Dogma El Ritual-Eliphas Levi
Death is a phantom of ignorance;
it does not exist; everything in Nature is living, and it is because it is alive that everything is in motion and undergoes incessant change of form. Old age is the
beginning of regeneration; it is the labour of renewing life; and the ancients represented the mystery we term death by the Fountain of Youth, which was entered in decrepitude and left in new childhood. The body is a garment of the soul. When
this garment is worn out completely, or seriously and irreparably rent, it is abandoned and never rejoined. But when it is removed by some accident without being worn out or destroyed, it can, in certain cases, be reassumed, either by our own efforts or by the assistance of a stronger and more active will than ours. Death is
neither the end of life nor the beginning of immortality: it is the continuation and transformation of life. Now a transformation being always a progress, few of those who are apparently dead will consent to return to life, that is, to take up the vestment
which they have left behind. It is this which makes resurrection one of the hardest works of the highest initiation, and hence its success is never infallible,but must be regarded almost invariably as accidental and unexpected. To raise up
a dead person we must rivet suddenly and energetically the most powerful chains of attraction which connect it with the body that it has just quitted.It is, therefore,
necessary to be acquainted previously with this chain, then to seize thereon,finally to project an effort of will sufficiently powerful to link it up instantaneously
and irresistibly. All this, as we say, is extremely difficult, but is in no sense absolutely impossible. The prejudices of materialistic science exclude resurrection
at present from the natural order of things, and hence there is a disposition to explain all phenomena of this class by lethargies, more or less complicated with signs of death and more or less long in duration. If Lazarus rose again before our
doctors, they would record in their memorials to official academies a strange case of lethargy, accompanied by an apparent beginning of putrefaction and a strong corpse-like odour: the exceptional occurrence would be labelled with a suitable
name, and the matter would be at an end.
But if ever a resurrection has taken place in the world, it is incontestable that resurrection is possible.
Now, the bodies corporate protect religion, and religion
asserts positively the fact of resurrections; therefore resurrections are possible.From this escape is difficult. To say that such things are possible outside the laws of Nature, and by an influence contrary to universal harmony, is to affirm
that the spirit of disorder, darkness and death can be sovereign arbiter of life.
The resurrection of a dead person is the masterpiece of magnetism, because it needs for its accomplishment the exercise of a kind of sympathetic omnipotence.What is vulgarly called Necromancy has nothing in common with resurrection,
and it is at least highly doubtful whether, in operations connected with this application of magical power, we really come into correspondence with the souls of the dead whom we evoke. There are two kinds of Necromancy, that of light and that
of darkness ? the evocation by Prayer, Pantacle and Perfumes, and the evocationby blood, imprecations and sacrilege.
it is certain also that they
never reveal any mysteries of the life beyond. They are beheld as they still exist in the memories of those who knew them, and doubtless as their reflections have left them impressed on the Astral Light. When evoked spectres reply to questions
addressed them, it is always by signs or by interior and imaginary impressions,never with a voice which really strikes the ears; and this is comprehensible
enough, for how should a shadow speak? With what instrument could it cause the air to vibrate by impressing it in such a manner as to make distinct sounds? At the same time, electrical contacts are experienced from apparitions and sometimes
appear to be produced by the hand of a phantom; but the phenomena is wholly subjective, is occasioned solely by the power of imagination and the local wealth of that occult force which we term the Astral Light. The proof of this is that spirits,
or at least the spectres pretended to be such, may indeed touch us occasionally,but we cannot touch them, and this is one of the most affrighting characteristics of these apparitions, which are at times so real in appearance that we cannot unmoved feel the hand pass through that which seems a body and yet
make contact with nothing.
Evocations should have always a motive and a justifiable end; otherwise, they are works of darkness and folly, most dangerous for health and reason. To evoke out of pure curiosity, or to find out whether we shall see anything, is to court fruitless
fatigue. The transcendental sciences admit of neither doubt nor puerility. Thepermissible motive of an evocation may be either love or intelligence. Evocations of love require less apparatus and are in every respect easier. The procedure is as
follows. We must collect, in the first place, carefully the memorials of him-or herwhom we desire to behold, the articles he used, and on which his impression remains; we must also prepare an apartment in in which the person lived, or otherwise
one of similar kind, and place his portrait veiled in white therein, surrounded with his favourite flowers, which must be renewed daily. A fixed date must then be chosen, being that of the person's birth, or one that was especially
fortunate for his and our own affection, one of which we may believe that his soul,however blessed elsewhere, cannot lose the remembrance. This must be the day of evocation, and we must prepare for it during the space of two weeks. Throughout
the period we must refrain from extending to anyone the same proofs of affection which we have the right to expect from the dead; we must observe strict chastity,live in retreat and take only one modest and light collation daily. Every evening at
the same hour we must shut ourselves in the chamber consecrated to the memory of the lamented person, using only one small light, such as that of a funeral lamp
or taper. This light should be placed behind us, the portrait should be uncovered,and we should remain before it for an hour in silence; finally, we should fumigate
the apartment with a little good incense, and go out backwards. On the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine and roots, or
fruits. The cloth should be white, two covers should be laid, and one portion of the broken bread should be set aside; a little wine should be placed also in the glass of the person whom we design to invoke. The meal must be eaten alone in
the chamber of evocations and in presence of the veiled portrait;it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. In the evening, at the hour
for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the
person whom we desire to behold. The lamp must then be extinguished, and the fire permitted to die out. On this day the portrait must not be unveiled. When the flame dies down, put more incense on the ashes and invoke God according to the
forms of that religion to which the dead person belonged, and according to the ideas which he himself possessed of God. While making this prayer, we must identify ourselves with the evoked person, speak as he spoke, believe in a sense as he
believed. Then, after a silence of fifteen minutes, we must speak to him as if he were present, with affection and with faith, praying him to appear before us. Renew this prayer mentally, covering the face with both hands; then call him
thrice with a loud voice; remain kneeling, the eyes closed or covered, for some minutes; then call again thrice upon him in a sweet and affectionate tone, and
slowly open the eyes. Should nothing result, the same experiment must be renewed in the following year, and if necessary a third time, when it is certain that the desired apparition will be obtained, and the longer it has been delayed the
more realistic and striking it will be.Evocations of knowledge and intelligence are performed with more solemn ceremonies.
