a science and a p actice which exalt hu m an
will beyond its norm al limits The supernatural is only the
an ext aordin ary grade o it is the exalted
n atural in
natural ; a m iracle is a phenomenon which strikes the m ulti
tude because it is unexpected ; the astonishing is that which
a stonishes ; m iracles are e ff ects which su prise those who are
igno ant of thei causes or assign them causes which are
not in p opo tion to such e ffects M i acles exist only f o
the ignorant but as the e is scarcely any absolute science
am ong m e the supe natu al can still obtain and does so
indeed fo the whole w ld Le t us set out by saying that
we believe in all m i acles because we a e convinced and
ce t ain even f o m our own experience of their enti e possi
The e are som e which we do not explain though
bilit y
we regard them as no less explicable From the greate to
the lesser f om the lesser to the g eate the consequences
p og essively
e identically relate d and the proportions
rigo ous But in o der to work m i acles we m ust be out
side the ordina y con ditions of hum anity ; we m ust either
be abst acted by wisdom or exalted by m adness eithe
to all passions or beyond them through ecstasy or
s upe io
frenzy S uch is the fi st and most indispensable p epara
tion of the operator Hence by a p ovidential or fatal law
the m agician can only exe cise m nipotence in inve se pro
portion to his m ate ial inte est ; the alchemist m akes so
m uch the m ore gold as he is the m o e resigned to priva
t ions and the m o e esteem s that poverty which p otects
the sec ets of the m g um Op us O nly the adept whose
hea t is passionless will disp se of the love and hate f
t hose who m he would m ake inst u m ents of his science ;
the m yth of Genesis is ete nally t ue and God pe mits the
t ee of science to be approached only by those m e w h a e
r
r
,
.
r
,
r
r
.
r
r
.
r
r
,
r
r
r
r
,
r
r
.
,
r
,
r
n,
r
or
r
,
.
r
r
r
r
,
r
r
,
r
.
,
r
.
,
r
r
r,
r
ar
r
r
.
r
r
r
r
r
,
r
r
r
.
r
.
r
,
r
,
o
r
r
r
r
r
,
r
r
a
n
.
o
r
o
r
r
r
r
,
r
n
o
r
RIT UAL
THE
OF
MA GI C
TRAN S CEND ENT
victories Indolence and forget f ulness are enemies of will
and fo this reason all eligions have mult iplied thei
O bservances and m ade their wo ship minute and difficult
The m ore we rest ain ourselves fo an idea the greate is
the strength we acqui e within the S COp e of that i dea Are
not mothers mo e part ial to the child en who have caused
them most suffering and cost them m ost anxieties ? S o
does the power of religions reside exclusively in the inflexible
will of those who practise them S o long as there is one
faithful person to believe in the holy sacrifice of the M ass
there will be a priest to celebrate it for him ; and so long
as there is a priest who daily recites his b eviary the e will
be a pope in the worl d O bservances appa ently m ost in
significant and most foreign in them selves to the proposed
end lead notw ithstanding to that end by education and
exe cise of will If a peasant rose up every m orning at two
or three o cl ck a n d went daily a l ng distance f om hom e
to gathe a sprig of the sam e herb before the rising of the
sun he woul d be able to pe form a great number of p o
digie s by m erely carrying t hi s herb upon his person fo it
would be the Sign of his will and woul d becom e by his will
itself all that he required it to becom e in the interest of his
der to do a thing we m ust believe in the
our doing it and this faith m ust fo thwith be
translate d into act s / When a c h ild says : I cannot his
”
m other answers
Try F aith does not even try ; it begins
with the certitude of completing a n d it proceeds calmly as
if o mnipotence we e at its disposal and ete nity befo e it
?
What seek you therefore f o m the science of the m agi
D are to fo m ulate you desire then set to wo k at once
a d do not cease acting after the sa m e m anner and f o
the
sam e end ; what you will S hall co m e to pass and fo you
and by you it has indeed al eady begun S ixtus V said
”
while watching his flocks : I desi e to be pope You a e
a beggar and you desire to m ake gold ; set to wo k a n d
never leave o ff I p o mise you in the nam e of science all
the treasures of Fl a me l and Raym ond Lully
What is
.
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“
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P
R EPARATI ONS
1 95
the first thin g to do ? Believe in your power then act
”
But how act ?
Rise daily at the sam e hou and that
ea ly ; bathe at a spring before daybre ak and in all seasons ;
neve wear di rty clothes rather wash them you self if need
f ul ; accusto m yourself to voluntary privations that you
m a y be better able to b e ar those which co m e without seek
ing ; then silence every desi e which is foreign to the ful
fil m e n t of the great wo k
What ! By bathing daily in a spring I shall make
”
gold ?
You will work in order to m ake it
It is a
”
H o w can I m ake use
m ocke y !
N o it is an arca nu m
”
of an arcanum which I fail to understand ?
Believe and
act you will understand later
O e da y a pe son said to me : I would that I c ould be
a fervent C atholic but I a m a Voltairean What would I
”
not give to have faith ! I replied : S ay I woul d no
longe ; say I will and I prom ise you that you will
believe You tell m e you are a Voltairean and of all the
va ious presentations of faith that of the Jesuits is most
epugnant to you but at the sam e tim e seem s the m ost
powerful and desirable Perform the exercises of S t
Ignatius again and again without allowing yourself to be
discouraged and you will attain the faith of a Jesuit The
result is infall ible and Should you then have the sim plicity
to ascribe it to a mi racle you deceive yo urse l f now in
thinking that you are a Voltairean
An idle m a n will never beco m e a m agician
M agic is an
exercise of all hours and all m o m ents The ope ator of
great wo ks m ust be absolute m aster of him self ; he m ust
know how to conque the allurem ents of pleasu e appetite
and sleep ; he m ust be i sensible t success and to in dignity
His life m ust be that of a will directed by one thought and
se ve d by entire nature which he will have m ade subject to
mind in his own organs and by sy m pathy in ll the uni
versal fo ces which a e their correspondents All faculties
a d all senses should sha e in the wo k ; nothing in the
priest of Herm es has the ight to remain i dle ; intelligence
,
“
.
r,
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RIT UAL
THE
TRANSCEND ENT
OF
MAGI C
m ust
be formulated by signs and summ ed by characters or
l
a
t
a
e
will
m
ust
be
d
ete
m
ined
by
wo
ds
and
m
ust
c
s
;
p
f ul fil wo ds by deeds ; the m agical idea m ust be ren dered
into light fo the eyes ha m ony for the ears pe f um es for
the sense of s mell savours for the palate objects for the
touch ; t h e operator in a wo d m ust ealise in his whole
life what he wishes to realise in the worl d without h im ; he
m ust beco m e a m g n e t to attract the desired thing ; and
when he shall be sufficiently m agnetic he m ust be con
vin c e d that the thing will com e of
itself and without
thinking of it
It is important f o the m agus to be acquainted with the
secrets of science but he m a y know them by intuition and
without form al learning S olitaries living in the habitual
contemplation of nature frequently divine her h a rm onies
and are m ore inst ucted in thei sim ple good sense than
docto s whose natu al disce nm ent is falsified by the
TTue practical m agicians are
S ophistries of the schools
alm ost invariably fo und in the country and are frequently
un instructed persons and simple shepherds Furtherm o e
ce tain physical organisations are bett e adapted than others
for the evelations of the occul t world ; the e a e sensitive
and sym pathetic natures with whom intuition in the ast al
light is so to speak inbo n ; certain a fflictions and certain
co mplaints can modify the nervous system and in de pe n
de t l y of the concurrence of the will m a y convert it into a
divinatory apparatus of less r m ore pe fection ; but these
pheno m ena are exceptional and gene ally m agical power
should and can be acquired by perseve ance a n d labou
The e a e also som e substances which produce ecstasy and
dispose towards the m agnetic sleep ; the e are som e which
place at the service of imagination all the m ost lively and
highly coloured eflections of the elem entary light ; but the
use of such substances is dange ous for they co mm only
occasion stupefaction and intoxication They are used not
withs t anding but in carefully calculate d quantities a n d
un der wholly exceptional ci cum stances
n
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.
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RITUAL
TH E
OF
TRANSCEN D ENT
MAGI C
other occupations and other researches such as chemical
experiments for industrial purposes hygienic prescriptions
the investigation of som e natural secrets and so on ; but the
forbidden name of m agic m ust neve be p onounced
The magus m ust be isolated at the beginning and diffi cul t
t o app oach so that he m a y concent ate his power and select
his points of contact but in p oportion as he is auste e and
inaccessible at fi st so will he be popular and sought after
when he shall have m agnetised his chain and chosen his
place in a cu rent of ideas and of light A laborious and
poor existence is so favourable to practical initiation that the
g eatest ma ste s have preferred it even when the wealth of
t h e world was at their disposal
Then it is that S atan that
is the spirit of igno ance who scorns suspects a d detests
science because at heart he fea s it co mes to tempt the
future m aster of the wo ld by saying to h im : If thou a t
”
the S on of God comm and these stones to beco me bread
Then it is that m ercenary m e seek to humiliate the prince
of knowledge by perplexing dep eciating or sordidly exploit
ing his labour ; the slice of bread that he deigns to need is
b oken into ten f agm en t s so that he m a y ten tim es stretch
forth his hand But the m agus doe s not even s mile at the
absurdity and calmly pursues his work
S o far as m y be possible we must avoid t h e sight of
hideous objects a d uncom ely pe sons m ust decli e eating
with those who m we do not esteem and m ust live in the
m ost uniform and studied m anner
We m ust hold ourselves
in the highest respect and m ust consider that we are de
throned sovereigns who consent to existence in o der to
reconquer our crowns We m ust be m ild and considerate
to all but in ocial relations m ust never permit ourselves to
be absorbed and must withdraw f om ci cles in which we
cannot acquire som e in itiative Finally we m a y and should
fulfil the duties and practise the rites of the cul tus to which
we b elong Now of all form s of wo ship the m ost magical
is that which m ost realises the mi raculous which bases the
most inconceivable mysteries upon the highest reasons which
‘
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P
R EPAR ATIONS
1 99
has lights equivalent to its shadows which popularises
m iracles and incarnates God in all m ankind by faith
This
religion h a s existed always in the world a n d under m any
nam es has been ever the one and ruling religion It has
now am ong the nations of the earth three apparently hostile
form s which are however destined to unite before long for
the constitution of one universal C hurch I refer to the
Greek orthodoxy Rom an C atholicis m and a final trans
figuration of the religion of Buddha
We have now made it plain as we believe that our magic
is Opposed to the goetic and necromantic kinds it is at once
an absolute science and religion which should not indeed
destroy and absorb a ll Opinions and al l form s of worship
but should regenerate and direct them by reconstituting the
ci cle of initiates and thus providing the blind m asses with
wise and clear seeing leaders
We are living at a period when nothing remains to
destroy and everything to rem ake
Rem ake what ? The
past ? N0 one can em ake the p a St
What then shall
”
we reconstruct ? Temples and thrones ? To what pur
pose since the fo m er ones have been cast down ?
You
might as well say :my house has collapsed from age of
what use is it to build another ?
But will the house that
you contemplate erecti g be like that which has fallen ?
N o fo the one w a s old and the other will be new
Not
withstanding it will be always a house
What m ore can
you wish ?
,
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THE
RIT UAL
OF
TRANS CEND ENT
C HAPTE R
MA GI C
II
MAGI CAL EQ UILIBRI UM
U ILIBRI UM is the consequence of two fo ces If two forces
a e absolutely and invariably equal the equilibrium will be
imm obility and therefo e the negation of li fe M ovem ent
is the result of an alternate preponderance The impulsion
given t o one of the sides of a balance necessarily determines
the m otion of the othe Thus contraries act on one another
throughout all nature by correspon dence and analogical con
n e c t io n
All life is co mpose d of an aspiration and a espira
tion ; creation is the assum ption of a shadow to se ve as a
bound to light of a void to serve as space fo the plenitude
of a passive fruc t ifie d p inciple to susta in and realise the
powe of the active generating principle Al l natu e is
bisexual and the movem ent which produces the appea ances
of death and life is a continual gene ation God loves the
void which he m ade in o der to fill it ; science loves the ig o r
ance which it enlightens ; st ength loves the weakness whi ch
it supports ; good loves the apparent evil which gl o ifie s it ;
da y is desi ous of night a d pursues it unceasingly round
the wo ld ; love is at once a thi st and a plenitude which
m ust diffuse itself
He who gives receives and he who
eceives gives ; m ovem ent is a continual inte rchange To
know the law of this change to be acquainted with the
alternative or Simultaneous p oportion of these forces is to
possess the first principles of the great magical arcanum
which constitutes true hum an divinity S cientifically we
can appreciate the va ious m anifestations of the universa l
E lec
m ove m ent through elect ic or m agnetic pheno m ena
trice l apparatuses above all materially and positively reveal
the a fl i it ie s and antipathies of certain substances The
m arriage of c 0 p pe r with z inc the action of all m e t als in the
galvanic pile are perpetual and unmistakable revelation s
EQ
r
r
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r
,
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,
,
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,
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n
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THE
RIT UAL
TRANSCEN D EN T
OF
MAGI C
wil l hi m self be wa ned of the result of his intention by an
alternative sensation of warmth and cold in the hand or in
both hands when both a e being used which sensation the
subject S hould experience at the same tim e but in a con
t a ry sense that is with a wholly opposed alte native
The pentagram or Sign of the microcos m os ep esents
a mong other m agical myste ies the double sympathy of the
hum an ext emities with each other and with the circulation
of the ast al light in the hum an bo dy Thus when a m a n is
rep esented in the star of the pentag am as ma y be seen in
”
the O ccult Philosophy of Agrippa it shoul d be observed that
the head correspon ds in m ascul ine sympathy with the right
foot and in femini e sym pathy with the left foot ; that the
right hand cor esponds in the sam e way with the left hand
a n d left foot a n d recip ocally of the other han d
This m ust
be borne in m in d when m aking m agnetic pass es if we seek
to govern the whole o ganis m and bind all m embers by their
p oper chains of analogy and natural sy mpathy The sam e
knowledge is necessary for the use of the penta gram in the
conjuration of spi it s and in the evocation of e ant spi its
in the astral light vulgarly called nec om ancy as we S hall
explain in the fifth chapte of this Ritual But it is well
to observe here that eve y action prom otes a reaction and
that in m agnetising others or influencing them magically
we establish between them and ourselves a current of con
t ra ry but analogous influence which m a y subject us to the m
instead of subjecting them to us as happens f equently
enough in those operations which have the sympathy of love
for their object Hence it is highly essential to be on our
defence wh ile we are attacking so as not to aspire on the
left while we respire on the right The m agical and ogyne
depicted in the f ontispiece of the Ritual has S OLVE insc ibed
upon the right and C O GULA on the left a rm which corre
figure of the archite cts of the
sp o ds to the sym bolic al
second tem ple who bo e their sword in one hand and thei
trowel in the other Wh ile building they had also to defend
their wo k and disperse their enemies ; nature herself does
r
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MAGI CAL EQ UILIBRI UM
203
likewise destroying and regenerating at the sa me tim e
N ow according to the allegory of D uc h e n t a u s M agical
C alendar m a that is to say the initiate is the ape of nature
who confines h im by a chain bu t m akes h im act unceasingly
i mitati g the proceedings and works of his divine mistress
and imperishable m o del
The alternate use of contrary forces warmth after cold
m ildness after seve i ty love after anger & c is the secret of
pe petual m otion and the permanence of power ; coquettes
feel this instinctively and hence they m ake their admi ers
pass f om hope to fear from joy to despondency To Operate
always on the same side and in the sam e manner is to over
weight one plate of the balance and the co mple t e dest uction
of equilibrium is the speedy result C ntinual caressings
beget satiety disgust and antipathy just as constant coldness
and severity in the long run alienate and discourage a ff e c
tion A n unvarying and ardent fi e in alchem y calcines the
fi st m atter and not seldom explodes the hermetic vessel ;
the heat of lim e and m ineral m anure m ust be substituted at
egular intervals for the heat of flam e And so also in
m agic ; the works of wrath or seve ri ty m ust be te m pered by
those of be n e fic e n c e and love and if the will of the operator
be always at the sam e tension and di ected along the sam e
line grea t weariness will ensue together with a S pecies of
m o al i m po tence
Thus the magus Sho uld not live altogether in his
laboratory am ong his athanor elixirs and p a n t a c l e s How
ever devouring be the glance o i that C irce who is called
occult power we must know how to confront h e on occa sion
with the swo d of Ul ysses a d how to with d aw our lips for a
tim e f om the chalice which she o ff e s us A magical Operation
should always be followed by a rest o f equal length and
a dis traction analogous but contrary in its object To strive
continually against nature I n order to her rule and con
quest is to risk reason and life Paracelsus dared to do so
but even in the warfare itself he employed equilibrated fo ces
and opposed the intoxication of wine to that of intelligenc e
,
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’
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RIT UAL
THE
So
TRANSCEND EN T
OF
MAGI C
was Paracelsus a m a of inspiration and mi acles ; yet
his life was exhausted by this devou ing activity o athe
its vestm ent was apidly rent a d wo n o ut ; but me like
Paracelsus can use n d abuse fearlessly ; they well know
that they can no more die than grow old here below
N othing induces us towards joy so e ffectually as sorrow ;
nothing is nea e to sorrow than joy Hence the unin
st ucted ope ato is astounded by attaining the ve y
O pposite
of his proposed results be cause he does not
know how to cross or alternate hi s action ; he seeks to
bewitch his enemy and him self becom es ill and m iserable ;
he desi es to m ake him self loved and he consumes him self
for wom en who deride h im ; he endeavours to m ake gold
and he exhausts all his resou ces ; his torture is that of
Tantalus eternally ; ever does the water flow back when he
stoops down to d ink The ancients in their symbols a n d
m agical ope ations m ultiplied the signs of the duad so that
its law of equilibrium m ight be remembered In thei
evocations they invariably const ucted two altars and
imm olated two victim s one white and one black ; the
ope ato whether m ale or female holding a S word in one
han d a d a wand in the othe had one foot shod and the
othe ba ed At the sam e tim e eithe one o th ee pe sons
we e equired for m agical wo ks because the dua d would be
imm obility o death in the absence o f the equilibrating
m otor ; and when a m a n and a wo man participated in the
cerem ony the operator was eithe a virgin a h e rma p h o
dit e o a child I shall be asked whethe the eccent icity
of these ites is arbit ary and whethe its one e d is the
exercise of the will by the m ere m ultiplication of difficulties
in m agical work ? I answer that in magic there is nothing
a bit ary because eve ything is ruled a n d pre determi ned by
the one and universal dogma of He m es that of analogy in
the th ee wo lds E ach S ign corresponds to an idea and to
the special form of an i dea ; each act expresses a volition
correspon ding to a thought and form ulates the analogies of
that thought and that will The rites are therefore pre
n
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,
,
THE
RIT UAL
OF
TRAN S CEND E NT
MAGI C
neve been our pretension to resto e rites which are for ever
dest oyed
The orthodoxy of Israel that religion which is
so rational so divine and so ill known condem ns no less
than C h istianity the mysteries of ceremonial magic F om
the standpoint of the tribe of Levi the exercise of trans
as an usurpation of
c e n de n t m agic m ust be considered
the p iesthood ; and the same reason has caused the pro
scription of ope ative m agic by every o fl ic ia l cultus To
dem onstrate t h e natural foundation of the m arvellous and
to produce it at will is to an nihilate for the vulgar min d
that conclusive evidence from miracles which is claim ed by
each religion as its exclusive prope ty and its final argu
m ent
Respect for established religions but room also fo
science ! We have passed thank God the days of inquisi
tions and pyres ; unhappy me n of lea ning a e no longer
mur dered on the faith of a few distraught fanatics or
hyste ical girls F or the rest let it be clea ly unde st ood
that our undertaking is conce ned with st udies of the
cu ious and not with an i mpossible propaganda Those
who m a y blam e us fo daring to term ourselves m agician
have nothing to fear f om the exam ple it being wholly
improbable that they will eve becom e so ce ers
r
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C HAPTE R
THE
TRIAN GLE
r
.
III
O F PANTACLE S
Abbot Trit h e miu s who
C o rnelius Agrippa explains
in m agic was the m aster of
in his S teganography the
sec et of conju ations and evocations after a ve y natu al
though possibly for that ve y
a n d philosophical m anner
reason too simply and too easily He tells us that to evoke
a Spi it is to enter into the do minant thought of that spi it
a d if we raise ou selves m orally higher along the sa m e line
THE
,
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THE
TRI ANGLE
207
o r PANTACLE S
we shall draw t h e spirit away with us and it will certainl y
serve us To conjure is to oppose the resistance of a cur
ent and a chain to an isolated spi it— um ju re to swea
together that is to m ake a co m m on act of faith
The
greater the strength and enthusias m of this faith the more
efficacious is the conju ation This is why new born C hris
t ia n it y silenced the oracles ; it only possessed inspiration it
only force Later on when S t Peter grew old that is when
the world believed that it had a legal case against the
Papacy the spirit of prophecy cam e to eplace the oracles
S avona ola Joachi m of Flores John Hus and so m any
othe s by tu ns influenced the minds of m e and inter
m
m
by
la
entations
and
enaces
the
sec
et
anxieties
d
e
t
e
p
and rebellions of all hearts
We m a y act individually when evoking a Spirit but to
conju e we must speak i the nam e of a ci cle or an associa
tion ; thi s is the significance of the hie oglyphica l ci cle
trac ed round the m agus who is operating and ut of which
he m ust not pass unless he wishes at the sam e m o m ent to
be st ipped of all his power L et us grapple at this point
with the vital and palmary question whether the real evoca
tion and real conju ation of spirits are thin gs possible and
whethe such possibility can be scientifically dem onstra t ed
To the fi st part of the question it m a y be replied out of
hand that everything which is not an evident im possibility
can a d m ust be admitted as provisionally possible As to
the second part we affirm that in virtue of the great m agical
dogm a of the hie a chy a n d of u ni versal analogy the kab
ba l ist ic possibility of eal evocations can be dem onst ate d ;
conce ning the pheno m enal reality consequent upon m agical
Operations acco m plished with since ity this is a m atter of
experience ; as already desc ibe d we have established
it in our own persons and by m eans of this Ritual we
shall place o u reade s in a position to renew and confirm
our expe iences
N othing in nature pe ishes ; whatsoeve has lived goes
on living always under new form s ; but even the anterior
,
.
ra
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.
r
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RIT UAL
THE
TRAN SCEND E NT
OF
MAGI C
forms are not destroyed since they persist in our m em o y
D o we not still see in i m agin ation the child we once kne
though now he is an old ma n ? The very traces which
believe to be e ff aced fro m our m em o y a e not in r
blotted out for a fortuitous circumstance ma y e vo l
recall the m But afte what manner do we see t h e
i
h
w
we have already said it is in the astral light
mi ts the m to our brain by the m echani m of t
syste m O n the other hand all form s are prop
analogical to the idea which has determ ined t h
the natural characte the signature of that id
te m it and so soon as the idea is acti
fo m is realised and bo died forth S ch
illuminé of Leipsic terrified all Germe
tions and his audacity in m agical e p
that his reputation beca me an ins
allowed him self to be carried a w a v
of hallucinations which he had p r
other wo ld disgusted him with
His story should be a warning
by cerem onial m agic Nat
u
i
t
and
no
one
can
e
s
p
y
calculable forces It is
and will ever lead us
i
those who woul d see
we eply to them in
em inent E nglishm an
You a e perfectly wit
f
our own part it will
”
less convinced To those wh
have scrupulou ly and boldly fulfille
there has been no result we would rec
S hould stay their hand as it is possibly a warm
who will not lend herself for them to these ano m alou
but if they persist in their cu iosity they have only to
af esh
The triad being the foundation of m agical doctrine must
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f
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.
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,
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,
P
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:
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,
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or
L
,
.
o
.
s
d
s
,
.
,
s
r
r
,
.
,
,
THE l RITUAL OF
TRANSCEND ENT
MAGI C
forms are not dest ABRACAD ABRA
D o we not still S O
AB RA CAD AB R
though now he is a AB RACAD AB
believe to be e ffa c ABRACAD A
blotted out f o a 1 ABRACAD
recall them But a
AB RA CA
we have already sai
ABRAC
mits the m to our br
A BRA
syste m O n the othe
A BR
analogical to the idea
AB
the natu al cha acte 1
A
te m rt and o soon letters is a key of the pentagram
fo m is realised and b i five and rep o duce 6 t h H t t Im es
y
illuminé of Leipsic ten s and numbers of the two following
t o s and h s a uda c t y n
that his reputation bec a
allowed him self to be c a
of halluci ations which he
othe world disgus ted him
His story should be a w a r
by cerem onial ma gic Na
u
i
t
f
and
no
one
can
sa
p
y
calculable fo ces It is
a d will ever lea d us
those who would see i
the unity of the first principle
we reply to them in
active agent A united to B
eminent E nglishman
h e dua d by the monad
R is
You a e perfectly wit
o it rep esents hi eroglyphic
for our own part it will
a lts
m the union of the
f
o
”
less convi ced To those W D 1 1 which is that o f the
have scrupulously and boldly in the unity o f the initiate
the e has been no result we Vi and the numbe 6 6 the
should stay thei hand as it is p c ka bba list ic a lly form s the
who will not lend herself for them o f the triad and couse
but if they persist in their c u io sit the circle We ma y re
af esh
o f the Apocalypse that
The triad being the foundation p o se d the num be o f the
t
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,
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.
r
a
.
r
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r,
s
,
.
r
r
.
,
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r n
r
,
I
r
n
r
,
.
n
,
4
r
.
n
,
’
,
.
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r
.
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a.
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r
TRIAN GLE
TH E
211
o r PANTACLE S
beast that is to say of idolatry by adding a 6 to the double
sena y of ABRACAD ABRA which gives 1 8 ka bba list i a lly
the number att ibuted in the Tarot to the hieroglyphic Sign
of night and of the profan e —the m oon together with the
towers dog wolf and crab —a m ysterious and obscure
nu m ber the kabbalistic key of which is 9 the num be of
initiation O this subject the sac ed kabbalist says ex
pressly : He that hath understanding (that is the key
of kabbalistic numbers) let h im count the num be of the
beast for it is the number of a m a n and the number of
It is in fact the deca de of Pythago as
h im is
multiplied by itsel f and added to the sum of the triangular
Pe ntacle of A b acadabra it is thus the sum of all m agic of
the ancient world the entire programm e of human genius
which the divine genius of the Gospel sought to abso b or
transplant
These hieroglyphical combinations of letters and numbers
belong to the practical part of the kabbalah which from
this point of view is divided in t o G e ma t ria h and Te mura h
S uch calculations whi ch now see m to us arbitrary o devoid
of interest then belonged to the philosophical symbolism of
the E ast and were of the highest importance in the teaching
of holy things e manating f om the occult sciences The
absolute kabbalistic alphabet which co nected primitive
ideas with allegories allegories with letters and letters with
numbers was then called the keys of S olom n We have
already stated that these keys preserved to our own da y
but wholly misconstrued are nothing else than the game of
Tarot the antique allegories of which were rem arked and
appreciated for the fi st tim e in the modern world by the
lea ned archaeologist C ourt de G e be lin
The double triangle of S olom on is explained by S t John
in a remarkable m anner He says There a e three which
give testimony in heaven—the Father the Wo d and the
Holy Spirit ; and the e a e three which give testimony on
”
earth—the spirit the water and the blood
Thus S t John
ag ee s with the masters of Herm etic philosophy who a tt ri
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,
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.
,
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,
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,
,
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.
n
,
,
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,
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,
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,
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.
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,
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,
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,
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,
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,
.
,
,
THE
RIT UAL
OF
TR ANSCEND EN T
MAGI C
bute to their sulphur the name of ether to their m ercury
that of phil osophical water and to their salt t h e qualification
of the dr agon s blood or menstruum of the earth blood or
salt corresponds by O pposition with the F ather azotic or
m ercurial water with the Word or Logos and the ethe with
the Holy Spi it But the things of transcendent symbolism
can only be rightly understood by the true chi ldren of
science
The threefold epetition of nam es with varied intona
tions was united to triangular combinations in m agical cere
m onies
The magic rod was frequently surm ounted with a
small magnetised fork which Paracelsus replaced by the
trident represented below
,
,
’
,
r
,
r
.
.
r
.
,
.
This trident is a p a n t a c l e expressing the synthesis of the
triad in the m onad thus com pleting the s a c e d tetrad He
ascribed to thi s figu e all the virtues which kabbalistic
Hebrews attribute to the nam e of Jehovah and the th e um a
t urgic p ope ties of the Ab acadabra used by the hierophants
of Al exan d ia L et us he e ecognise that it is a pan
tacle and consequently a concrete and an absolute sign of
an enti e doct ine which has been that of an imm ense
m agnetic ci cle not only for ancient philosophers but also
for adepts of the m iddle ages The resto ation in our own
day of its original valu e by the com p ehension of its
myste ies might not that also restore all its miraculous
virtue and all its powe against hum an diseases
r
,
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r
,
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r
r
r
r
.
r
,
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,
,
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r
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,
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THE
RIT UAL
TRANSCEND ENT
OF
MA GI C
blinded by insensate passions to realise literally the a ll e go ri
cal history of the Hebrew Hercules ; by overthrow n the
pillars of the tem ple it has itself been buried unde the
ruins The m asonic associations of the p esent tim e are no
less ignorant of the high m eanin g of their sym bols than are
the abbins of the S eph e r Je t ira h and the Zohar upon the
ascending scale o f the three deg ees with the transverse
progression f om ri ght to left and from left to right of the
kabbalistic septenary The com pass of the G A and
the square of S olom on have becom e the gross and m aterial
level of unintelligent Ja c o bi ism realised by a steel t i angle ;
this obtains both for heaven and earth The initiated
divulgers to whom the ill uminated Ca o t t e predicted a violent
death have in our own days exceeded the S i of Adam ;
having ashly gathered the f uits of the tree of knowledge
which they did not know how to use for their nourishment
they have cast it to the beasts and reptil es of the ea t h
S o was the reign of superstition inaugu ated and it m ust
persist until the period when t ue eligion Shall be again
constituted on the et ernal foundations of the hie archy of
th ee deg ees and of the triple power which the hierarchy
exercises blindly or p ovidentially in the three worlds
,
r
,
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.
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,
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.
n
r
,
.
z
,
n
,
r
r
,
,
r
r
.
,
r
r
r
r
r
,
r
.
C HAPTE R
THE
C O NJURATI ON
IV
O F THE
F OU R
four elem entary form s roughly sepa at e and dis
t i guish the created S pi its which the universal m ove m ent
disengages f om the cent al fi e The Spi it everywhere
toil s and fruc t ifie s m atte by life all matte is a im ated ;
thought and soul a e eve ywhe e By possessing ourselves
of the thought which produces diverse fo m s we b ecom e
t h e m aster of form s and m ake them se ve our pu poses
THE
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r
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.
r
r
r
r
.
r
,
n
r
r
,
r
.
THE
C O NJU RA TI ON
FO U R
o r TH E
215
The ast al light is saturated with such souls which it
disengages in the unceasing generation of beings These
souls have im pe rfect wills which can be governed and e m
ployed by m ore powe ful wills ; then g eat invisible chains
form and ma y occa sion or det ermine great elem entary c o m
The phenom ena established by the c iminal trials
m otions
of m agic a d quite recently by M E udes de M irville have
no other cause E lementary spiri ts are like childr en : they
ch iefly torm ent those who trouble about them u nl ess in
deed they a e controlled by high reason and great severity
We designate these spirits unde the nam e of occult elem ents
and it is these who f equently occasion our bizarre or dis
t urbin g drea m s who produce the m ovem ents of the divi ing
rod and rappings upon walls or furniture but they can
manifest no thought other than our own and when we are
not think ing they speak to us with all the incohe ence of
d eams They reproduce good and evil i difi e re n t ly fo
they are without f ee will and are hence irresponsible ; they
exhibit them selves to ecstatics and so mna mbulists unde in
complete and fugitive form s This explains the night mares
of S t Anthony and m ost probably the visions of S wedenborg
S uch c reatu es are neither dam ne d nor guilty they are
cu ious and innocent
We m a y use or abuse them like
animals o childr en Therefore the m agus who m akes use
of them assum es a terrible responsibil ity fo he m ust expiate
all the evil which he causes them to acco mplish a d the
intensity of his punishm ent will be in p opo tion to the
extent of the power which he m a y have exercised by their
mediation
To govern elem entary spirits and thus beco m e the king
of the occult elem ents we m ust first have unde gone the
four ordeals of ancient initiations ; and seeing that these
initiations exist no longer we m ust have substituted analo
gous expe iences such as exposing ourselves boldly in a
fire c ossing an abyss by means of the t unk of a tree or a
plank scaling a pe pendicular mountain du ing a storm
swimming th rough a dangerous whi lpool or cata act A
r
,
.
,
r
r
,
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n
,
.
,
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,
,
r
,
.
r
,
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n
,
,
,
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,
’
r
n
.
r
,
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,
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.
.
,
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,
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.
r
.
r
,
,
r
n
r
.
,
r
,
,
r
,
,
r
,
r
r
r
r
,
r
.
RITUAL
THE
TRANSCEN D EN T
OF
MA GI C
who is tim id in the water will never reign over the
undines ; one who is afraid of fire will never command sala
m anders ; so long as we are liable to giddiness we m ust
leave the sylphs in peace and forbear fro m irritating the
gnom es ; for inferio spi its will only obey a power which
has overcom e them in their own elem ent When this i
contestable faculty has been acqui ed by exercise and da ing
t h e word of our will m ust be i mposed on the elem ents by
special consecratio n s of air fire wat er and earth T h is is
the indispensable preliminary of a ll m agical operations
The air is exe cised by breathing towa ds the four cardinal
points saying
The S pi it of God m oved upon the wate s and breathed
into the face of ma n the breath of life Be M ichael my
leader and S a bt a bie l my servant in and by the light
M a y m y b eath beco m e a wo d and I will rule the S pi its
of this creature of air ; I will curb the steeds of the sun by
the will of my hea t and by the thought of my m ind and
by the apple of the right eye The efore I do exorcise thee
creatu e of air by P e n ta gra mma to n and in the nam e
Tet agramm aton whe ein are firm will and true faith
Amen S l : Fia t
S o be it
The p ayer of the sylphs m ust next be recited after
tracing their S ign in the air with the quill of an eagle
ma n
,
r
r
n
.
r
r
,
,
,
.
,
.
r
r
,
r
r
,
,
.
,
r
r
r
r
,
,
,
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.
r
r
,
e a
.
,
,
,
r
.
,
,
.
.
.
r
,
.
P r a yer
S pirit
f
o
th e S ylp hs
.
of Light S pi it of Wisdom whose b eath gives and
takes away the form of all things ; Thou befo e who m the
life of every being is a shadow which transforms and a
vapour which passes away ; Thou who a sc e n de st upon the
clouds and dost fly upon the wings of the wind Thou who
bre a t h e st out and the l i mitless i mm ensities a e peopled ;
Thou who bre a t h e st in and al l which cam e forth from Thee
unt o Thee returneth ; endless m ovem ent in the et ernal
stability be Thou blessed fo ever ! We praise Thee and
we bless Thee in the fleeting empire of created l ight of
,
r
,
r
r
r
,
r
,
THE
RIT UAL
O F TRANS CE ND E N
MA GI C
T
life by the Three N am es which are N e tsa h Hod and
J e so d in the beginning and in the end by Al pha and
O mega which are in the S pirit of AZ OTH 1 Am en
,
,
,
,
,
,
,
.
M ing ling th e Wa ter
S a lt
,
A sh
a nd
,
.
In the salt of eternal wisdo m in the wate of regenera
tion and the ash whence the new earth sp ingeth be a ll
things accomplished by E lo m Gabriel Raphael and U riel
through the ages and aeons Amen
r
,
in
,
r
r
,
,
,
,
,
.
E xo r cism
f
Wa ter
the
o
.
L et
there be a firma me n t in the m i dst of the waters and
let it divide the waters f om the wate s the things which
are above a e like unto things which a e below and things
below a e like unto things above fo the pe fo m ance of the
wonders of one thing The sun is its father the m oon its
m othe the wind hath carried it in the belly thereof ; it
ascendeth from earth to heaven and again it descendeth
from heaven to ea th I exo cise thee c eatu e of wate
that thou m ayest becom e unto m e n a mi o of the living
God in His works a fount of life and ablution of sins
,
r
r
r
r
r
,
r
,
r
.
r
,
r,
,
r
r
.
,
r,
r
r
rr r
,
.
,
P r a y er
f
o
t h e Un din es
.
ead King of the S ea who hast the keys of the fl o o d
gates of heaven and dost confine the waters of the under
wo ld i the caverns of ea th ; King of the deluge and the
floods of the S p ingtim e Thou who dost unseal the sou ces
of ive s a d fountains ; Thou who dost ordain m oisture
which is like the blood of earth to becom e the sap of
plants : Thee we ado e and Thee we invoke I S peak unto
us Thine inconstant and unstable c eatu es in the great
tum ults of the sea and we shall trem ble before Thee ;
speak unto us also in the m u m u of lim pid waters and we
S hall yearn for Thy l ove !
0 I mm ensity into which flow
Dr
,
,
r
n
r
r
r
r
r
n
,
,
r
r
,
r
,
,
r
r
,
C ONJ U RATION
THE
o r THE
F O UR
219
all the rivers of life to be continua lly reborn in Thee 0
ocean of infinite perfections ! Height which reflects Thee
in the depth depth which exhales Thee to the height lead
us unto true life by intelligence and love ! Le ad us to im
m ortality by sacrifice that we m a y be found worthy one
day to offe Thee water blood and tears for the remission
of sins Am en
Fi e is exo cised by the sprinkling of salt incense white
resin cam phor and sulphur by thrice pronouncing the
three names of the genii of fire : MI CHAEL king of the sun
a n d the lightning
S AMAEL king of volcanoes and ANAE L
prince of the astral light and finally by eciting the
,
,
,
,
r
,
,
,
.
r
r
,
,
,
,
,
,
,
,
,
P r a yer
r
,
th e S a la m a n der s
f
o
.
