Éliphas Lévi Zahed, born Alphonse Louis Constant (8 February 1810 – 31 May 1875), was a French esotericist, poet, and writer. Initially pursuing an ecclesiastical career in the Catholic Church, he abandoned the priesthood in his mid-twenties and became a ceremonial magician. At the age of 40, he began professing knowledge of the occult. He wrote over 20 books on magic, Kabbalah, alchemical studies, and occultism.
The pen name "Éliphas
Lévi", was an anagram of his given names "Alphonse Louis" into Hebrew. Levi gained renown as an
original thinker and writer, his works attracting attention in Paris and London
among esotericists and artists of romantic or symbolist inspiration. He left
the Grand Orient de France (the French Masonic organization that originated
Continental Freemasonry) in the belief that the original meanings of its
symbols and rituals had been lost. "I
ceased being a freemason, at once, because the Freemasons, excommunicated by
the Pope, did not believe in tolerating Catholicism ... [and] the essence of
Freemasonry is the tolerance of all beliefs."
Many authors influenced Levi's political, occultic and
literary development, such as the French monarchist Joseph de Maistre, whom he
quotes in many parts of his Dogme et Rituel de la Haute Magie, Paracelsus,
Robert Fludd, Swedenborg, Fabre d'Olivet, the Rosicrucians, Plato, Raymond Lull,
and other esotericists.
Life
Early period
Born Alphonse Louis Constant, he was the son of a shoemaker
in Paris. In 1832 he entered the seminary of Saint Sulpice to study to enter
the Roman Catholic priesthood, as a sub-deacon he was responsible for
catechism, later he was ordained a deacon, remaining a cleric for the rest of
his life. One week before being ordained to the priesthood, he decided to leave
the priestly path, however the spirit of charity and the life he had in the
seminary stayed with him through the rest of his life, later he wrote that he
had acquired an understanding of faith and science without conflicts.
In 1836, on leaving the priestly path, he provoked his
superiors' anger. He had committed to permanent vows of chastity and obedience
as a sub-deacon and deacon, so returning to civil life was particularly painful
for him; he continued to wear the clerical clothes, the cassocks, until 1844.
The possible reasons that saw Levi's departure from the
Saint-Sulpice seminary, in 1836, are expressed in the following quote, by A. E.
Waite: "He [Levi] seems, however, to
have conceived strange views on doctrinal subjects, though no particulars are
forthcoming, and, being deficient in gifts of silence, the displeasure of
authority was marked by various checks, ending finally in his expulsion from
the Seminary. Such is one story at least, but an alternative says more simply
that he relinquished the sacerdotal career in consequence of doubts and
scruples."
He had to obviate extreme poverty by working as a tutor in
Paris. Around 1838, he met and was influenced by the views of the mystic Simon
Ganneau, and it may have been through Ganneau's meetings that he also met Flora
Tristan. In 1839 he entered the monastic life in the Abbey of Solesmes, but he
could not maintain the discipline so he quit the monastery.
Upon returning to Paris, he wrote, La Bible de la liberté
(The Bible of Liberty), which resulted in his imprisonment in August 1841.
The Eliphas Levi Circle ("(Association
law 1901) was set up on April 1 1975") gives the following summary of Levi's
marriage and paternity: "At the age
of 32 he met two young girls who were friends, Eugénie C and Noémie Cadiot.
Despite his preference for Eugenie he also fell under the spell of Noémie whom
he was obliged to marry in 1846 in order to avoid a confrontation with the
girl’s father. Seven years later Noémie ran away from the marital home to join
the marquis of Montferriet and in 1865 the marriage was annulled. Several
children issued from this marriage, in particular twins who died shortly after
birth. None of these children reached adult age, little Marie for example, who
died when she was seven. Lévi had an illegitimate son with Eugénie C, born 29
September 1846, but the child never bore Lévi’s name. However he did know his
father, who saw that he was educated. We know from reliable sources that the
descendants of this son are living among us in France today."
Writing at the beginning of the 20th century, A. E. Waite
depicts Levi's marriage, perished offspring, and (possible) violation of the
Saint Sulpice seminary rule, as follows:
I have failed to
ascertain at what period he married Mlle. Noemy, a girl of sixteen, who became
afterwards of some repute as a sculptor, but it was a runaway match and in the
end she left him. It is even said that she succeeded in a nullity suit—not on
the usual grounds, for she had borne him two children, who died in their early
years if not during infancy, but on the plea that she was a minor, while he had
taken irrevocable vows. Saint-Sulpice is, however, a seminary for secular
priests who are not pledged to celibacy, though the rule of the Latin Church
forbids them to enter the married state.
