Quest Magazine

The Doctrine and Ritual of High Magic

Éliphas  Lévi, translated by John Michael Greer and Mark Anthony Mikituk
New York: TarcherPerigee, 2017. 512 pp., paper, $22.

Éliphas Lévi (the pseudonym of Alphonse Louis Constant, 1810–75) was one of the most influential occultists of the nineteenth century. Born in Paris, he began by studying for the priesthood but stopped when he realized that he was not likely to overcome his love for women. In the 1830s and ’40s, he worked with revolutionary movements in monarchist France, but later became disillusioned with them and turned to occultism.

In 1855–56 Lévi published his masterwork, Dogme et rituel de la haute magie (“Dogma and Ritual of High Magic”), which would, along with his other great work, Histoire de la magie (“History of Magic,” 1860), become the key text of the French occult revival of the late nineteenth century. His impact continues to this day.

Lévi’s reputation extended to Britain in his lifetime; for example, he met and corresponded with Sir Edward Bulwer-Lytton, a best-selling author of works including the classic occult novel Zanoni. (It was said that Bulwer-Lytton initiated Lévi into Rosicrucianism.) But it was really the translations of these two works by the occultist A.E. Waite—Dogme et rituel as Transcendental Magic, published in 1896, and Histoire de la magie as History of Magic, published in 1913—that established Lévi’s name in the English-speaking world.

Lévi was equivocally admired, even by those who learned from him. In The Secret Doctrine, H.P. Blavatsky called him “the most learned, if not the greatest of the modern Kabalists” and relied on his work, particularly in her first book, Isis Unveiled (1877). But she also wrote that “no other Kabalist has ever had the talent of heaping one contradiction on the other, of making one paradox chase another in the same sentence and in the same flowing language.” Waite often spoke scornfully of Lévi. In one note to his translation he describes him as “a person who believed in prophecy as much and as little as he believed in Latin [Catholic] dogma”—alluding to Lévi’s cagey but rather slippery claims that Roman Catholic doctrine was completely true, except that it was not really true at all.

Waite’s jabs can be irritating, and his prose style was the opposite of graceful. If only for these reasons, this new translation of Lévi’s Dogme et rituel is welcome. Although I have not compared it exhaustively with the original, the few passages I have compared are both accurate and more fluid than Waite’s. Occasionally I sense that a word could have been better rendered. On page 383, this version has “the author of Smarra has remarked in a spiritual manner,” whereas the original says, “comme le remarque spirituellement l’auteur de Smarra.” “Spirituellement” is probably better translated as “wittily”—“witty” is a common meaning for the French spirituel—rather than “spiritually.” (Waite does a little better by rendering it “ingeniously.”) But these glitches are minor and rare. The annotations are helpful in clarifying arcane terms as well as topical references to events in Lévi’s time.

Lévi’s influence was manifold, but here it would be useful to focus on two of his most important contributions. One was the idea of the astral light. This was not new—Blavatsky harrumphed that it was “simply the older ‘sidereal light’”of the sixteenth-century magus Paracelsus—but Lévi gave it new prominence.

Astral light must not be confused with physical starlight. It is a subtle matter, imperceptible to the five senses and to the implements of science. “It is the common mirror of all thoughts and forms,” says Lévi, “the images of all that has been are preserved therein and sketches of things to come, for which reason it is the instrument of thaumaturgy and divination.” In short, the astral light is to thoughts and images what matter is to physical substance—and, like physical matter, is never found in a pure form. But the astral light underlies physical manifestation. Nothing can come into existence unless it first exists as an image in the astral light.

This is the key to magic. If you wish to work magic, you form a mental image as clearly and precisely as you can (that is, you shape a form in the astral light) and then charge it with life force, or prana. The image will then (at least theoretically) be materialized in palpable reality. Similarly, if you wish to know the future, you can use divination to take impressions of the forms in the astral light that are about to manifest. Hence, as Lévi stresses, the astral light, “the great magical agent,” is the key to divination and thaumaturgy. Furthermore, the astral light, like a photographic film, records and retains the images of all that has gone before. These Akashic Records, as they are called, can serve the adept as an archive for exploring past events.
So it is in theory, but of course in practice it is not quite so simple, for reasons that are impossible to explain in this space.