Imm ortal eternal ineffable and uncreated Fathe of all
things who a t borne upon the ever rolling chariot of worlds
which revolve unceasingly ; Lord of the ethe eal i mm ensities
whe e the th one of Thy power is exalted from which
height Thy te rible eyes discern all things and Thy holy
and beautiful ea s unto all things hearken hear Th u Thy
children wh m Thou didst love before the ages began ; for
Thy golden Thy g and Thine ete nal m ajesty shines above
the world and the heaven of stars Thou art exalted over
them 0 glitte ing fire ! There dost thou shine the e dost
Thou comm une with Thyself by Thine own S plendour and
inexhaustible stream s of light pour from Thine essence for
the nourish m ent of Thine infinite spi it which itself doth
nou ish all things and form s that inexhaustible treasure of
substance eve ready for gene ation which adapts it and
app op iates the forms Thou hast imp esse d on it from the
beginning Fro m this S pi it the three m ost holy kings who
surround Thy throne a n d constitute Thy court de ive also
thei o igin 0 universal Fathe ! O sole and only Father
of blessed m tals and imm rtals ! In pa ticula Thou hast
create d powe s which are m a vellously like unto Thine
eternal thought and Thine adorable essence ; Thou hast
,
,
r
,
-
r
,
r
r
,
r
,
r
,
r
o
,
o
,
r
,
r
,
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,
r
,
,
r
r
,
r
r
,
r
r
,
r
r
,
r
r
r
,
or
r
o
r
r
r
r
RIT UAL
THE
OF
TRANSCEND EN T
MAGI C
established them higher than the angels who proclaim Thy
will to the world ; finally Thou hast created us third in
rank with in o u ele mentary e mpi e There our unceasing
exercise is to p aise Thee and adore Thy good pleasure ;
there we burn continually in o u aspi ation to possess Thee
0 F ather ! 0 M other m ost t ender of all mothers ! O
admi able archetype of m aternity and of pu e love ! 0 son
flower o f sons ! 0 form of all form s soul spi it harmony
and number of all things Am en
The earth is exorcised by aspersion of water by breath
ing and by fire with the perfu mes prope for each day
and the
,
,
r
r
.
r
r
r
.
,
r
r
,
r
,
,
,
,
.
,
,
r
,
P ra yer
,
t h e Gn o mes
f
o
.
King invisible who taking the earth as a support didst
furrow the abysses to fill the m with Thine o mnipotence ;
Thou whose nam e doth S hake the vaults of the world Thou
who causest the seven m etals to flow through the veins of
the ock m onarch of the seven lights rewarder of the sub
terranean toilers lead us unto the desirable a i and to the
realm of splendour We watch and we work un e mittingly
we seek and we hope by the twel ve stones of the Holy
C ity by the hidden talis mans by the pole of loadstone
which passes through the centre of the wo ld ! S aviour
S aviou S aviou have pity on those who suff e r expand our
hearts detach and elevate our minds enlarge our entire
being ! 0 stability and motion ! 0 day clothed with
night ! 0 darkness veiled by light ! O m aster who never
keepest back the wages of Thy labourers ! 0 silve white
ness ! 0 golden splendour ! O crown of living and m elo
dio us diam on ds ! Thou who w e a re st the heaven on Thy
finger lik e a sapphire ing Thou who c o c e a l e st under
the earth in the stone ki gdom the m arvellous seed of
stars live reign be the eternal dispenser of the wealth
whe eof Thou hast m ade us the warders Am en
It must be borne in m ind that the special kingdo m of
,
,
,
,
r
,
,
r,
,
r
.
,
,
,
,
r
r,
r,
,
,
,
,
r
r
n
,
,
r
,
n
,
,
,
.
THE
RIT UAL
OF
TRANSCEND EN T
MAGI C
pierce thee with this sword ! C hained eagle obey m y S ign
or fly before this breathing ! Writhi ng se pent c aw l at
my f e et or be tortured by the sacred fi re and give way
befo e the perfum es that I burn in it ! Wate return to
water fire burn a i ci cul ate earth reve t to earth by
vi tue of the pentagram which is the m orning star and by
the nam e of the Tetragram which is written in the centre of
the cross of light ! Am en
The Sign of the c oss adopted by C h istians does not
belong to them exclusively It is also kabbalistic and
rep esents the oppositions and tetradic equilibriu m of the
ele ments We see by the occult ve sicle of the L o d s
Praye which we have cited in o u D oct ine that it was
originally m ade afte two m anners or at least that it was
characterised by two enti ely di ff erent for mulae one eserved
f o p iests and initiate s the other imparted to neophytes
F or exam ple the initiate said raising his
a d the p ofane
”
”
hand to his fo ehead Fo thine then added is and
continuing as he brought down his hand to his b east the
”
king do m then to the left S houlder the justice after
wa ds to the right S houlder and the m ercy —then
”
claspin g his han ds he a dded in the gene ating ages
h et Ch es d p r o n a s —a sign of
Tibi sa t M l h t t d
the cross which is absolutely a d m a gn ific e n tly kabbalistic
which the profanations of Gnosticis m have com pletely lost
to the o fficial a d militant C hu ch This S ign m ade after
this m anner S hould p ecede and term inate the conju ation
of the four
To ove com e and subjugate the elem entary S pi its we
m ust never yield to their characteristic defects
Thus a
shallow and capricious m ind will never rule the sylphs ; an
irresolute cold and fickle nature will neve master the
undines ; passion irritat es the salam ande s and avaricious
greed m akes its slaves the sport of t h e gnom es But we
m ust be pro mpt and active like t h e sylphs ; pliant and
attentive to im ages like the undines ; ene getic a d strong
like the salam an ders ; laborious and patient like the
,
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C ONJ UR ATI O N
THE
FO U R
o r TH E
223
gnomes ; in a word we must overco m e them in their
strength without ever being overcome by thei r weaknesses
O n c e we are well established in this disposition the whole
world will be at the service of the wise O perator He will
pass th ough the stor m and the ain will not moisten his
head the wind will not m ove even a fold of his garm ents ;
he will go through fi e and not be burned ; he will walk
upon the water a n d will behold di am onds within the crust
of the earth These promises ma y appear hyperbolic but
only to vulgar unde standing for if the sage do not m aterially
and a ctually perform these things he accomplishes others
which are m uch greater and more admirable At the sam e
tim e it is indubitable that we m a y direct the elem ents by
our will up to a ce tain point and can really change or
hinder their e ffects For exam ple if it be established that
persons in an ecstatic state lose their weight for the time
being why should it be i mpossible to walk upon the water
The convul sionaries of S aint M edard felt neither fire nor
steel and begged for the m ost violent blows a d inc edible
to tures as a relief The ext ao dinary climbings and
m i aculous e quilibrium o f so m e so m nambulists
e a revela
tion of these concealed forces of nature But we live in a
century when no one has the courage to confess the wonders
he has witnessed a d did any one say : I have myself
”
beheld or pe form ed the things which I a m describing
he would be answe ed : You a re a nyusin g yourself at our
”
expense or otherwise you are ill It is far bet ter to be
S ilent and to act
The m etals which correspond to the four elementary
form s are gold and silver for the air m ercury for water
iron and Oopper for fire lead for earth Talismans are
composed fro m these relative to the forces which they
signify and to the e ff ects which it is designed to obtain
from them D ivination by the four ele m entary forms
resp ectively known as aeromancy hyd om ancy py omancy
and geom ancy is performed afte r various m anne s which
all depend 0 the will and the translucid o im agination of
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RITUAL
THE
OF
TRANSCE ND EN T
MA GIC
the operator In fact the four elem ents are only in st ru
N ow second S ight is the
m ents which assist second sight
fac ulty O f seeing in the ast al light and it is natural as the
first or sensible and ordinary S ight but it can only ope ate
by the abst action of the senses S omnambulists and
ecstatics enjoy second S ight naturally but this S ight is m ore
lucid when the abst action is m ore complete Abst action
is produced by astral int oxication that is by an excess of
light which completely saturates and hence st upe fie s the
nervous system
S anguine t e m pe aments are disposed to aerom ancy the
bilious to py om ancy the phlegm atic to hyd o mancy and
the m elancholic to geomancy f E o m a c y is confirm ed by
oneirom ancy or divination by dream s ; pyr om ancy is sup
m
n t e d by m agnetis m ; hydro m ancy by c ystallo m ancy
l
e
e
p
and geom ancy by carto m ancy These a e transpositions
and com pletem ent of m ethods But divin ation however
ope ated is dangerous o to say the least useless for it
di shea tens will as a consequence im pedes liberty and tires
the nervous system
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C HAPTE R V
TH E
B LAZIN
G
P
EN TA GRAM
WE
proceed to the explanation and consecration of the
sacre d a d mysterious pentag am At this point let the
igno ant and superstitious close the book ; they wi ll eithe
see nothing but darkness or they will be scandalised The
pentag am which in gnostic schools is called t h e blazin g
star is the Sign O f intellectual omnipotence and autoc acy
It is the star of the magi ; it is the S ign of the Word m ade
flesh ; and according to the direction of its points thi s
absolute m agica l symbol represents order or confusion the
n
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THE
RIT UAL
OF
TRANSCEN D EN T
MAGI C
be added The five breathin gs are accompanied by t h e
utte ance of the na m es attributed to the five genii wh o are
Gabriel Raphael An a el S amael and O rip hiel ; afte wards
t h e pent a cle is placed successively at the north south east
west and centre of the astrono mical cross pronouncin g at
the sam e tim e one aft er another the letters of the sacred
tetrag a m and then in an undertone the blessed nam es of
Al eph a d the mysterious Thau united in the Kabbalistic
name of AZO TH
The pentag am S hould be placed upon the altar of
perfum es and under the tripod of evocations The operator
S hould also wear the S ign as well as that of the m acrocos m
which is co m posed of two crossed and superp sed triangles
When a spi it of light is evoked the head f the star—that
is one of its points —S hould be di ected towards the tripo d
of evocations and the two inferio p ints towards the alta r
of perfum es In the case of a spi it of da kness t h e
opposite c ourse is pursued but then the operator m ust be
careful to set the end of the rod or the point of the sword
upon the head of the pentagram We have already sa id
that S igns are the active voice of the verb of will N o w
the word of will m ust be given in its completeness so th a t
it m a y be t ansform ed in to action ; and a single negligence
representing an idle speech or a doubt fa lsifie s a d para
lyses the whole ope ation turning back upon the operat o r
all the forces thus expended in vain We m ust the efore
absolutely abstain from magical cere m onies or sc upul ously
a n d exactly fulfil the m all
The pentagram engraved in lu minous lines upon glas s by
the electrical m achine also exercises a great influence upon
The old magicians traced
S pirits and t e r ifi e s phanto m s
the sign of the pentag am upon thei doo steps to prevent
evil spirits f o m entering and goo d spirits f om departing
This constraint followed from the di ection of the points of
the sta Two points on the oute S ide drove away the
evil ; two points on the inner side imp isoned them ; one
only on the inner side held good spirits captive All these
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B LAZIN G
TH E
magical
227
RE NTAO RAH
theo ries based upon the one dogma of Herm es and
0
t he analogical deductions of science have been 1 n v a r1a bl y
confi med by the visions of ecstatics and by the c onvulsions
of cata leptics sa ying that they are possessed with spirits
The G which F ree mason s place in the middle of the blazing
star signifies GNO S I S and G ENE R ATI O N the two sacred words
of the ancient Kabbalah It signifies also G RAN D AR C HI
TE C T for the pentagra m on every side represents an A
By
placing it in such a way that two of its points are in the
as ce nda t and one is below we ma y see the horns ears and
beard O f the hierarchic goat of M endes whe n it becomes the
S ign of infernal evocations
Th e allegorical star of the m agi is no ther than the
mysterious pentag a m ; and those three kings sons of
Zoroaste conducted by the blazing star to the cradle of
the micro c osmic God are enough in them selves to demon
strate the wholly kabbalistic and truly magical beginnings
of C hristian doctrine O n e of these kings is white another
black and the third b own The white kin g o ff e s gold
symbol of light and life ; the black king p esents m yrrh
image of deat h and of darkness ; the brown king sacrifices
incense e mblem of the conciliating doctrine of t h e two
principles Then they return into their own land by
another road to S ho w that a new cultus is only a new
path conducting m a to the one religion that of the sacred
triad and the radiant pentag am the sole eternal th o licism
S t John in the Apoca lypse beholds this sam e star fall from
heaven to ea th It is then called a bsy t h o worm woo d
and all the wate s of the sea beco m e bitter—st iking i m age
of the m aterialisation of dogma which p oduces fanaticism
a n d the ac idities of controve sy
Then unto C hristianity
it self ma y be applied those words of Isaiah : How hast
thou falle f o m heave bright star which wast S O
”
splendid in thy prim e ! But the pentagram profaned
by m e n burns ever unclouded in the right hand of
the Wo d of Truth and the inspi ed voice p omis e s
to hi m that ove co m eth the possession of the m orning
,
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RITUAL
THE
OF
TRANSCEND ENT
MAGI C
sta r — sole mn restitution held out to the star O f
Lucifer
AS will be seen all m ysteries of m agic all sy mbols of the
gnosis all figures of occultis m all kabbalistic keys of pro
ra m which
S g
su
ed
up
in
the
of
the
pentag
mm
h
a
e
c
e
p
y
Paracelsus p oclai ms to be the g eatest a n d m ost poten t
of all signs Is there any cause n o w for astonishment
at the conviction of the m agus as to the eal influence
exercised by this sign ove the spi its of all hierarchies ?
Those who defy the S ign of the c oss t e mble before the s t ar
of the microcosm O the contrary when he is conscious
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of failing will the magus tu ns his eyes towar ds this symbol
takes it in his right hand and feels arm ed with intellectual
o m nipotence p ovided that he is t uly a king worthy to be
conducte d by the star to the cra dle of divine ealisation ;
provided that he k o ws d
w ills and keep s sil n t ; pro
v ide d that he is fa miliar with the usages of the p a t a c l e the
cup the wand and the swo d ; p ovi ded finally that the
int epid gaze of his soul correspon ds to those two eyes which
the ascending point of our pentag am ever presents open
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RIT UAL
TH E
OF
TR ANSCEN D ENT
MAGI C
We have already s aid that the devil is not a person It
is a m isdi ected force as its nam e indicates An odic or
m agnetic current form ed by a chain of pe verse wills con
st it ut e s this evil spirit which the Gospel cal ls l g ion and
—
this it is which precipitated the swine into the sea another
allegory of the att action exercised on beings of infe ior in
S t i c t s by the blind forces that can be put in ope ation by
error and evil will This sym bol ma y be com pa ed with
that O f the co mrades of Ulysses transfo med int swine by
the sorceress C i ce Re mark what was done by U lysses to
preserve him self and deliver his ass ciates : he re fused t h e
cup of the enchant ess and com man de d h e with the sword
—
m
C irce is nature with all her delights and allure ents to
enjoy her we m ust overcom e her S uch is the significance
of the Ho meric fable for the poems of Ho mer the true
sacred b oks of ancient Hellas contain all the myste ies of
hig h oriental initiation
The atural m edium is t he efo e the serpent eve ac tive
and eve seducing of idle wills which we must continually
withstand by their subjugation Amorous glutt onous
passionate or idle magicians are impossible m o strosities
The magus thinks and wills ; he loves nothing with desire
he rejects nothing in rage The word p s ion signifies a
passive state d the m agus is invariably active invariably
victorious The attain ment of this realisati n is the crucial
difficulty of the transcendent sciences ; so when the m agus
acco mplishes his own c eation the great work is fulfilled at
least as conce ns cause and instru m ent The great agent o
natural m ediator of hu man o mnipo t ence cannot be ver co me
or direct ed save by an ex t n a tu l mediator which is an
emancipated will Archimedes postulated a fulcru m outside
the wo ld in o de to raise the world ! The fulcrum of the
magus is the in t ellectual cubic s t one the philosophical sto ne
of AZO TH—that is the doctrine of absolute eason and
universal harm onies by the sympathy of contraries
O n e of our m ost fertile writers and one of those who are
the least fixed in their ideas M E ug ene S ue has founded a
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,
MEDI UM
THE
MED IATOR
AN D
231
vast romance epic upon an individuality whom he strives to
r ender odious who beco m es interesting against the will of
the novelist so abundantly does he gift h im with patience
We are in the presence O f
a udacity intelligence and genius
a kind of S ixtus V —poor te mperate passionless holding the
e ntire world entangled in the web of his skilf ul co m binations
This ma n excit es at will the pas sions of his enemies destroys
them by m eans of one another invariably reaches the point
he has kept in view and this without noise without osten
t a t io n and without i m po sture
His O bject is to free the
world of a society which the author of the book believes to
be dangerous and m alignant and to attain it no cost is too
great ; he is ill lodged ill clothed nourished like the refuse
of hum an ity but ever fixed upon his work C onsistently
with his intention the author depicts him a s wretched
fi lthy hideous repulsive to the to uch and ho rible to the
S ight
But supposing this very exterior is a means of
di sguising the enterprise and so of m ore surely attaining it
is it not proof positive of sublime c ourage ? When Rodin
becomes pope do you think that he will still be ill clothed
a n d dirty ?
Hence M E ugene S ue has m issed his point ;
his O bject was to deride superstition and fanaticis m but
what he attacks is intelligence strength genius the m ost
signal hu m an vi tues Were there many Rodins am ong the
J esuits were there one even I would not give much for t h e
success of the opposite party in S pite of the b illiant and
maladroit special pleadings of its illustrious advocates
To will well to will long to will always but never
to lust after anything such is the secret of power and
this is the m agical arcanum which Tasso brings forwa d
in the persons of the two knights who com e to deliver
Rinaldo and to dest oy the enchantm ents of Arm ida
They withstand equally the most charming nymphs
a n d the
m ost terrible wild beasts
They remain with
o ut
desires and without fear and hen c e they attain
th eir end D oes it follow from this that a true magician
inspires more fear than love
I do not deny it and while
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THE
RIT UAL
OF
TRANS CEN D ENT
MAGI C
abundantly recognising how sweet are the allurements of
life while doi g full jus t ice to the gracious genius o f
A nacreon and to all the youthful e ffi o re sc e c e o f the poetry
of love I seriously invite the estimable votaries of pleasure
to regard the t anscendental sciences merely as a matter of
curiosity and never to approach the m a gical tripod ; the
great works of science are deadly for pleasure
The m a who h a s escaped fro m the chain of instincts
will fi st of all realise his omnipote nce by the submissive
ness of an imals The history of D aniel in the lions den is
no fable and more than once du ing the pe secutions of
infant C hristianity this phenom enon recurred in the presence
of the whole Ro man people A m a seldom h a s anything
to fear f om an a imal of which he is not af aid The
bullets of Jules G e a rd the l ion killer are m agical a d in
t e lli ge t
O nce only did be run a real dan ger ; he allowed
a timi d co mpani n to accompany h im and looki g upon this
i mprudent pe son as lost beforehand he also was afraid not
for hi mself but for his com rade M any persons will say
that it is difficult and even im possible to attain such
resolution that st ength in volition a n d ene gy in character
are natural gif t s I do n o t dispute it but I would point
out also that habit can reform nature ; volition can be per
fe c t e d by education and as I have be fo e said all m agical
like all eligi us cerem onial has no other e d but thus to test
exe cise and habituate the will by perseverance and by force
The m o e difficult and laborious the exe cises the greate
their effect as we have now advanced far enough to see
If it have been hitherto impossible to direct the pheno
m ena of m agnetis m it is because an initiated and truly
em ancipated operator has not yet appeared Who can
boast that he is such Have we n o t eve new self conques t
?
m
to ake At the sa m e time it is ce tain that natu
will obey the Sign and the word of one wh
self stro g enough to be convinced of it
nature will obey ; I do not say that she wi ll
or distu b the order of her possibilities
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s
RITUAL
TH E
OF
TRAN SCEND ENT
MAGI C
usical instru ment has m ore enchantment than
the human voice but the far away notes of a violin or
harm onica m a y augm ent its power The subject whom it is
proposed to overcom e is in this way p epa ed then when
he is half deadened and as it were enveloped by the charm
t h e han ds should be extended towards him he should be
comman ded to sleep or to see and he will obey despite
himself S hould he resist a fixed glance must be directed
towards h im one thumb must be placed between his eyes
and the other on his breast touching h im lightly with a
single and swift contact the breath m ust be S lowly drawn
in and again b eathed gently and warmly forth repeating
”
in a low voice S le ep ! or S ee
men t
NO m
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C HAPTE R
THE
C ER EM O NI ES
SEPT ENARY
OF
VII
.
TALI SMAN S
.
vestm ents perfum es characters and figures
being as we have stated necessa y to enlist the im agination
in the education of the will the success of magical works
depends upon the faithful Observation O f all the rites which
are in no sense fantastic or arbit ary having been trans
mit t e d to us by antiquity and perm anently subsisting by
the essential laws of analogica l realisation and of the corres
n
d
n
m
o
c
which
inevitably
connects
ideas
and
for
s
Having
e
e
p
spent m any yea s in consulting and co mparing all the m ost
authentic g im oires and magical rituals we have succeeded
not without labour in reconstituting the ceremonial of
universal and prim eval magic The only se ious books
w hich we have seen upon this subject are in m anuscript
written in conventional characters which we have deciphered
by the help of the polyg aphy O f T it h e mius The im por
tance of others consists wholly in the hie oglyphs and
,
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THE
SEPT ENARY
or
T ALI SMANS
23 5
ymbols which adorn them the truth of the i mages being
disguised under the superstitious fictions of a mystifying
S uch for example is the E nchiridion of Pope L eo
t ext
III which has never been printed with its t ue figures and
we have reconstructed it for our own use afte an ancient
manuscript
The ituals known under the name of the
C lavicles of S olo mon
are very nu merous Many have
been p inted w h ile others rem ain in m anuscripts trans
c ibe d with g eat ca re
A n exceedingly fine and elegantly
written example is preserved in the Im perial Lib a y ; it is
m
and
characters
ost
of
which
have
e nriched with
a
t
l
a
c
e
s
p
been rep od uced in the m agical calen da s of Tycho B ahe
and D uc h e n t a u Lastly there a e printed clavicles and
gri moires which are catch penny myst ifi c t io s and imp o s
tu es of dishonest publishers The book so notorious and
d ecried for m erly under t h e na m e of
Little A lbert belongs
m ainly to the latter catego y
so m e talis manic figures and
s o m e calculations borrowed fro m Paracelsus are its onl y
s erious pa ts
In any m atter of realisation and ritual Paracelsus is an
imposing m agical authority No one has acco m plished
works greate than his and for that ve y reason he conceals
the vi tue of ce emonies and merely teaches in his occul t
philosophy the existence of the m agnetic agent of the o m n i
potence of will ; he also su ms the w hole science of characters
in two S igns the macrocos mic and microcosmic stars It
was sufficient for the a depts and it w a s i mportant not to
initiate t h e vulgar Pa acels us therefore did not teach the
r itual but he p actised and his practice was a sequence of
miracles
We have spoken of the magical importance of the t ri ad
a n d tetrad
Their co mbinati n c onstitutes the g eat re
ligio us and kabbalistic nu m ber which repre ents the uni
versal synthesis and co mprises the sacred septenary In
the belief of the ancients the world is governed by seven
secondary cause s—s und oei as Trit h e mius calls the m
w hich a e the universal forces designated by M oses under
s
,
.
.
,
,
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THE
RIT UAL
MAGI C
OF TRANS CEND E N T
the plural nam e of E lo m gods These forces analogous and
contrary to one another produce equilibrium by their con
t ra st s and rule the m otion of the spheres
The Hebrews
t er me d them the seven great archangels giving them the
nam es of Michael Gabriel Raphael An s el S a m ael Za dkiel
a d O i h ie l
The
C
h
istian
Gnostics
na
e
d
the
fou
la
s
t
m
p
U iel B r c hie l S e l t ie l and J eh udie l
ations
O ther
attributed to these spi its the governm ent of the seven chief
planets and gave the m the nam es of their chief divinities
A ll believed in their relative influen c e ; ast ono m y divided
the antique heaven between them and allotted the seven
days of the week to their successive gove n m ent S uch is
the reason of the various ceremonies of the m agi cal week
a n d the septena y cultus of t h e planets
We have al eady
observed that he e the planets are signs and nothing else ; they
have the influence which u i versal faith attributes because
they a e m o e t uly the stars of the hu man m ind than the orbs
of heaven The sun which antique magic always regarded
as fixed could only be a planet for the vulga ; hence it
represents the day of repose in the week which we term
Sunday without knowing why the day of the sun am ong
the ancients
The seven m agical planets correspond to the seven colours
of the prism and the se en notes of the m usical octave ;
they represent also the seven virtues and by opposition
the seven vices of C hristian ethics The seven sac am ents
correspond e qually to this great universal septenary B a p
t ism which consec ates the ele m ent of water correspon ds
to the m oon ; ascetic penance is under the auspices of
S amael the angel of M ars confirm ation which i mpa ts the
spi it of un derstanding and comm unicates to the t ue be
liever the gift of tongues is under the auspices of Raphael
the angel of M e cury ; the E ucharist substitutes the sac a
mental realisa t ion of God made ma n fo the e mpi e of Jupite ;
m a iage is con ec ated by the angel An a e l the pu ifying
gen ius of Venus ; extre m e unct ion is the safegua d of the
sick about to fall under the scythe of S aturn and de s
r
.
,
,
,
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RITUAL
THE
m orning
O F TR
ANSCEND EN T MAGI C
or from three in the aftern o on to ten in the
evening He S hould wear a purple vestm ent with tiara
and b acelets of gold Th e altar of perfum es and the tripod
of sac ed fi e m ust be encircled by wreaths of lau el helio
t ope and sunflowe s ; the perfumes are cinnamon stro n g
incense sa ffron and red sandal ; the ring must be of gold
with a ch ysolith or ruby ; the carpet must be of lion skins
the fans of spa row hawk feathers O n M onday the robe is
white embroidered with silver and havin g a triple collar of
pea ls c ystals and selenite ; the tiara m ust be cove ed with
ye llow silk emblazoned with silver characters f rming the
Hebrew monogram of Gabriel a s given in the O ccult
”
Philosophy of Agrippa ; the perfumes are white sandal
camphor amber al es and pulverised seed of cucumber ;
the wreaths are mugwort m oonwort and yellow ranunculuses
Tapest ies garm ents and objects of a black colou must be
avoided ; a n d no metal except silver Should be wo n on the
person O n Tuesday a day for the opera t ions of vengeance
the colou of the vest ment S hould be that of flam e rust or
blood with belt and b ac elets of steel The tiara m ust be
boun d with gold ; the o d must not be used but only the
m agical dagge and sword the wreaths m ust be of a bsyn t h
and rue the ring of steel with an am ethyst for precious
stone O Wednesday a day favourable fo transcendent
science the vestm ent should be green o shot with various
colou s the necklace of pearls in hollow glass beads con
taining m e cu y the pe fum es benzoin m ace and storax
the flowers narcissus lily herb m ercury f u it o ry and
ma jo l a e the jewel S hould be the agate
O n Thurs day a
day of great religious and politi cal Operations the vestm ent
should be sca let and on the forehead should be wo n a
brass tablet with the characte of the spi it of Jupiter and
t h e three wo ds : G IARAR BE THOR SAM GABIE L ; the pe fum es
are incense ambergris balm g ain of paradise macis a n d
saff ron ; the ring must be enriched with an e merald o
sapphire ; the wreaths and crowns Should be oak popla
fig and po megranate leaves
O n Friday the day for
,
.
,
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.
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,
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,
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THE
SEPTENARY
or
T ALI S MANS
239
a morous operations the vestment should be of S ky blue the
hangi n gs of g een and rose the ornam ents of polished
the wreaths of r se myrtle
Oopp er the crowns of violets
and olive ; the ring should be enriched with a turquoise ;
lapis lazuli and beryl will answer for tiara and clasps ; the
fans must be of S wan s feathers and the Operator must wear
upon his breast a copper talisman with the character of
An el and the words : AVE E VA VAD ELI LITH
O S atu day
a day of funeral operations the vestm ent m ust be black or
brown with characters e mbroidered in black or orange
coloured silk ; on t he neck must be worn a leaden medal
with the character of Saturn and the words : ALMALE C
APHIEL ZARAHI E L ; the perfumes S hould be dia gridrium
sca mmony alum sulphur and assafoetida the ring should
be ado ned with an onyx the garlands should be of ash
cypress and hellebore ; on the onyx of the ring during the
h o urs of S atu n the double head of Janus Should be
engraved with the consec ated awl
S uch are the antique m a g ific e n c e s of the sec et
c ultus of the magi
With similar appoint m ents the
g eat m agicians of the M iddle Ages proceeded to the
dail y consecration of talis mans corresponding to the
seven genii We have already s a id that a p a n ta c l e is
a synthetic characte resuming the entire m agica l
doctrine in one of its special conceptions It is therefore
the full expression of a completed thought and will ; it is
the signature of a spirit The cere m onial consec ation of
this S ign attaches to it still more stron gly the intention of
the Ope ator and establishes a veritable m agnetic chain
between him self and the p a n ta c l e Pa n t a c l es m a y b e i
diff erently traced upon vi gin par chm ent paper or metals
What is ter med a talis m an is a sheet of m etal bearing
either p a t a c le s or cha acters and having received a special
consec ati n fo a define d intention In a learned work on
magical antiquities G a ff re l has s cientifically de m onst ated
the real powe of talis mans and the confidence in thei virt ue
is otherwise so strong in nat ure that we gladly bear abou t
,
,
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,
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,
,
s,
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-
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,
s
.
n
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,
,
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,
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,
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.
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.
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RIT UAL
THE
OF
TR ANSCEND ENT
MAGI C
us so me m emorial of those we love pe suaded that such
keepsakes will p eserve us f om danger and inc ease our
happiness Tal is m ans a e m ade of the seven Kabbalistic
metals and when the days and hours are favourable the
requi e d and determined signs are eng aved up n the m
The figures of the seven planets with thei m agical squares
”
following Pa acelsus a e found in the Little Albe t
It
S ho ul d be O bserved that Paracelsus replaces the figure of
Jupiter by that of a p iest a S ubstitution not wanting in
a well de fi e d m ysterious intention But the allegorical
and m ythological figu es of the seven S pi its have now
beco m e too classical and too vulgar to be any longer suc
ecu to m ore
c e ssful ly engraved on talis m ans ; we m ust
learn ed and exp essive signs The pentag a m should be
inva iably engraved upon one side of t h e tali m an with a
ci cle f the su a c escent for the m oon fo Ma s a sword
a G for Venu s fo Jupiter a crown and a scythe fo S atu n
The other S ide m ust bea the sign of S olom on that is the
co mposed O f two superpose d t iangles ; in
S ix pointed sta
the centre there is placed a hu man figu e for the talism ans
of the sun a chalice for those of the m oon a dog s head for
those of M e cu y an eagle s for those of Jupite a lion s
head f those of Mars a dove s for those of Ven u and a
bull s or goat s fo those O f S atu n The nam es of the
seven angels e a dded either in Heb ew in A rabic or in
m agical cha acte s like those of the alphabet of T it h e mius
The two triangles of S olo mon ma y be replaced by the double
cross of the wheels of E zekiel which is found on a great
number of ancient p a t a c l e s and is as we have Observed in
our D oct ine the key to the t rigra mm e s f Fo h i
Precious stones m a y also be em ployed f o am ulets and
talism ans ; but all objects of this nature whethe m etals or
gem s m ust be carefully kept in silken bags of a colour
analogous to that of the spirit of the planet pe fu med with
the pe fu m es of the corresponding day and p ese ved from
all Im pure glances and contacts Thus p a t a c l e s and talis
mans O f the sun must not be seen or touched by deform ed
r
,
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r
r
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.
,
,
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,
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,
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.
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.
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.
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.
RIT UAL
THE
TR AN S CE ND EN T
OF
MAGI C
in our own day and even those who are devoid of religion
suspend it from the necks of their children M o eover its
fig ures a e so pe fectly Kabbalistic that it is t rue ly a
m arvellous double p a t a l e
O n the one side is the great
initiat ix the heavenly m other of the Zohar the Isis of
E gypt the Venus U rania of the Platonists the M a y of
C hristianity th oned upon the wo ld and setting one
foot upon the head of the m agical se pent S he extends
h e two hands in such a m anner as to fo m a t iangle
of which her head is the apex ; her hands a e open
and radiant thus m aking a double t iangle with all the
beam s directed towa ds the earth evidently representi g
the em ancipation of intelligence by labou O the other
side is the double Tau of the hierophants the Lingam with
the double Ct e is o the t iple Phallus suppo te d with
inte lace m ent and repeated insertion by the kabbalistic and
m asonic M rep esenting the square between the two pilla s
JAKI N and B OHAs ; below are placed upon the sam e pla e
two loving and su ffe ing hea ts with twelve pentagrams
around them E ve y one will tell you that the weare s
of this m edal do not attach such S ignificance to it but it is
only on that account m e absolutely m agical ; having a
double sense and consequently a double vi tue The
ecstatic on the authority of whose revelations this talism an
was engraved had al eady beheld it existing pe fectly in
the ast al light which once m o e dem onst ates the intim ate
connection of ideas and signs and gives a new sanction to
the symbolis m of unive sal m agic
The g eater the im portance and solemnity brought to
bear on the confection and consec ation of talis mans and
pentacles the m ore virtue they acquire as will be under
stood upon the evidence o f the p inciples which we have
established This consecration S hould take place on the days
we have indicated with the appoint m ents which we have
given in detail Talismans are consecrated by the fou
exorcised elements after conjuring the spi its of darkness by
the C onjuration of the Four Then taking up the p a t a cle
,
r
.
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,
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.
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.
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,
.
,
n
,
THE
SEPTENARY
or
TALI SM ANS
2 43
and sprinkling it with so me d ops of magical water say : In
the nam e of E lohim and by the spirit of the living waters
be thou unto m e a sign of light and a sacram ent of will
P esenting it to the s moke of the perfumes : By the
braz en serpent which destroyed the serpents of fire be
thou &c
B eathing seven times upon the p a n t a c l e or talism an
B y the firm a m e t and spi ri t O f the voice be thou & c
Lastly placing som e particles of purified earth or salt
t ria dwise upon it : In the salt of earth and by the virtue
of eternal life be thou &c
Then re cite the C onju ation of the S even as follows
alternately casting a pastille of the seven perfum es into the
sacred fi e
In the nam e of M ichael ma y Jehovah command thee
and drive thee hence Ch a vajo th
In the na m e of Gab iel m a y A dona com mand thee and
drive thee he ce Belial !
In the nam e of Raphael begone before E lo him S acha
biel !
By S am ael Zebaoth and in the name of E lo m Gibor
get thee hence Ad a m el e ck
By Za c h a ie l and Sa c h iel M e le ck be obedient unto
E lvah S a m g bie l
By the divine and hum an nam e of S ch a dda and by
the S ign of the pentagram which I hold in my right hand
in the nam e of the angel A a e l by the power of Adam and
of H e va who a e J o t c h a va h begone Lilith Let us rest in
peace N a h e ma h
By the holy M o m and by the names of the germ
C a shie l S e h a l t ie l Ap h ie l and Z a ra h ie l at the com m and
of Orifie l depart from us M oloch ! We deny thee our
children to devour
The m ost impo tant magical instruments are the rod the
sword the lamp the chalice the altar and the tripod In
the operations of transcendent and di vine m agic the lamp
ro d and chalice are used ; in the works of black m agic the
r
,
,
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,
.
,
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,
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M AGI CAL I N S TRUM ENTS
La mp ,
r o d , swo r d , a n d
.
da gger
.
RIT UAL
THE
OF
TRAN SCE NDENT
MAGI C
mantles shewin g
so me allegorical
only the sim ple divining rod in public; or
sceptre made of ivory or ebony according
to the n ature of the works C ardinal Richelieu always
athi st for power sought through his whole life the trans
mission o f the rod without being able to find it His
Kabbalist Ga ff re l could furnish him with sword and talis
m ans alone ; this was possibly the secret m otive for the
ca dinal s hatred of U rbain G ra n dier who knew so mething
of his weaknesses The secret and prolonged conve sations
of La uba rde me n t with the unhappy priest som e hours before
hi s final torture and those words of a f iend and confidant
of the latter a s he went forth to death
You e a clever
man monsieur do not destroy yourself —
a fl o rd consider
able food for thought
The m agical rod is the s erend a m of the m agus it m ust
not even be m entioned in any clear and precise m anner ;
no one should boast of its possession nor should its con
sec ation ever be t ans mitted except under the conditions of
ab solute disc etion and confidence
The S word is less occult and is made in the following
—
manner I t must be of pure steel with a cruciform copper
han dl e having th ee pomm els as represented in the e c h iri
dion of L eo III or with the guard of a double crescent as
in our own figu e O n the m iddle knot of the guard which
should be cove ed with a golden plate the S ign of the
m acrocos m m ust be ch a sed on one side and that of
The Hebrew m onogram of
t h e m icrocos m on the other
M ichael as found in Ag ippa m ust be engraved on the
pomm el ; on the one side of the blade must be these
characte rs : na n: ”
and on the othe the mono
D mr
r who
gra m of the Labarum of C onstantine followed by the words
F or the authenticity
Vi c in ho e D ec duce co m ite f r o
and exactitude of these figures see the best ancient editions
”
of the E nchiridion The consecration of the sword must
t ake plac e on a S unday during the hours of the sun under
the invocation of M ichael The blade of th e sword must
be placed in a fi e of laurel and cypress ; it must then be
,
,
.
r
,
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.
,
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.
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,
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.
r
SEPTENARY
THE
OF
T ALI SMANS
2 47
d ied and polished with ashes of the sacred fire moistened
with the blood of a mole or se pent the following words
being said —Be thou unto m e as the swo d of M ichael by
vi tue of E lo m S abaoth m a y spirits of darkness and reptiles
of earth flee away f o m thee —I t is then fumigated with
the pe fum es of the sun and wrapped up in sil k togethe
with b anches of vervain which should be burned on the
s eventh day
The m agical lam p must be co mp sed of the four metals
gold silver brass and iron ; t h e pedestal should be of i o
the m irror of brass the rese voi of silve the t iangle at the
apex of gold It should be provided with two a m s c o m
posed of a t iple pipe of th ee inte twisted m etals in such
a m anner that each a rm has a triple conduit for the oil
the e m ust be nine wicks in all th ee at the top and three
in each a m The seal of Herm es m ust be eng aved on the
pedestal over which m ust be the two headed and ogyne of
Kh u ra t h
A serpent devou ing its own tail must encircle
the lo w er part The sign of S olo m on m ust be chased on the
reservoir Two globe must be fitted to this lam p one
ado ned with t ansparent pictu es ep esenting the seven
genii while the other of la ger size and duplicated should
co tain va iously tinted waters in four compartm ents The
wh le instru m ent should be placed in a wooden pillar re
volving on its own axis and pe mitting a ray of light to
escape as requi ed and fall on the alta r s moke at the
m om ent for the invocations
This lamp is a great aid to
the intuitive ope ations O f slow im a inations and for the
i mm ediate c eati n in the p esence of m agnetised pe sons of
forms ala ming in thei ctuality which being m ultiplied
by the mirrors will m agnify suddenly and transform the
O perator s cabinet into a vast hall filled with visible souls
the intoxication of the perfu mes and the exaltation of the
invocations will speedily change this fantasia into a real
d ea m ; pe sons form erly known will be recognise d phan
tom s will speak and som ething extrao dinary and unexpected
will follow the closing of the light within the pillar and t h e
n c re a se of the fu migations
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o
r
,
r
r
r
a
,
,
,
,
’
r
r
,
r
,
.
