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Transcendental Magic II: The Ritual (Éliphas Lévi) · 9 of 123 · tr. A.E. Waite

Introduction-i

Nothing tortures the wicked so much as goodness. Nothing is more odious to madness than reason. But if an ignorant operator should make use of these signs without knowing them, he is like a blind man who discourses of light to the blind, an ass who would teach children to read. “If the blind lead the blind,” said the Great and Divine Hierophant, “both fall into the pot.” And now a final word to recapitulate this entire introduction. If you be blind like Samson when you cast down the pillars of the temple, its ruins will crush you. To command Nature we must be above Nature, by resistance of her attractions. If your mind be perfectly free from all prejudice, superstition and incredulity, you will rule spirits. If you do not obey blind forces, they will obey you. If you be wise like Solomon, you will perform the works of Solomon; if you be holy like Christ, you will accomplish the works of Christ. To direct the currents of the inconstant light, we must be established in the constant light. To command the elements, we must have overcome their hurricanes, their lightnings, their abysses, their tempests. In order to DARE we must KNOW; in order to WILL, we must DARE; we must WILL to possess empire and to reign we must Be SILENT.
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Themes
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage contrasts 'inconstant light' with the need to be established in the 'constant light'.

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Theosis Deificationsoteriology

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.

The text claims that if one is holy like Christ or wise like Solomon, one will accomplish their works, implying deification.

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