Another of Lévi’s most influential contributions had to do with the Tarot. In his time the Tarot deck was already believed to embody the Ancient Wisdom, particularly of the Egyptians. This had been stated by the French polymath Antoine Court de Gébelin in the eighteenth century. But it was Lévi’s contribution to connect the twenty-two cards of the Tarot’s Major Arcana, which he said served as the key to all wisdom, to the twenty-two letters of the Hebrew alphabet, which the Kabbalists had long said embodied universal knowledge as well. Again, there are certain problems with this claim, but it would change the course of occult history in the West—in the English-speaking world, chiefly through the Hermetic Order of the Golden Dawn, a short-lived Victorian order of which Waite was a member.

In short, Lévi’s contribution was a powerful one, and his ideas deserve to be grasped by those who are exploring the Ancient Wisdom as it has manifested in the modern West. To this end, this new translation is admirably suited.

Richard Smoley

Taormina’s Historic Past and Continuing Story: A Unique Spiritual Community in Ojai

Helene Vachet
Minneapolis: MCP Books, 2016, xxii + 148 pages, paper, $17.95.

Nestled in a sea of trees next to Krotona Institute of Theosophy in Ojai, California, is the neighborhood of Taormina, originally envisioned as a retirement community for Theosophists. Since its founding, Taormina has experienced many ups and downs. The changes and developments it has experienced are the subject of Helene Vachet’s delightful account.

The book begins by explaining that Ruth Wilson was a Theosophist from St. Louis who had a dream for a Theosophical retirement community. She obtained small sum of money as the result of a car accident, and used these funds to develop such a community in the 1960s. She experienced difficulties obtaining land in Ojai, but she persisted, eventually purchasing property adjacent to Krotona and naming the community after the Sicilian town connected to both Pythagoras and J. Krishnamurti. Wilson was partial to a modified French Norman style of architecture. As a result, the vast majority of the homes in Taormina display this style to varying degrees.

Taormina is no longer exclusive to Theosophists. In 1983 a California appellate court ruled that Theosophical affiliation could not be required for home ownership in the community. Since then, numerous non-Theosophists have called Taormina home. Vachet profiles many of the residents in three large chapters divided into early, current, and recent residents respectively. Consisting of over sixty pages, these brief biographies include figures such as James Perkins, former president of the Theosophical Society in America, Gina Cerminara, a prominent author whose titles include a biography of Edgar Cayce, and many artists and writers who have found inspiration there. The book is divided into eighteen chapters, and includes a foreword by Joy Mills and an introduction by R.E. Mark Lee, trustee of the Krishnamurti Foundation. The back matter addendum includes a historical timeline, a timeline of when houses were built, endnotes, architectural details, and credits for over 120 illustrations and pictures in the chapters.

Overall, this volume summarizes the history of Taormina, not focusing on the details of the community’s contentious past, but instead aiming to give a general survey of its challenges over the last few decades, and an illustration of who has lived within it. At times, this history read more like a Taormina who’s who, or a 150-page neighborhood tour brochure for someone who just relocated into the community. Nevertheless, this volume not only recaps the major events that molded the community, but also brings Taormina to life by highlighting those who call or have called it home. This book is a welcome contribution, introducing a Theosophical community of which few are aware. I recommend it to all with an interest in the history of Theosophy in America or intentional religious communities.

John L. Crow

John L. Crow is a faculty member at Florida State University studying American religious history and online learning.

A Guided Tour of Hell: A Graphic Memoir

Samuel Bercholz
Boulder, Colo.: Shambhala, 2016;  147 + xi pp., hardcover, $24.95.

There has always been a place in my library—and in my heart—for books that are surpassingly strange. They have often proved rewarding: I have bought more than one book as a curiosity and had it change my life.

Reading Samuel Bercholz’s Guided Tour of Hell did not change my life, though its surpassing strangeness cannot be denied. On the one hand, it is yet another of the growing pile of books devoted to near-death experiences (NDEs). On the other hand, unlike many of them, it recounts not a journey into the light but a Dantesque vision of hell, Buddhist-style.