RIT UAL
THE
OF
TRANSCEND EN T
C HA PTE R
A
W
AR N IN G
VIII
IM PR UD EN T
TH E
TO
MAGI C
operations of science are not devoid of danger as we
have stated several tim es They ma y end in madn ess for
those who are not established firmly on the basis of suprem e
absolute and infallible reason
Terrible and incurable
diseases can be occasioned by excessive nervous excite m ent
S woons and death itself as a consequence of cerebral con
gestion m a y result from im agination when it is unduly im
pressed and terrified
We cannot sufficiently dissuade
nerv us persons and those who are naturally disposed to
exaltation wom en young people and all who are not
habituated in perfect self cont ol and the co mm and of their
fear In the same way there can be nothing m ore dan
gerons than to m ake m agic a pastim e or as som e do a part
of an evening s entertainm ent E ven magnetic experim ents
perf rm ed under such conditions can only exhaust the sub
m
t
islead
O
pinions
and
defeat
science
The
m
yste
ies
e
c
s
j
of life and death cannot be made sport of with impunity
and thin gs which are to be taken seriously m ust be treated not
only se iously but also with the greatest reserve Never yield
to the desire of c nvincing othe s by phenom ena The m ost
astounding pheno mena would not be proofs for those wh o
a e not already convinced
They ca n always be attributed
to o dinary a rt ific e s and the magus included am ong the mo e
or less skilful followers of Robe t Houdin or Ham ilton To
require p odigies as a warrant fo believing in science is to
shew one s self unworthy o incapable of science S ANCTA
C ontemplate the twelfth figu e of the Tarot keys
SAN OTIS
rem ember the grand symbol of Prom etheus and be silent
All those m agi who divulged their works died violently and
m any were driven to suicide like C a dan S c h ro p p fe r C ag
l io st o and others
The m agus should live in reti ement
and b e approached with difficulty This is the significance
of the ninth key of the Tarot where the initiate appears as
THE
,
.
,
.
,
.
,
,
.
o
,
,
,
,
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-
.
,
,
,
,
’
,
.
o
,
,
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.
,
,
r
.
o
r
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.
.
r
r
r
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.
r
’
r
.
-
r
.
,
.
,
,
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,
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,
,
,
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.
.
,
,
THE
RIT UAL
OF
TRANSCEN D EN T
MAGI C
they act without direction E xcessive love produces anti
pathy ; blind hate counteracts and scourges i t self ; vanity
leads to abasem ent and the most cruel hu miliations Thus
the Great M aster revealed a mys t ery of positive m agical
science when He s ai d Forgive your enemies do good to
those that hate you so shall ye heap coals of fire upon their
heads Pe haps this kind of pardon seem s hypocrisy and
bears a strong likeness to refined vengeance But we must
rem ember that the magus is sovereign and a sovereign never
avenges because he has the right to punish in the exercise
of this right he perform s his duty and is implacable as
justice Le t it be O bse ved for the rest so that no one
m a y m isinter pret m y m eaning that it is a question of
chastis ing evil by good and opposing m ildness to violence
If the exercise O f vi tue be a fl a ge lla t io n for vice no one
h a s the right to de mand that it should be spa ed or that
we should take pity on its sham e and its su ff erings
The m a n who dedicates him self to the works of science
m ust take moderate daily exercise abstain from prolonged
vigils and follow a wholesom e and regul ar ule of life He
m ust avoid the e ffi uvia of put efaction the neighbourhood
of sta gnant water and in digestible or i m pu e food Above
all he m ust daily seek relaxation f om m agical pre o c c u
a
i
m
a
ongst
ate
ial
cares
or
in
labour
whether
t
o
s
m
p
a tistic industrial or co mm ercial The way to see well is
not to be always looking ; and he who spends his whole life
upon one object wil l end without attaining it Another
p ecaution must be equally observed and that is never to
experim ent when ill
The ceremonies being as we have said artificial m ethods
for creating a habit of will beco me unnecessary when the
habi t is confi m ed It is in this sense and add essing him
self solely to pe fect adepts that Paracelsus p oscribes thei
use in his Occu lt P hilosop hy They must be progressively
simplified before they are dispensed with altogether and in
proportion to the expe ience we obtain in acquired powers
and established habit in the exercise of extra natural will
.
.
,
,
,
,
r
.
.
,
,
r
.
,
,
,
.
r
,
r
,
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,
r
,
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,
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,
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r
,
n
r
.
r
.
,
,
,
,
.
r
,
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,
,
r
.
r
,
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r
,
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.
,
r
,
-
.
THE
CEREM ONI AL
or
I NITIAT ES
C HA PTE R
CER EM ONIAL
THE
251
IX
I NITIAT ES
or
science is p eserved by silence and perpetuated by
initiation The law of silence is not therefore absolute
and inviolable except relatively to the uninitiated m ulti
tude The science can only be trans mitted by speech
The sages must the efore speak occasionally Yes they
must Spea k not to disclose but to lead others to discover
was the device of Rabelais who being
N li i e f c ven i
m aste of all the sciences of his tim e coul d not be unac
u
a
i
n
t
e
d
with
agic
We
have
consequently
to
reveal
m
q
here the mysteries of initiation The de st ip y of m a as w e
d
have s a id is to make or create him
self
he
is
he
will
—
a
—
be the son of his wo ks both for tim e
All
men a re ca lled on to co mpete but the nu mbe of the elect
—that is of those wh o suc c e e d —is i e ia blr selslk In
other words the me n who are desi ous to attain are
numbe ed by multitudes but the h
few N ow
a e
t he govern m ent of the world belongs by right to the flower
of m ankind and when any co mbination or usu pation pre
vents thei possessing it a political or social cataclys m
ensues M e n who are masters of them selves beco m e easily
masters of others ; but
for the m t o hinder one
anothe if they disreg a d the l a w s o f disc ipline and of the
universal hierarchy To be subject to a discipline in c o m
mon there must be a community of ideas and desires and
such a com munion cannot be attained except by a co mm on
religion established on the very foundations of intelligence
and reason This religion h a s always existed in the world
and is that only which can be called one infallible in
defectible and veritably cathol ic —that is uni ersal This
religion of which all others have been successively the veils
and the shadows is that which demonst ates being by being
truth by reason reason by evidence and co mm n sense It
THE
r
,
,
.
,
.
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.
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.
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,
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,
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fl
r
,
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r
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m
“
a
n
,
:
,
r
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.
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sr
z
-
r
.
.
r
,
r
c
,
r
o sen
,
“
r
,
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,
.
r
r
”
w
,
,
,
.
,
,
,
,
,
v
.
,
,
,
r
,
o
.
THE
RIT UAL
OF
TR AN S CEN DE NT
MA GI C
is that which pro es by realities the reasonable basis o f
hypotheses and fo bids reasoning upon hypotheses i de pe n
de n t ly of realities
It is that which is grounded on the
doctrine of universal analogies but neve confounds the
things of science with those of faith It can never be
of faith that two and one m ake m o e or less than th ee ;
that in physics the contained can exceed the container ;
that a solid body as such can a c t like a fl uidic or gaseous
body ; that f o exam ple a human body can pass t hrough a
closed door without dissolution or opening To say that one
believes such a thing is to talk like a child or a fool ; yet
it is no less insensate to define the unknown and to argue
from hypothesis to hypothesis till we com e to deny evidence
a p r ior i for the affi m ation of precipitate suppositions The
wise ma n affi m s what he knows and believes
in
what
he
—
does not know only in proportion to the reasonable and
k n owa n essssit ies Q f
Ro th
But this reasonable religion is unadapted for the multi
tude for which fables m ysteries definite hopes and terrors
havi g a physical basis are needful It is for this reason
that the p iesthood has been established in t h e world N ow
the p i esthood is recruited by initiation Religious form s
perish when initiation ceases in the sanctuary whether
by the bet ayal of the m ysteries or by their neglect and
oblivion The Gnostic disclosures for example alienated
the C h istian C hu ch f o m the high truths of the Kabbalah
which contains all the secrets of transcendental theology
Hence the blind having becom e leaders f the blind g eat
obscurities g eat lapses and deplo able scan dals have fol
lowed S ubsequently the sac ed books O f which the keys
are all kabbalistic from Genesis to the Apocalypse have
beco me so little intelligible to C hristians that pastors have
reasonably ju dged it necessary to forbid their being ead by
the uninstructed among believers Taken lite ally and
understood m ate ially these books would be only an i c o n
ce iva bl e tissue of absu dities and scandals as the schoo l of
Voltaire has too well dem onstrated It is the sam e with
v
r
,
n
.
r
,
.
r
,
,
r
,
r
,
.
,
,
r
.
r
-
,
.
,
,
,
,
n
.
,
r
,
.
r
.
,
r
,
.
,
r
r
,
r
,
.
,
o
,
,
r
r
,
.
r
,
r
,
,
,
,
,
r
r
.
r
,
n
,
r
,
.
RIT UAL
THE
m odesty ;
OF
TR ANSCEND ENT
MAGI C
yet and notwithstanding initiation being an
essential law of eligious life a society which is instinctively
m agical fo m ed at the decline of the p o n t ifi c a l power and
speedily concentrated in itself alone the entire strength of
C hristianity because though it only un de stood vaguely it
exercised positively the hie archic power resident in the
ordeals of initiation and the omnipotence of faith in passive
obedience
What in fact did the candidate in the old initiations ?
He entirely abandoned his life and liberty to the m asters o f
the tem ples f Thebes or M e mphis be advanced resolutely
through unn umbered terrors which might have led him to
im agine that there was a pre m editated out age intended
swam torrents o f
a gainst h im ; he ascended fune al pyres
black and raging wate hung by unknown counterpoise s
over unfathom ed precipices
Was not all this a blind
obedience in the f ull force of the term
Is it not t h e
m os t absolute exe cise of liberty to abjure liberty for a tim e
so that we m a y attain e mancipation ? Now this is pre
c ise l y what m ust be done and what has been done inva iably
by t hose who aspi e to the s ctum r g um of m agical o mni
potence The disciples of Pythago as condem ned them selves
to inexo able S ilence f o m any years ; even the sectaries o f
E picu us only co m p ehended the sovereignty of pleasure by
the acquisition of sob iety and calculated temperance Life
is a wa fare in which we m ust give proofs if we would advance ;
ower
does
not
surrender
of
itself
it
m
ust
be
seized
;
p
Initiation by contest and ordeal is therefore indispensable
for the attain ment of the practical science of magic We
have a l eady in dicated after what m anner the four elem ent
ary form s m a y be overcome and will not repeat it here ;
we refer those of our readers who would inquire into t h e
ceremonies of ancient initiations to the works of Baron
”
Blazing S ta
Ado n hira mit e
T c h o udy author of the
”
Ma sonry and so m e other m ost valuable masonic treatises
Here we would insist upon a reflection nam ely that the
intellectual and social chaos in the midst of which we are
,
,
r
,
r
,
,
r
,
,
r
,
,
,
o
,
r
r
,
r,
r
,
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,
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an
r
,
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.
r
r
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r
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.
r
.
.
r
,
s
,
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.
,
,
,
THE
CEREMON IAL
I NITIA T ES
or
255
perishing has been caused by the neglect of initiation with
its o deals and its mysteries Me wh ose zeal was greater
th an thei science carried away by the popular m axim s of
the Gospel cam e to believe in the primitive and absolute
equality of me n A famous ha lluc in é the eloquent and
unfortunate Rousseau propagated this parado x with all the
m agic of his style —that society alone depraves m e n —much
as if he had said that com petition and emulation in labour
renders workm en idle The essential law of natu e that of
initiation by works and of voluntary and toilsom e progress
has been fatally misconstru ed m asonry has had its deserters
as C atholicism its apostates What has been the con
sequence
The substitution of the steel plane for the
intellectual and sy mbolical plane H o p each e qua lity t q
what is beneath w ithout instructing it
is not this bindin g us to descend ou selves ? And hence
we have descended to the eign of the carmagnola the sans
and M arat To restore totte ing and distracted
c ull o t e s
society the hie archy and initiation m ust be again estab
l ish e d
The task is diffi cult but the whole intelligent world
feels that it is necessary to undertake it Must we pas s
through another del uge before succeedin g ? We ea nestly
trust not and this book perhaps the greatest but not the
last of our audacities is an appeal unto all that is yet alive
for the reconstitution of life in the very middle of de c o m
position and death
,
,
r
n,
.
r
,
,
.
,
,
r
.
,
,
,
.
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.
fi
,
r
r
,
r
.
,
r
,
.
,
.
r
,
,
,
.
RITU AL
THE
OF
TRANS CEN D ENT
MAGI C
C H APTE R X
C ULTI SM
KE Y
THE
OF O C
us now exam ine the question of p a t a c l e s for all
m agical virtue is there since the secret of force is in the
We have al eady given t he
intelligence which di ects
sy mbol and interpretation of the p a t a c le s of Pythagoras
a
d E zekiel so that we have no need to recur to these ; we
chapter that all the instrum ents of
S hall prove in a late
Heb ew worship were p a n t a cl e s and that the first and final
wo d of the Bible was w itten in gold and in brass by
But
M oses in the tabernacle a d on all its accesso ies
e ach m agus can and S hould have hi s in di v idual p a n t a c l e for
unde stood accurately a p a t a c l e is the perfect su mm ary of
Hence we find in the m agical calendars of Tycho
a m ind
Brahe and D uc h e n ta u the pa n t a c l e s of A dam Job Je e
m iah Isaiah and of all the other great prophets who have
been each in his turn the kings of the Kabbalah and the
rand
rabbins
of
science
g
The pe ntacle being a co mplete and perfect synthesis
expressed by a single S ign serves to focus all intellectual
strength into a glance a recollection a touch It is so to
s peak a starting point for the efficient projection of the will
N igro m a c e rs and go é t ic m agicians traced their infernal
The
a c l e s on the skin of the victi m s they im m olated
t
a
p
s acrificial ce e m onies the m anner of S kinning the kid then
of salting d ying and whitening the skin are given in a
S o me Hebrew kabbalists
n u mber of clavicles and gri m oires
fell into similar follies forgetting the anathem as pronounced
in the Bible against those who sacrifice on high places o in
the caverns of the earth All spilling of blood operat ed
is abom inable and impious and since the
c ere m onially
death of Ado n h ira m the S ociety of true Adepts has a horror
bho r et a s g uin e
o f bloo d—E cc l si
The initiatory symbolism of p a n ta c l es adopted throughout
LE T
n
,
,
r
r
.
n
n
,
r
r
,
r
r
n
,
r
.
r
,
r
,
n
,
.
,
r
,
,
,
,
,
,
.
,
,
,
,
.
,
,
-
.
,
n
n
.
r
“
,
,
r
,
,
,
.
,
r
.
,
e
a
a
r
an
.
258
RITUAL
THE
OF
TRANS CEND EN T
MAGI C
ous tree Initiation by toil and blood has been ae com
li
sh e d and the e is no m ore te mple because the light of
p
t uth is unive sally difi use d and the world has becom e the
temple of justice This splendid final vision of the Holy
S c iptures this divine U topia which the C hurch has r e
fe ed with good reason for its realisation to a better life
has been the pitfall of all ancient arch heretics and of many
m odern idealists
The sim ultaneous e mancipation and
absolute equality of all m e n involve the arrest of progress
and consequently of life ; in a wo ld where a ll a e equal
there could no longer be infants or the aged ; birth and
death could not therefore be a dmitted This is sufficient to
dem onstrate that the N ew Jerusalem is no m ore of this
w orld than the prim eval paradise wherein there was no
knowledge of good or evil of liberty of generation or of
d eath ; the cycle of o u religious symbolis m begins and
ends the efore in eternity
D upuis and Volney lavished their g ea t erudition to
discove this relative identity of all sym bols and arrived at
the negation of every religion We attain by the sam e
path to a diam etrically opposed affi rm ation and we recog
nise with admi ation that the e have never been any false
religions in the civilised world ; that the divine light the
splendour of the sup em e reason of the Logos of that wo d
which enlightens every ma n com ing into the world h a s
been no m ore wanting to the child en of Zo oaste than to
the faithful sheep of S t Peter ; that the perm anent the one
the unive sal revelation is written in visible natu e ex
plained in reason and co mpleted by the wise analogies of
faith ; that there is finally but one true religion one
doct ine and one legitimate belief even as the e is but one
God one reason and one universe that revelation is obscu e
for no one since the whole world un derstands m o e or less
both t uth and justice and since all that is possible can only
exist analogica lly to what is BEIN G I S B EIN G mm 1e
.
r
,
r
r
,
.
r
,
rr
,
-
.
r
r
.
,
,
,
,
r
r
.
r
,
r
,
.
,
r
r
,
r
r
,
,
r
r
r
,
,
r
r
,
,
,
,
r
,
,
,
,
r
r
,
,
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,
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,
"
.
,
The apparently biz arre figures presented by the Apocalypse
THE
of
K EY
St
or O
CCULTI SM
259
John are hi eroglyphics like those of all oriental
mythologies and ca n be com prised in a series of p a n t a c l e s
The initiator clothed in white standing between seven
golden candlesticks and holding seven stars in his hand
represents the unique doctrine of Herm es and the universal
analogies of the light The wo man clothed with the sun
a n d crowned with twelve st ars is the ce lestial Isis or the
gno sis ; the serpent of m
aterial life seeks to devour her
c hild but she takes unto herself the wings of the eagle and
—
a pr testation of the p ophetic
ies
away
into
the
dese
t
fl
against the materialism of offi cial religion The
S pi it
mighty angel with the face of a sun a rainbow for n imb us
and a cloud for vestment having pillars of fire for his legs
and setting one foot upon the earth and another on the
His feet represent the
s e a is t uly a kabbalistic Panthea
equilibrium of BRIAH OT the world p f fgrm s
are
legs
the two pillars O f the M asonic tem ple JAKI N and B C HAS ;
his bo dy veiled by clouds from which Issues a hand holdi g
a book is the sphere of JE TZIRAH or initiatory ordeals ; his
solar head crowned with the radiant septenary is the wo ld
of ATZILUTH or perfect evelation ; and we can only be
excessively astonished that Hebrew kabbalists have not
recognised and m ade known this sym bolis m which so closely
and inseparably connects the highest myste ies of C hristi
a n it y with the secret but invariable doctrine of all the m asters
in Israel The beast with seven heads in the sym bolism of
S t John is the material and antagonistic negation of the
luminous septenary ; the Babylonian harlot co responds
afte the sam e m anner to the w m an clothed with the sun
the fo ur horsemen are analogous to the fou allegorical
animals ; the seven angels with thei seven tru mpets seven
cups and seven swords characterise the absolute of the
st uggle of good against evil by speech by religious associa
tion and by force Thus are the seven seals of the occult
book successively Opened and universal initiation is aecom
l
i
The commentato s who have sought anything else
p sh e d
in this book of the transcendent Kabbalah have lost their
,
.
,
,
,
,
.
,
,
r
o
r
r
.
,
,
,
,
r
,
.
L
w
~!
“
“
’
,
n
,
,
'
,
,
r
,
,
r
,
,
r
.
,
,
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o
r
r
r
,
,
r
,
,
.
,
.
r
!
THE
RITU AL
OF
TRANSCEN D EN T
MAGI C
time and thei trouble only to make the m selves ri diculous
To di scover N apoleon in the angel Apollyon Luther in t h e
star which falls fro m heaven Voltaire or Rousseau in t h e
grasshoppers arm ed like warrio s is m erely high fantasy
It is the same with all the violence done to the names o f
celebrated persons so as to make them numerically equivalent
to the fatal number 6 6 6 which we have already su fficiently
explain ed ; and when we think that m e n like Bossuet and
N ewton amused them selves with such chim eras we can
understand that humanity is not so m alicious in its nature
as might be supposed fro m the complexion of its vices
r
.
,
,
r
,
.
,
,
.
C HA PT E R X I
THE
TRI PLE
CHAI N
great work in pra ctical magic a fter the education o f
the will and the personal creation of the m agus is the for
m ation of the m agnetic chain and this secret is truly that
of priesthood and of royalty To form the m agnetic chain
is to o iginate a current of ideas which produces faith and
draws a large num ber of wills in a given circle of active
A well form ed chain is like a whi lpool
m anifestation
which sucks down and absorbs all The chain m a y be
established in three ways —by signs by speech and by
contact The fi st is by inducing opinion to adopt some
sign as the representation of a force Thus all C hris tian s
communicate by the Sign of the cross ma sons by tha t of the
square beneath the sun the m agi by that of the mic ocos m
made by extending the five fingers etc O nce accepted and
propagated signs acquire force of them selves In the early
centuries of our e a the S ight and i mitation of the Sign of
the cross was enough to m ake proselytes to C hristianity
What is called the m iraculous m edal continues in our o wn
THE
,
,
,
.
r
-
.
r
.
,
,
r
.
.
,
,
r
,
,
,
.
.
,
r
,
.
THE
RIT UAL
TRANSCEN D EN T
OF
MA GI C
the sam e acts It was form ed by standing back to bac k
and linking hands the face outside the circle in im itation
of those antique s a cred dances representations o f which are
still found on the sculptures of old temples The electric
furs of the lynx pa nther and even do m estic cat were
stitched to their garm ents in i mitation of the ancien t
bacchanalia ; hence com es the tra dition that the S abbath
miscreants each wore a cat hung fro m the girdle and that
they danced in this g uise
The phenom ena of tilting and talking tables has been a
fortuitous m anifestation of fl uidic co mmunication by m eans
of the circular chain M yst ifi c a t io n combined with it
afterwards and even educated and intelligent persons were
so infatuated with the novelty that they hoaxed t hem
selves and becam e the dupes of their own absurdity Th e
oracles of the tables were answers more or less vol untarily
suggested or ex t racted by chance they resembled the con
O ther and
v e rsa t io n s which we hold or hear in d ea m s
stranger phenomena ma y have been the external manifesta
tions f i maginations operating in co mm on We h owever
by no m eans deny the possible intervention of elem entary
spi its in these occurrences as in those of divination by
c ards or by dream s but we do not believe that it has been
in any sense proven and we are therefore in no way obliged
to admit it
O n e of the most extraordinary powers of hu m an im agina
tion is the realisation of the desires of the will or even of
its apprehensions and fears We believe easily anythin g
that we fear or desi e says a proverb ; and it is true
be ca use desire and fear impart to i magination a re a lis
I ng powe the e ff ects of which are incal culable
How is
one attacked for e x ample by a disease about which one
feels nervous ? W e have already cited the Opinions of
Paracelsus on this point and have established in o ur
d o c trinal part the occult laws confi m ed by experience ;
but in m agnetic currents and by mediation of the chain
t h e rea lisations are all the more strange be cause a l mos t
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THE
TRI PLE
C HAI N
263
invariably une xpected at least when the chain has not
been formed by an intelligent sympathetic and powerful
leader In fact they are the result of purely blind and
fortuitous co mbinations The vulgar fear of superstitious
feasters when they find themselves thi teen at table and
thei conviction that som e misfortune th eatens the younges t
and weakest among them is like m ost superstitions a
remnant of magical science The duodenary being a c o m
m
l
t
e
and
cyclic
nu
ber
in
the
universal
analogies
of
e
p
nat ure invariably attracts and abso bs the thirte enth which
is regarded as a sinister and supe fluous number If the
grindstone of a mill be represented by the number twelve
then thi teen is that of the grain which is to be ground
O n kindred considerations the ancients established the dis
t i c t io n s between lucky and unlucky nu m bers whence cam e
the observance of days of good or evil augury It is in
such concerns above all that imagination is creative so
that both days and nu mbers seldom fail to be propitious
or othe wise to those who believe in their influence
C onsequently C h istianity was right in pre sc ribi g the
divinatory sciences for in thus diminishing the number
of blind chances it gave further scope and empire t o
liberty
P inting is an ad mirable instrument for the f ormation of
the m agic chain by the extension of speech N o book is
lost ; as a fact writings go invariably precisely where they
should go and the aspirations of thought attract speech
We have proved this a hund ed tim es in the course of our
magical initiation ; the rarest books have offered them
selves without seeki g as soon as they becam e indispensable
Thus have we recove ed intact that universa l science which
so m any learned persons have regarded as engulfed by a
nu mber of successive cataclysm s ; thus have we entered the
great magica l chain which began with Hermes or E noch and
will only end with the world Thus have we been able to
evoke and com e face to face with the spirits of Apollonius
P lotinus S yn e sius Paracelsus C ardanus Agrippa and othe s
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THE
RIT UAL
OF
TRANSCEND ENT
MAGI C
less or more known but too religiously celebrated to mak e
it possible for them to be named lightly We continue
their great work which others will take up after us But
unto whom will it be given to co mplete it
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C
HAPTE R
THE
GREAT
XI
I
W ORK
be ever rich to be always young and to die never ; such
from all tim e has been the dream of the alchemists To
change lead m ercury
d all other m et ls into gold to
—
possess the universal m e dicine and the elixir of life such
is t h e proble m which m ust be solved to accom plish this
desire and t o realise this d eam Like all m agical mysteries
the sec ets of the g eat work have a triple m eaning ; they
are religious philosophical and natural The philosophical
gold in religion is the absolute and suprem e reason ; in philo
sophy it is truth ; in visible n atu e it is the sun ; in t h e
subterranean and m ineral world it is the purest and most
perfect gold Hence the search after the great work is called
the sea ch for the absol ute and this work itself is term ed
the Operation of the sun All masters of science ecognise
that it is im possible to achieve material results until we
have found all the analogies of the universal m edicine and
the philosophical stone in the two superior degrees Then
it is affi rm ed is the labour S imple light and inexpensive ;
otherwise it consum es to no purpose the life and f rtune o f
the bellows blower
The universal m edicine is fo the soul supreme reason
and absolute justice ; for the mind it is m athematical and
practical truth ; fo the body it is the quinte ssence which
is a co mbination of gold and light In the superio wo ld
the first m atter of the great work is enthusi a sm and activity ;
To
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RIT UAL
THE
OF
TRANSC END EN T
M
AGI C
presenting it only under the e mblem of the caduceus o f
Herm es Here then is the great Herm etic arcanu m and
we reveal it for the first time clearly and devoid of m ystical
figures ; what the adepts term dead subs t ances are bo dies
as found in nature ; living substances are those which have
been assim ilated and ma gn etised by the scien c e and wil l o f
the operator Therefore the great work is something mo e
than a chemical operation ; it is an actual creation of t h e
human Word initiated into the power of the Word of G o d
himself
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a uxi n
wa n
5m
p: 1:
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—
mm
m m wo rm m am N 13! i s
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5
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m m 153: c ar m ms:
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a yo r
c ar m
: D am a 1
7N
h msm r uSmn
1
“
This Hebrew text which we transcribe in proof of the
authenticity and reality of our discovery is de ived from the
rabbini cal Jew Abraham the m aster of N icholas Fl a me l
and is found in his occult commentary on the S eph e r
Je t ira h the sacred book of the Kabbalah This c o mme n
tary is extrem ely rare but the sympathetic potencies of o ur
chain led us to the discovery of a copy which has been pre
se ved since the year 1 6 4 3 in the Protestant church at
Rouen O n it s first page there is written : E a: do n o then
a n illegible na m e : D ei m g n i
The creation of gold in the great wo k takes place by
transm utation and m ultiplication Raymund Lully states
tha t in order to m ake gold we m ust have gold and mercu y
while in order to m ake s ilver we m ust have silver and
Then he adds
By m ercu y I understan d that
m ercury
mineral spirit which is so refined and pu ified that it gilds
”
the seed of gold and silvers the seed of silver D oubtless
he is here speaking of 0 d or astral light S alt and sulphur
are serviceable in the work only for the preparation o f
mercu y ; it is with m ercury above all that the magnetic
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THE G
REA T
267
W O RK
gent must be assimilated and incorporated Paracelsus
Ra ymund Lull y and N icholas Fl a me l seem alone to have per
Basil Valentine and Trevisan
fe c t ly understood th is mystery
indica te it after an incomplete manner which might be
capable of another interpretation But quite the most
curious things which we have found on this subject are
indicated by the mystical figures and magical legends in a
book of Henry Kh un ra t h entit led A mp hith ea trwm S p ien ti
E tern az
Kh u a t h represents and resum es the m ost
learned Gnostic schools and connects in symbology with
the mysticis m of Syn e sius He affects Christianity in
expressions and in signs but it is easy to see that his C hrist
is the Abrax as the lum inous pentagram radiatin g on the
astronom ical cross the incarnation in hu m anity of the
sovereign sun celebrated by the E mperor Julian ; it is the
lum inous and living m anifesta tion of that Ruach E lohim
which according to M oses brooded and worked upon the
bosom of the waters at the birth of the world ; it is the
ma n sun the m onarch of light t h e suprem e m agus the
m aster and conqueror of the serpent and in the four fold
legend of the evan gelists Kh un ra t h finds the allegorical key
of the great work O n e of the p a t a c le s of his ma gical book
represents the philosophical sto ne erected in the middle of a
fortress surrounded by a w al l in which there are twenty
impracticable gates O e alone conducts to the sanctuary
of the great work Above the stone there is a triangle
placed upon a winged dragon and on the stone is graven
the n am e of Christ qualified as the symbolical i mage of all
”
nature
It is by him alone he adds that thou canst
obtain the universal m edicine for men animals vegeta bles
”
and minerals The winged dragon ruled by the triangle
rep esents therefo e the C hrist of Kh un ra t h ; that is the
sovereign inte lligence of light and life ; it is the secret of
the pentagram ; it is the highest dogmatic and practical
mystery of traditional magic Thence unto the grand and
ever inco mmunicable m axim there is only one step
The kabbalis tic figures of Abraham the Jew which
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RIT UAL
THE
OF
TR AN S CENDENT
MAGI C
pa ted to Fl a me l the first desire for knowledge are o
other than the twenty two keys of the Tarot elsewhere
initiated and esum ed in the twelve keys of Basil Valentine
There the sun and m oon reappear under the figures of
e m pero
a d e m press ; M ercury is the juggler ; the Great
Hierophant is the adept or abstractor of the quintessence ;
death judgm ent love the dragon or devil the herm it o
la m e el de and finally all the em aining symbols are the e
found with t h e m chief attributes and al most in the sam e
order
It could have scarcely been otherwise since
the Ta ot is the p i meval book and the keystone of the
occult sciences ; it m us t be Herm etic because it is kabbal
ist ic m a gical and theosophica l
S O also we find in the
co mbination of its twelfth and twenty secon d keys super
posed one u pon the other the hieroglyphic revelation o i the
solution of the g and work and its myste ies The twelfth
key rep esents a ma n hanging by one foot f o m a gibbet
composed of th ee trees or posts forming the Heb ew letter
T!
the m an s a m s constitute a triangle with his hea d and
his enti e hie oglyphical shape is that of a reversed t ia gle
surm ounted by a cross an alche mical symbol known to all
adepts and ep esenti g the acco mplish ment of the g eat
work The twenty second key which bears the num ber
twenty one because the fool which p ecedes it car ies no
nu me al rep esents a youthful female divinity slightly veiled
supported at f ur corners
a d running in a flowering circle
by the fou beasts of the Kabbalah In the Italian Tarot
this divinity has a rod in either hand ; in the Besan con
Tarot the two wands a e in one hand while the other is
placed upon her thigh b th equally re markable sy mbol of
magnetic action either alternate in its pola isation or
si m ultaneous by opposition and trans m ission
The g eat wo k of Hermes is therefore an essentially
m agical operation and the highest of all fo it supposes the
absolute in science and volition There is light in gold
gold in light and light in all things The intelligent will
which assimilates the light dir ec ts in this m anner t h e
im
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THE
RIT UAL
OF
TRANSCEND E N T
MA GI C
C HAPT E R X III
NEC ROMANCY
WE
have boldly declared our Opinion or rather our c o nvic
tion as to the possibility of resurrection in certain cases
it rem ains for us now to co mplete the revelation of this
arcanu m and to expose its practice D eath is a phantom of
ignoran ce it does not exist ; everything in nature is living
and it is because it is alive that everything is in m otion and
undergoes incessant change of form O l d age is the begin
ni ng of regeneration it is the labour of renewing life and
the ancients represented the mystery we term death by the
Fountain of Youth which was entered in dec epitude and
left in new childhood The body is a garm ent of the soul
When this garm ent is completely worn out or seriously and
ir epa ably rent it is abandoned and never reassum ed But
when this garment is rem oved by so m e accident without
being worn out or destroyed it can in ce t ain cases be put
on again either by our own e fforts or by the assistance
of a stronger and m ore active will than ours D eath is
neither the end of life nor the beginning of immortality ;
it is the continuation and transform ation of life Now a
transfo m ation being always a progress few of those who
are apparently dead will consent to retu n to life that is to
reassum e the vestm ent which they have left behind It is
this which m akes resurrection one of the hardest wo ks of
the highest in itiation and hence its success is neve infallible
but must be regarded alm ost invariably as accidental and
unexpect ed To raise up a dead person we m ust suddenly
and energetically rebind the m ost powe ful chains of attrae
tion which connect it with the body that it h as just quitted
It is therefore necessary to be previously acquainted with
this chain then to seize thereon finally to produce an effo t
of will su fficiently powerful to instantaneously and i resist
ibly relink it
All this as we say is extremely difiic ult
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NE
CROMANCY
271
is in no sense absolutely impossible The prejudi ces of
m aterialistic science exclude resurrection at present fro m the
n atural order and hence there is a disposition to explain all
pheno m ena of this class by lethargies more or less o omph
o s ted with signs of death and m ore or less long in duration
If La zarus rose again before our doctors they would simply
record in their m em orials to recognised a cademies a strange
case of lethargy accompanied by an apparent beginning of
put efaction and a strong corpse like odou ; the exceptional
occur ence would be labelled with a becoming nam e and
the matter would be at an end We have no wish to
frighten anyone and if out of respect for the me n with
diplom as who represent science officially it is requisite to
term our theories concerning resurrection the art of curing
exceptional and agg avated trances nothing I hope will
hinde us from making such a concession B ut if ever a re
surrection has taken place in the world it is incontestable
that resurrection is possible Now constituted bodies prot ect
religion and religion positively asse ts the fact of resur e c
tions ; therefore esurrections are possible From this
escape is difficult To say that they a e possible outside
the laws of nature and by an influence cont ary to unive sal
harm ony is to affirm that the spirit of disorde darkness
and death can be the sovereign a bite of life Let us not
dispute with the worshippers of the devil but pass on
It is not religion alone which attests the facts of resur
rection we have collected a number of cases A n occur
rence which im pressed the i magination of Greuze the
painter has been reproduced by him in one of his most
remarkable pictures An unworthy son present at his
father s deathbed seiz es and destroys a will unfavourable
to him self ; the father rallies leaps up curses his son and
then d ops back dead a second tim e An analogous and
more recent fa c t has been certified to ourselves by ocular
witn esses : a f iend betraying the confidence of one who
had just died tore up a trust deed he had signed where
upon the dead person rose up and lived to defend the rights
but
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RIT UAL
THE
OF
TRANSCEND EN T
MA GI C
of his chosen hei s which his false f iend sought to set aside ;
the guilty person went ma d and the risen m compassionately
allowe d him a p e sio When the S aviou raised up t h e da ugh
ter of Jair n s He was alone with th ee faithful a d favoured
disciples ; He dism issed the noisy a d the loud mourne s
saying The gi l is not dead but sleeping
Then in the
presence only of the father the mother and the three dis
c ip l e s that is to say in a pe fect circle of confidence and
desire He took the child s han d d ew her abruptly up and
cried to her Young girl I say to thee arise
The un
decided soul doubtless in the imm ediate vicinity of the body
and possibly regretting its ext eme youth and beauty was
surprised by the accents of that voice which was heard by her
father and m other trembling with hope and on their knees
it returned into the body the maiden opened her eyes ros e
up and the M aster co mm anded imm ediately that food should
be given her so that the fun ctions of life might begin a new
cycle of absorption and regene ation
The histo ry of
E liseus raising up t h e daughter of the S h u a mit e and S t
Paul raising E utychus are facts of the sam e order ; the
resurrection of D o cas by S t Peter narrate d so simply in
the Acts of the Apostles is also a hist ry the trut h of which
can scarcely be easonably questioned A p lloni us of Tyana
seems also to have accom plished simila miracles and we
ourselves have been the witness of facts which a e not
wanting in analogy with these but the spi it of the century
in which we live imposes in this respect the most careful
reserve upon us the thaumaturge being l iable to a very in
different reception at the hands of a discerning public—all
which does not hinder the earth from revolving or Galileo
from having been a great m a n
The resurrection of a dead person is the m asterpiece of
m agnetis m because it needs for its acco mplish m ent the
exercise of a kind of sym pathetic o mn ipotence It is pos
sible in the case of death by co gestion by sufi o c a t io by
exhaustion or by hysteria E utychus who was esuscitated
by S t Paul afte falling from a thi d sto ey was doubtless
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RIT UAL
THE
OF
TRANSCEND EN T
MAGI C
which really strikes the ears and th is is co mprehensible
for how should a shadow spea k ? With what
e nough
inst um ent could it cause the air to vibrate by i mpressing it
in such a manner as to m ake distinct sounds At the sa m e
tim e electrical contacts are e xperienced f om apparitions
and som etimes appear to be produced by the hand of the
phanto m but the pheno menon is wholly subjective and is
occasioned solely by t he power of i magination and the local
wealth of the occult force which we te m the astral light
The proof of this is that spirits or at least the spectres
pretended to be such m a y indeed occasionally touch us but
we cannot touch them and this is one of the most aff ight
ing ch a racteristics of these apparitions which are at ti m es
so real in appea ance that we cannot unm oved feel the hand
pass through that which see ms a body without touching or
m eeting anything
We read in ecclesiastical hi storia ns that Spiridio n Bishop
of Tre mit h o n t e afterwards invoked as a saint called up the
his daughter Irene to ascertain from her the
S pirit of
whereabouts of som e concealed m oney which she had taken
in charge for a traveller
S wedenborg co mm unicated
habitually with the S O called dead whose form s appeared to
S eve al credible persons of our
him in the astral light
acquaintance have assured us t hat they have been revisited
for years by the dead who were dear to them Th e cele
bra t e d atheist S ylvanus M aréchal m anifested to his widow
and one of her friends to acquaint her concerning a sum of
1 5 0 0 francs which he had concealed in a secret drawer
This anecdo t e was related to us by an O ld friend of the
family
E vocations shoul d have always a m otive and a beco ming
end otherwise they are works of darkness and folly most
dangerous for health and reason To evoke out of pure
curiosity and to find out whether we shall see anything is
to be predisposed to fruitless fatigue The transcendental
sciences ad mit of neither doubt nor puerility The per
missible motive of an evocation ma y be either love or
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NECROMANCY
27 5
intelligence E voc ations of love require less apparatus
and are in every respect easier The procedure is as
follows : We must in the first place carefully collect the
m e morials of him (or her ) who m we desire to behold the
articles he used and on which his impression remains ; we
must also prepare an apartm ent in which the person lived or
otherwise one of similar kind and place his portrait veiled in
white therein surrounded with his favourite flowers which
m ust be renewed daily
A fixed date m ust then be
observed either the bi thday of the person or that day
which was m ost fortunate for his and our own aff ection one
of which we ma y believe that his soul however blessed
e lsewhere cannot lose the re m e m brance ; this m ust be the
d a y for the evocation and we m ust provide for it during
the space of fourteen days Th oughout this period we
m ust ref ain fro m extending to any one the sam e proofs of
a ffection which we have the right to expect fro m the dead ;
we m ust observe strict chastity live in ret eat and take
only one m odest and light collation daily E very evening
a t the sa m e hour we m ust shut ourselves in the cha m ber
consecrated to the m em ory of the lamented person using
o n ly one s mall light
such a s tha t of a funeral la mp or
taper This light should be placed behind us the portrait
should be uncove ed and we should remain before it for an
hour in silence ; finally we S hould fum igate the apa tm en t
with a little good incense and go out backwards O the
mo ning of the day fixed for the evocation we should adorn
ourselves as if for a festival not salute any one first m ake
but a single repast of bread wine and roots or fruits ; the
c loth should be white two covers S ho ul d be laid and one
portion of the bread broken should be set aside ; a little
wine should also be placed in the glas s of the person we
d esign to invoke
The m eal m ust be eaten alone in the
chamber of evocations and in presence of the veiled portrait ;
it must be all cleared away at the end except the glass
belonging to the dead person and his portion f b ead
which must be placed befo e the portrait In the evening
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RIT UAL
THE
OF
TRAN SCENDE NT
MA GI C
at the hour for the regular visit we must repair in S ilenc e
to the chamber light a clear fi e of cypress wood and cast
incense seven times thereon p onouncing t h e nam e of the
person whom we desire to behold The lam p must then be
extinguishe d and the fire permitted to die out O n this
day the portrait must not be unveiled When the flam e is
extinct put m ore incense on the ashes and invoke God
acco ding to the forms of the religion to which the dead
person belonged and acco ding to the ideas which he him
self possessed o f God While m aki g this prayer we must
identify ourselves with the evoked person speak as he
spoke believe in a sense as he believe d ; then after a silence
of fifteen m inutes we must speak to h im as if he were
present with a ffection and with faith p aying him to
m anifest to us
Renew this prayer m entally covering the
face with both hands ; then call h im thrice with a loud
voice ; tarry on our knees the eyes closed or covered for
som e m inutes ; then again call thrice upon h im in a sweet
and affectionate tone and slowly open the eyes S hould
nothing result the sam e experi m ent m ust be renewed in
the following year and if necessa y a t hird tim e w hen it is
certa in that the desired appa ition will be obtained and the
longer it has been delayed the more realistic and striking it
will be
E vocations of knowledge and intelligence are made with
If concerned with a celebrated
m ore solem n cerem onies
pe sonage we must m editate for twenty one days upon his
life a n d writings form an idea of his appearance c onverse
with h im mentally and im agine h 1 s answers ; ca y his
po trait or at least his nam e about us ; follow a vegetable
diet for twenty one days and a severe fast during the last
seven We must next construct the m agical o atory de
scribed in the thirteenth chapter of our D octrine This
oratory must be inva iably darkened ; but if we operate
in the daytim e we m a y leave a narrow ape ture on the
side where t h e sun will shine at the hour of evocation and
place a triang ular pris m before this opening and a crystal
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RITUAL
THE
agai n
poetry
Asc l ep rus
,
Apollonius
TRANSCEND ENT
OF
son of
Apollonius
MA GI C
who
I mut h e ,
over
r
i
s
d
t
s
e
e
p
Th ou teachest
the Magic of Zoroaster son of Oro ma sde s ; and this is
the worship of the Gods
F or the evocation of spi its belonging to religions issued
from Judaism the following kabbalistic invocation O f
S olom on S hould be used eithe in Hebrew or in any
other tongue with which the spirit in question is known
to have been fam iliar
Powers of the Kingdom be ye under my left foot and in
m y right hand ! Glory and E tern ity take m e by the two
shoulders and direct m e in the paths of vict ory ! M ercy
and Justice be ye the equilibrium and splendour of my
life ! Intelligence and Wisdom crown m e ! S pirits of
M ALCH UTH lead m e betwixt the two pillars upon which
rests the whole edifice of the temple Angels of N E TSAH
and H OD strengthen m e upon the cubic stone of J E S OD !