Unexpectedly, in 1850, at the age of 40, Levi succumbed to a
period of heightened financial and spiritual crisis, leading him, more
profoundly, to find refuge in the milieu of mid-19th-century esotericism and
the occult.
The tenth key of the
tarot, in The Key of the Mysteries
Later period
In December 1851, Napoleon III organized a coup that would
end the Second Republic and give rise to the Second Empire. Lévi saw the
emperor as the defender of the people and the restorer of public order. In the
Moniteur parisien of 1852, Lévi praised the new government's actions, but he
soon became disillusioned with the rigid dictatorship and was eventually
imprisoned in 1855 for publishing a polemical chanson against the Emperor. What
had changed, however, was Lévi's attitude towards "the people." As early as in La Fête-Dieu and Le livre
des larmes from 1845, he had been skeptical of the uneducated people's ability
to emancipate themselves. Similar to the Saint-Simonians, he had adopted the
theocratic ideas of Joseph de Maistre in order to call for the establishment of
a "spiritual authority" led
by an élite class of priests. After the disaster of 1849, he was completely
convinced that the "masses"
were not able to establish a harmonious order and needed instruction.
Lévi's activities reflect the struggle to come to terms,
both with the failure of 1848 and the tough repressions by the new government.
He participated on the Revue philosophique et religieuse, founded by his old
friend Fauvety, wherein he propagated his "Kabbalistic"
ideas, for the first time in public, in 1855-1856 (notably using his civil
name).
Lévi began to write Histoire de la magie in 1860. The
following year, in 1861, he published a sequel to Dogme et rituel, La clef des
grands mystères ("The Key to the
Great Mysteries"). In 1861 Lévi revisited London. Further magical
works by Lévi include Fables et symboles ("Stories
and Images"), 1862, Le sorcier de Meudon ("The Wizard of Meudon", an extended edition of two
novels originally published in 1847) 1861, and La science des esprits ("The Science of Spirits"),
1865. In 1868, he wrote Le grand arcane, ou l'occultisme Dévoilé ("The Great Secret, or Occultism
Unveiled"); this, however, was only published posthumously in 1898.
The thesis of magic propagated by Éliphas Lévi was of
significant renown, especially after his death. That Spiritualism was popular
on both sides of the Atlantic from the 1850s contributed to this success.
However, Lévi diverged from spiritualism and criticized it, because he believed
only mental images and "astral
forces" persisted after an individual died, which could be freely
manipulated by skilled magicians, unlike the autonomous spirits that Spiritualism
posited.
In regard to the purported supernatural occurrences reported
by the practitioners of spiritualism, Levi was obviously credulous. He
explained: "The phenomena which
quite recently have perturbed America and Europe, those of table-turning and
fluidic manifestations, are simply magnetic currents at the beginning of their
formation, appeals on the part of Nature inviting us, for the good of humanity,
to reconstitute great sympathetic and religious chains."
His magical teachings were free from obvious fanaticisms,
even if they remained rather obscure; and he had nothing to sell
(notwithstanding his publications). He did profess himself to be: "A poor and obscure scholar [who] has
found the lever of Archimedes, and he offers it to you for the good of humanity
alone, asking nothing whatsoever in exchange." He did not pretend to
be the initiate of some ancient or fictitious secret society. He incorporated
the Tarot cards into his magical system, and as a result the Tarot has been an
important part of the paraphernalia of Western magicians.
He had a deep impact on the magic of the Hermetic Order of
the Golden Dawn and later on ex–Golden Dawn member Aleister Crowley. He was
also the first to declare that a pentagram or five-pointed star with one point
down and two points up represents evil, while a pentagram with one point up and
two points down represents good. Lévi's ideas also influenced Helena Blavatsky
and the Theosophical Society.
As a ceremonial magus
Of his initial experience with British esotericists, in
1854, Levi wrote: "I had undertaken
a journey to London, that I might escape from internal disquietude and devote
myself, without interruption, to science. [...] They asked me forthwith to work
wonders, as if I were a charlatan, and I was somewhat discouraged, for, to speak
frankly, far from being inclined to initiate others into the mysteries of
Ceremonial Magic, I had shrunk all along from its illusions and weariness.
