LEVI - Dogme Et Ritual.pdf - Occult Collection - yarenty

Eliphas Levi

Dogma et Rituel

de la

Haute Magie

Translated by A. E. Waite

Dogme et Rituel de la Haute Magie

The Doctrine and Ritual of Transcendental Magic

By Eliphas Levi (Alphonse Louis Constant)

Translated by A. E. Waite.

Originally published by Rider & Company, England, 1896.

Transcribed and converted to Adobe Acrobat format by Benjamin Rowe, June,

2001.

Booksigns; book 1&2 joined by Caput Mortuum for the Ayin Quadma'ah Movement.

Part I:

The Doctrine of

Transcendental

Magic

INTRODUCTION

B EHIND the veil of all the hieratic and mystical allegories of ancient doctrines,

behind the darkness and strange ordeals of all initiations, under the seal of all

sacred writings, in the ruins of Nineveh or Thebes, on the crumbling stones of old

temples and on the blackened visage of the Assyrian or Egyptian sphinx, in the

monstrous or marvellous paintings which interpret to the faithful of India the

inspired pages of the Vedas, in the cryptic emblems of our old books on alchemy,

in the ceremonies practised at reception by all secret societies, there are found

indications of a doctrine which is everywhere the same and everywhere carefully

concealed. Occult philosophy seems to have been the nurse or god-mother of all

intellectual forces, the key of all divine obscurities and the absolute queen of soci-

ety in those ages – when it was reserved exclusively for the education of priests

and of kings. It reigned in Persia with the Magi, who perished in the end, as perish

all masters of the world, because they abused their power; it endowed India with

the most wonderful traditions and with an incredible wealth of poesy, grace and

terror in its emblems; it civilized Greece to the music of the lyre of Orpheus; it

concealed the principles of all sciences, all progress of the human mind, in the

daring calculations of Pythagoras; fable abounded in its miracles, and history,

attempting to estimate this unknown power, became confused with fable; it

undermined or consolidated empires by its oracles, caused tyrants to tremble on

their thrones and governed all minds, either by curiosity or by fear. For this sci-

ence, said the crowd, there is nothing impossible, it commands the elements,

knows the language of the stars and directs the planetary courses; when it speaks,

the moon falls blood-red from heaven; the dead rise in their graves and mutter

ominous words, as the night wind blows through their skulls. Mistress of love or of

hate, occult science can dispense paradise or hell at its pleasure to human hearts;

it disposes of all forms and confers beauty or ugliness; with the wand of Circe it

changes men into brutes and animals alternately into men; it disposes even of life

and death, can confer wealth on its adepts by the transmutation of metals and

immortality by its quintessence or elixir, compounded of gold and light.

Such was Magic from Zoroaster to Manes, from Orpheus to Apollonius of

Tyana, when positive Christianity, victorious at length over the brilliant dreams

and titanic aspirations of the Alexandrian school, dared to launch its anathemas

publicly against this philosophy, and thus forced it to become more occult and

mysterious than ever. Moreover, strange and alarming rumours began to circulate

concerning initiates or adepts; they were surrounded every where by an ominous

influence, and they destroyed or distracted those who allowed themselves to be

beguiled by their honeyed eloquence or by the sorcery of their learning. The

women whom they loved became Stryges and their children vanished at nocturnal

meetings, while men whispered shudderingly and in secret of bloodstained orgies

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