O G E DULAE L ! O G E B URAE L ! O TIPHE RE TH B IN AE L be thou
my love RUACH H C CHMAE L be thou my light ! Be that
which thou art and thou shalt be 0 KE THE RIE L ! I h im
assist m e in the nam e of SADD AI ! Cher ubim be my strength
in the na me of AD ONAI B rt i E loh im be my brethren in
the nam e of the S on and by the powers of ZEBAO TH !
E la i m do battle for m e in the nam e of TE TRA GRAMMATON !
M la chim p otect m e in the nam e of J 0 D H E VAU H E !
h
i
m
cleanse
m
love
in
the
name
of
V
H
H
a
s
m
l
i
m
E
L
S
O
p
y
enlighten m e with the splendours of E LOI and S hechinah !
Ka do sh
A lim act ! Op h im revolve and shine H jo th
cry speak roa bellow ! Ka do sh Ka do sh Ka do sh SAD DA
An o N Ar J OTCHAVAH E IE AZE RE IE ! H a ll e l u jah H a ll e l u jah
Am en m
H a ll e lu jah
s
It S hould be re m e mbered above all in conj urations that
the names of S atan Beelzebub Adra m e l ek and others do
not designate spiritual unities but legions of im pure S pirits
”
says the spirit of
O ur nam e is legion for we a e m any
,
Apollonius !
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N
ECROMANC Y
27 9
darkness in the Gospel Nu mber constitutes the law and pro
g ress ta kes place inversely in hell —that is to say the most
advanced in S atanic develop m ent and consequen t ly the most
degraded are the lea st intelligent and feeblest Thus a fatal
law drives the dem ons downward when they wish and be
lieve them selves to be ascending S o also those who term
them selves chiefs are the m ost impotent and despised of all
A s to the horde of perve se spirits they tremble before an
unknown invisible inco mprehensible capricious implacable
chief who never explains his laws whose a rm is ever
stretched out to strike those who fail to understand h im
They give this phanto m the nam es of Baal Jupiter and even
others m ore venerable which cannot without profanation
be pronounced in hell But this phantom is only the shadow
and remnant of God disfigured by their wilful perversity
and pe sisting in their i magination like a vengeance of
justice and a rem orse of truth
When the evoked spirit of light m anifests with dejected
or irritated countenance we must O ff er him a mo al sacrifice
that is be inwardly disposed to renoun ce whatever o ff ends
h im ; and before leaving the oratory we must dis miss h im
saying : M a y peace be with thee ! I have not wished to
trouble thee ; do thou to ment me not I shall labour to
i mprove myself as to anything that vexes thee I pray and
will still pray with thee and for thee Pray t h e also both
with and for me and return to thy great slumber expecting
”
that day when we shall awake together S ilence a n d adieu !
We m ust not close this chapter without giving som e de
tails o n black m agic for the benefit of the curious Th e
practices of Thessalian sorcerers and Roman C anidi as are
described by severa l ancient authors In the first place
a pit was dug at the mouth of which they cut the throat
f a black sheep ; the psyl l as and larv ae presu m ed to be
present and swarming round to drink the blood were
driven o ff with the magic sword ; the triple Hecate and the
infernal gods were evoked and the phantom whose apparition
w a s desired was called upon three times
In the middle
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RIT UAL
THE
OF
TRANSCEND EN T
MAGI C
ges necrom ancers violated to mbs co mposed ph iltres and
unguents with the fat and blood of co pses c m bine d with
aconite bella donna and poisonous fungi ; they boiled a n d
skim m ed these frightful compounds over fires nourished with
hum an bones and c ruc ifi e s stolen from churches ; they
added dust of d ied toads and ash of consec ated hosts ;
they anointed their temples hands and breasts with the
infernal unguent traced the diabolical pa t a c le s evoked the
dead beneath gibbets or in dese ted g aveya ds Their
howlings were heard f o m afar and belated travelle s
im agined that legions of phantom s rose out of the earth ;
the very trees in their eyes ass um ed appalling shapes ; fiery
o bs gleam ed in the thickets ; frogs in the ma shes seem ed
to echo m ysterious words of the S abbath with c oaking
voices It was the magnetism of hallucination the con
t a gio n of m adness
The end of procedure in black m agic was to disturb
reason and produce the feverish excitem ent which emboldens
to great crim es The grim oires form erly seized and burnt
by authority everywhere are ce tai nly not ha mless books
S ac ilege m urder theft are indicated o hinted as m eans to
realisation in alm ost all these works Thus in the Great
Grimoire and its m odern ve sion the Red D agon there is a
recipe entitled C o mposition of D eath or Philosophical
S tone a b oth of aqua fo tis coppe arsenic and verdig is
There are also necro m antic p ocesses co mp ising the tea ing
up of earth from graves with the nails dragging out bones
placing the m crosswise on the breast then assisting at mid
night m ass o n C hristmas eve and flying out of the chu ch
a t the m o m ent of consecration crying :
Le t the dead rise
from their to mbs —then returning to the graveyard
taking a handful of earth nea rest to the coffin running back
to the doo of the church which has been al arm ed by the
c la mour depositing the two bones crosswise again shouting :
”
Let the dead rise fr o m their to mbs and then if we escape
being seized and shut up in a ma d house retiring at a slow
ace
and
counting
four
thousand
five
hundred
steps
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RITUAL
THE
TRAN S CEND ENT
OF
MAGI C
co m rade s of Ulysses transform ed into swine by C irce In
vulgar opinion transm utations a n d metam orphoses have
always been the very esse nce of magic N ow the crowd
being the echo of Opinion which is queen of the world is
never perfectly right nor entirely wrong M agic really
changes the nature of things or rather modifies their appear
a n c e s at pleasure according to the st ength of the O perator s
will and the fascination of ambitious adepts S peech create s
its form and when a person held infallible confers a nam e
upon a given thing he really transform s that thing into the
substance signified by the name The maste rpiece of speech
and of faith in this order is the real transmutation of a
substance without change in its appearances
Had
Apollonius o ffered a cup of wine to his dis ciples and said
t o them : This is m y blood of which ye shall drink hence
forth to perpetuate my life within you
and had his
disciples through c enturies believed that they continued the
transformation by repeating the sam e words ; had they
taken the wine despite its odour and taste for the real
hu man and living blood of Apollonius we should have to
acknowledge this master in theurgy as the m ost accomplished
of enchanters and m ost potent of all the magi It would
remain for us then to adore him
N ow it is well known that m es m erists impart for their
so mnambulists any taste that they choose to plain water
and if we assum e a magus having sufl i c ien t co mmand over
the astral fluid to m agnetize at the sam e m om ent a whole
assembly of persons otherwise prepared for magn etis m by
adequate over excitem ent we Shall be in a position to ex
plain readily not indeed the Gospel miracle of C ana but
works of the sam e class Are not the fascinations of love
which result fro m the universal m agic of nature truly pro
digio us a d do they not actually transfor m persons and
things
Lo ve is a drea m of enchantm ents that t ra sfigure s
the world ; all becom es m usic and fragrance all intoxication
and felicity Th e beloved being is beautiful is good is
sublime is infallible is radiant beam s with he alth and
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TRANSMU TATI ONS
283
happiness When the dream ends we see m to have fallen
from the clou ds ; we are inspired with disgust for the
braz en sorceress who took the place of the lovely M elusine
for the Thersites whom we deemed was A chilles or N creus
What is there we cannot cause the person who loves us to
believe ? But also what reason or justice ca n we instil into
those who no longer l ove us ? Love begins magician and
ends sorce er After creating the illusions of heaven on
earth it realises those of hell its hatred is absurd l ike its
ardour because it is passional that is subje ct to influences
which are fatal for it F or this ca use it has been proscribed
by sages who declare it to be the enemy of reason Are
they to be envied or commiserated for thus condemnin g
doubtless without understanding the most alluring of
ill doers ? All that can be said is that when they Spoke
thus they either had not yet loved or they loved n o
longer
Things that are external are for us what our word
internal makes them To believe that we are happy is t o
be happy ; what we estee m becom es precious in proportion
to the estimation itself this is the sense in which we can
say that magic changes the nature of things The M eta
”
m orphoses
o f O vid are true but they are allegorical like
the Golden As s of rare Apuleius The life of beings is a
progressive transformation and its fo m s ca n be determined
renewed prolonged further or destroyed sooner If the
doctrine of m etempsychosis we e true might one not say
that the debauch represented by C irce really and m aterially
changes men into swine ; for on this hypothesis the ret i
but io n of vices would be a relapse into anim al form s that
c orrespond to them ?
N ow m etempsychosis which has
frequently been m isinterpreted has a perfectly true side ;
anim al forms com m unicate their sympathetic imp essions to
the astral body of m a n which speedily reacts on his apti
tudes according to the force of his habits A ma n of
intell igent and passive mildness assum es the inert ph ysio g
nomy and ways of a sheep but in somnambulis m it is a
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THE
RIT UAL
OF
TRAN S CENDENT
MAGI C
sheep that is seen and not a ma n with a sheepish c o un t e
nance as the ecstatic and learned S wedenborg experienced
a thousand tim es In the kabbalistic book of D aniel the
seer this myste y is represented by the legend of N a buc h o
do so r changed into a beast which after the comm on fate of
m agical allego ies has been m istaken for an actual history
In this way we can really t ansform men into anim als and
anim als into m e n ; we can m etam o phose plants and alter
their virtue we can endow mine als with ideal properties ;
it is all a question of willing We can equally rende our
selves visible or invisible at wil l and this helps us to explain
the mysteries of the ring of Gyges
In the first place let us rem ove from the m ind of our
re aders all supposition of the absurd ; that is of an effect
devoid of cause or contradicting its cause To beco m e
—
invisible one of three things is necessary the interposition
of som e O paque m ediu m between the light a n d our body or
be tween our body and the eyes of the spectators or the
fascination of the eyes of the spectators in such a manner
th at they cannot make use of their sight O f these
m ethods the third only is m agical
Have we not all of us
observed that under the governm ent of a strong pre o c c u
a
t
i
o
n
we look without seeing and hurt ourselves against
p
objects in front of us ?
S o do that seeing they ma y not
”
see said the gr eat Initiator and the histo y of this grand
m aster tells us that one day finding him self on the point of
being stoned in the temple he m ade him self invisible and
went out There is no need to repeat here the m yst ific a tio n s
of popular n m O re s about the ring of invisibility S ome
ordain that it shall be composed of fixed m ercury enriched by
a sm all stone which it is indispensable to find in a pewit s
nest and kept in a box of the sam e m etal The author of the
”
Little Albert ordains that this ring should be co mposed of
hairs torn from the hea d of a raging hyena which recalls the
histo y of the h e ll of Ro dila rd The o nl y writ ers who have
discoursed seriously of the ring of Gyges a re Ja mblic h us
Porphyry and Peter of Apo n o What they say is evidently
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RIT UAL
THE
OF
TRANSCEND EN T
MAGIC
be engaged in the chase and he wil l certainly make
him self invisible A priest who was being hunted in 9 3
with the intention of hanging hi m fro m a lamp post fled
down a side street assu m ed a stooping gait and leaned
against a corner with an intensely preoccupied expression
the crowd of his enemies swept past ; not one saw h im or
rather it never struck anyone to recognise him ; it was so
unlikely to be he ! The person who desires to be seen
and he who would re main
a lways m akes hi m self observed
unnoticed effaces him self and disappears The true ring of
Gyges is the will ; it is also the rod of transformations
and by its p ecise and st ong fo mulation it crea t es the
The o m nipotent term s of enchantm ents
m agical word
which express this creative power of form s
a re those
The tetragram which is the sup em e word of ma gic
”
It is that which it shall be and if we apply it
s ign ifies :
to any transform ation whatsoever with full intelligence it
will renew and m odify all things even in the teeth of
evidence and co mmon sense The ho e est of the C hristian
sacrifice is a translation and application of the tetragram ;
hence this simple ut terance Operates the m ost co mplete
m ost invisible m ost incredible and m ost clea rly affirm ed
of all transformations A still stronger word than that of
has been judged necessary by councils to
t r nsfo r ma tio
express the m arvel that of tr a ns bsta n ti tio n
N5JN TWIN ID S
The Hebrew term s
have been con
s ide r e d by all kabbalists as the keys of magical transform a
tion The Latin words st sit esto fi t have the same
force when pronounced with f ull understanding M de
M ontalembert seriously relates in his legend of S t E lizabeth
o f Hungary how one day this s ain tl y l a dy surprised by her
noble husband fro m whom she sought to conceal her go od
works in the act of carrying b ead to the poor in her apron
told h im that she was carrying roses and it proved on
investigation that Sh e had spoken truly ; the loaves had
been changed into roses This story is a most gracious
magical apologue and signifies that the truly wise man
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TRANSMU TATIONS
c annot
2 87
lie that the word of wisdom det ermines the form of
thi gs or even their substance independently of their fo m s
Why for example should not the noble spouse of S t E liza
beth a good and firm C hristian like herself and believing
im plicitly in the real presence of the S aviour in true
hum an body upon an altar where he beheld only a W heaten
host why should he not believe in the real presence of roses
in his wife s apron under the appearances of bread ? S he
e xhibited him loaves undoubtedly but as she had said that
they were roses and as he believed her incapable of the
s m allest falsehood he saw and wished to see roses o nl y
This is the secret of the miracle Another legend nar ates
how a saint whose nam e has escaped m e finding nothi ng to
eat on a L enten day or a Friday co mm anded the fowl to
becom e a fish and it becam e a fish The pa able needs
no interpretation and it recalls a beautiful s t ory of S t
S piridio of Tre mit h o t e the sam e who evoked the soul of
his daughter Irene O n e Good Friday a traveller reached
the abode of the holy bishop and as bishops in those days
t ook C hristianity in earnest and were Consequently poor
Sp iridio
who fasted religiously had in his house only some
salted bacon which had been m ade ready for E aster The
stranger w a s overcom e with fatigue and fam ished with
hunger Sp iridio n offered h im the m eat and him self Sha ed
the meal of charity thus transform ing the very flesh which
the Jews regard as of all m ost impure into a feast of peni
tence transcending the material law by the spirit of the law
itself and proving himself a true and intelligent disciple of
the man God who hath established his elect as the m onarchs
of nature in the three worlds
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RIT UAL
THE
OF
TRANS C EN D ENT
MA GI C
C HA PTE R XV
SABBATH
THE
THE
or
S OR CE RER S
return once more to that terrible number fifteen sym
bo lis e d in the Tarot by a m onster throned upon an altar
m itred and horned having a wo m an s breasts and t h e
generative organs of a m a n —a chim era a m alfo m ed
S phinx a synthesis of m onstrosities ; below this figure we
read a f ank and si mple inscription—THE D EVIL Yes we
confront he e the phantom of all terrors the dragon of
all theogonies the Arim an of the Persians the Typhon of
the E gyptians the Python O f the Greeks the old serpent
of the Heb ews the fantastic m onste the nightm are
the C roquemitaine the gargoyle the great beast O f the
mi ddle ages and worse than all this the Baphom et of the
Templars the bearded idol of the alchemists the obscene
deity of M endes the goat of the S abbath The frontispiece
to this Ri t ua l reproduces the exact figure of the terrible
emperor of night with all his attributes and all his
cha acters
L et us state now for the e difi c a t io n of the vulgar for the
satisfaction of M l e C omte de M irvill e for the justification
of the dem onologist Bodin for the g eater glory of the
C hurch which persecuted Te mplars burnt m agicians ex
—
co mm unicated Freemasons &c let us state boldly and
precisely that all the infe io r initiates of the occult sciences
and profaners of the great arcanum not onl y did in the past
but do now and will ever adore what is signified by this
alarming symbol Yes in our profound conviction the
Grand M asters of the O rder of the Templ ars worshipped
the Baphom et and caused it to be wo shipped by their
adepts ; yes there existed in the past and there ma y be
still in the present assemblies which are presided over by
this figure seated on a throne and having a flaming torch
between the horns ; but the adorers of this Sign do not
WE
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290
RIT UAL
THE
TRANSCEND EN T
or
MA GI C
light ; he makes the S ign of occultism with both hands
pointing upwa d to the whi t e moon of C hesed and down
ward to the black moon of G ebura h This sign expresses
the perfect harm ony of mercy with justice O n e of the
a m s is fe minine and the other m asculine as in the
an drogyne of Kh u a t h whose attribute s we have co mbined
with those of our goat since they are one and the same
symbol The to ch of intell igence burnin g be tween the
horns is the m agical light of universal equilibrium ; it is
a lso t h e type of the soul exalted above m atter even whil e
connecting with m atter a s the flame connects with the
torch The hideous head of the anim al exp esses horror of
sin for which the material agent alone responsible must
alone and for ever b ear the penalty because the soul is
i mpassible in its n ature and can suffer only by m aterialising
Th e caduceus which replaces the generative organ r e p r e
S ents eternal life ; the scale covered belly typifies water ; the
circle above it is the atmosphere ; the feathers still higher
up signify the volatile lastly hu manity is depicted by the
two breasts and the androgyne arm s of this sphinx of the
occult sciences Behol d the shadows of the infe nal sanc
Behold the sphinx of m edi aeval terrors
t ua ry dissipated !
i
d
divined and cast f o m his throne !
o
m
o
o
ce
isti
u
c
l
Q
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L ucifer !
The d ead Baphomet hencefort h like all m onstrous idols
enigmas of antique science and its dreams is only an
innocent and even pious hieroglyph How should m a n
adore the beast S ince he exercises a sovereign power ove
it
Let us affirm for the honour of hu m anity that it has
never adored dogs and goats any m ore than lam bs and pigeons
In the hieroglyphic o der why not a goat as m uch as a
lamb ? O n the sacred stones of Gnostic C hristians of the
B a silide a n sect are rep esentations of C hrist under the
diverse figures of kabbalistic animals —someti mes a bird
at others a lion and again a lion or bull headed serpent ;
but in all cases He bears invariably the sam e attributes of
light even as our goat who can not be confounded with
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THE
SABBATH o r
S ORCERER S
THE
291
fabulous i mages of S atan owing to his S ign of th e
pentagram
Le t us assert m ost strongly to combat the re m nants of
Manich aeanis m which are daily appearing a m ong C hristians
that as a superior perso n ality and power S atan does not
e xist He is t h e personification of all errors perversities
and consequently weaknesses If God m a y be defined a s
He who necessa rily e xists ma y w e not define His antagonist
and enemy as he who ne cessaril y does not exist ? The a h
solute affirm ation of good implies the absolute negation of
ev il ; so also in the light shadow itself is luminous Thus
erring spirits are good to the extent of their part icipation in
being and in truth There are no shadows without re fl e c
tions no nights without moon phosphorescence and stars
If hell be just it is good N o one has ever blasphem ed
God The insults and m ockeries addressed to His disfigured
images attain Him not
We have nam ed M anich aeanism and it is by this m ons
trous heresy that we shall explain the aberrations of black
magic The misconstrued doctrine of Zoroaster and t he
magical law of two forc es c onstitutin g universal equilibrium
have caused som e illogical minds to im agine a negative
divinit y subordi nate but hostile to the active divinity
Thus the i mpure duad comes into being M e n were mad
enough to halve God ; the star of S olomon was separated
into two triangles and the M anichaeans imagined a trinity
of night This evil God product of sectarian fancies in
spired all manias and all crimes S anguinary sacrifi ces
were offered him ; monstrous idolatry replaced the true
religion ; black m agic traduced the transcendent and lu minous
magic of true adepts and horrible conventicles of sorcerers
ghouls and stryges took place in caverns and desert places for
dementia soon changes into fren z y and from human sa crifices
to cannibalism there is only one step The mysteries of
the S abbath have been variously described but they figure
always I n gri mo rre s and in magical trial s ; the revelations
made on the subject may be classifie d under three heads
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RIT UAL
THE
OF
TRANSCEND EN T
MAGI C
hose referring to a fantastic and im aginary S abbath ; 2
those which betray the secret s of the occul t assemblies of
veritable adepts ; 3 revelations of foolish and crimin al
gatherings having for their object the Operations of black
F or a la ge number of unhappy m e n and wom en
ma gic
given over to these m a d and abominable practices the S ab
bath was but a prolonged nightmare where drea ms appeared
realities and were induced by m eans of potions fum igations
a n d na cotic frictions
Baptista Porta whom we have a l
ready signalised as a myst ifl e r gives in his Natural M agic
a pretended recipe for the sorcerer s unguent by m eans
of which they were transporte d to the S abbath It is
a composition of child s fat of aconite boiled with poplar
leaves and som e other drugs the whole m ixed with soot
which could not contribute to the beauty of the naked sor
epai ed to the scene anointed with this
c e re s se s who
po made There is another and more serious recipe given
by Baptista Po ta which we transcribe in L atin to preserve
its gri moire cha acter R ip e : sa im a co ra m vulg p en
1
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t ap h yll o n ,
ec
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i
e er sp er til lio n s
a r e,
,
sa ng uin em
so la n wm.
so m n
iferum
et
the whole boiled and incorporated to the consistence
of an unguent We inf er that com positions containing
O piates
the pith of green hemp datu a stram onium or
laurel al m ond would enter quite as successfully into such
preparations The fat or blood of night birds added to
these narcotics with black m agi cal cerem onies woul d im
press im agination and determine the direction of d eams
To S abbaths dreamed in this manner we m ust refer the
a ccounts of a goat issuin g fro m pitchers and going back into
them after the ceremony ; infernal powders obtained from
t h e ordure of thi s goat who is called M as ter L eonard ;
ba nquets where abortions are eaten without sal t and boiled
with serpents and toads ; dances in which monst ous animals
or me n and wo men with impossible shapes take part ; un
bridled debauches where incubi project cold sperm Nightmare
The unfortun ate
a lone coul d produce or expla in such scenes
c uré G a ufridy and his abandoned penitent M adeline de la
o leum,
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RIT UAL
THE
OF
TRA NSCEND ENT
MA GI C
were tests of his force of character and confidence in his
initiators The final ordeal was most d ecisive of a ll because
it was at fi st sight hu miliating and ridiculous to the mind
of the candidate ; he was co mmanded without ci cum spe ction
if he refused
t o kiss respectfully the posterior of the goat
his head was again covered and he was transported to a
distance from the assembly with such extraordinary rapidity
that he believed himself whirled through the air ; if he
assented he was taken round the symbolical idol and there
found not a repulsive and obscene object but the young
and gracious counten a nce of a priestess of Isis or M aia who
gave him a m aternal salute and he was then ad mitte d
t o the banquet
A s to the orgies which in many such
assemblies foll owed the banquet we must beware of
believi g that they were generally permitted at the se secret
agapae ; at the sam e tim e it is known that a num ber of
gnostic sects p actised them in their conventicles du ing the
Tha t the flesh had it s
e a rly centuries of C hris tianity
protes t ants in those ages of a sceticis m and co mpression of
the senses was inevitable and can oc casion no surp ise but
we m ust not accuse transcendent magic of the irregularities
it has never autho ised Isis is chaste in her widowhood ;
D iana Panthea is a vi gin ; H e rma n ubis possessing both
sexes can satisfy neither ; t h e Hermetic he rm aphrodite is
pure Apoll onius of Tyana never yielded to the seductions
of pleasu e ; the E mperor Julian was a ma n of rigid
continence ; Plotinus of Alexandria w as ascetic in the
m anner o f his life ; Paracelsus was such a s tranger to
fo olish love that his sex was suspected ; Ray mund Lully
wa s initiate d in the final secrets of science only after a
hopeless passion whi ch made h im chaste for ever It is
also a m agical tradition that p e ntacles and talismans lose
all their virtue when he who wears them enters a house of
prostitution or commits an adultery The S abbath of orgies
must not therefore be considered as that of the veritable
adepts
With regard to the term S abbath some have traced it to
.
r
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THE
SABBATH OF THE SOR CER ER S
295
n a me of Sa ba sius and o t her etym ologies have been
imagined The m ost S imple in our O pinion connec t s it
with the Jewish S abbath fo it is certain that the Jews the
m ost faithful depositaries of the secrets of the Kabbalah
were al most invariably the g eat m asters in magic during
the middle ages The S abbath was therefo e the S unday of
the Kabbalists the day of their religious festivals or rather
the night of thei regular a ssembly This feast su rounded
with myst e ies had the vulgar tim idity for its safegua d and
escape d pe secution by terror A s to the diabolical S abbath
o f necro m ance s it was a counte feit of that of the m agi
an assembly of m alefactors who exploited idiots and fools
There horrible rites were practised and abominable potions
co mpoun ded the e sorce e s and sorceresses laid their plans
a n d inst ucted one another for the co mm on s upport of their
reputation in p ophecy and divination ; at that peri d
diviners we e gene ally consulted and followed a luc ative
profession while exe cising a real power S uch institutions
neithe had n o could possess any regular rites ; everything
d epen ded on the caprice of the chiefs and the vertigo of t h e
a sse m bly
What was nar ate d by so me who had been
p esent at them se ved as a type fo all night mares of
hallucination and from this chaos of impossible realities and
dem oniac d eam s have issued the revolting and foolish
hi stories of the S abbath which figure in m agical processes
a n d in the books of such writers as S prange
D e l a n c e re
D elrio and Bodin
The rites of the Gnostic S abbath were impo ted into
Germ any by an association which took t h e nam e of M opses
It replaced the Kabbalistic goat by the Hermetic dog and
the candidate male o female for t h e order initiated
women was brought in with eyes bandaged ; the sam e
infernal noise was m ade in their neighbou hoo d which
s urrounded the na m e of S abbath with so m any inexplicable
rumours they were asked whether they were afraid of the
d evil and were abruptly required to choose between kissing
the posterior of the g and master and that of a s mall silk
the
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THE
RITUAL
OF
TRANSCEND EN T
MA GI C
covered figure of a dog which was substituted for the old
grand idol of the goat of M endes The S ign of recognitio n
was a ridiculous grimace which recalls the phant a s m ago i a
of the ancient S abbath and the m asks of the assistants
For the rest their doct ine is su mm ed up in the cultus f
love and license The association cam e into existence when
the Rom an C hurch was persecuting Freemasonry Th e
M opses pretended to recruit only a m ong C atholics and f o r
the oath at reception they substituted a solemn engagement
upon honour to reveal no secrets of the orde
It w a s
m ore e ff ectual than any oath and left nothing f
religion
to object
The na me of the Templar Baphom et which should be
S pelt Ka bb li st ic l ly backwa ds is co m posed of th ee a bbre
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v ia t io n s
: TE M
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a
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O HP
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AR
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r
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omn
Te mp li
,
ium
h o min n m p a cis
the father of the tem ple of universal peace am ong
”
me
A ccording to so m e the B a h o m e t was a m onst ou s
head ; accordin g to othe s a dem on in the form of a goat
A sculptu ed co ffe was disi te ed recently in the ruins of
an old co mmandery of the tem ple and antiqua ies obse ved
upon it a baphom etic fig u e corresponding by its att ibutes
to the goat of M endes and the and ogyne of Kh u t h I t
was a bearded figure with a fe m ale bo dy hol ding the sun in
one hand and the m oon in the othe attached t o chains
N ow this viril e head is a beautiful allegory which att ibutes
to thought alone the initiating and creating p inciple He e
the head represents spirit and the b dy m atte The o bs
enchained to the hum an form and di ected by that natu e
of which intelligence is the head are also m agnificently
allegorical The S ign all the sam e was discove ed to be
obscene and diabolical by the learned m e n who exam ine d
it C an we be surp rise d after this at the spread of m ediaeval
superstition in o u own da y ! O e thing only su p ises me
that believing in the devil and his age ts me n do not
rekindle the faggots M V e uill o t is logical and dem and s
it ; one should honour me n who have the cou age of their
opinions
a
bba s,
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THE
RIT UAL
OF
TRAN S CE NDE NT
MA GI C
natural ignorance 4 blind faith in all that is incredible ;
5 a co m pletely false idea of God
We m ust afterwards—( ) Profane the c ere monies of the
cultus in which we believe ; (b) offer a bloody sacrifice ;
( ) procure the magic fork w h ich is a branch of a single
bea m of hazel or alm ond cut at one blow with the
new knife used for the sacrifice
It must term inate
in a fo k which m ust be a m oured with i on o
s t eel made f o m the blade of the before mentioned
knife A fast of fifteen days m ust be observed tak
ing a single unsalt ed repast after sundown ; this repast
should consist of black bread and blood seasoned with
unsalted spices or black beans and milky and narcotic
herbs We m ust get drunk eve y fi ve days after sundown
on wine in which fi ve heads of black poppies and five ounces
of pounded hem p seed have been steeped for five hou s the
infusion being strained through a cloth wove n by a pro
st it ut e ; st ictly speaking
the first cloth which co mes to
hand ma y be used should it have been woven by a wo man
The evocation should be pe rfo med on the night between
M onday and Tuesday or that between F iday and S aturday
A solitary and condemned spot m ust be chosen such as a
cem etery haunted by evil spirits an avoided ruin in the
country the vaul ts of an abandoned convent a place where
som e m urder has been co m mitted a druidic altar or an old
te mple of idols A black seamless and sleeveless robe mus t
be p ovi ded a leaden cap em blazoned with the signs of the
m oon Venus and S atu n ; two candles of hu m an fat set in
black wooden candlesticks carved in the shape of a crescent ;
two crowns of vervain ; a m agical sword with a black
handle ; the magical fo k ; a copper vase containing the
blood of the victim a censer holding the perfum es namely
incense camphor aloes ambe gris and storax kneaded with
the blood of a goat a m ole and a bat ; four nails taken
fro m the coffi n of an executed cri minal ; the head of
a black cat which has been nourished on human flesh for
fi ve days ; a bat d owned in blood ; the horns of a goat
or
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G O ETIC
CIRCL E
THE
RIT UAL
OF
TRANSCEN D EN T
MAGI C
and the skull of a parricide
A ll these hideous and sca rcely obtainable objects having
been collect ed they must be a ranged as follows : A
perfect circle is traced by the swor d with a break or
way of issuing on one side ; a t iangle is drawn in t h e
circle and the p a t a c l e thus form ed is coloured with
blood ; at one of the angles of the triangle a ch a fin g dis h
is placed and this should have been included am ong the
indispensable objects al eady enum erated ; at the opposite
base of the triangle th ee little circles a e describe d for the
operator and his two assistants ; behind that of the operator
the S ign of the laba u m or monog am of C onstantine is
drawn not with the blood of the victim but with the
operator s own blood The operato and his assistants m ust
have bare feet and cove ed heads The skin of the imm o
lated vi ctim m ust be also brought to the place and being
c ut into st ips m ust be placed within the circle forming a
second and inner circle fixed at four corne s by the four
nails from the coffin already m entioned Hard by the n a ils
but outside the ci cle m ust be placed the head of the cat
the hum an or rather inhuman S kull the horns of the goat
and the bat ; they must be sprinkled with a branch of bi c h
dipped in the bl ood of the victim and then a fire of cypress
and al derwood must be lighte d the two m agical candles
being placed on the right and left of the operator encircled
with the wreaths of vervain The form ula of evocation can
now be pronounce d as they a e foun d in the m agical elem ents
of Peter of Ap o o or in the gri m oires whet her p inted or
m anuscript
That of t h e G rand Gri moi e reproduced in
the vul gar Red D agon has been wilfully altered and should
be read as follows : By Ado n a E lo im Ado a Jchova
Ado n a S abaoth M e t ra t o n O n Agla Ado n a M athon the
pythonic word the mystery of the salaman der the assembly
of the sylphs the g otto of t h e gnom e s the dem ons of
the heaven of Gad Al mo usi Gio o Jeh o sua E va m
”
Za ria t n a t m ik C om e C o m e C o m e !
The grand appellation of Agrippa consists only in these
cum
u
o
g
co nc ub
u er it
e
ll
u
a
p
;
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I
n
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THE
RIT UAL
OF
TR A
N
SCEND EN T MAGI C
But they are those of the inferior demons and here follo w
the o fl ic ia l signatu es of the princes of hell a ttested judicially
judicially O M l e C omte de M irville —and preserved in
the arc hives of justice as c onvicting evidences for the trial o f
the unfortunate U rbain G ra n die r
,
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.
These signatures appear under a pact of which C ollin de
Plancy gives a facsi mile reproduction in the Atlas of his
”
Infernal D ictiona y
It has thi s m arginal note : The
”
draught is in hell in the secretary of Lucifer a va luable
item of inform ation about a locality but imperfectly known
and belonging to a period approximat e to our own though
anterior to the trial of the young Labarre and E t a lo n de who
a s every one knows were conte mporaries of Voltaire
E vocations were frequently followed by pacts written on
parch ment of goat skin with an iron pen and blood drawn
from the left a rm The document was in duplicate ; one
copy was carried o ff by the fiend and the other swall owed
by the wilful reprobate The reciprocal e ngagements were
that the demon should serve the sor cerer during a given
period of years and that t h e sor cerer should belong t o t h e
r
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THE
SARRATH o r
THE
SO RCERER S
3 03
The C hur ch in her exor
dem on after a determinate ti m e
c ism s h as consecrated the belief in all these things , and it
may be said that black m agic and its darkso me prince are
.
the true living and terrible creation of Roman C atholicis m ;
that they are even its special and characte istic work for
pri ests invent not God S o do true C atholics cleave f om
the bottom of their hearts t o the consecration and even the
regeneration of this great wo k which is the ph ilosophical
stone of the o ffi cial and positive cultus In thieves slang
the devil is called the ba k by m alefactors ; all our desire
a n d we speak no longer fro m the standpoint of the m agus
but as a devoted child of C hristianity and of that C hurch to
which we owe our earliest education and our first e
all our desire we say is that the phantom of
t h usia sms—
S atan ma y no longer be able to be term ed the ba k for the
ministers of morality and the representatives of the highest
v irtue
Will they app eciate our intention and forgive the
boldness of our aspirations in conside ation of our devoted
intentions and the sincerity of o u faith
The devil making magic which dictated the G im oire of
Pope Hono ius the E nchiridion of Leo III the exorcism s
of the Ritual the verdicts of inquisitors the suits of Lau
ba rde m e n t the articles of the V e uillo t brothe s the books of
M
de Fa ll o ux de M ontalembert de M irville the m agic of
sorce ers and of pious persons who are not sorce ers is
something truly to be condemned in the one and infinitely
deplored in the other It is above all to com bat these un
h appy aberrations o f the hu man m ind by their exposure that
w e have published this book
M a y it further the holy cause !