Bercholz, founder of Shambhala Publications, is a longtime practitioner of Tibetan Buddhism, and its influence shows on every page of this weird and disturbing book. The journey begins when, at age sixty, Bercholz has a heart attack and is scheduled for immediate sextuple coronary bypass surgery. Wheeled into the operating room, he is given general anesthesia, loses consciousness, and in effect dies.

“Here,” he writes, “was an alternative world, thoroughly different from the earthly world I had left behind. My senses were overwhelmed by the unbearable odor of burning flesh and extremes of heat and cold beyond imagination . . . A wordless message was somehow conveyed to me: This is the domain of hell. You have been brought here as a guest, to witness and understand the suffering of beings of all kinds—particularly the suffering of human beings” (emphasis Bercholz’s).

And witness it he does. Accompanied by his guide, whom he calls “the Buddha of Hell,” he experiences “the landscape of hell . . . a vast expanse with countless inhabitants, veritable oceans of suffering beings. The sufferings of each and every one of these beings are due to their own mental conceptions. In fact, their suffering in hell is an unbroken continuation of their own states of mind during life, which persisted even after the death of the physical body . . . It would soon become clear that an inescapable characteristic of hell is the sheer redundancy of self-created sufferings, which pound consciousness in seemingly perpetual cycles.”

In this journey he encounters beings like Momo Drollo, a grotesque giant. In her life she had lived a nomadic life in Tibet, married to two brothers, whose deaths, combined with other misfortunes, suffused her with bitterness. “She lived from her bile, always read to blurt hateful words. She perceived everyone as her enemy, including her children, who could do nothing right.” Although she wanted to be reborn into the family of a wealthy merchant, she ended up in hell.

An even starker case is Afanas Popov, a Russian intellectual who came up with a doomsday machine, “not something that would damage one place or injure one group of people, but a machine that, if Russia were threatened, would destroy the entire world, turning it to dust.” At one point a crisis ensues, and Popov was just about to press the switch when he was shot by his own soldiers. In the hell realm, “his body was like a hologram filled with all the bodies of hell, all the individuals of hell. There was absolutely no separation between himself and these individuals, yet he had contempt and disgust for every part of the body that was made up of other hell-beings. Even though they were no different from his own hell-being, he was claustrophobized by his own fingers, his own feet, his own organs.”

Eventually, of course, the vision ends, and Bercholz regains consciousness to face a long and difficult recovery.

The book has a graphic format, and is luridly illustrated by artist Pema Namdol Thaye, who has been trained in Tibetan traditional art methods. Unfortunately his mastery of American graphics style is little better than adequate, and many of his illustrations, like most mediocre treatments of horrific themes, are less terrifying than they are unpleasant. Indeed the illustrations are the weakest part of Bercholz’s graphic memoir.

This tour through hell raises many questions, of course. The most obvious one is this: Many of those who have reported on their NDEs, including Eben Alexander (see Quest, Quest, Winter 2015) and Natalie Sudman (see Quest, Quest, Summer 2017), describe experiences that are unique or at any rate difficult to categorize through theology. But Bercholz’s is quite different: it is practically a textbook description of the hell realms as portrayed in Buddhist literature. To what extent has his spiritual practice conditioned him to see the afterlife in this way? This has long been an issue in the philosophical enquiry into mystical experience: is the visionary seeing only what his religion has conditioned him to see? For Alexander and Sudman, this does not seem to be the case, but it certainly is for Bercholz. Then of course we must ask, does this tend to validate his experience or throw doubt upon it?

No one can say that Bercholz did not have these visions. Do we then have to say that his Tibetan Buddhist practice conditioned his mind so deeply that he saw through its lens even in a coma? Or are we to conclude that he happened to visit the Buddhist hell, which of course would imply Christian and Jewish and Muslim hells? Perhaps a Buddhist would argue that these others are all inferior versions of his own—but then every religion tends to say that sort of thing. In the end, I will have to put this Buddhist Inferno on the shelf of my library dedicated to works of strangeness, and leave it at that.

Richard Smoley

The Bhagavad Gita: A Guide to Navigating the Battle of Life; A New Translation and Commentary

Ravi Ravindra
Boulder, Colo.: Shambhala, 2017. 302 pp., paper, $19.95

When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad Gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of external tragedies and if they have not left any visible or invisible effect on me, I owe it to the teaching of the Bhagavad Gita.

