Transcendental Magic II: The Ritual (Éliphas Lévi) · 1 of 123 · tr. A.E. Waite
Introduction-a
KNOWEST thou that old queen of the world who is on the march always and wearies never?
Every uncurbed passion, every selfish pleasure, every licentious energy of humanity, and all its tyrannous weakness, go before the sordid mistress of our tearful valley, and, scythe in hand, these indefatigable labourers reap their eternal harvest.
That queen is old as time, but her skeleton is concealed in the wreckage of women's beauty, which she abstracts from their youth and love.
Her skull is adorned with lifeless tresses that are not her own.
Spoliator of crowned heads, she is embellished with the plunder of queens, from the star-begemmed hair of Berenice to that-white, but not with age-which the executioner sheared from the brow of Marie Antoinette.
Her livid and frozen body is clothed in faded garments and tattered winding-sheets.
Her bony hands, covered with rings, hold diadems and chains, scepters and crossbones, jewels and ashes.
When she goes by, doors open of themselves; she passes through walls; she penetrates to the cabinets of kings; she surprises the extortioners of the poor in their most secret orgies; she sits down at their board, pours out their wine, grins at their songs with her gumless teeth, takes the place of the lecherous courtesan hidden behind their curtains.
She delights to hover about sleeping voluptuaries; she seeks their caresses, as if she hoped to grow warm in their embrace; but she freezes all those whom she touches and herself never kindles.
At times, notwithstanding, one would think her seized with frenzy; she stalks slowly no longer; she runs; if her feet are too slow, she spurs a pale horse and charges all breathless through multitudes.
Murder rides with her on a russet charger; shaking his mane of smoke, fire flies before her with wings of scarlet and black; famine and plague follow on diseased and emaciated steeds, gleaning the few sheaves which remain to complete her harvest.
After this funereal procession come two little children, radiating with smiles and life, the intelligence and love of the coming century, the dual genius of a newborn humanity.
The shadows of death fold up before them, as does night before the morning star; with nimble feet they skim the earth and sow with full hands the hope of another year.
But death will come no more, impiteous and terrible, to mow like dry grass the ripe blades of the new age; it will give place to the angel of progress, who will gently liberate souls from mortal chains, so that they may ascend to God.
When men know how to live they will die no longer; they will transform like the chrysalis, which becomes a splendid butterfly.
The terrors of death are daughters of ignorance, and death herself is only hideous by reason of the rubbish which covers her, and the sombre hues with which her images are surrounded.
Death, truly, is the birth-pang of life.
There is a force in Nature which dieth not, and this force perpetually transforms beings to preserve them.
It is the reason or word of Nature.
In man also there is a force analogous to that of Nature, and it is the reason or word of man.
The word of man is the expression of his will directed by reason, and it is omnipotent under this leading, for it is analogous to the word of God Himself.
By the word of his reason man becomes conqueror of life, and can triumph over death.
The entire life of man is either the parturition or miscarriage of his word.
Human beings who die without having understood or formulated the word of reason, die devoid of eternal hope.
Eckhart's signature doctrine that the Father eternally begets the Son in the ground of the soul; the human interior as the actual site of the divine generative act, distinct from inner_light's static indwelling.
Human life is defined as the parturition or miscarriage of the word, mirroring the divine generative act within the soul.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage draws a direct analogy between the force in Nature, the word of man, and the word of God, reflecting Hermetic correspondence.
Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.
Death is described as hideous only due to the rubbish and sombre hues that cover her, implying her essence is not inherently evil.
The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.
Humanity is promised transformation like a chrysalis into a butterfly to ascend to God, implying participation in the divine nature.
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 text asserts that the human word, when directed by reason and will, is omnipotent and allows man to triumph over death.