But we have not yet exhibited these impious devices in
all their turpitude and in all their monstrous folly ; we
must remove the bloo d stained filth of perished super
st it io n s
we must tax the annals of dem onomania so as to
conceive of ce rtain cri mes which imagination alone could
not invent The Kabbalist Bodin Israelite by conviction
and C atholic by necessity had no other intention in h is
D e monomania of S orcerers
than to i mpeach C atholi cism
,
,
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n
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THE
RIT UAL
OF
TR ANSCEN D EN T
MA GI C
in its works and to undermine it in the greatest f ll its
doct inal abuses The tre atise of Bodin is p ofoun dly
m achiavellic and strikes at the heart of the institutions
and persons it appea s to defend It would be difficult
to im agine without rea di ng his vast m ass of sanguinary
and hideous histories acts of revolting superstition sentence s
”
and execution s o f stupid ferocity
Burn all ! the i
i
rs see m ed to cry
God
w
ll
distinguish
His
own
u
i
s
t
o
i
q
Poor fools hysterical wom en and idiots were a c cordingly
burned without me cy for the crim e of magic while at the
sam e time great criminals escaped this unjust and san
i
nar
u
justice
Bodin
gives
us
to
unde
stand
this
by
g
y
recounting such anecdotes as that which he connects with
the death of C harles I X It is an alm ost unknown a bo mi
nation and one which has not so fa as we know tempted
the skill of any om ance even at the periods of the m ost
feverish and deplorable lite ature
A ttacked by a disease of which no physician could dis
cover the cause or explain the frightful symptom s King
C harles I X was dying The Q ueen M othe who ruled h im
entirely and had everything to lose under another reign
the Q ueen M othe who has been suspected as the autho of
the disease because concealed devices and unk own interests
have always been at t ribute d to her who was capable of any
thing—c onsulte d her as trologers and then had ecourse to
the foulest form of m agic the O a cle of th B l di g H d
for the su fferer s condition grew worse and m ore despe ate
daily The infernal Operation was perform ed in the following
way A child was selected of beautiful appearance a d
innocent m anners ; he was prepared for his first comm union
by the al m oner of the palace When the day or rather
night of the sacrifice arrived a m onk an apostate Js c o bin
given over to the occult works of black m a gic celebrated
the M ass of the D evil at midnight in the sick room and in
the presence o nl y of C atherine de Medicis and her trusted
confidante It wa s O ffered befo e the i mage of the dem on
h aving a crucifix upside down under it s feet and the
o
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n
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e
ee
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ea
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,
RIT UAL
THE
OF
T RANSC E ND ENT
MAGI C
C HAPTE R XVI
C C RAFT
W IT H
WHA T
AND S PE LLs
sorce e s and necro m ancers sought above all in their
evocations of the i m pure spirit was that magnetic power
which is the possession of the true adept but was desired
by them only that they might sham efully abuse it The
folly of sorcerers was an evil folly and one of their c hief
ends was the power of bewitc h m ents or harm ful infl uences
We have set down in our D oct ine what we think upon the
subject of be witchm ent and how it seem s to us a dangerous
and real powe The true m agus bewitches without cere
eprobation those whom he
m onial and by his m e e
con de m ns and considers it necessary to punish his fo give
ness even bewitches those who do him w ong and never do
the enem ies of initiates carry far the im punity of their
injustice We have ourselves witnessed nu merous exam ples
of this fatal law The murderers of m artyrs always perish
m iserably and the adepts a e m artyrs of in t e l ligence Pro
vide n c e see m s to scorn those who despise the m and to slay
The legend of the
t hose who would deprive the m of life
Wandering Jew is the popular poetry of this arcanu m A
wise m a was d iven by a nation to his doom ; it ba de him
”
What is
G O on ! when he w ished to rest f o a m o ment
the consequence ? A sim ilar condemnation overtakes the
nation itself ; it is proscribed bodily ; me have cried to it
”
Get on ! Get on ! for centuries and it h a s found no pity
and no repose
A m a of lea ning had a wife who m he loved wildly and
p a ssionately in the exaltation o f his tenderness he honoured
her with blind confidence and trusted her entirely Vain
of her beauty and understanding this woman becam e jealous
of her husband s superiority and began to hate h im S ome
ti me after Sh e deserted him disgracing herself with an old
ugly stupid and immoral man Thi s was the beginni g of
r r
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n
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n
C CRAFT
W IT H
307
AND S PE LLs
her punish ment but it did not end there The ma n of
lea rning solemnly pronounced the following sentenc e upon
”
her : I take back your unders ta ndin g and your beauty
A year aft er she was no longer recognised by those who
had k o wn her ; she had lost her plumpness and reflected
in h e countenance the hideousnes s of her new affections
Three years later she was ugly ; seven years later she was
d eran ged
This happened in our own time and we were
a c quainte d with both persons
The m agus condemns after the manner of the skilful
physician and for this reason there is no appeal f o m his
sentence when it has once been pronounced against a guilty
person There are no cerem onies and no invocations ; he
si mply abstains from eating at the same table or if forced
But the be
to do so he neither accepts nor o ff ers salt
w it c h m e n t s of so cerers are of another kind and m a y be
compared to an actual poisoning of so me current of astral
light They exalt their will by ceremonies till it becom es
venom ous at a distance ; but as we have observed in our
D octrine they more often expose the m selves to be the fi st
that are killed by their infernal machinery Let us here
stigmatise so m e of their guilty proceedin gs They procure
the hai or garm ents of the person whom they seek to exe
crate ; they next select som e animal which see ms to them
symbolic of the person and by means of the hair or gar
m ents they place it in m agnetic connection with h im or
he
They give it the sam e nam e and then slay it with
one blow of the magic knife They cut open the breast tear
out the heart wrap it while still palpitating in the mag
n e t ise d obje c ts
and hourly for the space of three days
they drive nails red hot pins or long thorns therein pro
n o n c in
m
t
h
aledictions
upon
the
na
e
of
e bewitched
m
g
person They are persuaded and often ightly that the
victim of their infamous Operations experiences as many
tortures as if his own heart had been pierced at all points
He begins t o waste away and after a tim e dies of a n
unknown dise a se
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308
RIT UAL
THE
Another
or
TRANSCE NDE NT
MA GI C
bewitchm ent made use of in country pla ces
consists in consecration of nails to works of hatred by
m eans of the stinking fu migations of S aturn and invoca
tion s of the evil genii ; the n in following the foot step s
of t h e person whom it is sought to torment and nailing
cr osswise eve y i mprint of his feet which can be traced
upon the earth or sand Yet another and more abominabl e
prac tice A fat toad is selected ; it is baptised ; the n ame
a n d surname of the person to be a cc ursed is given it ; it is
made to swallow a consecrated host over which the form ulae
of execration have b een pronounced The anim al is th e n
wrapped in the magnetised objects tied with the hairs o f
the victim upon which the operator has previously spat
a n d buried at the threshold of the bewitched person s door
or at som e point where he is obliged to pass daily Th e
elementary spirit of the toad will becom e a nightm are
and vampire haunting the dr eams of the victim unless
indeed he should know how to send it back t o t h e
operator
L et us pass now to bewitch m ents by waxen i mages Th e
sorcerers of the middle a ges eager to please by their sac ilege s
him whom they regarded as their master mixed baptism al
oil and the ashes of consecrat ed hosts with a m odicum o f
wax Apostate priests were never wantin g to del iver them
the treasures of the C hurch With the accursed wax they
formed an im age a s much as po ssible resembling the person:
whom they desired to be witch They clothed this ima ge
with garm ents S imilar to his they administere d to it t h e
sacram ents which he re ceived then they called down upo n
its head all m aledictions which could express the hatred of
the sorcere r inflictin g daily im aginary tortures upon it 8 0
a s to reach and torm ent by sy mpathy the person rep esented
by the im age This bewitchm ent is m ore infallible if t h e
hair blood a n d above all a tooth of the victim can be pro
cured It was this which gave rise to the proverbial saying :
You have a too th against m e The e is also bewitchm ent
by the glance called the j tta tura or evil eye in Italy
,
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RITUAL
THE
OF
TRANSCEND EN T
MA GI C
than a temporary agony for souls because it is an expia
tion and the idea of expiation necessa ily supposes that of
reparation and dest uction of evil This m uch said not
with dogmatic intention which is outside our province but
to indicate th e m oral and reasonable rem edy fo the be
w it c h m e n t of consciences by the terrors of the life beyond
let us speak of the m eans of escaping the baleful influences
of hu m an wrath The first am ong all is to be reasonable
and just giving no Opportunity or excuse to anger A law
ful indignation is greatly to be feared ; m ake haste therefore
to acknowledge and expiate your faults S hould anger
persist after that then it ce tainly p ocee ds from vice ; seek
to know what vice and u n ite yourself strongly to the
m agnetic currents of the opposite virtue
The bewitchment
will then have no further power upon you Wash carefully
the clothes whi ch you have finished with before giving them
away ; otherwise burn them ; never use a ga m ent which
has be longed to an unknown person without purifying it by
water sulphur and such aromatics as campho incense
am be &c
A great m eans of resisting bewit ch m ent is not to fear it ;
it acts after the m anne of contagious m ala di es In times
of epidem ic the terror struck are the first to be attacked
The se cret of not fearing an evil is not to think about it
and my advice is com pletely disinterested since I give it in
a book on magic of which I a m the author when I strongly
u ge upon persons who are nervou s feeble credulous
hysterical superstitious devotees foolish without energy
and without will never to Open a book on m agic and t o
close this one if they have Opened it to turn a deaf ear to
those who talk of the occult sciences to deride the m never
to believe in them and to drin k water as said the great
pantag uelist magician the excellent curé of M eudon
A s for the wise —
and it is time that we turned to them
afte espousing the cause of the foolish —they have scarcely
any sorceries to fear save those of fortune but seeing that
they are priests and physicians they ma y be called upon to
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C CRAFT
W IT H
AND
S PE LLS
311
cure the bewitched and this sho ul d be their method of pro
Th ey m ust persuade a bewitched person to do
ce dure
som e act of goodness to his bewitcher render h im som e
service which he cannot refuse and lead h im directly or
otherwise to the com m union of salt A person who believes
himself bewitched by the exec ation and interm ent of the
to ad m ust carry about him a living toad in a ho n box For
the bewitchm ent of the pierced heart the a fflicted individual
must be m ade to eat a lamb s heart seasoned with sage and
onion and to carry a t a lism an of Venus or of the m oon in
a satchel filled with camphor and salt Fo bewitchm ent
by the waxen figure a m ore pe fect figure must be m ad
as m uch as possible in the likeness of the pe son ; seven
talis mans m ust be hung round the neck ; it m ust be set in
the middle of a g eat pa n t a c l e representing the pentag am
and m ust each day be rubbed slightly with a mixture of oil
and balm after reciting the C o juration of the Four to turn
aside the influe ce of elem entary spirits At the end of
seven days the i mage must be burnt in consecrated fire and
one m y rest assu ed that the figure fabricated by the be
witche will at the sa m e m om ent lose all its vi tue
We have already m entioned the sympathetic m edicine of
Paracelsus who medicated waxen l imbs and operated upon
the discharges of blood fro m wounds for the cure of the
wounds them selves Thi s system pe mitted the employ
m ent of m o e than usually violent re m edies and his chief
specifics w e e sublim ate and vitriol We believe that
hom oeopathy is a reminiscence of the theories of Pa acelsu s
and a return to his wise practices But we shall follow up
this subject in a special treatise exclusively consecrated to
occult me dicine
C ontracts by parents forestalling the future of their
ch ild en are bewitch m ents which cannot be too strongly
condemned child en dedicated in white fo example
sca rcely ever prosper ; those who were form erly dedicated
t o celibacy fell comm only into debauch or ended in despair
a d m a dness
M a n is not permitte d to do violence to
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THE
RIT UAL
OF
TR ANSCEND EN T
MAGI C
destiny still less to i mpose bonds upon the lawful use of
liberty
A s a supplem ent or appendix to this chapter we will
add a few wo ds about mandragores and androids which
several wri t ers on magic confound with the waxen i mages
serving the pu poses of bewitch m ent The natural m andra
go e is a filam entous root which more or less presents as a
whole either the figu e of a ma n or that of the virile
m em be rs
It is slightly narcotic and an aphro disiacal
virtue was asc ibed to it by the ancients who rep esented
it as being sought by Thessalian sorce ers f r the co mp si
tion of philt es Is this root the u mbilica l vestige of our
terrestrial o igin ? We dare not seriously affi m it but all
t h e sa m e it is ce tain that m a
came out of the slim e of
the earth and his fi st appearance m ust have been in the
form of a rough sketch The analogies of nature make this
notion necessa ily a dm issible at least as a possibilit y The
fi rst me were in this case a family of gigantic sensitive
m and agores ani m ated by the sun who roo t ed the mselves
up fro m the earth ; this assumption not only does not ex
c l ude but on the cont ary positively supposes creative will
and the providential c o ope ration of a first cause which we
have R EASO N to call G OD
S o m e alchem ists i m pressed by this idea speculated o n
the culture of the m andrago e and experi mented in the
artificial reproduction of a soil sufficiently f uitful a d a sun
sufiic ie n t ly active to hu m anise the sa id root and thus create
m e n without the concurrence of the fe m ale
O thers who
regarded hum anity as the synthesis of anim als ,despaired abo ut
v italising the m and agore but they crossed m onstrous p airs
and p ojected huma seed into animal earth only for the
production of sham eful cri m es and barren deformit ies The
third method of m aking the android was by galvanic
m a chinery
O n e o f these al m ost intell igent a uto m ata was
attributed to Albertus M agnus and it is said that S t Thom as
d estroyed it with one blow fro m a stick be ca use he was
h
erplexed
by
its
answe
s
This
sto
y
is
an
allegory
t
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e
;
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THE
RIT UAL
OF
TRANSCEND EN T
After
MA GI C
the sixteenth key of the Tarot which represents
the downf all of S atan s te m ple we find on the seventeenth
leaf a m agnificent and gracious emblem A naked wom an
a young and i m m o tal m aid pours out upon the earth t h e
j ui ce of universal life fro m two ewers one of gold and o n e
of silve ; ha d by there is a flowering sh ub on which rests
t h e butterfly of Psyche ; above her shines a n eight pointed
star with seven other stars around it
I believe in
”
eternal life ! S uch is the final article of the C hristian
sym bol and this alone is a profession of faith
The ancien ts when they co mpared the cal m and peaceful
imm ensity of heaven thronged with innum erable lights to
the tum ults and darkness of this wo ld believe d themselves
to have discovered in that beautiful book w itten in letters
of gold the final utterance of the enig ma of destinies ; in
im agination they drew lines of correspondence between thes e
shi ning points of the divine writi g and it is said that the
fi st constellations m arked out by the shephe ds of C haldea
were also the first letters of the kabbalistic alphabet Thes e
characters expres sed first of all by m eans of lines then
enclosed in hieroglyphic figures woul d acco ding to M
M oreau de D amm artin autho of a very curious t eatise on
alphabetic characters have dete mined the ancient m a i in
the choice of the Ta ot figures which a e taken by this m a n
of lea ning as by ourselves for an essentially hie atic and
primitive book Thus in his Opinion the C hinese tseu t h e
Heb ew l p h and the Greek a lp h exp essed h ie ro glyphi
ca lly by the figure of the juggler would be borrowe d f om
the con tellation of the crane in the vici ity of the celestial
fish a S ign of the eastern hemisphere The C hinese t h eo u
the Heb ew bet h and the Latin B corresponding to Pope
Joan or Juno were form ed after the head of the Ra m the
C hinese y the Hebrew gh im l and the Latin G epresented
by the E mp ess would be derived fro m the constellation of
the Great Bear &c The kabbalist G a ff e l whom we have
cited m ore than once erected a planisphere in which all
the constellations form Hebrew letters but we confess that
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g
r
,
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r
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a e
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n
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THE
W RI TI
NG
o r THE
S T AR S
315
the c onfigurations are frequently arbitrary i the highest
degree and upon the indication of a single star for exam ple
"
we can see no reason why a I shoul d be tra ced rather than
a 1 or a r four stars will also give indiff erently a n n or
n as well as an N
We are therefore deterred fr o m repro
duc in g a copy of G a ffa re l s planisphere examples of which
are m oreover not exceedingly rare It was included in the
work of M ontfau con on the religions and superstitio n s of
the world and also in the treatise upon m agic published by
the mystic E ckart shausen S cholars m o eove are unag eed
upon the configu ation of the lett ers of the primitive alpha
bet The Italian Tarot of which the lost Gothic originals
are much to be regrett e d connects by the disposition of its
figures with the Hebrew alphabet in use after the captivity
and known as the Assyrian alphabet ; but there are frag
ments of anterior Tarots where the disposition is different
There should be no conjecture in matte s of research and
hence we suspe nd our judgment in the expectation of fr esh
and more conclusive discoveri e s A s to the alphabet of the
sta rs we beli eve it to be intuitive like the c onfiguration of
clouds which seem to assum e any form that i magination
lends them S tar groups are like points in geo m ancy or
the pasteboards of cart o m ancy They are a pretext for self
magnetising an instrum ent to fi x and determ ine native in
tuition Thus a kabbalis t familiar with m ystic hieroglyphics
will perceive signs in the stars which will not be discerned
by a simple shepherd but the shepherd on his part will
O bs erve co m binations that wil l escape the kabbalist
C oun t ry
people substitute a ra ke for the belt and sword of O rion while
a kabbalist recognises in the sam e sign as a whole all the
mysteries of E zekiel the ten sephiroth arranged in a tria dic
man ner a central triangle form ed of four stars then a line
of three st ars m aking the jod and the two figu es taken
together exp essing the mysteries of B e re sc h it h ; finally four
stars constituting the wheels of M e rca va h and completing
the divine chariot Looked at after another m anner and
arra nging other ideal lines he will notice a well formed
n
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r,
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THE
RITUAL
TRANS CE NDEN T
OF
MAGI C
placed above a jo d in a la ge da let h a symbol t ypi
tying the s t rife b etween good and evil with t h e fin a l
t iumph of good A s a fa ct the g him l superposed on the j d
is the triad p oduced by unity the m anifestation of the divine
Word whilst the reversed d l th is the triad co mposed of the
e vil duad m ultiplied by itself
h
i
g me l
r
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o
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a e
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O Rl O N
Thus regarded the figure of O rion wo ul d be identical with
that of the angel M ichael do ing battle with the dragon and
the appearance of this sign so understo od would be for the
kabba list a portent of victory and happiness
A long conte m plation of the sky exalts the i m agination
and then the sta rs respond to our thoughts The lines
d awn m entally fro m one to another by the primitive
o bservers m ust have given ma n his first notions of geo metry
A ccordingly as our soul is troubled or at rest the stars
seem burning with menace or sparkling with hope The
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THE
RIT UAL
OF
TRANSCEN D E NT
MAGI C
disappears of itself when the light manifests S uch is our
final word of p ophecy and the secret of the future
G a ffa e l adds so m e prognostics d awn from the stars a s for
example the progressive weakening of the O tto m an empire ;
but as already said his constellated letters are exceedingly
arbitra y He states for t h e rest that he derived his pre
dictions f o m a Hebrew kabbalist Rabbi C ho m er but does
not him self p etend to understand h im especially well
Here follows the table of magical characters traced after
the zodiacal constellations by the ancient astrologe s each of
them represents the nam e of a genius be he good or evil
It will be known that the sig s of the Zodiac correspond to
various celestial influences and consequently signify
annual alternative of good or evil
.
r
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,
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,
,
,
,
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,
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,
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.
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n
,
.
The nam es of the germ designated by the above characters
are —For the Ra m SATAARAN and S r h iel for the Bull
iel ; for the Twins S A GRAS and S ra te l ;
B AGD AL and A
a
,
ra z
,
a
,
a
THE
for the
C rab
W RITI
NG
OR THE
S T AR S
319
RAHDAR and Pha lciel ; for the Lion SAGHAM
tiel ; fo r the Virgin IA DARA and S cha l tiel ; for the
a nd S
Balance G RAS GARBE N and H a d ki l fo the S corpion
RI E HOL and S iss i l ; for the Archer V H N O RI and S r it iel ;
for the Goat S AGDALON and S ema ki l ; for the Water
Bearer AR CH E R and S kma kiel ; for the Fishes RASAM ASA
and Va ca bi l
The wise ma n who would read the sky must observe also
the days of the m oon the influence of which is very great
in astrology The moon successively attracts and repels the
m agnetic fluid of the earth and thus produces the ebb and
flow of the sea we must the efore be well acquainted with
its phases a n d be able to distinguish its days and hours
The new moon is propitious to the beginning of all m agical
wo ks ; from first quarter to full moon its influence is
warm ; f om full moon to third quarter it is dry ; and fr o m
third quarter to last it is cold Here follow the special
characte s of all the days of the moon distinguished by the
twenty two Ta ot keys and by the signs of the seven
planets
,
,
er a
,
a
,
a e
a
r
e
,
a
,
e
,
sa
,
e
a
,
.
,
,
,
.
,
r
,
,
.
r
r
.
r
,
-
r
.
The first day of the moon is that of the creation of the
m oon itself
This day is consecrated to m ental enterprises
and should be favourable for opportune innovations
.
,
.
2
.
P op e J o a n ,
or
Occul t S cien ce
.
The se c ond day t h e genius of which is E n e die l was the
fifth of creation for the moon was m ade on the fourth day
The bi ds and fishes created on this day are the living
hieroglyphs of magical analogies and of the universal doctri e
of Herm es The water and air which were thereby fill ed
with the forms of the Word are the elementary figu es of
the M ercury of the S ages that is of intelligence and speech
This day is propitious t o revelations initiations and grea t
discoveries of science
,
,
,
.
r
,
,
n
.
,
r
,
,
,
.
,
.
,
RITUAL
THE
3
.
OF
TRANSCE ND EN T
Th e Celestia l M o ther ,
MA GI C
E mp r ess
or
.
The third day was that of man s creation S o is the
m oon called the M O THE R in Kabbalah when it is represented
in association with the number 3 This day is favourable
to generation and generally to all productions whether of
body or mind
’
.
.
,
,
.
4
Th e E mp er or ,
.
R ul er
or
.
The fourth day is baleful ; it was that of the birth
of C ain ; but it is favourable to unjust and tyrannical
enterprises
.
5
The P op e,
.
H ier op ha n t
or
.
The fifth day is fortunate ; it was that of the birt h
of Abel
.
6
.
Th e Lo ver ,
or
L iber ty
.
The sixth is a day of pride ; it wa s that of the birth of
L am ech who said un to his wives : I have S lain a m a n to
If C ain sha ll
my wounding and a young m a n to my hurt
be avenged sevenfold truly Lam ech seventy and s evenfold
This day is propitious for conspi acies and rebellions
,
.
,
.
,
r
7
.
.
Th e Cha r io t
.
the seventh day birth of Hebron who gave
to the first of the seven sacred cities of Israel
religion prayers and success
On
,
,
.
,
M urder
Birth of
of Abel
.
.
of expiation
Day
Th e Old M a n ,
M ethuselah
10
A
.
,
9
nam e
day of
h is
.
Day
H er mit
.
of blessing for chil dren
.
Wheel of For tune
E z ekiel s
’
.
or
.
.
Birth of Nabuchodonosor Reign of the Beast
.
.
Fatal
day
.
RIT UAL
THE
20
OF
TRANSCE
N
D
ENT MAGIC
The J udg men t
.
.
Birth of Jonas the instrum ent of God s judgm ent
pitious for divine re velations
’
,
.
Pro
.
21
Birth of
rea son
S aul ,
Wor ld
The
.
.
material royalty
D a nger
.
to
mind
and
.
Birth of Job
Day
.
Birth of Benjamin
Birth of J a ph e t
of trial and suffering
Day
.
of preference and tenderness
.
.
25
M
erc
f
I nfl
.
Tenth plague of E ypt
g
26
D
.
.
uenc e o
u
ry
.
.
I nfl
a
r
M
s
f
uence o
.
eliveran c e of the Israelites and passage of the
,
27
S plendid
.
I nfl
f
uen c e o
D ia n a ,
or
victory achieved by Judas
28
S am son c arries
and deliveran c e
.
o ff
I nfl
f
uence o
H eca t e
.
M accabeus
th e S un
the gates of Gaza
.
.
Day
.
of stre gth
n
.
29
Day
.
of failure and
The Fo o l
f
o
mi s ca rriage
t he Ta r o t
.
in all things
.
We see from this rabbini cal table whi ch John Belot and
others bo rr owed from the Hebrew kabbalists that these ancient
m aste s concluded a p oster iori fro m facts to presu mable in
,
,
r
THE
W RITI
NG
o r THE
S T AR S
3 23
which is co mpletely within the logic of the o cc ult
sciences We see also what diverse sign ifica t io n s are inclu ded
in th e twenty two keys which form the u ni versa l alphabet
of the Tarot t ogether with the truth of our assertions when
we sa y that all secrets of the Kabbalah and magic all
mysteries of the elder world a ll science of the patriarchs
all hi to ical traditions of primeval times are enclosed in
this hie oglyphi c book of Thoth E noch or C admus
A n exce e dingly si mple m ethod of finding celestial horo
sc opes by ono m ancy is that which we are about to describe ;
it harmonises G a ffa re l with our own views and its results
a re m ost astounding in their exactitude and depth
Take
a black card
cut therein the nam e of the person for who m
you wish to make the consultation ; place this card at the
e n d of a tube w hi ch m ust dimini sh towards the eye of the
observer ; then look through it alter ately towards the f ur
c ar di nal points beginning at the east and finishing at the
north Take note of all the stars which you see through
the letters ; convert these letters into numbers and with
the sum of the addition written down in t h e same manner
renew the Operation ; then compute the number of stars
you have ; next adding this nu mber to t hat of the nam e
a gain cast up and write the sum of the two nu m be s in
Hebrew characters Again renew the operation ; inscribe
s eparately the stars which you have noticed ; then find the
nam es of all the stars in the planisphere ; classify them
acc ording to their si z e and b ightness choosing the m ost
brilliant of all as the pole star of your astrological ope ation ;
then find in the E gyptian planisphere the names and
figures of the gen n to which these sta rs be long A good
exam ple of the planisphe e will be found in the atlas to the
great wo k of D upuis You will then know the fortunate and
unfortuna t e signs which enter into the na me of the person
and what is their i fluence ; whether in childhood which
is the name tra ced at the east ; in youth which is the nam e
traced at the south ; in m ature age which is the nam e at
the west ; in decline which is the nam e a t the north ; o r
fl
ue n c e s,
.
-
,
,
,
,
s
,
r
,
r
,
.
,
,
.
n
o
,
.
,
,
,
,
,
r
.
r
,
-
r
,
,
.
r
r
.
,
n
,
,
,
,
,
RIT UAL
THE
OF
TRANSCEN D EN T
MAGI C
finally during the whole life obtained from the stars which
enter into the enti e number form ed by the addition of t h e
letters and sta s This astrological operation is sim ple ea sy
and requires few calculations it connects with the highest
antiquity and belongs evidently to primitive patriarch a l
magic as will be seen by studying the works of C affare l
a n d his m aste
Rabbi C hom er Onomantic astrology w a s
p actised by the old Hebrew kabb a lists as is proved from
their observations preserved by Rabbi C hom er Rabbi Kapol
Rabbi A bjuda and other m asters in Kabbalah Th e
menaces of the prophets uttered again st various nations
were based upon the characters of the stars found vertically
over them in the permanent correspondence of the celestial
and terrestrial spher es Thus by writing in the sky of
Greece the Hebrew nam e of that country 11 or an and
translating the numbers they O bta ined the word r m
des troyed desolated
,
,
r
r
.
,
,
,
,
r
.
r
,
,
,
n,
.
.
,
1
,
,
,
,
.
CH AR AB
S um 1 2
.
.
Hence they Inferred that after a cycle of twelve periods
Greece would be destroyed a n d desolated A short time
before the sack of Jerusalem and its temple by Na buz a rda n
the kabbalists rem arked eleven sta s disposed in th e
foll owing m anner vertically above the temple
.
,
r
RIT UAL
THE
O F TRAN SCEN D
EN T MAGI C
In conclusion we have said and we repeat that magnet ic
intuitio ns alone give value and reality to all kabbalistic and
astrological calculations puerile possibly and completely
arbitrary when made without inspiration by cold curiosi t y
and in the absence of a powerful will
,
,
,
,
,
,
,
,
.
C HAPTE R XVIII
I LTR ES
PH
AN D
MAGNETI SM
us now a dventure in Thessaly the country of enchant
m ents
Here was Apuleius deluded like the companions of
U lysses and unde went a sham eful m etam orphosis Here
all is m agical — the birds that fly the insects humming in
the grass even the trees and flowers ; here in the m oon
light are brewed those poisons which compel love ; here
spells are devised by the stryges to render them young and
lovely like the C harites 0 all ye youths bewa e
The art of poisoning the reason or of philt es seems a s
a fact if traditions m a y be trusted to have developed it s
venom ous e ffio esc e c e m ore abundantly in Thessaly th an
elsewhere ; the e also m agnetis m played its m ost i m portant
part for exciting or narcotic plants bewitching and harmful
animal substances derived all their power from enchant
m ents—that is to say sacrifices accomplished and wor ds
pronounced by sorce ers w h e n preparing philtres and
beve ages S timulating substances and those in which
phosphorus predom inates are naturally aphrodisiacal
A nything which acts strongly on the nervous system
m a y dete mine passional exaltation and when a skilful a n d
pe severing will knows how to direct and influence thes e
natural tendencies it can make use o f the passions of others
to the profit of its own and will soon reduce the m ost
independent personalities into instru m e n ts of its pleasures
LET
,
.
r
,
.
,
,
,
.
r
,
r
,
,
,
,
,
r
r
n
,
,
,
,
,
,
r
r
s
.
,
.
,
r
,
r
,
,
.
PH
I LTR ES
AND
MA G NE TI SM
327
From
such in fluence it behoves us to seek pro tection and to
give arms to the weak is o ur purpos e in w riting thi s
chapter These in the first place are the devices of t h e
enemy The ma n who seeks to com pe l love—we attribute
such unlawful man oeuvres to me n only assuming that
wom en can never have need of them —must in the first
pl ace make himself observed by the pe son whom he desires
and must contrive to im press her i magination He must
inspire her with admiration astonishment terror even with
horror failing all other resources ; but at any cost he must
set himself apart in her eyes from the rank of o dinary
m en and with or against her will must m ake hi mself a
place in her mem ory her apprehensions her dream s The
type of Lovela ce is certainly not the ad mitted ideal of the
type of C larissa but she thinks of h im incessantly to
c onde m n hi m to execrate h im to co m passionate his victim s
to desire his conversion and repentance ; nex t Sh e seeks his
regeneration by devotion and forgiveness ; later on secret
vanity whispers to her how gra nd it would be to fi x the
a ff ections of a L ovelace to love him and ye t to withs tand
h im
Behold then C larissa surprised into loving L ovelace
S h e c h ides herself blushes renounces a thousand times
and loves him a thousand m ore ; then at the suprem e
m o m ent she fo gets to resist h im
Had angels been women
as
represented by m odern mysticism Jehovah indeed
would have acted as a wise and prudent father by placing
S atan at the gate of heaven
It is a serious i mposition on
the self love of so m e am iable wom en to find that ma
fundam entall y good and honourable who enam oured them
when they thought h im a scapegrace The angel leaves
”
h im dis dainfully saying : Yo u a re not the devil !
Play
the devil as well as you can if you wish to allure an angel
N o licence is possible to a virtuous m a n
F or what does
”
he take us ? say the wom en
D oes he think us less
strict than h e is
But everything is forgiven in a rasca l
What else could yo u expect ? The pa t of a ma n with
high principles and of rigid chara cter can never be a pow er
,
.
,
,
.
,
r
,
.
,
,
,
,
r
,
,
,
,
.
,
,
,
,
,
,
,
.
,
,
,
,
,
,
r
,
,
.
,
,
,
.
-
n
.
,
.
,
.
“
.
.
r
THE
RIT UAL
OF
TRANSC E N D EN T
MAGI C
sa ve with wo men whom no one wishes to fascinat e ; the
rest without exception adore the reprobates It is quit e
the O pposite with m e n and this cont as t has made modesty
woman s dowe the first and m ost natural of her coquet ies
O n e of the distinguished physicians and m ost am iable m e n
of learning in Londo n told m e last year that one of his
clients when leaving the house of a distinguished lady
observed to h im : I have just had a st ange compliment
from the M archiones s of
Looking m e st aight in
the face she said : S ir you will not m ake me fl inch before
”
your ter ible glance ; you have the eyes of S atan
W ell
answered the doctor s miling you of cou se put your arms
”
oun d her neck and e mbraced h e ?
N ot at all ; I was
overwhel m ed by her su dden onslaught
Beware how you
call on her again then my friend you will have fallen
”
deeply in her estim ation !
The office of executioner is c o mm only said to go do w n
from father to son D o executioners really have children
U ndoubtedly as they never fail to get wives M arat had a
mistress who loved him tenderly he the loathsom e leper ;
but still it was that te ible M arat who caused the world
to tremble Love above all in a wo man ma y be te m ed a
veritable hallucination ; for want of a prudent motive it
will frequently select an absurd one D eceive Jo c o de for
a baboon what ho ror —Ah ! but supposing it is a horror
why not perpetrate it ? It must be pleasant to be occa
sio n a l l y guilty of a s mall abo m ination !
Given this transcendental knowledge of the woman
another device can be adopted t o attract her notice—not
to concern oneself with her or to do so in a way which is
humili ating to her self love treating her as a child and
deridi ng all notion of paying cou t to her The parts are
then reversed ; she will m ove heaven and earth to tempt
you ; she will ini tiate you into secrets which wom en keep
back ; she will vest and unvest before you making such
observations as : Between women —among old friends—I
”
have no fear about you—you are not a m a n for me &c
,
.
,
r
,
’
r
r,
.
,
,
“
r
r
,
,
’
r
,
.
,
,
r
,
r
,
r
.
,
,
,
.
.
,
,
rr
.
,
,
,
r
,
,
n
.
,
r
,
,
,
-
,
r
.
,
,
.
330
RIT UAL
THE
or
TRANSCEN D EN T
MAGI C
soaps or washes and generally all perfum es in which this
odour predom inates above all when its action on the brai n
is seconded by that of amber
To weaken the activity of intelligen c e is to st engthen
proportionally the forces of unreasoning passion Love o f
that kind which the m alefactors we are concerne d with
would inspi e is a ve itable stupefaction and the m ost
sham eful of mo al bo ndages The m o e we enervate a slave
the m ore incapable we m ake h im of f ee dom and here lies
the tru e secret of the sorceress in Apuleius and the potion s
of C irce The use of tobacco by s m oking or otherwise is
a dange ous auxiliary of stupefying philtres and b ain
poisons Nicotine as we know is not les s deadly than
prussic acid and is present in tobacco in larger quantities
than is this acid in alm onds The absorption of one will
by another frequently changes a whole series of destinies
and not for ou selves only should we watch our relations
learning to distinguish pure f om i mpure atm osphe es fo r
the true phil tres and those m os t dangerous are invisible ;
these are the currents of vital radiating light which min
gling and interchanging produce attractions and sympathi es
as m agnetic experim e ts leave no room to dou bt The
hi story of the C hurch tells us that an arch he etic na me d
M arcos infatuated all wo m en by breathing on the m but h is
power was destroyed by a valiant C hristian fem ale who fore
stalled h im in breathing and said to h im : M a y God judge
”
thee ! The curé G a ufridy who was burnt as a so c erer
p e t ended to enam our all wo m en who cam e in contact with
The notorious F ather Gi a d a Jesuit w a s
his b eath
accused by his penitent M lle C ardier of completely destroy
ing h e self control by breathing on h e The excuse w a s
m ost necessary to m inim ise the horrible and ridiculous
nature of her accusations against this priest whose guilt
m oreover has never been well established though con
o
unconsci usly he had ce tainly inspired an
sc io usl y
exceedingly sham eful passion in the m iserable girl
M lle Ra n fa in g having becom e a wido w in 1 6
,
,
,
.
r
.
r
r
r
r
.
,
r
.
,
,
,
r
r
.
,
,
,
.
,
r
,
r
r
,
,
,
,
,
,
,
n
.
-
r
,
,
,
r
,
,
r
r
r r
.
.
,
-
r
,
,
,
r
.
,
,
,
,
,
r
o
,
r
.
.
,
I LTR ES
PH
AND
MAGNETI SM
331
”
says D o m Ca lme t in his Treatise on Apparitions
was
sought in marriage by a physician na med Poirot Failing
to obtain a hea ring he thereupon gave her potions to induce
love and these caused extraordinary derangem ents in the
health of the lady in creasing to such a degree that Sh e was
believed to be possessed and physicians baffled by her case
recomm ended her for the exorcism s of the C hurch There
upon by command of M de Porcelets Bishop of Toul the
following were named as her exorcists :M Via rdi n do c t or
in the o logy the state council lor of the D uke of Lorraine a
Jesuit and a capuchin but in the long course of their cere
m onies alm ost a ll the clergy o f N ancy the aforesaid lord
bishop the bishop of Tripoli suffragan of S trasbourg M
de Nancy formerly ambassador of the m ost C hristian King
at C onstantinople and then priest of the O ratory C harles
of Lorraine Bishop of Verdun two S orbonne doctors specially
deputed to assist frequently exorcised h e r in Hebrew in
Greek and in L atin and she invariably replied to them
pertinently though she herself could scarcely read even
Latin
M ention is made of the certificate given by M
Nicholas de H a rl a y learned in the Hebrew tongue who
recognised that M lle Ra n fa in g was really possessed that
she had answered the mere motion of his lips witho ut any
uttered words and had given nu merous other proofs The
sieur G arnier doctor of the S orbonne having also c o m
ma n de d her several tim es in the Hebrew language she
replied lucidly but in French saying that the pact bound
her to speak in ordinary language The dem on added : Is
it not su fficient for me to shew that I understand what you
”
say ? The sam e doctor addr essing h im in Greek inad
v e rt e t l
used
one
case
f
o r anothe r whereupon the possessed
y
”
wom an or rather the devil said : You have blundered
”
The doctor replied in Greek Point out my error
The
devil an swered Be satisfied that I mention the m istake ; I
”
shall tell you no m ore The docto r bade h im be silent in
Greek and he retorted You bid me be silent and I will
”
not be silent
“
,
.
