← Home
Transcendental Magic II: The Ritual (Éliphas Lévi) · 14 of 123 · tr. A.E. Waite

1. Preparationse

We must be mild and considerate to all, but in social relations must never permit ourselves to be absorbed, and must withdraw from circles in which we cannot acquire some initiative. Finally, we may and should fulfil the duties and practise the rites of the cultus to which we belong. Now, of all forms of worship the most magical is that which most realizes the miraculous, which bases the most inconceivable mysteries upon the highest reasons, which has lights equivalent to its shadows, which popularizes miracles, and incarnates God in all mankind by faith. This religion has existed always in the world, and under many names has been ever the one and ruling religion. It has now among the nations of the earth three apparently hostile forms, which are destined, however, to unite before long for the constitution of a universal Church. I refer to the Greek orthodoxy, Roman Catholicism and a final transfiguration of the religion of Buddha. 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. We are living at a period when nothing remains to destroy and everything to remake. “Remake what? The past?” No one can remake the past. “What, then, shall we reconstruct? Temples and thrones?” To what purpose, since the former ones have been cast down? “You might as well say: my house has collapsed from age, of what use is it to build another?” But will the house that you contemplate erecting be like that which has fallen? No, for the one was old and the other will be new. “Notwithstanding, it will be always a house.” What else can you expect?
Themes
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 describes the most magical worship as that which incarnates God in all mankind by faith.

All passages →
Related passages · 4 parallels
christian_mysticism|Meister Eckhart's Sermons (Field translation)|Vb
It is necessary, therefore, for all the creatures which issued forth from God to co-operate earnestly with all their powers to form a Man who may again attain that union with God which Adam enjoyed before he fell, and who may again restore…”
Both passages discuss the unification of different religious traditions and the concept of a universal spiritual path. Passage A speaks of the union of Greek orthodoxy, Roman Catholicism, and Buddhism into a universal Church, while Passage B emphasizes the union of human nature with the Divine Nature through Christ. Both highlight the idea of spiritual regeneration and the importance of knowledge and faith in achieving this union.
egyptian|The Egyptian Book of the Dead (Papyrus of Ani)|Chapter 5 (part 1)
THE LEGEND OF OSIRIS. The main features of the Egyptian religion constant. The chief features of the Egyptian religion remained unchanged from the Vth and VIth dynasties down to the period when the Egyptians embraced Christianity, after t…”
Both passages discuss the idea of a universal religion or belief system that transcends time and cultural boundaries. Passage A talks about the unification of different religious forms into a universal Church, while Passage B describes the persistence of ancient Egyptian beliefs and their influence on later religious practices, highlighting the enduring nature of religious myths and doctrines.
neoplatonism|Iamblichus: On the Mysteries|Chapter XV
Let us then, in the next place, direct our attention to that which accords with what has been before said, and with our twofold condition of being. For there is a time when we become wholly soul, are out of the body, and sublimely revolve o…”
Both passages discuss the idea of a universal religion or spiritual practice that transcends individual forms of worship. They emphasize the need for a higher, unified spiritual path that can guide and regenerate existing religious practices, highlighting the dual nature of human existence and the need for appropriate spiritual practices.
zoroastrianism|Avesta (Gathas)|Ahunavaiti Gatha, Yasna XXX, Section 1b
And may we be such as those who bring on p. 34 this great renovation, and make this world progressive, (till its perfection shall have been reached). (As) the Ahuras of Mazda 1 (even) may we be; (yea, like Thyself), in helpful readiness t…”
Both passages discuss the concept of a great renovation or transformation of the world, involving the destruction of evil and the establishment of a new, righteous order. They also emphasize the role of the righteous or initiates in this process, highlighting a shared conceptual insight across different mystical traditions.