Moreover, such ceremonies necessitated equipment which would be expensive and
hard to collect. I buried myself therefore in the study of the transcendent
Kabalah, and troubled no further about English adepts."
It did not take long after his arrival in England, however,
before his skills as a reputed magus were earnestly courted; and Levi obliged:
An elderly British woman, who, on the agreement to strictest secrecy, "rigorous amongst adepts,"
provided him with "a complete
magical cabinet" containing the necessary paraphernalia to apply his
theories to the practice of magic in England.
Theory of magic
In the preface to The History of Magic (translator, A. E.
Waite), enumerates (what he believed to be) the nine key tenets of magic as
codified in Levi's earlier work, Doctrine and Ritual of Transcendental Magic.
They are:
(1) There is a potent
and real Magic, popular exaggerations of which are actually below the truth.
(2) There is a
formidable secret which constitutes the fatal science of good and evil.
(3) It confers on many
powers apparently super-human.
(4) It is the
traditional science of the secrets of Nature which has been transmitted to us
from the Magi.
(5) Initiation therein
gives empire over souls to the sage and full capacity for ruling human wills.
(6). Arising
apparently from this science, there is one infallible, indefectible and truly catholic
religion which has always existed in the world, but it is unadapted for the
multitude.
(7) For this reason
there has come into being the exoteric religion of apologue [parable], fable
and wonder-stories, which is all that is possible for the profane: it has
undergone various transformations, and it is represented at this day by Latin
Christianity under the obedience of Rome.
(8) Its veils are
valid in their symbolism, and it may be called valid for the crowd, but the
doctrine of initiates is tantamount to a negation of any literal truth therein.
(9) It is Magic alone which imparts true
science.
The three chief components of Levi's magical thesis were:
Astral Light, the Will and the Imagination. Levi did not originate any of these
as occult concepts.
Concerning the "Astral
Light", Waite noted: "the
Astral Light, which is neither more nor less than the odylic force of Baron
Carl Reichenbach, as the French writer [Levi] himself admits substantially, [...]"
and:
"This force he
[Levi] usually terms the Astral Light, a name which is borrowed from
Saint-Martin and the French mystics of the eighteenth century."
Louis Claude de Saint-Martin, had used the term "astral" to mean "psychic force"
"Astral
Light" was also indebted to the ideas of 18th-century proto-hypnotist,
Franz Mesmer: "[Mesmer] evolved the
theory of “animal magnetism.” This he held to be a fluid which pervades the
universe, but is most active in the human nervous organization, and enables one
man, charged with the fluid, to exert a powerful influence over another."
Astral is an adjective meaning: "Connected to, consisting of, stars." Levi used the term "Astral", not only as a
synonym for "psychic force",
but because he believed in the ancient and medieval practice of astrology. As
Levi wrote himself: "Nothing is
indifferent in Nature, a pebble more or less upon a road may crush or
profoundly alter the fortunes of the greatest men and even of the greatest
empires, much more than the position of a particular star cannot be indifferent
to the destinies of the child who is being, and who enters by the fact of his
birth into the universal harmony of the sidereal [astrological] world."
"Will"
and "Imagination", as
magical agents, were asserted three centuries before Levi, by Paracelsus:
The magical is a great
hidden wisdom, and reason is a great open folly. No armour shields against
magic for it strikes at the inward spirit of life. Of this we may rest assured,
that through full and powerful imagination only can we bring the spirit of any
man into an image. No conjuration, no rites are needful; circle-making and the
scattering of incense are mere humbug and jugglery. The human spirit is so
great a thing that no man can express it; eternal and unchangeable as God
Himself is the mind of man; and could we rightly comprehend the mind of man,
nothing would be impossible to us upon the earth. Through faith the imagination
is invigorated and completed, for it really happens that every doubt mars its
perfection. Faith must strengthen imagination, for faith establishes the will.
Because man did not perfectly believe and imagine, the result is that arts are
uncertain when they might be wholly certain.
Whether the object of your faith is real or false, you will
nevertheless obtain the same effects. Thus, if I believe in Saint Peter’s
statue as I should have believed in Saint Peter himself, I shall obtain the
same effects that I should have obtained from Saint Peter. But that is superstition.
Faith, however, produces miracles; and whether it is a true or a false faith,
it will always produce the same wonders.