,
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,
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,
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,
,
n
,
“
.
,
,
.
,
“
,
.
,
,
.
,
RIT UAL
THE
OF
TRANSCEND EN T
MAGI C
This rem a kable example of hysterical affection ca rried
into the region of e cstasy and de m ono m ania as the con
sequence o f a potion ad ministered by a ma n who believed
that he was a sorcerer proves better than anything we could
say the o mnipotence of will and i magination reacting one
upon anothe and the strange lucidity of ecstatics or so m
n a mbul ist s who co m prehend speech by reading it in thought
though they have no knowledge of the words I m ake no
question as to the sincerity of the witnesses cited by D o m
C a l m e t ; I a m m erely astonished that m e n so se ious passed
by the diffi culty which the prete nded dem on experienced
over ans w e ing in a tongue foreign to the su ff erer Had
their inte locutor been what they unders t ood by a dem on
he would have spoken as well as understood Greek ; the
one would have been as easy as the other to a spi it so
learned and sati ical D o m Ca l m e t does not stop here with
his history ; he enumera te s a long series of insidious ques
tions and unserious injunctions on the part of the e o rc iso rs
and a like sequence of m ore or less congruous replies by the
poor suffe e who was always ecstatic and so mnambulistic
It is needless to add that the excellent father d aws p e
c ise l y the lu m inous conclusions of the n o t less ex c ellent M
de M irville The phenom ena being above the c o mpreh e n
sion of the witnesses they were all ascribed to perdition
S plendid and instruc t ed conclusion
The most serious part
of the business is that the physician Poirot was ar aigned as
a m agician confessed like all others un der torture and
was burnt Had he by any potion really attempted the
reason of the wo man in question he would have deserved
punishment as a poisoner ; that is the m ost that we can
say
But the m ost terrific of all phil tres are the mystical
exalta tions of misdirected devotion Will ever any impuri
ties equal the nigh tmares o f S t Anthony or the tortures of
S t Theresa and S t A ngela de Fo lign y ? The last applied a
and found that the
e d hot iron to her rebellious flesh
mate rial fire was cooling to her hidden ardours With what
r
,
,
,
,
r,
,
,
.
r
r
.
r
,
r
r
.
x
,
r r,
.
r
r
.
.
.
,
r
,
.
,
,
,
,
,
,
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.
r
,
.
THE
RIT UAL
OF
TRANSC END EN T
MAGI C
justice befo e all things you will have no occasion to fear
anyone and you will love those only who are deserving of
love Your natural light will repel instinctively that of the
wicked be c ause it wil l be ruled by your will Thus even
poisonous substances which it is possible ma y be a dmi is
t e re d to you will not affect your intelligence ; ill indeed
they may make you but never criminal
What m ost contributes to render wom en hysterical is
their soft and hypoc ritical education ; if they took m ore
exercise if they were instru cted m ore frankly and fully in
m atters of the world they would be less capricious and con
sequently less accessible to e vil te ndencies Weaknes s ever
sympathises with vice because vice is a weakness which
as sum es the mask of strength M adness holds reason in
horror and on all subjects it delights in the exaggerations
of falsehood In the first place therefore cure your diseased
intelligence The cause of all bewitc hments the poison of
all philt es the power of all sorcerers are there As to
narcotics o other drugs which ma y be ad ministe ed to you
it is a subject for the physicia n and the law but we do not
think that such enormities will be largely reproduced at this
day L ovelaces no longer stupefy C larissas otherwise than
by the ir ga llantries and potions l ike abductions by masked
men and imprisonm ents in subterranean dungeon s have
even passed out of our ro mances All these must be rele
gated to the C onfessional of the Black Penitents or the ruins
of the C astle of U do lph o
r
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n
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.
THE
MASTERY
SUN
o r THE
3 35
C H APT E R X I X
THE
MAS TERY
O F THE
S UN
com e now to that number whi ch is a ttributed in the
Tarot to the S ign of the sun The den ary of Pythagoras
and the triad multiplied by it self repres ent wisdom in its
It is with the absolute there
a pplication t o the absolute
fore that we are concerned here To discover the absolute
in the infinite the indefinite and t h e finite such is the g ea t
work of the sages that which is te m ed by He rm es the
wo k of the sun To find the i mm ovable foundations of true
religious faith of philosophical t uth and of metallic transmuta
tion this is the whole secret of H e rme s t his is the philosophical
stone N ow this stone is both one and m anifold ; it is de
com posed by analysis and recomposed by synthesis In the
analysis it is a powder the alchem ica l powder of projection
befo e the analysis and in the synthesis it is a stone The
philosophical stone say the masters m ust not be exposed to
the a i nor to the eyes of the p ofane it must be kept in
conceal ment and p eserved carefully in the most secret recep
tacle of the laboratory the key of the place being al ways
carried upon the person
He who possesses the great arcanum is truly king and is
above any king for he is inaccessible to all fears and to all
vain hopes In any m alady of soul or body a single frag
ment b oken f om the p ecious stone a single g ain of the
divine powder are m ore than su ffi cient for their cure
He
”
that hath ears to hear let hi m hear as the M a ster said
S alt s ulphur and the m ercu ies are only accessory
elem ents and passive instru ments of the great ent e rprise
E very thi n g depends as we have said upo n the interior
ma g n e of Paracelsus
The work consists entirely in p r o
m
and
projection
is
acc
plished
perfectly
by
the
ec
t
n
i
o
j
e ff ective and realisable intelligence of a single word There
is but one important operation and that is su blima tion
WE
.
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,
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r
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,
r
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r
r,
r
,
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,
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r
,
r
r
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s
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o
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,
THE
RIT UAL
OF
TR ANSC EN D E N T
MA GI C
which is nothin g else according to Geber but the elevation
of the dry substance by means of fire with adherence to its
proper vessel He who is desirous of unde stan di ng the
great word and of possessing the great arcanum afte r
studying the p inciples of our D o ct ine should read the
Herm etic philosophers ca efull y and he will doubtless attain
initia ti n as others have attained it ; but for the key of
their allegories he m ust take the one d o gma of Herm es con
t a in e d in the E m erald Table a n d to classify the knowledge
and di ect the Operation he must follow the o der indicated
in the kabbalistic alphabet of the Tarot of which an absolute
and co mplete explanation will be given in the last chapter
of this w k
Among the rare and p iceless treatises which contain the
myste ries of the great a canum the C hemical Pathway o r
”
M anual of Paracelsus m ust be placed in the fi st rank as
comp ising all the m ysteries of dem onstrative physics and
the most sec et kabbalah This unique m anuscript is pre
served in the Vatican Library ; a C opy was transcribed by
S e n divo gius and was used by Baron Tsc h o udy when c o m
posing the Herm etic C atechis m contained in his work
entitled The Blazing S tar
This catechis m which we
point out to instructed kabbalists as a substitute for the
incomparable treatise of Pa acelsus expounds all the essen
tial p inciples of the g eat wo k in a form so clear and
com plete that a person m ust be absolutely wanting in the
quality of ccult understanding if he fail in attainin g the
We shall o w give a succinct
a bsolute t uth by its study
analysis of this work together with a few words by way of
co m mentary
Raymon d Lully one of the grand and sublim e m asters of
scien ce says that before we can make gold we m ust have
gold O ut of nothing we can make nothing wealth is not
absolutely c eated ; it is inc eased and m ultiplie d Hence
let aspi ants to knowledge understand thoroughly that
neither miracles nor jugglers feats a e required of the
adept Hermetic science like all real sciences is m athe
,
,
,
r
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r
r
r
o
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r
r
,
or
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r
r
,
r
,
r
r
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,
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,
r
,
r
r
r
o
r
n
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r
r
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r
’
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,
r
,
,
RIT UAL
THE
OF
TRANSCEND EN T
MAGI C
im mobility ; whatsoever obeys mo e naturally and rea dily
the law of m otion they term volatile ; and they com pose
their stone by analysis that is the volatilisation of the
fixed ; then by synthesis tha t is the fix ation of the volatile
which they operate by applying to the fixed called their
salt sulphurated me cu y or light of life di ected a n d
rendered o m nipotent by a secret Operation They possess
them selves in this m anne of all nature and their stone is
found wherever there is salt whi ch is equivalent to saying
that no substance is fo eign to the g eat wo k and that
even the m ost apparently contem ptible and vile m atters can
be changed into gold which is t ue in this sense as we have
said that all contain the fundamental salt represented in
our e mble ms by the cubic stone itself as ma y be seen in
the symbolic and universal frontispiece to the keys of Basil
Valentine To know how to extract from a ll m atter the
pure salt wh ich is concealed in it is to possess the secret of
the stone It is therefore a saline stone which the a d or
universa l ast al light decom poses or reco mposes It is one
and many for like ordinary salt it c a be dissolved and
incorporated with o t her substances O btain ed by analysis
it m y be termed the un i ve s l sublim te ecove ed by the
synthetic way it is the veritable p
ea of the ancients for
it cu es all diseas es whethe of soul or bo dy and is term ed
in an eminent m anner the m edicine of all nature When
by m eans of absolute initiation we can dispose of the forces
of the unive sal agent this stone is always to our hand for
its ext action is then a simple and easy operation far differ
ent fro m p ojection or m etallic realisation The stone in
its sublimated state m ust not be exposed to the air which
m ight di ssolve it and spoil its virtue
M oreover to inhale
its exh alations is not devoid of danger The wise m a n more
readily conserves it in its natural envelopes knowing that
he can extract it by a single effort of his will and a single
application of the universal agent to the envelopes which
the kabbalists term S hells To express hieroglyphically this
law of prudence the sages of E gypt ascribed to their m ercury
r
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r
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r
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n
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r a
a
a
r
r
a na c
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THE
THAUMAT U RG E
339
pe sonified a s H e rma n ubis a dog s head and to their sulphur
represented by the Bapho m et of the te mple or prince of the
S abbath that goat s head which brought such odiu m upon
the occult associations of the middle ages
F or the mi n eral work the fi rst matter is exclusively
mineral but it is not a m etal
It is a metallised salt
Th is matter is ca lled vegetable because it resembles a fruit
a n d a ni mal because it produces a kind of m ilk and blood
It alone conta ins the fire by which it must be dissolved
’
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C HA PT E R XX
THA U MAT U R G E
THE
WE
have defined mira cles as the natural e ffects of ex c eptional
causes The i mm ediate action of the human will upon the
body or at least that action exe cised without visible m eans
constitutes a m iracle in the physical order The influence
e xe cised upon W ills or inte l ligences
either suddenly or
within a given tim e and ca pable of subjugating thoughts
changing the most determined resolutions paralysing the
m ost violent pas sions—this influence constitute s a m iracle
in the mo al order The comm on error concerning mira cles
is to regard them as effects without causes contradictions of
nature sudden vagaries of the divine mind not seeing that
a single miracle of this class would dest oy the universal
harmony and reduce the universe to chaos There are
m iracles which are i mpossible even for G o d na mely those
which involve absurdity C oul d God be absurd for one in
stant neithe Himself nor the world would be in exis tence
the mom ent following To expect f om the divine arbite r
a n e ffect having a disproportionate cause or even no cause
at all is what is called tempting God ; it is casting one s
self into the void God operates by His work s—i h eaven
by angels and on earth by me n He nce in the circle of
.
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RIT UAL
THE
OF
TRANSCEND EN T
MA GI C
angelic action the angels can perform all that is po ssible
for God and in the human circle of action me n can dispos e
equally of divine omnipotence In the heaven of huma
c onceptions it is hu m anity which c reates God and me
think that God has made them in His image because they
have m a de H im in theirs The dom ain of ma n is all
c o poreal and visible nature on earth and if he cannot rul e
suns and sta s he can at least calcul ate their motion c o m
pute their distances and identify his will with their influence ;
he can modify the atmosphere act up to a certain point
upon the seasons heal or harm his neighbours preserve life
and inflict death the conservation of life including re surre c
tion in certain cases as already establis hed The absolute
in reason and volition is the greatest power which can be
given any ma n to attain and it is by means of this power
that he pe form s what a stonishes the m ultitude under t h e
name of mi acles
Th e m ost perfect purity of intention is indispensable t o
the thau m aturge and in the ne x t place a favourable current
and unlim ited confidence The ma n who has co m e to fear
nothing and desire nothing is master of all This is the
mea ning of that beauti ful allegory of the Gospel wherein
the S on of God thrice victor over the unclean spirit is
N o t hihg o n
ministe ed unto by angels in the wilderness
earth withstands a free and rational will When the wis e
I will it is God Him self who wills and all
m a n says
tha t He comm ands ta kes place It is the knowledge of t h e
physician and the confi dence placed in h im which constitute
the virtue of his prescriptions and thaum aturgy is the only
real and e fl ic a c io us remedy Hence occul t therapeutics are
apart f om all vulgar m e dication It chiefly m akes use o f
words and in suffi t io n s and communicates by will a variou s
virtue to the simplest substances—wate il wine cam phor
salt The water of ho moeopathists is truly a m agnetised
and enchanted water which works by m eans of faith
The dynamic substances added in so to speak infinitesimal
quantities are consecrations and S igns of the physician s will
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a
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’
.
THE
RIT UAL
OF
TRAN S CENDE NT
MAGI C
gate ; they had slept upon the ground and tarried only to
rec eive the elixir and plaster of the devoted sis t er The
re medy being the sam e in all disea ses
it would appear
needle ss for her to be acquainted with the cases of her
patients but she liste ned to the m invariably with great
attention and only dispensed her specific after learning the
na ture of the complaint There was the magical sec et
The direction of the intention i mpa ted its special virtue to
the rem edy which was insignificant in itself The elix ir
was spiced brandy mixed with the juice of bitter herbs ;
the plaster was a co mpound analogous to theriac as regards
colour and smell it was possibly electuary B urgo gn e pitch
but whatever the substa nce it worked wonde s a n d the
wr ath of the rural folk would have been visited on those
who questioned the m iracles of thei nun N ear Paris also
we knew of an old gardener thaum atu ge who accom plished
m arvellous cures by putting in his phials the juice of all the
herbs of S t John He had however a scep t ical brother
who derided the sorcerer and the poor gardener over
whelm ed by the sarcasms of this infidel began to doubt
him self whereupon all the m iracles ceased the suff erers lost
confidence and the thaumaturge S lande ed and despairing
died ma d The Abbe Thiers c u e of Vibra ie in his curious
”
Treatise concerning S uperstitions records that a wo m an
affl icted with an apparently aggravated ophthalmia having
be en suddenly and mysteriously cure d confessed to a priest
that she had betaken herself to m agic S he had lon g
importuned a clerk whom she regarded as a m agician t o
at
ive
her
a
talis
an
that
she
ight
wear
and
he
had
m
m
g
length delivered her a scroll of parchm ent advising her at
the sam e tim e to wash three tim es daily in fresh water
The priest made her give up the parchment on which were
us
o r ib
t hese wo ds : E r ua t dia bo lus o cu l s tuo s t r p lea t st
He translated them to the good wo man wh o
lo ca va ca n tia
was st up e fie d but all the sa me S h e wa s cured
I n suffi a t io n is one of the m ost i mportan t practices of
o ccult medicine because it is a perfect Sign of the trans
,
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o
e
erc
e
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THE
m ission
T HAUMAT U RG E
3 43
of life To inspire as a fact m eans to b eathe
upon m e pe son or thing and we know al eady by the
one doct ine of Hermes that the virtue of things has create d
wo ds a d t h at the e is an exact prop tion between ideas
and speech which is the first form and verbal reali ation f
ideas The breath att acts or repels accor dingly as it is
warm o col d The warm b eathing corresponds to positive
e lectricity and the cold breathing to negative elect icity
E lectrical and ne ous ani m als fear the cold breathing and
the expe im ent m a y be made upon a cat whose familiarities
are impo t unate By fixedly regarding a lion o tiger and
blowing in their face they would be so st up e fi e d as to be
forced to et eat befo e us Warm and p olonge d i suffi a
tion rest es the ci culation of the bloo d cures rheumatic
and go u ty pains re establishes the balance of the humou s
and dispels las itude When the Ope ato is sympatheti c
and goo d it acts as a universal sedative C old i suffi a t io n
soothes pains occasioned by congesti ns and fl uidic a c c umu
The two b eathings m ust therefo e be used
l a t io n s
a lternately observing the polarity of the hu m an organis m
which
a d acting in a cont ary m anner upon the poles
m ust be treate d successfully to an opposite m agnetis m
Thus to cu e an inflam ed eye the one which is not affected
must be subjected to a warm and gentle i suffl a t io n cold
in suffi a t io n being practised upon the su ff ering m em ber at
the sam e dista nce and in the same proportion M agnetic
passes have a S imilar e ff ect to in suffia t io s and are a rea l
breathi g by transpiration and radiation of the interior air
whi ch is phospho escent with vital light ; slow passes con
st it ut e a wa m b eathing which f o rt ifi e s and raises the
swift passes a e a cold breathi g of dispersive
s pirit s ;
nature neut alising tendencies to congesti n The wa m
in suffi a t io n should be perfor m ed t ansversely or fro m below
upward the cold insu ffia t io n is m ore e fl e c t ive when dir e cted
d ownwa d from above
We breathe not only by means of m outh and nostrils ;
t h e unive sal porous ess of our body is a true respiratory
.
r
so
,
,
n
,
r
,
r
r
r
,
,
r
or
s
,
r
.
O
,
,
r
r
r
,
rv
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,
r
,
r
r
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,
r
r
r
or
r
.
r
n
,
-
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,
s
r
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n
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,
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o
r
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,
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,
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n
,
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,
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n
,
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n
,
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,
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r
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n
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o
r
,
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,
'
r
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r
n
.
r
RIT UAL
THE
TR ANSCENDENT
OF
MAGI C
apparatus inadequate undoubtedly but m ost useful to life
and health The extrem ities of the finge s whe e all the
ner ves te minate diffuse o attract the ast al light accord
i gly as we will
M agnetic passes without contact are a
simple a d slight in su ffia t io n contact a dds sy mpathetic and
equilib ating i mp ession ; it is good and even necessa y to
p event hallucinations at the early stages of so mnambulis m
f o it is a co mmunion of physical reality which a d monishes
the brain and recalls wande ing i magination ; it m ust not
however be too prolonged when the object is m e ely to
m agnetise
A bsolute and prolonged contact is useful when
the design is incubation or m assage rathe than m agnetis m
properly so called We have given so m e exam ples of in
c ubation from the m ost reve ed book of the C h istians ; they
all refe to the cu e of apparently incu able letha gies as
we are in duced to term resurrections M assage is stil l
la gely resorted to in the east where it is p actised with
great suc c ess at the public baths It is enti ely a system
of f ictions tractions and p essures p actised slowly along
the whole length o f membe s and muscles the result being
renewed equilib iu m in the forc es a feeling of complete
repose and well being with a sensible restoration of activity
and vigour
The whole power of the occult physician is in the con
science of his will while his whole a t consists in exciting
”
the faith of his patient
If you have faith said the
”
The
M aster all things are possible to h im who believes
subject must be dominated by exp ession tone gesture ;
confidence m ust be inspired b y a fatherly m anne a n d
cheerfulness stimulated by seaso n able and sprightly con
v e rsa t io n s
Rabelais who was a grea t er m agician than he
seemed m ade pantag uelis m his special panacea He c o m
m
ll
his
patients
to
laugh
and
all
the
re
ed
i
es
he
sub
e
e
d
p
sequently gave them succeeded better in consequence ; he
stablished a m agnetic sym pathy between himself and them
by means of which h e communica t ed to the m his own con
fi de n c e and good hu mour ; he flattered the m in his prefaces
,
,
r
.
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r
,
n
r
,
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.
n
r
r
r
,
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,
r
r
,
r
,
.
r
.
r
r
r
r
r
r
,
.
r
r
,
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.
r
r
,
,
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,
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,
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,
-
,
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“
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“
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,
e
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'
,
THE
RI T UAL
OF
T RANS C EN D EN T
MAGI C
C HAPTE R XXI
SCI EN CE
THE
or
THE
R
P O PH
ET S
THI S chapter is consec ated to divination which in it s:
broadest sense and following the gram matical significance
of the wo d is the exe cise of divine powe and t h e
realisation of divine knowledge It is the p iesthood o f
the m agus But divination in general opinion is concerned
m ore closely with the knowledge of hidden things
To
know the m ost secret tho ughts of m e n ; to penetrate t h e
mysteries of past and future ; to evoke age by age the
exact revelation of e ffects by the p ecise knowledge of
ca uses ; this is what is universally called divination Now
of all mysteries of nature the m ost profound is the heart o f
ma
and at the sam e tim e nature fo bids its depth to be
in a ccessible In spite of the deepest di ssimulation despit e
the m ost skilful policy she herself traces a d m akes plain
in the bo dily f rm in the light of glances in m ovem ents in
carriage in voice a thousan d tell tale in dices The perfec t
initiate has no need of these indices ; he perceives the truth
in the light ; he senses an impression which m akes known
the whole ma n his glance penetrates hearts he ma y even
feign igno ance to disa m the fear or hatred of the wicked
whom he knows too well A ma n of bad conscience thinks
always that he is being a c c use d o r suspected he ecognises
him self in a touch of collective satire he applies that whole
satire to himself and cries loudly that he is ca lumniated
E ver suspicions but as curious as he is a pp r e h e n s v e in t h e
presence of the m agus he is like the S atan of the parable
or like those scribes who questioned te mpting E ve
stubbo n and ever feeble what he fears above all is t h e
recognition th at he is in the wrong The past disquiets
h im the future alarm s him ; he seeks to co mpound with
him self and to believe hi m self a well placed and virtuous
ma n
His life is a perpetual struggle between good aspira
r
,
,
,
r
r
,
r,
r
.
.
,
,
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r
,
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,
n,
r
.
,
,
o
,
,
n
,
,
-
,
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,
,
,
r
r
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.
.
r
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,
,
1
,
,
,
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r
r
,
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,
-
~
.
THE
SC I ENCE
o r THE PR O PH
ET S
3 47
tions and evil habits ; he thinks hi mself a philosopher after
the m anner of Arist ipp e or Hora ce in accepting all the
corruption of his tim e as a necessity which he must
unde go ; he distracts himself with so me philosophical
pastim e and appropriates the protecting s mile of M e caenas to
persuade hi mself that he is not simply a battener on famine
l ike Verres or a parasite of Trim a l c io n
S uch me are
always mercenaries even in their good works They decide
to m ake a gift to a public charity and they postpone it to
get the inte est The type which I a m describing is not
an individual but a cla ss of m e n with which the m agus is
lia ble to co me frequently in co ntact especially in our own
centu y L et h im follow their own example by m istrusting
them for they will be invariably his most comp omising
friends and m ost dangerous enem ies
The public exercise of divination is unbecom ing at the
present pe i d in a veritable adept for he would be
frequently d iven to jugglery and feats of S kill in order to
p ese ve his clients and astonish his public A ccredited
divine s both m ale and female have always secret spies
who instruct them as to the private life or habits of those
who consult them A code of Signals is established between
cabinet and antecham ber an unknown client at his first
visit eceives a nu m ber ; a day is arranged and he is
followed ; doorkeepe s neighbours servants are engaged in
gossip and details are thus arrived at which overwhelm
simple minds and cause them to invest an impostor with
the reve ence which sh ould be reserved for true science and
genuine divination
The divination of events to come is possible only in the
case of those the realisation of which is in som e sense con
t a in e d in their cause
Th e soul scrutinising by m eans of
the whole nervous syste m the ci cle of the a stral light
which influences a ma n and from him receives an influen ce
the soul of t h e divin e r we repeat can com pass by a single
intuition all the loves and hatreds which that man h a s
evoked about h im it c a n rea d his intentions in his thought
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THE
RIT UAL
OF
TRANSCEND ENT
MAGI C
fo esee obstacles that he will encounte p ssibly the viole nt
death which awaits h im ; but it cannot foresee his private
voluntary capricious determinations of the m om ent follow
ing the consultation u less indeed the use of the diviner
itself p epa es the fulfil ment of the prophecy F or example
you say to a wo m an who is becoming p a sse and is anxious
to sec u e a husband : You will be present this evening or
to m o ow evening at such or such a pe form ance and you
will the e see a ma n who will be to your liking This ma n
will observe you and by a curious co m bination of circu m
stances the result will be a ma riage
You m a y count on the lady going you ma y count on her
seeing a ma a n d believing that he has noticed her you
ma y c unt on h e anticipating marriage
It ma y not com e
to that in the end but she will not lay the blam e on you
because she would be givi g up the opportunity for another
illusion ; on the contra y she will return pe seve ingly to
consult you
We have said that the astral light is the g eat book of
divinations ; the faculty O f reading the ein is either natural
or acquired and t here e hence two classes of seers the
instinctive and the initiated For this reason children
uned uca ted people
shepherds even idiots have m ore
a ptitude for natural divination t han scholars and thinkers
The simple he d boy D avid was a prophet even as S olom on
ki g of kabbalists and m agi The perceptions of instinct
a e often as certain as t hose of science ; the pe sons least
clai voyant in the astral light are those who reason m ost
S m nam bulis m is a state of pure instinct and hence so m
n a mbul ist s
equi e to be di ected by a seer of science ;
sceptics and reasone s only lead them astray D ivinato y
vision ope ates only in the ecstatic state to a ive at which
state doubt and illusion mus t becom e im possible by e n
chaining or putting to sleep thought The instrum ents of
divination are hence only methods of magnetising ou selves
and of self diversion from exterior light so that we m a y pay
attention to t h e interior light a lone It was for this reason
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RI TUAL
THE
OF
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TRANSCEND ENT
MAGI C
presence and magnetis m of those who consulted her were
often astounding S he was a w o man in who m extravagance
of im agination and m ental rambling were substituted for the
natural affections of her sex ; sh e lived and died a virgin
like the ancient druidesses of the isle of S ayne Had nature
e ndowed her with beauty she might have easily at a re m oter
ep och played the part of a M elusine or a Vell eda
The m ore ceremonies e m ployed in the practice of divina
tion the m ore we excite im agination both in ourselves and
in those who consult us The C onjuration of the F our the
Prayer of S olo m on the magic sword to disperse phanto m s
may thus be resorted to with success ; we should also evok e
the genius of the day and hour of operation and o ffer h im a
special perfum e ; next we should enter into magnetic and
intuitive correspondence with the consulting pe son inquiring
with what ani mal he is in sympathy and wi th what in anti
pathy and so also concerning his favou ite flowe or colour
F lowers colou s and anim als connect in analogical c la ssifi
cation with the seven genii of the kabbalah Those who
love blue are idealists and dream ers lovers of red are
m ate ial and passionate ; those who love yellow are fan
t a st ic and capricious ; lovers of green are frequently c o m
me rc ia l and c afty ; the friends of black are influenced by
S aturn the rose is the colour of Venus &c
L overs of the
ho se are hard working noble in characte and at the sam e
tim e yielding and gentle ; friends of the dog are affectionate
and faithful those of the cat are indepen dent and libertine
F ank persons hold S piders in special horro
those of
haughty nature are antipathetic to the serpent ; upright
and fastidious persons cannot to lerate rats and m ice the
voluptuous loathe the toad because it is cold solita y
Flowers have analogous sym pathies
hi deous and miserable
to those of animals and colours and as m agic is the science
of unive sal analogies a single taste one tendency in a
given person enables all the rest to be divined ; it is an
application of the an alogical anatomy of C uvier to pheno
m e n a in the m oral o der
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THE
S CI ENCE
OF THE P R OPH
ET S
351
The physiogno my of face and body t h e wrinkles on the
brow the lines on the hands equally f urnish the magus
with precious indications M etoposcopy and Chiromancy
have becom e separate sciences ; their observations purely
e mpirical and conjectural have been compared exam ined
a n d then united into a body of doctrine by G o l e n ius
g
Belot Ro mph ile Indagine and Ta isn ie r The work of the
last mentioned writer is the most i mportant and co mplet e ;
he com bines and criticises the obse vations and conjectures
A m odern investigator the C hevalier
o f all the others
D Arp e t ign y has i mparted to Chirom ancy a fresh degree
of certitude by his re marks on the analogies which really
exist between the chara cters of persons and the form of
their hands as a whole or in detail This new science h a s
been further developed and verified by an artist who is also
a ma n of letters rich in originality and skill The disciple
has surpassed the master and our am iable and spiri tual
D e sba o ll e s one of t hose travel lers with whom our great
novelist Alexandre D um as delights to surround himself in
his cosmopolitan romances is already cited as a verita ble
magician in C hiromancy
The consulting person should also be questioned upon
his habitual dream s dream s are the refle c tion of life both
interior and exterior The old philosophers paid them
g eat attention ; the patriarchs rega ded them as certain
revelations ; most religious revelations have been given in
dream s Th e m onsters of perdi tion are night m ares of
C hristianity and as the author o f S m arra h a s inge ni ously
rem arked never could pencil or chisel have produced such
beings if they h a d not been beheld in sleep We should
beware of persons whose imagination continuall y reflects
defo mities Temperam ent is in like m anner m anifested
by dreams and as this exercises a permanent influence
upon life it is necessary to be well acquainted therewith
if we would conjecture a destiny with certitude D eams
of blood of enjoyment and of light indicate a sanguine
te m peram ent those of wate r mud rain tea s are oc casioned
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THE
RIT UAL
OF
TR ANSCEND EN T
MA GI C
by a more phlegmatic disposition ; fire by night darkness
terrors spectres belong to the bilious d m elancholic
S yn e sius one of the greatest C hristian bishops of the fi st
c enturies the disciple of that beautiful and pure Hypa t ia
who was massacred by fanatics after presiding gloriously
over t h e school of Alexan d ia in the inhe itance of which
S chool
C hristianity should have shared —Sy e sius ly ic
poet like Pindar and C allim achus priest like O pheus
C hristian like S piridio n of T e mit h o n te—has left us a
treatise on dream s which has been supplied with a c o m
m entary by C ardan
N0 one concerns the mselves now with
these m agnificent resea ches of the mind because successiv e
fanaticism s have wellnigh forced the world to despair of
scientific and religious ationalism
S t Paul burned
Tris m egistus ; Om ar bu ned the disciples of T ism egistus
and of S t Paul O persecuto s ! O incendiaries ! O
sco ff ers ! when will ye end your work of darkness and
destruction
O n e of the greatest m agi of the C hristian era Trit h e mius
irreproachable abbot of a Benedictine m onaste y learned
theologian and m aste r of Co nelius Ag ippa has left
a m ong his unappreciated and inestim able wo ks a treatise
entitled D s p t m s u d is id est i t llig tii si e sp iritibus
us
It is a key of all prophecies
es p ost D u m m o e t ib
o b
new or old a m athem atical historical and simple m ethod
of su passing Isaiah and Jeremiah in the p evision of all
great events to com e The author in bol d outline sketches
the phil sophy of histo y and divides the existence of the
entire world between the seven genii of the kabbalah It
is the grandest and widest interpretation ever m ade of
those seven angels of the Apocalypse who appea successively
with t um pets and cups to pour out the wo d and its re a lisa
tion upon the ea th The duration of each angelic reign
is 3 5 4 yea s and four m onths beginning with that of O ifie l
the angel of S atu n on the 1 3 th of M arch for acco ding
to T it h e mius this was the date of the world s c eation ;
it was a period of savage y and darkness Next cam e the
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THE
R IT UAL
OF
TRANSCEND EN T
MAGI C
origin of the first dominations the empire of the childre n of
N im rod the birth of sciences a n d reli gions and the first con
Trit h e mius pursues
fl ic t s between despotis m and liberty
thi s curious study throughout the ages and at corresponding
epochs exhibits the recurrence of ruins ; then civilisation
born anew by m eans of poetry and love ; em pir es recon
stituted by the family enlarged by comm erce destroyed
by war repaired by universal and progressive civilisation
subsequently absorbed by great e mpires which are the
syntheses of history The work of Trit h e mius from this
point of view is m ore comprehensive and independent than
that of Bossuet and is a key absolute to the philosophy of
history His exact calculations lead h im to the m onth of
N ovem ber in the year 1 8 7 9 epoch of the reign of M ichael
and the foundation of a new universal kingdo m prepa ed
by three centu ies and a half of anguish and a like period
of hope coinciding exactly with the sixteenth seventeenth
eighteenth and first pa t of the nineteenth centuries for the
lunar twilight and expectation with the fou teenth thirteenth
twelfth and second half of the eleventh centuries for the
ordeals the ignorance the sufferings and the scourges of
all nature We see therefore according to this calculation
—
that in 1 8 7 9 that is in twenty four years tim e a uni
versal empire will be founded and will secu e peace to the
world This e mpire will be political and religious ; it will
off er a solution f o all problems agitated in our own days
and will endure fo 3 5 4 years and 4 m onths after which
it will h e succeeded by the return of the reign of O rifi el an
epoch of silence and night The com ing universal empire
being unde the reign of the sun will belong to him who
holds the keys of the E ast which are now being disputed
by the princes of the worl d 3 four quarters But intelligence
a d acti vity are the forces w hi ch rul e the sun in the superior
kingdo m s and the nation which now possesses t h e initiative
of intelligence and life will possess also the keys of the
To do this
E ast and will establish the universal kingdo m
it m a y previously have to un dergo a cross and m artyrdom
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3 55
THE B OOK o r HERM E S
analogous to those of the M a n God ; but dead or living
am ong nations its spirit will prevail and all peoples will
acknowledge and follow in four and twenty years the
stan da d of Fra nce ever victori ous or miracul ously raised
fro m the dead S uch is the prophecy of Trit h e mius confirmed
by all our p re v1 s1 o n s and grounded in all our hopes
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C HAPTE R X X II
TH E
BOOK
WE
or
HE R M E S
approach the end of o u work and m ust here give the
universal key and utt er the final word The universal key
of m agical works is the key of all ancient religious dogm as
—the key of the Kabbalah and the Bible the little key of
S olom on
N ow this clavicle regarded as lost for centuries
has been recovered by us and we have been able to open
the sepulchres of the ancient world t o m ake the dead speak
to behold the m onu ments of the past in ll their splendour
to understand the enigm as of every sphinx and to penetrate
all sanctuaries Among the ancients the use of this key was
perm itted to none but the high priests and even its sec et was
confided only to the flower of the initiate s N ow this was
the key in question : A hieroglyphic and num eral alphabet
expressing by characte s and num bers a series of universal
and absolute ideas then a scale of ten numbers multiplied
by four symbols and connected with twelve figures re pre
senting the twelve signs of the z odia c plus the four genii of
the cardinal points
The symbolical tetrad represented in the mysteries of
M emphis and Thebes by the four form s of the sphinx—the
—
man eagle lion and bull corresponded with the four ele
m ents of the old world water being signified by the cup
held by the ma n or aquarius ; air by the circle or nimbus
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THE RI
T UAL
OF
TRAN S CEND EN T
MA GI C
surroun ding the head o f the celestia l eagle ; fire by the wood
which nouris hes it by the tree fructifying in the hea t of
ea rt h and sun a n d fina lly by the sceptre of roya lty w h ich
t h e lion typifies ; eart h by the sword of M ithras who e ach
ye ar imm olates the sa cred bull and togeth er with its blood
pours forth tha t sap w h ich gives in crea se to a ll fruit s of
earth Now these four signs with all their analogies ex
plain the one word hidden in all sanctuaries that word
which the bacchantes see m ed to divine in their intox ication
when they worked the mselves into f enzy for I o E VOHE
What then was the meaning of this mysterious te rm ? It
was the name of the four p r1m1 tive letters of the mother
tongue : the J c d symbol of the vine or paternal sceptre of
N oah ; the H E type o f the cup o f libations and a l so of
m aternity ; the VAU which joins the two and w a s depicte d
in India by the great and myste rious lingam S uch was the
triple s ign of the triad in the divine word ; the n t h e mother
letter appea red a se cond time to ex press the fecundity of
nature and wom an and t o formulate the doctrine of universal
and progressive a na logies de scen di n g fro m caus es to e ff e c ts
M ore over the sacred
an d ascending from effects to causes
word w a s not pr onounced ; it w a s spe lt and read o ff in
four words which are the four sacred words—J OD H E
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The learned Ga fl a re l rega rds t he temp kim of th e Hebre ws
by m ea ns o f which they consulted the ora cles of the u rim
and thummim a s the figures of the four ka bbalistic a nimals
which sym bols a s we shall prese ntly show wer e s ummed
up in the sphinxe s or che rubs of the a rk In connection
with the usurped Teraphim of M ichas he cit es a curious
pass a ge fro m Philo which is a co mplete revelation a s to the
ancient and s a cerdotal origin of our TAR O T S G a ffa re l
thus expresses himself He (Philo the Jew) spea king of
the his t ory co ncealed in the be fore me ntion e d ch apte r of
Judges says tha t M ichas m a de three images of young boys
and three young calves three a lso of a lion a n eagle a
dragon a n d a dove a ll of fine gold and sil ver ; so that if
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THE
RITUAL
OF
TRANS CEND ENT
MA GI C
the high priest would read the ora cle thus : The staff of
the Lord is ange ed against Judah
If the Th e ra phim
represented the m a n or cup and were also found on the
left near the stone of Benja min the high priest would
rea d : The m ercy of the Lord is weary of the o ffences of
Benja min which violate Him in His love When ce He
will pour out on him the chalice of his wrath etc When
the sovereign priesthood ceased in Israel when all oracles
were silenc ed in the presence of the Word m ade ma n and
speaking by the mouth of the most popular and m ildest of
sages when the ark was lost the sanctuary profaned and
the temple destroyed the mysteries of the E phod and The a
phim no longer traced on gold and precious stones were
written or rather drawn by som e learned kabbalists on ivo y
parchm ent gilt and silvered copper and finally on simple
cards which were always susp e cted by the o ffi cial C hurch as
enclosing a dangerous key to its mys t eries Hence ca me
those Tarots the antiquity of which revealed to the erudite
C ourt de G e be lin by the science of hieroglyphs and nu m bers
so exercised later the doubtful perspicacity and pe rsistent
investigation of E t t e illa C ourt de G e be lin in the eighth
”
volu m e of his Primeval W o rl d give s the figure of the twenty
two keys and four aces of the Tarot and demonstrates their
perfect analogy with all sym bols of the highest antiquity
He subsequently endeavours to supply their explanation and
goes astray naturally because he does not start f om the u i
versal and sacred tetrag a m the I o E VO HE of the Bacchanalia
the JO D H E VAU H E of the sa c t ua ry t h e
of the Kabbalah
E t t e il la or Allie t t e preoccupied entirely by his syste m of
divination and the m aterial profit to be derived from it
Al lie t t e for m erly barber having never learned F rench or
even orthography prete nded to reform and thus appropriate
the Book of THOT In the Tarot now beco me very scarce
which he engraved we find the following naive adve tise
ment on the twenty eighth card—the eight of clubs
E t t e illa professor of algebra and correctors (sic ) of the
mo dem blunders of the ancient book of Thot lives in the
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E RMES
B OOK
THE
3 59
or H
Rue de l O seill e No 4 8 Paris
E t t e ill a would have
certainly done better not to have corrected the blun ders of
which he speaks ; his books have degr aded the ancient
work discovered by C ourt de Ge be lin into the domain of
vulgar m agic and fo tune telling by cards He proves
nothing who tries to prove too much ; E tt e illa furnishes
another example of this old logical axio m ; at the sa m e
time his endeavours led h im to a certain acquainta nce with
the Kabbalah as ma y be seen in some rare passages of his
unreadable works The true initiates who were E t t e ill a s
conte mporaries the Rosicrucians for exam ple and the
M artinists who were in possession of the t ue Tarot as a
work of S aint M artin proves where the divisions a re those
of the Tarot and this passage of an enemy of the Rosi
crucians : They pretend to the possession of a volume
from which they can learn anything that can possibly be
found in other books whi ch now exist or ma y at any tim e
be produced Thi s volum e is thei reas on in which they
find the prototype of everything that exists by the facility
of analysing m aking abstractions forming a species of
intellectual world and c eating all possible b eings S ee
”
the philosophical theosophical microcosmic cards
0
n
0
(
sp i
i
by the
d S ove ig
g g nst th C th o lic R l ig io
author of Th e V il r a is d f o the Cur ious Paris : Cra p a rd
The true initiates we repeat who held the Tarot
secret among their greatest mysteries carefully refrained
f o m protesting against the errors of E t te illa and left him
to reveil instead of reveal ing the arcana of the true clavicles
of S olo m on Hence it is not without profound astonish
m en t that we have discovered intact and still unknown this
key of all doctrines and all philosoph ies of the old world
I spea k of it as a key and such it truly is having the
circle of four decades as it s ring the scale of 2 2 characters
for its t unk or body and the three degrees of the
triad for its wards ; as such it was represented by Postel
in hi s Key of Things Kept S ec et fro m the Foundation
”
of the Wo ld
He in dic ates after the following manner
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ns,
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RITUAL
THE
OF
TRANS CE ND ENT
MAGI C
the o cc ult name of this key which was
o nly to
,
The word ma y read ROTA thus signifying t h e wheel of
E z ekiel or TAR OT and then it is synony mous with the
AZO TH of Hermetic philosophers
It is a word which
k a bba list ica ll y expresses the dogmati c a n d natural a bsolute
it is formed of the characters of the monogram of C h rist
acco rding to the Greeks and Hebrews The Lat in R or
Greek P is found between the alpha and o mega of the
Apoc alyps e ; the sacred Tau im age of the cross encloses
the whole word as previously represen t ed in our Rit ua L
Without the Tarot the m agi c of the ancients is a closed
book and it is i mpossible to penetrate any of the great
mysteries of the Kabbala h Th e Tarot a lone interprets the
m agic squares of Agrippa and Parace lsus a s we ma y satisfy
ourselves by forming these sam e squares with the keys of
the Tarot and rea ding o ff the h ieroglyphs thus collected
Thes e a re the seven magical squares of the planetary genii
a cc o rdin g to Para ce lsus
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362
THE
RIT UAL
or
TRANSCEN D ENT
THE
Moon
MAGI C
.
