← Home
Transcendental Magic II: The Ritual (Éliphas Lévi) · 34 of 123 · tr. A.E. Waite

6. The Medium And Mediatorc

Many persons will say that it is difficult and even impossible to attain such resolution, that strength in volition and energy in character are natural gifts. I do not dispute it, but I would point out also that habit can reform nature; volition can be perfected by education, and, as intimated otherwise, all magical, like all religious, ceremonial has no other end but thus to test, exercise and habituate the will by perseverance and by force. The more difficult and laborious the exercises, the greater their effect, as we have now advanced far enough to see. If it have been hitherto impossible to direct the phenomena of magnetism, it is because an initiated and truly emancipated operator has not yet appeared. Who can boast that he is such? Have we not ever new self-conquests to make? At the same time, it is certain that Nature will obey the sign and word of one who is strong enough to be convinced that she will. I say that Nature will obey; I do not say that she will belie herself or disturb the order of her possibilities. The healing of nervous diseases by word, breath, or contact; resurrection in certain cases; resistance of evil wills sufficient to disarm and confound murderers; even the faculty of making one's self invisible by confusing the sight of those whom it is important to elude - all this is a natural effect of projecting or withdrawing the Astral Light. Thus was Valentius dazzled and terror-struck on entering the temple of Cesarea, even as Heliodorus of old, overwhelmed by a sudden madness in the temple of Jerusalem, believed himself scourged and trampled by angels. Thus also the Admiral de Coligny imposed respect on his assassins and could only be despatched by a madman who fell upon him with averted face. What rendered Joan of Arc invariably victorious was the fascination of her faith and the miracle of her audacity; she paralysed the arms of those who would have assailed her, and the English may have very well been sincere in regarding her as a witch or a sorceress. As a fact, she was a sorceress unconsciously, herself believing that she acted supernaturally, while she was really disposing of an occult force which is universal and invariably governed by the same laws. The Magus-magnetizer should have command of the natural medium, and consequently of that astral body by which our soul communicates with our organs. He must say to the material body, “Sleep!” and to the sidereal body, “Dream!” Thereupon, the aspect of visible things changes, as in hashish-visions. Cagliostro is thought to have possessed this power, and he increased its action by means of fumigations and perfumes; but true magnetic ability should transcend these auxiliaries, all more or less inimical to reason and destructive of health? M. Ragon, in his learned work on Occult Masonry, gives the recipe for a series of medicaments calculated to induce the exaltation of somnambulism. It is by no means a knowledge to be despised, but prudent magists should avoid its practice. The Astral Light is projected by glance, by voice, and by the thumb and palm of the hand. Music is a potent auxiliary of the voice, and hence comes the word enchantment. No musical instrument is more bewitching than the human voice, but the far-away notes of a violin or harmonica may augment its power. The patient whom it is proposed to subjugate is prepared in this way; and when he is half-stupefied, as it were, enveloped by the charm, the hands should be extended towards him; he should be commanded to sleep or to see, and he will obey despite himself.
Themes
Divine Lighttheology

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

The Astral Light is the central mechanism discussed, described as a universal occult force projected by the operator to effect change.

All passages →
Heroic Furorpraxis

Bruno's eroici furori — a passionate, ennobling spiritual ardor that drives the soul toward divine wisdom; distinguished from base or animal passions by its orientation to infinite truth.

Joan of Arc's 'miracle of her audacity' and the emphasis on strength in volition reflect a passionate spiritual ardor.

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' by which the soul communicates with organs aligns directly with the definition of the persistent form distinct from physical matter.

All passages →
Tripartite Soulanthropology

Division of the human being into three principles: spirit (pneuma), soul (psyche), and body/matter (hyle or soma).

The text distinguishes between the material body, the astral body, and the soul as distinct components of human existence.

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 Nature obeys the sign and word, and describes music and voice as potent auxiliaries for enchantment.

All passages →
Related passages · 1 parallel · 3 contrasts
renaissance_hermeticism|Agrippa: The Philosophy of Natural Magic, Chapter XIV — Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects|Chapter XIV, Section 1a
CHAPTER XIV. Of the Spirit of the World, What It Is, and How by Way of Medium It Unites Occult Virtues to Their Subjects . Democritus and Orpheus, and many Pythagoreans, having most diligently searched into the virtues of celestial things…”
Both passages discuss the concept of an astral or spiritual medium that connects the divine or celestial with the material world. They describe how this medium can be harnessed and manipulated to achieve supernatural effects, such as healing and influencing others, through the will and specific rituals or practices.
christian_mysticism|Meister Eckhart's Sermons (Field translation)|VbCONTRASTS
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 emphasize the transformation and perfection of the human will or nature through spiritual practices and divine connection. Passage A discusses the cultivation of will and the projection of astral light through magical rituals, while Passage B focuses on the union with the Divine Nature through knowledge and faith in Christ, leading to divine-like actions and ultimate union with God.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 9)CONTRASTS
I have never desired to learn any sciences, but from early youth I strove after the salvation of my soul, and thought how I might inherit or possess the kingdom of heaven. Finding within myself a powerful contrarium , namely, the desires t…”
Both passages emphasize the importance of willpower and self-conquest in achieving spiritual or magical goals. They also highlight the transformation of the self through discipline and the alignment of one's will with a higher power or universal force.
neoplatonism|Iamblichus: On the Mysteries|Chapter XCONTRASTS
Let us, however, discuss what pertains to divination more particularly; not asserting this, that nature leads each thing to its like; for the enthusiastic energy is not the work of nature; nor again asserting that the temperature of the air…”
Both passages discuss the concept of divine or supernatural influence on human beings, emphasizing the power of the will and the ability to harness and project an occult or divine force. They share a structural parallel in the idea of an initiated individual possessing the ability to influence nature or other people through this force.