Eliphas Levi cautioned: "The
operations of [magic] science are not devoid of danger. Their result may be
madness for those who are not established on the base of the supreme, absolute,
and infallible reason. They may over-excite the nervous system, producing terrible
and incurable diseases." "Let those, therefore, who seek in magic the
means to satisfy their passions, pause in that deadly path, where they will
find nothing but death or madness. This is the significance of the vulgar
tradition that the devil finished sooner or later by strangling the
sorcerers."
Socialist background
It was long believed that the socialist Constant disappeared
with the demise of the Second Republic and gave way to the occultist Éliphas
Lévi. However, according to historian of religions Julian Strube, who wrote his
doctoral dissertation on Constant, this narrative was constructed at the end of
the 19th century in occultist circles and was uncritically adopted by later
scholars. Strube argues that Constant not only developed his occultism as a
direct consequence of his socialist and post-clergical ideas, but he continued
to propagate the realization of socialism throughout his entire life.
According to the occultist Papus (Gérard Encausse) and the
occultist biographer Paul Chacornac, Constant's turn to occultism was the
result of an "initiation" by the eccentric Polish expatriate Józef Maria
Hoene-Wroński. The two did know each other, as evidenced in Constant's 6
January 1853 letter to Hoene-Wroński, thanking him for including one of
Constant's articles in Hoené-Wroński's 1852 work, Historiosophie ou science de
l'histoire. In the letter Constant expresses his admiration for Hoené-Wroński's
"still underappreciated genius"
and calls himself his "sincere admirer
and devoted disciple." Nonetheless, Strube argues that Wronski's
influence had been brief, between 1852 and 1853, and superficial. He criticizes
Papus and his companions' research based on Papus' attempts to contact Constant
on 11 January 1886—11 years after Constant's death.
Later on, the construction of a specifically French esoteric
tradition, in which Constant was to form a crucial link, perpetuated this idea
of a clear rupture between the socialist Constant and the occultist Lévi.
Strube in 2016 wrote that a different narrative was developed independently by
Arthur Edward Waite, who was a near contemporary of Lévi. Strube opined that A.
E. Waite knew insufficient details of Constant's life.
Furthermore, Strube proposes that Lévi contemplated "magic" as a new order—an
ideology (potentially a politically useful superstition) by which a new
hierarchy would be articulated, as he interpret from Levi's statement: "Hereunto therefore we have 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 all opinions and all forms of worship, but should regenerate
and direct them by reconstituting the circle of initiates, and thus providing
the blind masses with wise and clear-seeing leaders." Strube argues
that "A journey to London that Lévi
made in May 1854 did not cause his preoccupation with magic", and that
"even though Lévi professed
involvement in magical ritual. Instead, it was the aforementioned
socialist-magnetistic dialectic that compassed Lévi's interest in magic."
Despite so, it is clear that Lévi's statement limits itself to magic and its
kinds, where Lévi proposes to have merged science and religion and promotes his
own methods by claiming to have applied a scientific approach in his research,
contrasting it against the Goetic and Necromantic methods.
Selected writings
Lévi, Éliphas (1841a). La Bible de la liberté [The Bible of
Liberty].
Lévi, Éliphas (1841b). Doctrines religieuses et sociales
[Religious and Social Doctrines].
Lévi, Éliphas (1841c). L'assomption de la femme [The Assumption
of Woman].
Lévi, Éliphas (1844). La mère de Dieu [The Mother of God].
Lévi, Éliphas (1845). Le livre des larmes [The Book of
Tears].
Lévi, Éliphas (1848). Le testament de la liberté [The
Testament of Liberty].
Lévi, Éliphas (1854–1856). Dogme et Rituel de la Haute Magie
[The Doctrine and Ritual of High Magic]. Includes material on alchemy
Lévi, Éliphas (1860). Histoire de la magie [The History of
Magic].
Lévi, Éliphas (1861). La clef des grands mystères [The Key
to the Great Mysteries].
Lévi, Éliphas (1862). Fables et symboles [Stories and
Symbols].
Lévi, Éliphas (1865). La science des esprits [The Science of
Spirits]. Paris: Germer Baillière, Libraire-éditeur.
Lévi, Éliphas (1868). Le grand arcane, ou l'occultisme
dévoilé [The Great Secret, or Occultism Unveiled].
Lévi, Éliphas (1894). Le livre des splendeurs [The Book of
Splendours].
Lévi, Éliphas (1895). Clefs majeures et clavicules de
Salomon [Major Keys and Minor Keys of Solomon].
Lévi, Éliphas (1896). The Magical Ritual of the Sanctum
Regnum.
No comments:
Post a Comment