By
each of the columns of these squares you will
obtain invariably t h e characteristic number of the planet
and finding the explanation of this numbe r by the hi ero
glyphs of the Tarot you proceed to seek the sense of
all the figures wh ether triangular square or cruciform
that you find to be form ed by the num bers The result of
this operation will be a co mplete and profound a cquaint
an c e with all the allegories and m ysteries co ncealed by
the ancients under the symbol of each planet or rather
of each pe rsonification of the influen ces ce lestial or human
upon all events of li fe
We have said that the twenty two keys of the Tarot are
the twenty two lette rs of the primitive ka bba lis tic alphabe t
,
,
,
,
,
,
,
,
.
,
,
,
.
-
-
,
THE
B OO K
or H
ERMES
363
and here follows a ta ble of the variants of this alphabet
according to divers Hebrew kabbalists
.
is
B ein g , min d , ma n ,
mo th er
f
o
or
Go d
n umb
er s,
th e
th e
first
co
m
p
reh en sib
le o bec t
j
u n ity,
st a n c e
sub
.
A ll
these ideas are hieroglyphically expressed by the
figure of the JUGGLE R His body and arms form the letter
al eph round his head there is a ni mbus in the form of
the em ble m of life and the universa l spirit ; in f ont of him
are swo ds cups and p a n t a c le s and he uplifts the mira c ul
ous o d towards heaven He has a youthful figure and curly
hair like Apollo or M ercury ; the s m ile of confiden ce is on
hi s lips a n d the look of intelligence in his eyes
.
co
,
r
r
,
,
,
r
.
,
,
.
The ho use of Go d a n d ma n t h e sa n ctua ry t he l a w th e
Gno sis Ka bba l a h , the o cc ul t ch ur ch t he dua d w ife, mo th er
3
,
,
,
,
.
,
,
of the Tarot THE FE MALE POPE ; a wo man
c owned with a tiara wearing the h orns of the M oon and
Isis her head enveloped in a m antle the solar cross on her
breast and holding a book on her knees which Sh e con c eals
with her m antle A protestant author of a pretended
history of Pope Joan has me t with and used for good or
bad in the inte rest of h is thesis t wo cur ious and ancient
figures of the female pope or sovereign priestess of the
Tarot These two figures a sc ibe to h e all the attribut e s of
Isis ; in one she is carrying and caressing her son Horus ;
in the other she has long and thin hair ; she is seated
between t h e two pillars of the duad has a sun with four rays
on her breast plac es one hand upon a bo ok and makes the
S ign of sace rdota l esote ricis m with the other—that is to
say she uplifts three fingers onl y the two othe rs bein g
folded to signify m ystery ; a veil is behind her head and
on each side of her chair the flowe s of the lotus bloo m
upon th e sea I strongly co mmiserate the unlucky scholar
who h a s seen in this antique symbol nothing but a monu
m enta l portrait o f his pretended Pope Joan
H ie ro glpyh
,
r
,
,
,
,
,
.
,
,
,
,
r
.
r
,
,
,
,
,
,
,
r
.
.
in the thr ee w or lds
.
S ymbol,
MPR ESS a woma n winged crown e d
sea te d a n d uplif ting a sc e ptre with the orb of t h e w o rld a t
it s end ; her S ign is a n eagle im a ge of t h e soul a n d o f life
This woman is the Venu s U ra nia of the Greeks a n d wa s
represen t ed by S t John in his Apoc alyps e a s t h e Wo ma n
cloth e d with the S un crowned with t welve sta rs a n d with
th e m oon beneath her feet
It is the mystica l quintesse n ce
o f t h e tri a d spiritu a lit
h
a ve n
im
ort
ity
queen
of
e
m
t
h
a
l
e
y
THE
E
,
,
,
,
,
.
,
-
,
,
,
.
,
.
,
,
the tetr a g r a m , th e qua ter n a ry , the
cub
ic st on e, or
its ba se
.
Hieroglyph THE E MPER OR a sovereign wh ose body t e
presents a right angled triangle and his legs a c ro ss the
im a ge of t h e Athanor of the philosophe rs
,
,
-
,
,
.
n
demo nstr a tion ,
I nd ica t ion ,
h
h
il
oso
p
p y,
r elig io n
in struc tio n
m
o lis
symb
la w,
,
,
.
Hieroglyph THE POPE or grand hierophant In m ore
modern Tarots this S ign is replaced by the image of Jupiter
The grand hieropha nt seated be tween the two pilla rs of
Hermes a n d of S olom on m akes the S ign of esotericis m a n d
lea ns upon a cro ss with three horizontals of trian gular
form Two inferior minister s kneel be fore him Having
above him the capital s of the two pillars and below him
the two heads of the assis tants he 1 8 thus the centr e of the
quinary and represents the divine pe ntagra m giving it s
complete m eanin g As a fact the pillars are necessity or
law t h e heads liberty or action A line m a y be drawn
from each pillar to each head and two lines fro m e ach
pill ar to ea ch of the two heads Thus a square divided by
a cro s s in t o four triangles is obtained and in the middl e of
this cross is the grand hierophan t we might a lmost say like
,
.
,
.
,
,
,
.
.
,
,
,
,
.
,
,
.
,
,
.
,
,
,
RITUAL
THE
OF
TRANSC E ND EN T
MA GIC
the garden spider in the centre of his web we re such a
comparison beco ming to the thin gs of truth glory a n d
,
,
str
e
f
i
m
a n t a g on is
,
,
co mb
in a
tio n ,
equil ib
riu
,
m
.
Hieroglyph ma n between Vice a n d Virtu e Above h im
shines the sun o f truth and in this sun is L ove bending his
bow and threatening Vice with his shaft In the order of
the ten S ephiroth this sym bol corresponds to TI PHERE TH
that is to idealism and beauty The nu mber si x represents
the antagonis m of the two triads that is absolute negation
and absolute a ffi rm ation It is therefore the num ber of
toil and liberty and for this reason it connects also with
m oral beauty and glory
.
,
,
,
.
,
.
,
,
,
.
,
.
1
Wea p on
sw or d , ch er ubs sw or d o
’
,
ffi
the
r e,
sa c r ed sep ten a ry,
Hieroglyph a cubic chariot with four pillars and an a zure
and starry drapery In the chariot between the four pillars a
victor crowned with a circle adorned with three radiant golden
pentagram s Upon his breast a re three superposed squares
on his shoulders the urim and thummim of the sovereign
sa c rifi c e r represented by the two crescents of the m oon in
in his hand is a sceptre surm ounted
G e dul a h and G e bura h
by a globe square and triangle ; his attitude is proud and
tranquil A double sphinx or two sphin x es joined at the
lower parts are harnessed to the chariot ; they are pulling
in Opposite di e ctions but one is turning his head so that
they are looking in the sam e direction The sphinx with
head turned is black the other is white On the square
which form s the fore part of the chariot is the Indian
lingam surmounted by the flying Sphere of the E gyptians
This hieroglyph whi ch we reproduce exactly is perhaps the
m ost beautiful and co mplete of all those which are c o m
prised in the clavicle of the Tarot
,
.
,
,
.
,
,
,
,
.
r
,
.
,
.
.
,
,
.
THE
B OOK
or H
ERMES
367
Hieroglyph JUSTI C E with sword and balance
'
,
In
Go od horror
,
f
o
.
m or a lity, wisdom
evil ,
.
Hiero glyph a sage leanin g on his staff holding a lamp in
front o f him and completely enveloped in h is cloak The
inscription is THE HERMIT or CAPUOHIN on acc ount of the
hood of his oriental cloak ; his true name however is
PR U D EN C E and he thus completes the four cardinal virtues
whi ch seemed imperfect to C ourt de G ebelin and E t te illa
,
,
,
.
,
,
,
,
.
vir il e
fecun dity
,
p
a
ter n a l
sc ep tr e
.
Hieroglyph THE WHEEL O F FO RT UNE that is to say the
c os mogonical wheel of E zekiel with a H erma n ubis ascending
on the right a Typhon descen ding on the left and a sphinx
in equilibrium abo ve holding a sword between his lion s
claws—a n admirable symbol disfigured by E tt e ill a who
replaced Typhon by a wolf H e rma n ubis by a m ouse and
the sphi nx by an ape an allegory characteristi c of E t t eil la s
Kabbalah
,
,
,
,
,
,
’
,
,
,
,
,
’
,
.
3
The ha n d in the
n
a
s
ra
i
n
d
g
g
p
f
a ct o
;
Hieroglyph STREN GTH a wom an crowned with the vital
closes quietly and without e ff ort the jaws of a raging
,
,
co
h o lding
5 E xa mp le
,
S ym bol
-
,
,
instruc tion p u blic tea ching
,
.
a ma n hanging by one foot with his hands
b ound behi nd his back so that his body makes a triangle
with apex downwards and his legs a cross above the triangle
The gallows is in the form of a Hebrew Tau an d the t w o
,
,
,
.
,
,
uprights a re tre es fr om e a c h o f which six bra nch es ha ve
be en lopped We have previously e xpla ined t his sy mbol
o f sa c rifice and t h e finished work
,
.
.
Hieroglyph D EA TH reaping crowned
where men a re growing
h ea ds in
,
,
a
mea dow
.
life, w hich is
t he
e t ever
y
ever n ew
sa
me
.
Hieroglyph TEM PERAN C E an angel with t h e S ign of t h e sun
upon her forehead a n d on the brea s t the square and triangle
of t h e septe na ry pours from one chalice into a noth er t h e
two essen ces which compo se the elixir of life
,
,
,
,
.
elo quen ce ,
myster y, m or a l
for ce
.
Hier oglyp h THE D EVI L the goat of M en des or the
Baphome t of t h e Te mple with a ll his pa nth eisti c attributes
This is t h e o nl y hi erogl yph which was prope rly unde rsto od
and c o rre ct ly in t e rpre te d by E t te illa
,
,
,
.
,
.
y The he a ven
f
o
t he
Mo on
,
a
sub
ver sion s,
l ter a t ion s,
cha ng es,
Hiero glyph a tower struck by lightning p roba bly th at
of Babel Two persons doubtless Nimrod a n d his fal se
prophet or m inister are precipita t ed from t h e summit of
the ruins O n e of the personages in his fall perfectly
represents the letter gn a tn
,
,
.
,
,
.
’
.
a
f
The h ea ven
o
the
soul ,
o u tp o u r ing s
Hier ogl yph th e burning sta r a n d
hav e al r ea dy de scribe d this symbo l
,
.
f
o
thoug ht , mora l in
e
et rn a
l youth
.
We
370
RITU AL
THE
TRANS C END ENT
or
MAGI C
signification
in
the
three
worlds
and
in
the
first
g
principle S o also the ace of deniers or of the circle is t h e
soul of the world ; the ace of swords is mil itant intelligence ;
the ace of cups is loving intelligence ; the ace of cl ubs is
creative intelligence they are also the principles of motion
progress fecundity and power E ach num ber multiplied
by a key gives another number which explained in turn
by the keys completes the philosophical and religious revela
tion cont a ined in each S ign Now each of the fi ft y Six
a
c ards can be mul tiplied in turn by the twenty two keys
co mbinations thus results giving all the most
s eries of
It is a
a stonishing conclusions of revelation and of light
truly philosophical m achine which keeps the mind from
going astray while leaving its initiative and liberty ; it is
mathematics applied to the absolut e the al liance of the
posit ive and the ideal a lottery of thoughts as exact a s
numbers perhaps the simples t and gra ndest conception of
hum an genius
The m ode of reading t h e hieroglyp h s of the Tarot is to
a rrange the m in a square or triangle placing equal n um
bers in antagonis m and c on ciliating them by the unequal
F our signs invariably e xpres s the absolute in a given order
and are explained by a fifth Hence the solution of all
magical questions is the pentagra m and all antinomies
S o arranged the Tarot
a re explained by har mon ious unity
is a veritable oracle and replies to all possible questions
with m ore precision and infallibility than the Android of
Albe rtus M agnus
A n imprisoned person with no other
book than the Tarot if he knew how to use it could in a
f e w years acquire universal k nowledge a n d would be able
t o speak on all subjects with unequalled learning and in e x
In fact this wheel is the true key to
h a us t ibl e eloquence
the O ratorical Ar t and the Grand Art of Raymund L ully ;
it is the true secret of the t rans mutation of shadows into
light ; it is the first and most important of all the arcana of
By means of this universal key of sym bol
t h e great work
ism all allegories of India E gypt and Judea are ill uminate d ;
r e ssive
,
.
,
,
,
,
,
,
,
-
.
,
-
,
.
,
,
,
,
.
,
.
,
,
.
,
.
,
,
.
,
,
,
.
,
.
,
,
ERMES
B OOK
THE
371
or H
the Apocalypse of S t John is a kabbalistic book the Sense of
which is rigo ously indicated by the nu mbers of the U rim
Thummim Th e ra ph im and E phod which are all resum ed
and co mpleted by the Tarot ; the old san ctuaries have no
longer myste ries and the sig ificance of the objects of the
Hebrew cultus is for the first time comprehensible Who
does not perceive in the golden table crowned and sup
ported by cherubim which covered the ark of the covenant
the sam e sym bols as those of the twenty first Tarot key ?
The ark was a hieroglyphical synthesis of the whole kabbal
ist ic dogm a ; it inclu ded the jo d or blosso ming sta ff of
A aron the he or cup the gom or containing the manna
the two tables of the law—a n analogous symbol to that of
r
,
,
,
,
n
,
.
,
,
,
-
,
,
,
,
sword of justice—and the manna kept in the gomor
four objects which interpret wonderfully the letters of the
divine tetrag am G a fl a rel has learnedly proved that the
cherubim or cherubs of the ark were in the likene ss of bulls
but what he did not know was that instead of two there
were four—two at each end as the text expressly says
though it has been misconstrued for the most part by c o m
The eighteenth and nineteenth verses of the
me n t a t o rs
twenty fi fth chapter of E x odus should read thus : And
thou shalt make two bull s or sphinxes of beaten gold on
each S ide of the oracle And thou shalt make the o n e
looking this way and the se cond that way
The cherubs
the
,
‘
r
.
,
,
,
,
,
,
.
-
.
.
THE
RITUAL
TRANSCEND EN T
OF
MA GIC
or sphinxes were in fact coupled by twos on each Side of
the a k and their heads were turned to the four corners
of the mercy seat which they cove ed with their wings
rounded a chwise thu s overshadowing the crown of t h e
golden table which they sustain ed upon their shoulders
facing o n e another at the openings and looking at the pro
i
i
k
m
see
the
figure
on
p
The
oreover
t
a
t
o
a
p
y (
had three parts or stages representing At ilut h Je t z ira h
—
and B iah the three worlds of the kabbalah the b a se of
the c o fl e r to which were fitted the four rings of two levers
analogous to the pillars of the temple JAKI N and B OHAS ;
the body of the coffe on which the sphin xes appeared in
relief ; and the cove ove shadowed by the wings The base
represented the kingdo m of salt to use the term inology of
the adepts of Herm es ; the c o fl e the realm of m ercury or
azoth and the cover the realm of sulphur or of fire Th e
other objects of the cultus were not less allegorical but would
require a special treatise to describe and explain them
S aint M artin in his N atural Table of the C orrespondences
b etween God M a n and the U ive se followed as we have
said the division of the Tarot giving an extended mystical
com mentary upon the twenty two keys but he carefully re
f ra i e d fro m stating whence he derived his plan and f o m
revealing the hieroglyphics on which he com m ented Postel
shewed sim ila disc etion naming the Tarot only in a
diagram of the key to his a cana and eferring to it in the
rest of his book under the title of the Genesis of E noch
The personage of E noch author of the p im eval sac ed
book is in effect identical with that of Thoth am ong the
E gyptians C adm us a m ong the Phoenicians and Palam edes
a m ong the Greeks We h ave obtained in an extraordinary
m anner a sixteenth centu y m edal which is a key of the
Tarot We scarcely know whether to state that thi s m edal
and the place where it was deposited we e shown us in
dream by the divine Paracelsus ; in any case the medal is
in our possessio n On one side it depicts the juggler in a
German costume of the S ixteenth century holding h is girdle
,
,
r
,
r
-
,
r
,
,
,
r
r
.
,
,
z
,
,
,
r
’
,
'
,
r,
r
r,
.
,
‘
r,
.
,
,
.
,
,
n
,
,
r
,
,
,
-
,
n
r
,
.
r
r
,
r
r
,
.
r
r
,
,
,
,
.
r
,
,
.
r
,
.
,
.
,
3 74
RIT UAL
THE
.
TRANSCEND E NT
or
MAGI C
really c o mple t e and well executed exemplar We shall
perhaps undertake the ta sk
Vestiges of the Tarot are found am ong all nations A s
we have said the Italian is perhaps the most faithful and
best preserved but it ma y be further perfecte d by precious
indications derived fro m the S panish varieties The two of
cups for e x ample in the Na ibi is c ompletely E gyptian
showing two archaic vases with ibis handles sup er posed on
a c ow
A unicorn is represented in the m iddle of the four
of deniers ; the three of cups exhibits the figure of Isis issui g
from a vase while two ibises issue from two other vases o n e
with a crown for the goddess and one holding a lotus which
he seems to be o ff ering for her accepta nce The four aces bear
the im age of the hieratic and sac ed serpent while in som e
specim ens the seal of S olomon is placed at the centre of t h e
four of deniers ins te ad of the sym bolical u n icorn The
Germ an Tarots have su ff ered g eat alteration and scarce ly
do m ore than preserve the number of the keys which a re
crowded with grotes que or pantagruelian figures We have
a C hinese Ta ot before us and the Imperial Library contains
sa m ples of others that are similar M Paul Boiteau in h is
rem arkable work on playing ca ds has given so m e a dmir
ably exe cuted specimens The C hinese Tarot preserves
several prim eval emblems ; the deniers and swords a re
plainly distinguishable but it would be less easy to discover
the cups and clubs
It was at the epoch of the Gnostic and M anich aea n heresie s
that the Tarot m ust have been lost to the C hurch at which
tim e also the m eaning of the divine Apo c alypse perished
It was understood no longer that the seven seals of thi s
kabbalistic book are seven p a n t a c l e s the representation
of which we give (see p 3 7
and that these pe ntacles
are explained by the analogies of the nu mbers characters
Thus the universal tradition of t h e
a n d figures of the Tarot
o n e religion was a mo m ent broken darkness or do ubt spread
o ver the whole earth and it see m ed in the eyes of ignorance
t hat true ca tholicis m the universal revelation had b riefly
a
-
.
,
.
,
.
,
,
,
,
.
’
,
,
,
,
.
n
,
,
,
,
.
r
,
.
,
r
,
,
.
r
,
.
-
,
.
r
,
.
,
.
,
.
,
.
,
,
.
,
,
,
,
,
,
TH E
B OO K
ER MES
375
OF H
d isappeared The explanation of the book of S t John by
t h e characters of the Kabbal ah will be an entirely n e w
revelation though foreseen by several distinguish ed magi one
among whom M Augustin C haho thus expresses him self
The poem of the Apocalypse presupposes in the young
e vangelist
a complete system and traditions individually
developed by him self It is written in the form of a vision
and binds in a brilliant framework of poetry the whole
erudition t h e wh ole thought of African civilisation An
inspired bard the author touches upon a series of ruling
events ; he draws in bold outlines the history of society from
ca taclysm to cataclys m and e ven further still The truths
which he reveals are prophecies brought fro m far and wide
of which he is the resounding echo He is the voice which
cries the voice which chants the harm onies of the desert
and p epares the paths for the light His speech peals
forth with mastery and compels faith for he ca ies am ong
sa va ge nations the oracles of I o and unveils Hi m who
is the First Born of the S un for the admir ation of
c ivilisations to co me
Th e theory of the four ages is
found in the Apo calypse as it is found in t h e
books of Zoroaster and in the Bible The gradual recon
struction o f primeval federations and of the reign of God
a mong peoples e mancipated from the yoke of tyrants and
the bonds of error are clearly foretold for the end of t h e
fourth age and the renovation of the cataclys m exhibit ed
at fi st fro m afar even un t o the consumm ation of time
The desc iption of the cataclys m and its du ation the n e w
world em erging from t h e waves and spreading in all its
beauty under heaven ; the great serpent bound for a time
by a n angel in the depths of the abyss ; finally the dawn
of that age to com e prophesied by the Word who appeared
to the apostle at the beginning of h is poe m : His head and
his hairs we e white like wool as white a s snow and h is
e yes were as a flam e of fire ; and his feet l ike unto fin e
brass as if they burned in a furnace ; and h S vome as th e
sound of many waters And h e had in h is right hand seve n
.
,
,
.
,
,
.
,
.
,
,
.
,
,
.
,
,
r
.
rr
,
a
,
-
.
,
.
,
,
,
,
r
.
,
r
r
,
,
,
,
,
r
,
,
l
,
.
A CALY TI C
PO
P
The S even S ea ls
KE Y
.
f S t J o hn
o
.
RIT UAL
THE
TRANSCEN D EN T
OF
MAGI C
tongues Then D aniel cam e near unto one of them that
stood by and asked him the truth of all this And it was
a nswered him that the four beasts were four powers which
”
should reign successively over the earth M C haho pro
c e e ds to explain a variety of i m ages strikingly analogous
which are found in alm ost all sacred books His observa
tions at this point a e wort hy of rema k
In every pri mitive logos the parallel between physical
correspondences and m oral relations is established on the
sam e roots E ach word carries its ma t e ial and sensible
definition and this living language is as pe fect and true a s
it is sim ple and natural in m a n the creator L et the seer
express by the sam e word S lightly m odified the sun day
light truth and applying the sam e epithet to a white sun
and to a lam b let h im say L mb or Chr ist instead of su
and sun instead of truth ligh t ci il is ti and there is n o
allego y but there are true correspondences seized and ex
pressed by inspi ation But when the children of night say
in their incoherent and barbarous dialect sun d y ligh t
truth l m b the wise corresponden c e so clea ly expressed by
the primitive logos beco m es e ffaced and disappears and by
simple t anslation the lamb and the sun beco me allegorical
beings sym b o ls Remark in e ffect that the word llegory
itself signifies in celtic definition ha g e of disco u se tr n s
The observation we have m ade applies exactly t o
l tion
all barba ous cos m gonical langu a ge S ee s m ade use of
the sam e inspired radical to express n ou ishmen t and instruc
Is not the science of truth the nourish ment of the
tio n
soul ? Thus the scroll of papyrus or the book eaten by
the prophet E zekiel ; the little volum e which the angel
gave as food to the author of the Apocalypse ; the festivities
of the m agical palace of A sgard to which Gangler was
invited by Har the S ublim e ; the miraculous multiplication
of seven s mall loaves narrated by the E vangelists of the
N azarene ; the living b ead which J e suS S un gave h is
disciples to eat saying This is my body and a host of
similar occurrences are a repetition of the sa me allegory
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v
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a
THE
B OO K
OF H
ERMES
379
the life of souls who are nourished by truth—truth which
multiplies withou t ever diminishing but on the contrary
increases in the m easure that it nourishes
E xalted by a noble sentim ent of patriotis m da z zled by
the idea of an imm ense revolution let a revealer of hidden
things come forward and seek to popularis e the dis coveries of
science among gross and ignorant me destitute of t h e m ost
s i m ple ele m entary notions ; let him say for exa mple that the
earth revolves and that it is shaped like an egg ; what resourc e
h as the barbarian who hears him except t o b lieve ? Is it not
plain that every proposition of this nature becom es for him
a dogm a from on high an article of fa ith ? And is not the
veil of a wise allegory sufficient to m ake it a mythos ? In
the schools of seers the terres trial globe was represented by
an egg of pasteboard or painted wood and when the young
children were asked What is this egg ? they answered
It is the earth Those older children the barbarians
hearing this repeated afte r the little children of the seers
The wo ld is an egg But they unders t ood thereby the
physical material world and the see s the geographical ideal
i mage world created by mind and the logos A s a fact the
priests of E gypt represented mind intelligen c e K eph with
an egg placed upon his lips to express clearly that the egg
was here only a co mparison an im age a mode of speech
C h o um o u t u the philosopher of the E o ur Ve dam explains
a fter the sa m e m anner to the fanatic Biache what m ust be
”
un de s t ood by the golden e gg of Brah m a
We must not wholly despair of a period which still con
cerns itself with these serious and reasonable researches ; we
h ave cited these pages of M Chaho with great m ental satis
fac t ion and profound sym pathy Here is no longer the
negative and desolating criticism of D up uis and Volney
but tendency towards one faith and one worship connecting
all the future with all the past ; it is the exoneration of all
great me n falsely accused of superstition and idolatry it is
finally the justification of God Him self that sun of in t e lli
e
c
e
s who is never veiled for just souls and pure hearts
g
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RITUAL
THE
TRANS CEND ENT
OF
MAGIC
Great and pre eminent is the seer the initiate the elect of
”
nature and of sup em e reason cries the author once m ore
in concluding what we have just cited
His alone is that
faculty of i mitation which is the principle of his perfection
while its inspi ations swift as a lightning flash direct
c eations and discove ies His alone is a perfect Word of
confo m ity propriety flexibility wealth c eating harmony
of thought by physical reaction—o f thought whereof the
perceptions still independent of language ever reflect
nature exactly reproduced in his impressions well judged
and well expressed in its corresponde ces His alone is
light scien c e t uth because imagination confined to its
passive seconda y pa t never gove ns reason the natural
logic which results f o m the compa ison of ideas ; which
com e in t o being extend in the sa m e proportion as his needs
and because t he circle of his knowledge enla ges thus by
deg ees without interm ixture of false judgm ents and erro s
His alone is a light infinite ly progressive because the rapid
m ultiplication of population after te restrial renovations
co mposes in a fe w centuries a new society in all the im agin
able m oral and political correspon dences of its destiny ;
and we m ight add his alone is absolute light The m a n
of our tim e is imm utable in him self ; he changes no more
than nature in which he is rooted The social conditions
whi ch surround h im alone dete rm ine the degree of his per
f e c t io n of which the bounds are virtue holiness of m a n and
”
his happiness in the law
A fter such elucidations will any one ask the utility of
the o ccult sciences ? Will they treat with the disdain of
mysticis m and illu m inis m these living mathe m atics these
proportions o f ideas and form s this revelation perm anent
in the universal reason thi s em ancipation of mind this im
m utable basis provided for faith this o m nipote nce revealed
to Will ? C hildren in search of illusions are you dis
a ppo inted because we c fl e r you m arvels ?
O nce a m a n
”
sa id to us Raise up the devil and I will believe in you
W e answered You ask too little we will not m ake the
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RIT UAL
THE
O F TRAN S CEN D E N T
MAGI C
has been devasta ted and has fallen into ruins because it s
key h as been thrown over the hedges to the profit of no
one I have deem ed it my duty to pick up that key and I
o ffer it to him who can take it ; in his turn he will be
Fables
d octor of the nations and liberator of the world
a n d leading strings are needed and will always be needed
by children but it is not necessa y that those who hold the
l eading strings should also be children lending a ready ear
Let the m ost absolute science let the highest
t o fables
reason becom e the possession of the chiefs of the people ;
let the priestly art and the royal art take up once more the
d ouble sceptre of an tique initiations and the world will re
issue from chaos Burn no more holy im ages dest oy no
more temples ; temples and images are necessary for m a n ;
but drive out the m erchants from the house of prayer ;
let the blind no longer be leaders of the blind ; reconstruct
the hierarchy of intelligence and holiness and recognise
o nl y those who know as the tea chers of those who believe
O ur book is c atholic and if the revelations it c ontains are
likely to alarm the conscience of the simple we are consoled
by the thought that they will not read them We write
for unprejudiced men and have no wish to flatter irreligion
If there be anything essentially
a n y m ore than fanaticis m
free and inviolable in the world it is belief By science
persuasion we must endeavour t o lead bewrayed
a nd
im aginations from the absurd but it would be investing
t heir errors with all the dignity and truth of the martyr to
e ither threaten or constrain the m
Faith is nothing but superstition and folly if it have not
r eason for its ba sis and we cannot suppose that which we
do not know except by analogy with what we kno w To
define what we are unacquainted with is p resu mptuous
ignorance ; to a fl irm pos itively what one does not know is
to lie S o is faith an as piration and a desire S o be it ; I
desire it to be so ; such is the last word of all professions of
faith Faith hope and charity are three such inseparable
siste rs that they can be ta ken one for another Thus in
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THE
B OOK
or H
ERMES
383
religion univers a l and hierarchic orthodoxy restoration of
temples in all their sp e n do ur re establis hm ent of all cere
monies in their pri mitive pom p hiera rchic instruction of
symbols mysteries m iracles legends for children light for
grown m en who will beware of scandalisin g little ones in
the symplic ity of their faith ; this in religion is our wh ole
utopia and it is also the desi e and need of humanity
C oming now to philosophy our own is that of realism
and positivism Being is by reason of the being of which
no one doubts All exis ts for us by science To know is
to be S cience and its object becom e identified in t h e
intellectual life of h im who knows To doubt is to be
ignorant Now a thing of which we are ignorant does not
as yet exist for us To live intellectually is to learn
Being developes and amplifies by science The first con
uest
o
f
science
and
the
first
result
of
the
exact
sciences
q
is the sentim ent of reason The laws of nature are algebraic
Thus the sole reasonable faith is the adhesio n of the
s tudent to theore m s the entire essential justice of which is
outside his knowledge though its applications and results
Thus the true
a re su fficiently de m onstrated to his mind
philosophe believes in what is and does not a d mit a p oster
But no mo e charlatanism in
ior i that all is reasonable
philosophy no m ore empiricism no more system ! The study
o f being and its co mpared realities
A m eta physi c of nature !
Then away with mysticism ! N0 more dreams in philo
sophy ; philosophy is not a poesy but the pure mathemati cs
o f realities physical and m o al
L eave unto religion the
freedo m of its infinite aspirations and let it leave in turn
to science the exa ct conclusions of absolute experi mentalism
M a n is the son of his works ; he is what he wills to be ;
he is t h e image of the God he m akes ; he is the realisa tion
o f his ideal
S houl d his ideal want basis the whole edifice o f
his im mortality collapses Philosophy is not the ideal but
it serves as a foundation for the ideal The known is for us
t h e m easure of the unknown ; by the visible we a pprec ia te
t h e invisible ; sensations are to thoughts e ven as thought s
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THE
RIT UAL
OF
TRANSCEND EN T MA GIC
to aspirations S cience is a celestial trigonometry : one of
the S ides of the absolute triangle is the nature which is
sub mitted to our investigations ; the second is our soul
which embraces and reflects nature ; the th ird is the absolute
in which o ur soul enlarges N o m ore atheis m possible
hencefo ward for we no longer pretend to define God
God is for us the m ost perfect and best of intelligent beings
and the ascending hierarchy of beings sufficiently dem on
strates his existence D o not let us ask for more but t o
be ever unde standing him better let us grow perf ect by
as cen ding towards h im N o more ideology ; being is being
and cannot p erfe c t io n ise save according to the real laws o f
being
O bserve and do not prejudge ; exercise our
faculties do not falsify the m ; enla ge the dom ain of life in
life ; behold t uth in t uth ! E ve ything is possible to h im
who will s only what is true Rest in nature study know
then dare ; dare to will dare to act and be silent ! N0
E veryone reaps what he sows
m ore hat ed of anyone
Th e consequence of wo ks is fatal and to judge and chastis e
the wicked is for the sup em e reason He who enters into
a blind alley must retra ce his steps or be broken Warn
hi m gently if he can still hear you but hu m an liberty m ust
take its cou se We are not the judges of one another
D o not pause in the fighting on
L ife is a battle fie l d
account of those who fall but avoid trampling them Then
com es the victo y and the wounded on both sides become
brothers by suffe ing and before hu manity will m eet in t h e
ambulances of the conquerors"
S uch are the consequences of the phil osophic al dogm a of
Herm es ; such has been from a ll time the ethic of tru e
adepts such is the philosophy of the Rosicrucian inheritors
of a ll the ancient wisdoms ; such is the secret doctrine o f
those associations that are treated as subversive of t h e
public order and have ever been accused of conspiring
against thrones and altars The true adept fa r from dis
He has
t urbin g the public order is its fi rm e st supporter
too great a respe ct for liberty to desire ana rchy ; child o f
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THE
RIT UAL
OF
TRAN S CE ND E NT
MAGI C
annot be explained by things impossible ! No invisible
beings a e not permitted to deceive torm ent seduce and
even kill the living creatu es of God m e already so
ignorant and sca ce able to co mbat thei own delusions !
Those who told you all thi s in your chil dh oo d M onsieur l e
C o mte have deceived you and if you were child enough
once to listen to them be ma n enough n o w to disbelieve
them M a is him self the creat or of his heaven and hell
and the e a e no dem ons except our own follies M inds
chastised by t uth are corrected by the chastisem ent and
dream no m ore of disturbing the worl d If S atan exist he
can be only the most unfortunate m ost ignorant m ost
humiliated and m ost im potent of beings The existence of
a unive sal agent of life of a living fi e of an astral light
is demonstrated by facts M agnetism enables us to under
stand to da y the m i acles of old m agic ; the facts of second
sight aspirations su dden cu es thought reading are now
admitted and fam ilia things even am ong o u child en
But the tradition of the ancients has b e en lost discoveries
have been ega ded as new the last word is sought about
observe d phenom ena m inds grow excited ove m eaningless
m anifes t ations fascinations a e expe ienced without being
unde stood We say therefore to table tu ners : These
pro digies a e not novel ; you can perform even greater
wonders if you stu dy the laws of n ature And what wil l
foll ow a new acquaintance with these powe s ? A new
career opened to the activity and intelligence of m a the
batt le of life reo ganised with a m s m ore perfect and the
possibility estored to the flower of intel ligence of once
m ore beco m ing the m asters of all destinies by providing
true priests and great kings for the world to com e !
c
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H
ERE END S
THE
RIT UAL
OF
TRANSCEN D EN T
MAGI C
.
.
S UPPL E ME N T T O T HE RI T U AL
TH E N U CTE M E RO N O F
k
AP O LL O N I U S OF
pub l i h
Th e G re e t e x t w a s fi rst
G il b e rt G a ut rin us, in D e Vit a
s
e d a f t e r a n a n c ie n t
TYANA
p
ma n usc ri t , by
p
M o y sis, Lib I II ,
2 06
sub se que n t ly r e p ro d uc ed by L a ure n t M o sh e m ius in h is S a cr e d
H ist o rico Crit ica l O b se r v a t io n s A m st e rda m , 1 7 2 1
Tra ns la t e d
M o rt e
et
.
.
.
-
.
.
p
in t e r
re t e d
fo r t h e
first
t im e by
an d
and
an d
Eliph a s L evi
.
signifies the day of the night or the night
illu mined by da y It is analogous to the Light Issuing
”
f o m D arkness which is the title of a well known Hermetic
work It ma y also be translated THE LIGHT OF O CCULTI SM
This m onu m ent of transcendent Assyrian m agic is suffi
it superfluous to enla ge on its
c ien t l y cu ious to m ake
i mportance We have not m erely evoked Apollonius we
have possibly resuscitated him
N UOTE ME RO N
.
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.
TH E N U C TE M E R O N
The First H o ur
I n un it y, t h e de m o ns
a n d f ury
cha n t
th e
p
.
Go d
ra ises o f
th ey
l o se
t h e ir ma l ice
.