If concerned with a celebrated personage, we must meditate for twentyone days upon his life and writings, form an idea of his appearance, converse with him mentally and imagine his answers. We must carry his portrait, or at least his name, about us, following a vegetarian diet for twenty-one days and a severe fast
during the last seven. We must next construct the magical oratory, described in the thirteenth chapter of our ?Doctrine?, and see that all light is excluded therefrom.
If, however, the proposed operation is to take place in the day-time, we may leave a narrow aperture on the side where the sun will shine at the hour of evocation,
place a triangular prism before this opening and a crystal globe filled with water facing the prism. If the experiment has been arranged for night, the magic lamp must be so situated that its single ray shall fall upon the altar smoke. The
purpose of these preparations is to furnish the Magic Agents with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. For
the rest, it will be understood easily that a beam of sunlight or the ray of a lamp coloured variously and falling upon curling and irregular smoke can in no way
create a perfect image. The chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. The operator must
turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the magical vestments, which we have described in the seventh chapter, and must be crowned
with vervain and gold. He should bathe before the operation, and all his undergarments must be of the most intact and scrupulous cleanliness. The ceremony should begin with a prayer suited to the genius of the spirit about to be invoked
and one which would be approved by himself if he still lived. For example, it would be impossible to evoke Voltaire by reciting prayers in the style of St. Bridget. For the great men of antiquity, we may use the Hymns of Cleanthes or
Orpheus, with the oath terminating the Golden Verses of Pythagoras.
For the evocation of spirits belonging to religions issued from Judaism, the following Kabalistic Invocation of Solomon should be used, either in Hebrew or in any other tongue with which the spirit in question is known to have been familiar:
Powers of the Kingdom, be ye under my left foot and in my right hand! Glory and Eternity, take me by the two shoulders, and direct me in the paths of victory! Mercy and Justice, be ye the equilibrium and splendour of my life! Intelligence and Wisdom, crown me! Spirits of Malkuth, lead me betwixt the two Pillars upon which rests the whole edifice of the Temple! Angels of Netsah and Hod, establish me upon the cubic stone of Yesod! O Gedulael! O Geburael! O Tiphereth! Binael, be ye my love! Ruach Hochmael,
be thou my light! Be that which thou are and thou shalt be, O Ketheriel! Ishim, assist me in the name of Shaddai! Cherubim, be my strength in the name of Adonai! Beni-Elohim, be my brethren in the name of the Son, and by the powers of Zebaoth! Eloim, do battle for me in the name of Tetragrammaton!Melachim, protect me in the name of Yod He Vau He! Seraphim, cleanse my love in the name of Elvoh!Hashmalim, enlighten me with the splendours of Eloi and Shekinah! Aralim, act! Ophanim, revolve and
shine! Haioth ha Kadosh, cry, speak, roar, bellow! Kadosh, Kadosh, Kadosh, Shaddai, Adonai, Jotchabah,
Eiazereie! Hallelu-jah, Hallelu-jah, Hallelu-jah. Amen.It should be remembered, above all in conjurations, that the names of Satan,Beelzebub, Adramelek and others do not designate spiritual unities but legions of
impure spirits. ?Our name is legion, for we are many,? says the spirit of darkness in the Gospel. Number constitutes law, and progress takes place inversely in hell as the domain of anarchy. That is to say, the most advanced in Satanic development
and consequently the most degraded and the least intelligent and feeblest.Thus, a fatal law drives demons downward when they wish and believe themselves
to be ascending. So also those who term themselves chiefs are the most impotent and despised of all. As to the horde of perverse spirits, they tremble before an unknown, invisible, incomprehensible, capricious, implacable chief,
who never explains his laws, whose arm is ever stretched out to strike those who fail to understand him. They give this phantom the names of Baal, Jupiter and even others more venerable, which cannot, without profanation, be pronounced in
hell. But this phantom is only the shadow and remnant of God, disfigured by wilful perversity, and persisting in imagination like a visitation of justice and a remorse of truth.
When the evoked spirit of light manifests with sad or irritated countenance, we must offer him a moral sacrifice, that is, be inwardly disposed to renounce whatever offends him; and before leaving the oratory, we must dismiss him, saying:
?May peace be with thee! I have not wished to trouble thee; do thou torment me
not. I shall labour to improve myself as to anything that vexes thee. I pray and will still pray, with thee and for thee. Pray thou also both with and for me, and return to thy great slumber, expecting that day when we shall awake together.
Silence and adieu!?
Hope you liked it^-^
Love and Light xx