Transcendental Magic I: The Doctrine (Éliphas Lévi) · 47 of 96 · tr. A.E. Waite
8. Realization-c
The Astral Body is not always of the same sex as the terrestrial, that is, the proportions of the two forces, varying from right to left, seem frequently to belie the visible organization, producing seeming aberrations of human passion and explaining, while in no wise morally justifying, the amorous peculiarities of Anacreon or Sappho.
A skilful magnetizer should take all these subtle distinctions into account, and we shall provide in our “Ritual” the rules for their recognition.
There are two kinds of realization, the true and the fantastic.
The first is the exclusive secret of magicians, the other belongs to enchanters and sorcerers.
Mythologies are fantastic realizations of religious dogma; superstitions are the sorcery of mistaken piety; but even mythologies and superstitions are more efficacious on human will than a purely speculative philosophy apart from any practice.
Hence St.
Paul opposes the conquests of the folly of the Cross to the inertness of human wisdom.
Religion realizes philosophy by adapting it to the weaknesses of the vulgar; such is for Kabalists the secret reason and occult explanation of the doctrines of incarnation and redemption.
Thoughts untranslated into speech are thoughts lost for humanity; words unconfirmed by acts are idle words, and the idle word is not far removed from falsehood.
Thought formulated by speech and confirmed by acts constitutes a good work or a crime.
Hence, whether in vice or virtue, there is no utterance for which we are not responsible; above all, there are no indifferent acts.
Curses and blessings produce their consequence invariably, and every action, whatsoever its nature, whether inspired by love or hate, has effects analogous to its motive, its extent and its direction.
When that emperor whose images had been mutilated, raising his hand to his face, exclaimed, “I do not feel that I am injured,” he was mistaken in his valuation and detracted thereby from the merit of his clemency.
What man of honour could behold undisturbed an insult offered to his portrait?
And did such insults, inflicted even unknown to ourselves, react on us by a fatal influence, were the effects of bewitchment actual, as indeed an adept cannot doubt, how much more imprudent and ill-advised would seem this utterance of the good emperor!
There are persons whom we can never offend with impunity, and if the injury we have done them is mortal, we begin forthwith to die.
There are those also whom we never meet in vain, whose mere glance alters the direction of our life.
The basilisk who slays by a look is no fable; it is a magical allegory.
Generally speaking, it is bad for health to have enemies, and we can never brave with impunity the reprobation of anyone.
Before opposing ourselves to a given force or current, we must be well assured that we possess the contrary force, or are with the stream of the contrary current; otherwise, we shall be crushed or struck down, and many sudden deaths have no other cause than this.
The terrible visitations of Nadab and Abihu, of Osa, of Ananias and Sapphira, were occasioned by electric currents of outraged convictions; the sufferings of the Ursulines of Loudun, the nuns of Louviers and the convulsionaries of Jansenism, were identical in principle and are explicable by the same occult natural laws.
§ Ask Guru about this passage →Themes
Cosmic Sympathycosmology
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The passage describes how insults, enemies, and curses react on individuals through fatal influences and occult natural laws, indicating hidden affinities between parts of the cosmos.
All passages →Good Thought Word Deedethics
The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.
The text outlines a triad of responsibility where thought formulated by speech and confirmed by acts determines moral outcome, mirroring the Zoroastrian triad.
All passages →Hidden Sayingssoteriology
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The text refers to the 'exclusive secret of magicians' and the 'occult explanation' of doctrines, indicating esoteric teachings reserved for the initiated.
All passages →Linga Shariraanthropology
The persistent form or image of a human being that exists from birth to death, distinct from the impermanent physical matter.
The concept of the 'Astral Body' distinct from the 'terrestrial' body aligns with the definition of a persistent subtle form separate from physical matter.
All passages →Word Power Incantationpraxis
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
The passage explicitly states that curses and blessings produce consequences invariably and that thoughts formulated by speech and confirmed by acts constitute good works or crimes.
All passages →Related passages · 15 of 305 parallels
theosophy|The Secret Doctrine|Page 2 (part 1)
“The Secret Doctrine by H.
P.
Blavatsky -- Vol.
1 [[Vol.
1, Page xvii]] INTRODUCTORY.