The S econ d H o ur
.
p
By t h e dua d , t h e Zo dia ca l fish c h a n t t h e ra ises o f Go d ; t h e fi e ry
l igh t n ing b e co mes
se rp e n t s in t e rl a c e a b o ut t h e ca duc e us, a n d t h e
h a rm o n o us
The Thir d H o ur
'
i
.
.
p
H e rm e t ic ca duc e us en t w in e t h re e t im es C e rb erus
ra ises o f G o d wit h t h e t h r e e
o en s h is t r ipl e ja w , a n d fi re c h a n t s t h e
t o n gues o f t h e l igh t n in g
Th e
p
se r
en ts o f
th e
p
.
SUPPLEMENT
3 88
RIT UAL
To THE
TRANSCEND EN T
or
The Fo urth H o ur
MAGI C
.
p
At t h e fo urt h h o ur t h e so ul re v isits t h e t o m b s t h e ma gica l l a m s
a re l i h t e d a t t h e f o ur co rn e rs o f t h e c ir c l e
g
; it is t h e t ime o f en
c h a n t m e n t s a n d ill usio ns
.
p
s
Th e v o ice
h e re s
of
l
th e gre a t wa t e rs
ce e
b ra t e s t h e Go d
of
t h e h ea
v e nl y
.
The S ixth H o ur
pi it b li v
Th e
s
r
amd
sw r
e
o wn u
e
po n
es
it ,
it se lf im mo v a b l e
and
do e s
not
f ea r
.
it b eh o l ds t h e inf e rn a l mo ns t e rs
.
The S even th H our
I mp
A fi re , w hi c h
w ill
p ure
of
ag d
a ssu
e
me n
.
l ife
a rt s
a
a ll
to
Th e in it ia t e
n im a t e d
st re t ch es
b e in g s, is dire c t e d by t h e
f o rt h h is h a n d,
p
and
a in s a re
.
The E ighth H our
a
Th e s t rs ut t e r sp e e ch t o
s o n ds w it h t h e e x h a l a t io n
p
p
be t w e e n
c o rr e s o n de n ce
o n e a n o th e r
of
th e fl
a ll n a t ura
l
n um
be r
w h ic h m ust
Th e k e y o f t h e
h um n lif e
a
n ot
a st ro n o m ica
l
.
; th e
of
so ul
i
ch a n s o f
o w e rs
th e
sun s c o rr e
h a rm o n y
c re
at
e
t hi n g s
.
The N in th H o ur
Th e
.
be div ulge d
l
cyc e
.
.
a nd of
th e
c ir c ul a r
mo v e men t
of
.
The E leven th H o ur
.
p
Th e w in gs o f t h e ge n ii m o v e w it h a m y st e r io us a n d de e murmur
t h e y fl y f ro m sph e re t o S p h e re , a n d b e a r th e m e ssa ges o f G o d f ro m
w o rl d t o w o r l d
.
Th e w o r
k
s of
t h e ligh t
e t e rn
al
a re
fulfil l e d by fi
re
.
PLANATI O N
THESE twelve symbolical hours analogous to the S igns of
the m agical Zodiac and to the allego ical labou s o f
Hercules represent the schedule of the wo ks of initiation
It is necessary therefore (1 ) To overcom e evil passions and
according to the expression of the wise Hierophant c ompel
EX
,
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,
SUPPLEMEN T
390
i
n
u
s
e
g
magus
f
o
a
To THE
mulets
RIT UAL
that we
ma y
TRANSCEND ENT
or
reach the
MAGI C
dig n ity
of the
.
Gen i i
t he S econ d H o ur
f
o
S I S E RA ,
.
genius of d e sire TORVATUS genius of discord
H IZARRIN genius of the seas
NITIRU S genius of the s t ars
SAC HLUPH genius of plants
BAGLIS genius of m easure and
balan ce LAB E ZE RIN genius of success
.
.
,
,
.
,
.
.
.
,
,
.
,
E xp la n a tio n
.
W e must
learn how to will and thus transform the g en ius
o
d
sir
u
i
in
t
o
power
the
hind
ance
to
will
is
the
;
g
f
f
disco d who is bound by the science of ha m ony Har mony
is the g ius of th e st s n d f the s
we must study the
virtue of p l ts and understand the laws of the b la nc of
mea sure in order to attain success
e
e
r
en
r
r
,
en
ar
an
a
o
s o
.
ea s
a
,
e
.
Gen i i
th e Thir d H o ur
f
o
.
genius of fear PHLO GABITUS genius of adorn
E IRN E US destroying genius of idols
M ASCARUN
m ents
geni us of death ZAR OBI genius of precipices B UTATAR
ge nius of ca lculations CAHOR genius of deception
HAHABI
,
.
.
,
.
,
.
.
,
.
,
,
.
,
E xp la n a tio n
.
Wh en you have conquered the ge ius of f a by the
growing force of your will you will know that dogm as are
the sacred a do rn men ts of truth unknown to the vulgar ;
but you will cast down all idols in your intelligence ; you will
bind the g n ius f dea th ; you will fathom all p ecip i es a n d
subject the infinite itself to the ratio of your calculations
and thus you will ever escape the ambushes of the gen ius
n
e
r
,
e
r
o
Gen ii
P HALG US ,
confusion
.
f
o
th e Four th H o ur
genius of ju dgm ent
E IS TIB US genius of
,
.
.
THAGRINUS ,
di
c
vination
.
genius of
P HARZUPH,
391
THE NU CTE ME RO N
genius
of
S C HIE KRON ,
S
port
fornication
SISLAU
genius of bestial love
.
genius of
,
ACLAHAYR
.
,
poisons
genius of
.
.
E xp la na tio n
.
The power of the m agus is in his judgmen t which enables
h im to avoid the co fusio n c onsequent on antinomy and the
of the
a ntagonis m of principles ; he practises the divin a t io
sa ges but he despises the illusions of enchanters who are
the slaves of fo rn i a tion artists in p oiso ns minis t ers of
in this way he is victorious over fatality which
b stia l lo ve
is the g en ius of sp or t
,
n
n
,
c
,
,
e
,
.
Gen i i
th e Fif th H o ur
f
o
.
genius of in firmit ie s TABLIB IK genius of fascination
TACRI TAU genius of go etic magic
S UPHLATUS genius of
the d ust SA IR genius of the stibium of the sages
BAR CUS genius of the quintessen ce CAMAYS AR genius of
the marriage of contraries
ZEIRN A
.
,
.
,
.
,
.
,
.
,
.
,
,
.
E xp la n a t io n
.
Triumphing ove hu man infi mities the magus is no
longer the spo t of fa s ina tion he tramples on the vain
and dangerous practices of go etic ma gic the whole power of
which is but dust driven before the wind ; but he possesses
the stibium of the sa ges ; he is armed with all the creative
powers of the quin tessen ce ; and he produces at will the
h results fr om the analogy and the m rria g
r
r
,
‘
r
c
'
,
a
Gen i i
f
o
the S ix th H o ur
e
.
genius of free will SUSABO genius of voyages
NITIKA genius of p ecio us
E IRN ILUS ge ius of fruits
stones HAATAN genius who con c eals treasures HATI PHAS
genius of attire ZAR EN avenging genius
TABRIS ,
,
.
n
.
.
.
,
r
,
.
,
.
,
.
,
SU PPLEMENT
3 92
To THE
RIT UAL
o r TR
E xp la n a tion
ANSCEND ENT MAGI C
.
The magus is free ; he is the occult king of the earth
and h e traverses it as one passing th ough his own dom a in
In his voyages he becom es acquainted with the juices of
plants and fruits and with the virtues of p r ious sto nes
he co mpels the gen ius who con c a ls th t eas u es of nature to
deliver h im all his secrets he thus penetrates the mysteries
of form understands the vestu es of earth and speech and
if he be misconstrued if the nations are inhospitable towards
h im if he pass doin g good but receiving outrages then is
he ever followed by the a venging gen ius
,
r
.
ec
,
e
e
r
r
r
,
,
,
.
Gen i i
the S even t h H o ur
f
o
.
genius of prosperity SABRUS sustaining genius
LI BRABIS genius of hidden gold
M IZGITARI genius of
ea gles CAU SUB serpent charming genius SALILUS genius
who sets doors open JAZER genius who compels love
SIALUL
.
,
.
,
.
,
,
-
.
.
,
.
,
.
,
E xp la n a tio n
.
The septenary expresses the victory of the magus ; who
gives p r sp erity to me n and nations who sus t in s them by
his sublim e instructions ; who broods like the a g le ; who
directs the currents of the astral fire represented by se p e ts
the gates of all sanctuaries are open to h im and in h im all
souls who yearn for truth repose their trust he is beautiful
in his mo al grandeur and everywhere does he take with
him that genius by the power of which we obta in lo ve
a
o
e
r
,
n
,
r
.
Gen i i
NANT UR
f
o
th e E ig h th
H o ur
.
genius of writing TO GLAS genius of treasures
ZALBURI S gen ius of therapeutics
ALPHUN genius of doves
TUKIPHAT genius of the sc h a mir
ZIZUPH genius of mys
t erie s
C UNIALI genius of association
,
.
,
.
,
.
,
.
,
.
,
,
.
.
SUPPLEMEN T
394
RIT UAL
To THE
of dogs or of the profane
B UC APHI genius of stryges
a ppearance s
MA GI C
genius of the onyx
M ASTHO genius of delusive
RAZANIL,
.
,
TRANSCEND EN T
or
.
.
,
.
E xp la n a tio n
.
Nu m bers end with nine and the
denary is z ero itself without value
distinctive S ign of the
added to unity The
genii of the tenth hour represent all which being nothing in
itself receives great power fro m opinion and can su ffer con
sequently the om nipotence of the sage We tread here on
hot earth and we m ust be permitted to om it elucidations to
the profan e as to th e d vil who is their m aster or the
dest oye f hild
who is their love or the up idity which
is their god or the d gs to which we do not compare them
or to the on yx which they possess not or to the st yg es who
are their courtesans or to the fa lse pp ea ra n es which they
take for truth
,
,
.
,
,
,
,
.
,
e
r
r o
c
,
,
r en ,
o
,
c
,
,
,
,
,
r
,
a
,
,
c
.
Gen ii
f
o
the E leven th H our
.
genius of the lightning ZUPHLAS genius of
forests P HALD OR genius of oracles ROSABIS genius of
metals AD JU GE AS genius of rocks Z ORRAS genius of
p e nt a cles HALACHO genius of sympathies
ZE GLUN,
.
.
.
,
.
,
,
.
,
.
,
.
,
E xp la n a tion
.
The ligh tn ing obeys ma n ; it becomes the vehicle of his
will the instru ment of his power the light of his torches ;
the oaks of the sac ed fo rests utter o ra cles : me t ls change
and transm ute into gold or become ta lis mans ; o cks move
from their foundation and drawn by the lyre of the grand
hierophant touched by the mysterious sc h a mi transform
into te mples and palaces ; dogmas evolve ; symbols re p e
sented by p a n ta c les beco m e efficacious ; minds are enchained
by powerful symp thies and obey the laws of family and
friendship
,
,
a
r
r
,
,
,
r,
,
r
a
.
,
ACC OR D I NG
THE N UC TE ME RON
Gen i i
f
o
To THE H
the Tw elf th H o ur
EBRE W S
395
.
TARAB genius of extortion M I S RAN genius of p e rse c u
tion L AB US genius of inquisition KALA B genius of
sacred vessel HAHAB genius of royal tables M ARNES
genius of the discern m ent of spirits S ELLEN genius of the
favour of the great
.
,
.
,
,
.
s
.
,
.
,
.
,
,
.
E xp la n a tio n
.
Here now is the fate which the m agi must expect and
h o w thei sac ifice m ust be consu mm ated ; for after the
conquest of life they must know how to imm olate them
selves in order to be reborn imm ortal They will suffer
tor t io ; g ld pleasure vengeance will be required of
the m and if they fail to satisfy vulga cupidities they will
be the objects of p e secution and in quisitio ; yet the sa cr ed
vess l
are not p ofaned ; they a e m ade fo oy l t bles
that is fo the feasts of the understanding By the dis ern
m t of sp i its they will know how to protect the m selves
from the fa vour qf th e gr ea t and they will rem ain in
vincible in their strength and in their liberty
,
r
r
,
.
ex
n
o
,
,
r
,
n
r
r
e s
r
r
r
,
en
r
a
a
,
c
.
r
,
.
TH E N U CTE M E RO N
!E
xt r a c ted
fr o m
th e
ACC O R D I N G
a n c ien t
TO TH E
HE BRE WS
Ta lmud t er med M isch n a
by th e J ews
The N uc t e me ro n of Apollonius borrowed f om Greek
theurgy co mpleted and explained by the A ssyrian hierarchy
of genii pe fectly corresponds to the philosophy of nu mbers
as we find it e xpounded in the most curious pages of the
Talmud Thus the Pythagoreans go back fu ther than
Pythagoras ; thus G enesis is a magnificent allegory which
,
r
,
,
.
r
r
,
,
,
,
SUPPLEMEN T
396
RITUAL
TO THE
OF
TRANSCEN D EN T
MA GI C
under the form of a narrative conceals the sec ets not
only of the c eation achieved of old but of perm anent and
universal creation the eternal generation of bein gs We
read as follows in the Talmud : God hath stretched out
the heaven ike a tabernacle ; He hath spread the wo ld like
a table richly dight ; and He hath created m a as if He
”
invited a guest Listen now to t h e words of the King
S c h l o m o h : The divine C h o c m a h Wisdom the Bride of
God hath built a house unto herself and hath dressed
two pillars S h e hath imm olated her victim s she hath
min gled her wine she hath spread the table and
”
she hath despatched h e servitors
This Wisdom who
b uilds her house according to a regular and num erical
architecture is that exact science which rules in the works
of God It is His co mpass and His square The seven
pill ars are the seven typical and p imo dial days The
victims are natural force s which are propagated by under
going a species of death M ingled wine is the unive sal
fluid the ta ble is the world with the waters full of fishes
The servants of Ch o c ma h are the soul s of A dam and of
Ch a va h (E v e )
The earth of which A da m was form ed was
taken f om the entire m ass of the world His head is
I sra é l his body the e mpire of Babylon and his li m bs are
the other nations of the earth (Here m anifes t t h e aspi a
tions of the initiates of M oses towards a universal o ienta l
kingdom ) N o w there are twelve hours in the day of
ma n s creation
r
,
r
,
,
.
l
r
n
.
,
,
,
,
.
,
,
,
r
.
,
,
.
.
r
r
.
r
.
,
.
.
r
.
,
,
r
.
r
.
,
’
.
co mbines the scatte ed f ag ments of earth ; he
kneads the m together and form s one m ass which it is his
will to animate
Go d
r
r
,
,
.
E xp la n a tio n
.
is the synthesis of the created world ; in h im recurs
the creative unity ; he is made in the image and likeness
of God
Man
.
SUPPLEMENT
398
To THE
RIT UAL
TRANSCEND EN T
or
MAGI C
stands upon his feet he is weaned fro m earth he
walks and goes where he will
Ma n
,
,
.
E xp la n a tion
.
The nu mber five is that of the soul typified by the
quintessence which results from the equilibrium of the four
elements ; in the Tarot this nu mber is rep esented by the
high p iest or S pi itual autocrat t ype of the human will
t hat high p iestess who alone decides our eternal d estinies
,
r
-
r
r
-
,
,
r
.
The anim als pass before A dam and he gives a suitable
name to each
,
.
E xp la n a tion
.
by toil subdues the earth and overcom es the animals
by the m anifestation of h is liberty he p oduces hi s word
or speech in the environ ment which obeys h im ; herein
prim o dial c eation is co mpleted God form ed m a n on the
sixth day but at the sixth hour of the day m a n fulfils the
wo k of G o d and to some exten t recreates him self by en
throning him self as king of nature which he subjects by
his speech
Man
r
r
r
.
,
r
,
,
,
.
S even th H o ur
.
God gives Adam a companion brought forth out of the
man s own substance
’
.
E xp la n a tio n
.
When God had created ma n in h is own image He rested
on the seventh day for He had given unto Him self a fruitful
bride who woul d unceasingly work for Him ; natu e is the
bride of God and God rests on h e M a becoming creator
in his turn by m eans of the word gives himself a c o m
panion like unto him self on whose love he ma y lean hence
forth woman is the work of ma n ; by loving her he makes
,
,
r
r
,
n,
.
,
,
,
ACCORDIN G
THE NUCTE MERO N
To THE H
EBREWS
3 99
her beautiful and he al so m akes her a mother ; woman is
true hu m an nature daughter and mother of man grand
daughter and gr and m other of God
,
,
,
.
E ig h th H o ur
.
A dam
and E ve enter the nuptial bed ; they are two when
they lie down and when they arise they are four
.
,
E xp la na tio n
.
The tetrad joined to the tetrad represents form balancing
form creation issuing f om c eation the eternal equipoise
of lif e ; seven being the number of God s rest the unity
w hi ch follows it signi fies ma who toils and c o operates with
nature in the work of creation
r
,
r
,
’
,
n,
-
.
N in th H ou r
God imposes his law on
ma n
.
.
E xp la na t ion
N ine
.
is the number of initiation because bei g composed
of three tim es three it represents the divine idea and the
absolute philosophy of numbers for which reason Apollonius
says that the m ysteries of the number nin e are not to h e
,
,
n
,
,
Ten th H o u r
At
.
the tenth hour Adam falls into sin
E xp la n a tio n
.
.
According
to the kabbalist ten is the nu mbe of matter
of which the special S ign is zero ; in the tree of the
sephiroth ten rep esents M a l ch ut h or exte ior a d m aterial
substance ; the sin of Adam is therefore mate ialis m and
the fruit which he plucks from the tree represents flesh
isolated from spirit ze o separated f om unity the schism
of the n umber ten giving on the one side a despoiled unity
and on the othe nothingness and death
r
r
n
r
,
r
,
r
r
,
,
r
.
,
,
400
SU PPLEMEN T To
THE
RITUAL
or
TRANS C END EN T
E leven th Ho ur
MAGI C
.
At
the eleventh hour the sinner is condem ned to labour
and to expiate his sin by suffering
,
.
In the Tarot eleven rep esents force which is acquired
through trials ; God sends ma n pain as a m eans of salvation
and hence he must strive and endure that he may conquer
intelligence and life
r
,
,
,
.
and wo man undergo their sentence ; the expiation
begins and the liberator is promised
Man
.
,
S uch
is the completion of m o al birth ; ma n is fulfilled
for he is dedicated to the sacrifice which regenerates ; the
exile of A dam is like that of (E dip us like (E dip us he becom es
the father of two enem ies but the daughter of (E dipus is the
pious and virginal Antigone while M a y issues
the
race of A dam
r
,
,
r
,
.
FI NI S
.
I ND EX
B ere sc h it h , 9 6 3 1 5
B ewit c h m e n t , 1 2 9 et seq 3 0 7 et seq
Bin a h , 5 9 , 6 7 , 9 0 , 9 5
Bla c k a gic , 1 2 6 , 2 0 9 , 2 7 9 , 2 88 et seq
Bla c k a bba t h , 8 , 1 4, 7 2 , 1 1 3 , 1 2 7 ,
,
.
.
M
S
.
2 0 9 , 2 6 1 , 29 1 e t
a
ng
t a r, 3 6
seq
Bl z i S
B o din d e m o n o l o gist 1 3 1
B o h me J a c o b 2 0
B ri a h 5 0 2 5 9 3 7 2
B ull H i e ro glyph 5 7 1 6 7
a lso C h e r ub a n d S ph in x
,
,
,
,
,
,
,
,
355
se e
C dm 89 3 7 2
C d
7 9 1 1 0 3 87
C i d A b l 41 1 3 2 2 5 7
C i it 1 81
C gli t C t 8 9 1 2 5 1 45 2 33
2 48
C d J m 7 9 8 1 41 1 4 2 2 45
2 48 2 6 3
C t m y 315
Ct 7
J q
89 1 4 5 2 1 4
C
tt
Ch t b i d 1 0 1
Ch b 7 7 2 57
S ph i x d Bull
C h d 49 5 0 5 9 9 0 9 5 2 9 0
C h i m y 1 40
C h hm h 5 9 6 7 9 0 9 5 3 9 6
Ch i t 46 81 1 8 5
Cl i l f S l m 2 35
C v l i i 1 05
C t i 47 6 0
C
5 2 5 6 6 7 1 83 2 22 22 7 2 6 0
C y ph l 7 9
a
us ,
a
uc e us,
,
,
a n an
a n
,
,
,
e s,
a
o un
o s ro ,
ar
,
e
e ro
an,
e,
,
,
,
,
,
,
,
,
,
,
ar o
anc
,
a o,
a zo
e,
ue s ,
ac
a ea u r a n
e ru
,
ese
oc
a
r s
see
,
,
a nc
ro
or
,
,
,
,
,
,
,
,
,
a v c es o
on
an
n
,
,
,
,
,
,
,
,
on,
o o
u s o n a r e s,
c es ,
ro ss ,
b a lus
a
1 52
,
E l de r o f t h e
E le m en t a ry
Eli a s
Ka bba l a h
Spirit s 5 7
,
,
,
91
59 , 1 2 5 , 2 1 5
47 , 2 7 3
L
,
vi
E l iph a s e , 6 5 , 1 1 1
E m r on c, 7 3, 1 1 2
m e r a d a e , 2 8 , 43 , 1 5 3 , 2 6 5 , 3 3 6
n c h r d o n , 2 46 , 3 0 3
n o c h , 5 , 4 3 , 77 , 8 9 , 1 3 9 , 2 6 3 , 3 7 2
a m n o n da s, 7
r um , 7 4, 8 1 , 1 3 8, 1 6 5 , 2 0 0 ,
E qu
2 03 , 2 3 6 , 3 0 9 , 3 9 7
E r o s a n d n t er o s, 40 , 2 5 7
t h e r, 5 3
E t t e ill a , 9 6 , 1 08 , 1 1 0 , 1 6 4, 3 5 7 , 3 5 8
E ve , 1 7 , 3 7 , 5 1 , 1 5 6
E o ca t o n s, 2 7 6 , 2 9 7
E t re m e n c t o n , 3 45
E e e , 5 , 6 , 1 0 , 2 2 , 56 , 9 6 , 1 50, 1 6 7 ,
2 40 , 2 49 , 2 5 7 , 3 1 5 , 3 53 , 3 6 0
by i
l T bl
ii i
i
ilib i
A
E
v
i
x
U i
z ki l
F
F
bre d Ol ivet 1 82
a i t h b a s i s o f 1 53
r ea s o n a n d fa i t h
1 6 5 p ro fe ssi o n s o f fa i t h 1 6 6 fa it h
as
spi ra t i o n a n d d esir e 3 8 2
F a s c in t i o n 2 8 5
’
a
,
,
,
,
,
a
,
a
F t 21 31
F ift y G t 9 6
Fi t C
4 6 49 5 2
Fi t M t t 2 6 4 3 39
F ix d d V l t il 5 8
Fl m l N i h l
1 06
a us
,
,
,
a
e s,
a use ,
rs
rs
a
e
an
e
a
,
,
er ,
,
o a
c
,
e,
o a s,
,
,
1 0 7, 3 37
1 6 2 , 1 9 4, 2 6 5 ,
,
,
,
,
,
,
,
a us ,
n o ce
D a n te , 1 8
D e a t h , a s c h a n g e , 3 1 ; a w a ys p r e
s ee , 6 9 ; n o d e a t h f o r
c eded
it s t erro rs t h e
t h e sa g e , 1 58
d a ugh t e rs o f g n o ra n c e , 1 7 6 t h e r e
is n o d e a t h , 2 7 0
D o n s us t h e re o a g t e , 7 , 1 8
D esc a rt e s, 2 7
9 2 , 1 2 6 , 1 48 , 2 8 8, 2 9 7 ; see a lso
De
,
atan a nd
uc e r
D a h a n e , 3 4, 6 4, 8 2
n a t o n , 8 7 , 1 6 0 et seq
2 2 3 , 3 46
D
a m es, 9 2
D in e
D ra g o n , 7 9 see e r en t
D re a m s, 6 1 , 6 3 , 1 2 4
D ua d, 3 8 , 4 1 , 42 , 5 1 , 2 9 1 , 3 8 7 , 3 9 7
D uc h en t a u, 6 6 , 1 5 2 , 2 0 3 , 2 3 5 , 2 5 6
D uo de n a r , 2 6 3
D u u s, 2 2 , 1 6 7 , 2 5 8 , 3 7 9
l
by l p
i
A
i yi
vil
S
i p
ivi
iv
a
E
E
E
Ep
.
,
,
El g
L
p i
if
i
N
.
S
p
y
p i
E a gl e H i e ro glyp h 5 7
E de n i c M yst e ry 9 7
,
,
.
,
1 6 7, 3 5 5
Ech
F
F
i
,
o ur
3 8, 45
e
g s, 5 9
E em en t s, 5 7
A
o ur
l
G a br i e l
C a ffa r e l
,
76 , 236
9 6 , 1 3 9 , 3 1 6 , 3 2 2 , 3 56 , 3 7 1
G a l a t in us , 2 0
G a ufridi, 1 2 3
e e im,
o urt de , 9 6 , 1 0 8 , 1 1 0 , 2 1 1 ,
3 59
G ebu a h , 49 , 5 0 , 5 9 , 9 0 , 9 5, 9 6 , 2 9 0 ,
3 5é
em a t r a , 9 6 , 2 1 1
e n es s o f
n o ch , 1 8
see
a ro t
e o m a n c , 3 49
a a , 305
e s de
ra rd ,
a t h er, 1 2 3 , 1 2 7
n o s s , 3 7 , 3 9 , 50 , 2 2 7
a e s, 1 6
Go d, t h e
ot o f
th e
g
and
ert y in G o d , 4 0 ;
n e cess t
n e un t
a n d t ri lic it , 4 1 , 4 5 ;
d
y
t e t ra d c n a m e o f Go
51
se c r e t o f
G o d , 5 5 essen t a dea o f G o d, 5 8
G o d a n d a t h , 1 55 ; h o w G o d is
,
C
Gbl
‘
G
i
G
i
E
G
y
Gill
Lvl
Gi
F
G i
ivi
iy
i
Az
iy
fi
T
lib
i li
S
.
I ND E X
fi
1 6 6 ; t h e w o rk s o f Go d ,
167
G o d a n d m i ra c l es , 3 39
G ra n d G ri m o ir e , 1 47
G ra n dier ,
rb a n , 2 3 , 8 5, 1 22 , 1 2 7 ,
1 45
rca n um , p a rt ly d ivi n ed by
G re a t
(E dip us, 1 6 ; t h e sec re t o f dire c t
in g t h e
st ra l
i g h t , 5 3 o n wh a t
it de p en ds, ib ; c h a ra c t e rist i c s o f,
5 7 ; o cc ul t n a m e o f , 1 6 1 ; sym
bo lic a l re pres e n t a t i o n o f, 1 6 2 ; t h e
a st ra l
m o v e m e n t a n d t h e G re a t
rc a n um , 1 6 7 ;
rst p ri n c ipl e s o f ,
2 00
re v e l a t i o n o f , 2 6 6
ro y a l t y o f
it s p o sse sso r , 3 3 5 ; t h e G rea t Ar
a n ua l
c a n um a n d t h e
o f P a ra
c e ls us , 3 3 6
se e a lso 2 3 1
a gi c
G re a t
ge n t , see s t r a l igh t
Gre a t Wo rk , see M a gn um O pus
de
n e d,
U
A
A
L
J o d He Va u H e , 3 7 , 5 2 , 77 , 9 1 , 3 5 6
see a lso T e t ra g ra m
Juli a n t h e p o st a t e , 7 , 2 2 , 3 0 , 47 , 1 0 1 ,
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H e, 5 0, 2 2 9
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4, 2 8 , 3 0 , 3 4, 42 , 4s, 5 3 ,
89 , 1 0 6 , 1 0 7 , 1 5 2, 1 9 7 , 2 6 3 ,
Axi m
i
i i
c o n ta n n g
5 re c o n c li a t o n o f rea so n
a t h t h r o ugh t h e
an d
a
a ah ,
a ah , 1 8 ;
6 ; Da n t e a n d t h e
a
it s a dm r a e d o c t ri n e , 1 9
ele
men ts o f , 2 0 ;
t e ra t ure o f , ih ;
E n o ch , a th er o f t h e a
a a h , 43
un d a m e n t a
r nc
e o f , 49
k ey
o f, 5 0 ;
so e do gm a o f , 5 2 , 1 3 7 ;
a
a st c e e m e n ts , 5 7 , 5 8 ; t h e
a
a st c
en t a gra m ,
65
ka b
ba l ist ic e qu l r um , 7 4 ; a
a st c
an e o o
a
a ah an d
g
g , 7 6 th e
t h e r me a
a
o o , 89
a st c
gro un dw o r o f re g o n a n d sc en c e ,
90 ;
a
a st c
S e h iro t h , 9 1
h e Ta ro t a n d Ka b a a h , 9 3 -9 7
a
a st c
n e um a t o o
1 24
g ,
ka a st c s h o sm , 1 3 9 ; t h e
Ka a a h a n t h e l a w o f n a t ure ,
1 56
a
a a h a n d t h e ke
th e
y of
o c c u t sc en c e , 1 6 9
uc er in t h e
a
a a h , 1 77
m a gn e t sm a n d t h e
a
a ah , 201
a st c sc a e
a
a
a ah,
t h e ra ct ca
g o a t , 2 09
211
a
a a h a n d t h e a oc a
the
l yp se , 2 5 9 t h e sa cre d o o o f t h e
a
a a h , 26 6
t h e o ur ea st s o f ,
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lly
Ra ymo n d, 1 0 , 8 8, 9 8 , 1 0 6 9
1 9 4 , 2 6 5 , 2 6 6 , 2 6 9 , 33 6 , 3 7 0
Ly c a n t h ro py, 1 2 0
u
,
Min erva M un di 1 0 7
M ira c les
Mir vill e C o mt e de
,
,
,
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Ma c ro c o sm 3 6 40 44 6 7
M o n a d 40 4 5 4 6 3 8 7
M a cro ro so pus 5 7
M o o n 7 6 1 41 2 36 2 3 7 249
re e 5 2 2 7
Ma gi
cl seq
Ma ic it s e a rly h isto 3 4 sc ien ce Mo pse s 2 9 5 2 9 6
8 b a s is o f
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5 ; t 6 C h urc h a n d M o se
1 0 1 4 1 8 21 27 68
m a gi c 7 p o w e r a n d re a li t y o f 1 1
2 sp
a lo n e
impa rt s t rue sc ie n c e 2 8 ; Myst eries 80 1 0 9 1 2 3
d ivi n e a n d in fe rn a l ma gic
29 ;
d i ff ers fro m myst i c ism 8 0 ; t h e N ec ro ma n c y 1 1 2
1 1 3 et seq
sa c e rd o t a l a n d ro ya l a rt 8 7
o p e ra
c l seq
t io n o f 1 9 5
c ere m o n ia l m a i c
N e t sa h 9 0 9 1 9 8
g
20 5
se e a lso Bl a c k M a i c
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M a gi c a l I n st rum e n t s 2 0 5 2 45 cl seq
Oh 1 8 2
Ma gi c C h a in 9 9 2 6 0 et seq
0 d 5 3 1 82 2 6 5
M a gi c Ro d 6 9
(E dip us 1 4 1 6 1 7 3 8 5
M a gi c S qua re s 3 6 0 3 6 3
O ph it e s 1 8 1
M a gn es i n t e ri o r 1 3 4 3 35
O rifie l 7 6 2 3 6 3 52
M a gn e si a 9 7 1 0 6
O rph e us 3 4 7 1 4 3 0 88 1 0 7
Ma gn e t ic F luid 5 3
O si ris 3 0 5 2
M a gn e t i sm 6 3 6 4 6 9 7 0 2 0 1 2 32
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1
g a l c e m ica l sym b o ls, 3 ; a l
c e m ic a l e l e m e n t s, 5 7 ;
de n i t io n
o f t h e g rea t w o rk , 1 0 6 ; p ro ph e t s
o f a l c h e m y , 1 0 7 ; n ec essa ry in st ru
me n t s, 1 0 8 ; a l ch e mi ca l sun a n d
mo o n , 1 5 4 a l ch emica l n a me o f t h e
Gre a t rc a n um , 1 6 2 ; po ve r ty t h e
pr o t e c t i o n o f t h e
um O pus,
1 9 2 ; se c re t s o f, 2 6 4 ; t e
a gn um
O pus a m a gi ca l o pe ra t i o n , 2 6 8
m a n dra g o re o f t h e a l c h e mi st s , 3 1 2
d e n i t i o n o f t h e st o n e , 3 3 5 ; a l
c h e m i c a l g o l d, 3 3 7
Ma l c h ut h , 4 9 , 5 0 , 9 0 , 9 1 , 9 5 , 3 9 9
M a n H i er o glyph , 5 7 , 3 3 5
a n dra g o re , 3 1 2
fi
M
M
fi
M
M an e s, 3
M a n ic h aea n ism 2 9 1
Ma rs (pl a n e t ) 7 6 1 41 2 3 6
M a ry t h e Egyp t i a n 1 0 7
Me di c in e o c c ult 3 3 9 cl seq
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2 8 5, 3 44 , 3 86
A
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2 3 7 , 2 49
P a c t s, 3 0 2
Pa n do ra , 1 7
Pa n t a c l e s, 2 3 9 , 2 5 6
Pa ra c e l sus, a c c use d o f i n sa n i t y , 23 ;
sub m i t t e d
t o t h e r e ligi o n o f h is
i
in n o va t o r
in m a c ,
08
o f, 7 9 ; h is
a bo urs
o n , 82 ; t h e
l i c h o erca m e h im , 8 8 ; h is s e x
sus ec te d ,
98
h is d o c t r n e o f
h a n t o m s, 1 2 2 , h is m a r e s o f
of
ea n g,
1 3 3 ; h is d sc o e r
ma gn e t sm , i b ; a st o f t h e g rea t
ra c t c a
a st ro o ge rs , 1 3 9 ; h is d o c
t r n e o f s gn a t ur es, 1 40 ; h is str fe
w t h n a t ur e , 2 0 3 ; his ro scr t o n
o f c e re m o n a m a g c , 2 5 0 ; h is 8
a t h et c m e d c n e ,
oc
31 1 , h is
33 5 ;
t r n e o f t h e n t er o r ma
lip h a s
h is a
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an
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6 6 ; t a sm a n s
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M erca va h , 9 6
M erc ur , t h e e e me n t , 5 7 , 2 6 5 , 2 6 6
a n et , 7 6 , 7 8 , 2 3 6 , 2 3 7 ,
33 5 ; t h e
2 49
esm e r , 1 3 , 9 9
e t e m s ch o s s, 2 8 3
ch a e , 40 , 7 6 , 81 , 2 3 6 , 3 1 6 , 3 5 3
c ro c o s m , 3 6 , 6 7 , 6 8 , 2 0 2
M cro ro so us, 3 0 , 5 7 , 2 2 5
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Pe n t a gra m , 6 0 , 6 5 , 6 7 , 1 0 8, 1 88, 2 02 ,
2 1 0 , 2 2 4 et seq 2 41
Pe n t a t e uc h , 1 9
Pe t e r o f
o n o , 2 84
Ph a us, 3
3 8, 9 4
to n e, 1 2
Ph o so hi ca
.
ll
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Ph il t res
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ira n do la , 2 0, 30 1
Pio us d e
P is t o ri us, 2 0
Pla t o , 7 , 1 4, 1 8 4, 2 8 8
Ma gn um
I ND EX
Trip h o n ius, 9
Trit h e mius , 7 6 , 1 42 , 2 0 6 , 2 3 4, 3 52 ,
354
Tsch o udy ,
B a ro n
Tyc h o B ra h e
U
U
,
w
,
66,
336
1 5 2 , 2 3 5, 2 5 6
,
,
,
Vulga t e
1 2 , 1 58
,
V a l en t in e B a sil 1 0 7 1 5 3 2 6 8 3 3 8
Va mpires 1 1 8
Ve n us (pl a n e t ) 7 6 7 8 1 41 2 3 6 2 49
V erbum I n e n a rra bile 7 7
Villa rs A bb é de 1 45
Virgin Ma ry 1 41 2 42
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2 5 7 , 2 59 ,
49
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W o rd 6
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ill 49
n iv e rsa l m e di c i n e
n c rea t e d
Visio n s 6 2 6 4 1 1 3 1 53
Vo ln e y 22 1 6 7 2 5 8 3 7 9
V o lta ire 1 9 2 7 1 02 1 5 5
,
1 02 ,
2 39, 2 6 0
1 9 , 3 5, 45 , 5 1 , 5 2 ,
,
1 76, 1 79, 2 1 2, 227
Wro n ski
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Za c h a riel , 7 6 , 3 53
Z a dki e l , 2 3 6
Z o h a r , 2 0 , 4 8 , 1 4 1 , 2 1 4, 2 2 5 , 2 4 2
Z o ro a st er, 3 , 1 4, 41 , 2 5 8 , 2 9 1
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of
Th e
M
.
a sk
of
a s o n ry
Art S a c e r
Th e
en
ana
n ve i
o ta
etta
e
.
bove men t io ne d bo o ks w hi c h y o ur l o ca l bo o ksell er ma y n o t
sto c k will be d isp a t c he d b
y t he p ubl ishe r t o a n y a dd r ess
a
in t he wo r ld
on r eceip t
.
—R M — M d l
U
d— V d
ll —
Dl U l d
ic o ux
er is
n m a sk e
o f D r B a ta i e
s co ve
e
eo n e
u cif r
L
RT R D R D
net .
.
of
in t h e S e c re t S o c i e t i e s, a c co rd
W
By A H U E W A
—S t i m i h Ni
th C
f L if —
i —
E
O
L
Th Di
—D li g wi h Di —
H w L
D
—F m l F m y—Th P i g
Md D
By
.
.
C o NTE NTs : Pre fa c e
F
—
rie s
I n i t i a t e s B y P AP US
n um e ro us I llust ra t io n s
T h in gs Se e n a n d H e a rd
t h e E vi de n c e o f I n i t i a t e s
Th e irst Wit n e ss es o
Th e
e vil a n d t h e
o f S ign o r Ma r g io l t a
o e rn
Th e a ix o f
un t
m o st
e u se o f
W it h
.
The
.
of
—
Co
and
.
x l iv
M o rt o n
W o rship
Re c o r d
.
an s
Th e
D evil
,
N e w E d i t i o n , t h o ro ugh ly R e v ise d
d e m y 8 vo , c lo t h , 3 08 n e t
!I n t he p r ess
t h e B o h e mi
Fo r t h e
.
Ag e s
a ll
vo ls
Tw o
.
of
ot
by A
c lo t h
,
,
n et .
.
W M H E CKE TH O R N
Th e Ta
,
.
Qf the p r ic e
.