—Mahatma Gandhi

 It is rare that an Indian child grows up without the influence of the sacred text known as the Bhagavad Gita. As a young child, I was trained to chant the Gita fluently and entered into chanting competitions. Did we understand the true meaning of what the Gita taught? I am afraid to answer.

At the beginning of this new translation, Ravi Ravindra tells a touching story about how his father used to read Gita in Sanskrit to him. He said to his son at the age of eleven, “I can tell you what these words say, but I don’t know what it really means and I wish for you that you will find a teacher or a teaching that will assist you to understand its real meaning.” I could relate, as it brought back memories of my conversations with my own father on the same journey.

Yes, we understood the story. The Gita is set as a dialogue between the Pandava prince Arjuna and his guide and charioteer, Lord Krishna. We knew that Arjuna did not want to fight in the war between the Pandavas and the Kauravas, as he saw ones who were dear to him across the battlefield. We heard the teachings Krishna gave (we chanted them so often!), and we heard the terms yoga and swadharma (“doing what is right”—which may vary from individual to individual).

We may not have understood much then, but the seed was planted. So I was not surprised to read about Ravi Ravindra’s drive to understand the deeper meaning of these teachings. Study of the Gita is a lifelong process. Every time one reads it, a new understanding is revealed, another layer of spiritual maturation is discovered. Ravindra’s new commentary and translation of the Gita is the result of this lifelong journey (and probably not a finished one either!).

The list of commentaries on the Gita is endless. Great minds such as Bal Gangadhar Tilak, S. Radhakrishnan, Shankaracharya, Mahatma Gandhi, Sri Aurobindo, Swami Vivekananda, Swami Nikhilananda, Chinmayananda, Vinoba Bhave, and Dnyaneshwar have written profound commentaries, both scholarly ones and ones that give us practical advice for our daily life struggles.

The identity of the battlefield depicted in the Gita has produced different views. The one I find most enlightening is the one that says that the dilemma faced by Arjuna and the dilemmas we face in our daily life are not different. Our life too is a battlefield.

Ravindra looks at the Gita as a yoga that is multidimensional. Each chapter in his translation of the Gita is titled “The Yoga of . . . ” It conveys a global view of the Gita as a scripture. The basic guidance from Lord Krishna is “Be firm in yoga and arise.” Arise here also means awakening with knowledge and translating that knowledge into action with wisdom.

Ravindra has spent his life exploring the mystical traditions of the world including Zen, Christianity, yoga, and the teachings of J. Krishnamurthi and G.I. Gurdjieff. This book reflects the depth of Ravindra’s understanding. In an enlightening introduction he first gives us the background of Arjuna’s conflict and says: “The Bhagavad Gita is not about stopping war nor about promoting it. Also it is not about avoiding conflict or renouncing the use of force . . . It is rather about a radical transformation of the warrior in order to be able to engage in the battle consciously and not compulsively or in reaction, to use force without violence, and to fight impartially—without vanity in victory and without regret in defeat.” Isn’t this exactly how we are to face our real-life dilemmas and struggles?

Ravindra quotes the Epistle to the Ephesians: “We wrestle not against flesh and blood, but against principalities, powers, rulers of the darkness of this world, and spiritual wickedness in high places.” Ravindra’s commentary on the Gita blends in similar teachings from other world traditions throughout. The notes section at the end of the book is a great resource for this, and also provides a brief introduction to the Mahabharata war and some of its characters. I particularly like the way this version has grouped together verses with common threads, which conveys the teachings in a unique and clear way.

Ravindra says at the end of the eighteenth chapter, “In a human being, a part belongs to the domain of time and materiality and engages in action, reincarnating again and again, subject to the law of karma. There is another part, the Eternal Witness, not affected by force of time. Arjuna participates in the battle . . . Krishna remains above the battle, watchful and aware . . . Life is struggle; and none of us has a choice about participating in this battle. The real question is how to be a good warrior engaged in the battle and at the same time to discover and connect with the Krishna deep within ourselves.” This is certainly one of the central messages of this great text.

Dhananjay Joshi

The reviewer, a professor of statistics, has studied Hindu, Zen, and vipassana meditation for the past forty-five years. He is a regular contributor to the Indian periodical Lokmat and volunteers in the archives department of the TSA.