------- "Gently to hear, kindly to judge." -- S HAKESPEARE.
S INCE the appearance of Theosophical literature in England, it has become customary to c…”
Shared concept: Hidden Sayings — Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XVIII-b
“A certain thing of this kind also may take 71 place in the harmony and crasis of the universe: for the same things may be the salvation of the whole, through the perfection of the things inherent and the recipients; but may be noxious to th…”
Shared concept: Cosmic Sympathy — The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination. (derived)
theosophy|The Secret Doctrine|Page 2 (part 9)
“I believe in the ancients and therefore I love them."** (Quoted in "Science of Religions" by Max Muller.) The writer loves them too, and therefore believes in the ancients, and the modern heirs to their Wisdom.
And believing in both, she n…”
Shared concept: Hidden Sayings — Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 365 (part 1)
“Section 45 45.
From this discussion it becomes perfectly clear that the individual member of the All contributes to that All in the degree of its kind and condition; thus it acts and is acted upon.
In any particular animal each of the lim…”
Shared concept: Cosmic Sympathy — The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter III
“Since, however, every part of the heavens, every sign of the zodiac, all the motion of the heavens, every period of time according to which the world is moved, and all things contained in the wholes of the universe, receive the powers which…”
Shared concept: Cosmic Sympathy — The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialogue-j
“So that the continual movement of one part supposes and carries with it the movement of the whole, in such a way that the attraction of the posterior parts is consequent upon the repulsion of the anterior parts; thus the movement of the sup…”
Shared concept: Cosmic Sympathy — The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 4, Section 1h
“Hence comes the bare existence of all things, and hence their unions, 277 277 ἑνώσεις, διακρίσεις, ταὐτότητες, ἑτερότητες.
their differentiations, their identities, their differences, 278 278 Hence parts are united into wholes and wholes a…”
Shared concept: Cosmic Sympathy — The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination. (derived)
celtic|The Mabinogion|Tale THE LADY OF THE FOUNTAIN-c
“The man looked upon me, and he smiled and said, ‘If I did not fear to distress thee too much, I would show thee that which thou seekest.’ Upon this I became anxious and sorrowful, and when the man perceived it, he said, ‘If thou wouldest ra…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale THE LADY OF THE FOUNTAIN-g
“And as long as thou concealest it, it will conceal thee.
When they have consulted together, they will come forth to fetch thee, in order to put thee to death; and they will be much grieved that they cannot find thee.
And I will await thee…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale THE LADY OF THE FOUNTAIN-l
““My lord Arthur,” said Gwalchmai, “here is Owain, who has vanquished me, and will not take my arms.” “My lord,” said Owain, “it is he that has vanquished me, and he will not take my sword.” “Give me your swords,” said Arthur, “and then neit…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale PEREDUR THE SON OF EVRAWC-n
“And Peredur put on garments like those that Gwalchmai wore, and they went together unto Arthur, and saluted him.
“Behold, lord,” said Gwalchmai, “him whom thou hast sought so long.” “Welcome unto thee, chieftain,” said Arthur.
“With me th…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale PEREDUR THE SON OF EVRAWC-r
“And being elated with the liquor, he said to the black man, “It is a marvel to me, so mighty as thou sayest thou art, who could have put out thine eye.” “It is one of my habits,” said the black man, “that whosoever puts to me the question w…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale PEREDUR THE SON OF EVRAWC-ab
““I will give thee,” said the King, “my daughter in marriage, and half my kingdom with her, and the two Earldoms as a gift.” “Heaven reward thee, lord,” said Peredur, “but I came not here to woo.” “What seekest thou then, chieftain?” “I am s…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale GERAINT THE SON OF ERBIN-z
“But the third turned upon him, and struck him with his club, so that he split his shield, and crushed his shoulder, and opened his wounds anew, and all his blood began to flow from him.
But Geraint drew his sword, and attacked the giant, a…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)
celtic|The Mabinogion|Tale GERAINT THE SON OF ERBIN-ac
“And Geraint called for his horse and his armour, and he accoutred both himself and his horse.
And all the hosts went forth until they came to the side of the hedge, and the hedge was so lofty, that it reached as high as they could see in t…”
Shared concept: Word Power Incantation — The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. (derived)