Introduction to Magic

An introduction to magic by Elipas Levi
Translated by A. E. Waite. Originally published by Rider & Company, England, 1896. Updated and reworded into modern language by Alan Dyer.

Part I: The Doctrine of Transcendental Magic

Introduction

Hidden behind the intricate symbols and mystical allegories of ancient teachings, beneath the enigmatic rituals of initiation, and encoded in sacred writings, ancient ruins, and temples, lies a universal doctrine—one carefully veiled and protected. Traces of this wisdom can be found in the ruins of Nineveh and Thebes, etched into ancient stones, the faces of Egyptian sphinxes, the vivid imagery of Indian Vedic traditions, and even the cryptic symbols in alchemical manuscripts. This doctrine, concealed yet pervasive, was the wellspring of intellectual power and divine mystery.

In the past, occult philosophy held an unparalleled influence. It was the secret guardian of knowledge, shaping civilizations and reigning as a force behind rulers and priests. In Persia, it thrived with the Magi, though their dominance crumbled under the weight of their own excesses. In India, it inspired poetic, awe-inspiring traditions and powerful symbolism. In Greece, it danced to the music of Orpheus and hid the roots of all sciences and intellectual progress in Pythagoras' bold ideas. History intertwined with myth as this enigmatic force worked wonders, sparked revolutions, and inspired fear and reverence alike.

To the common people, this science was boundless in its power: it could command the elements, understand the stars, and manipulate planetary movements. It was said to make the moon bleed red, raise the dead, and conjure ominous whispers from graveyards. Master of love and hate, it could grant paradise or hell, beauty or deformity, and wield the transformative wand of Circe. It promised wealth through alchemical transmutation and immortality through its fabled elixir of life.

From Zoroaster to Manes, and from Orpheus to Apollonius of Tyana, magic was a force that shaped empires, inspired fables, and terrified rulers. But when Christianity rose to prominence, challenging the grand visions of the Alexandrian philosophers, magic was forced into the shadows. This retreat only heightened its mystery, giving rise to strange rumors. Adepts of this secret knowledge became figures of both fascination and fear. Their presence was said to be unsettling, their influence dangerous. Those who succumbed to their persuasive charm or profound learning often found themselves consumed. Tales spread of their lovers turning into witches, their children vanishing during secret gatherings, and sinister, blood-soaked rituals whispered of in hushed tones.

By Eliphas Levi

Several handwritten letters are sprawled across a rustic wooden table along with a vintage-looking metallic container that holds glass test tubes filled with colored liquids. A decanter filled with a dark liquid is nearby, next to an ornate candlestick.

A small glass bottle with a cork stopper contains a green plant stem and pink granular material. Attached to the bottle is a metal chain with a yellow and pink charm.

The women they loved turned into Stryges, and their children disappeared during secret nighttime gatherings. People whispered in fear about bloody rituals and horrifying feasts. Bones were discovered in the crypts of ancient temples, screams pierced the night, crops failed, and livestock fell ill whenever a magician passed by. Strange diseases that baffled doctors appeared, and these were often blamed on the sinister influence of the magicians.

Eventually, public outrage exploded against magic. Even speaking its name became taboo, and hatred for it culminated in cries of “Magicians to the flames!”—much like how, centuries earlier, crowds had demanded, “To the lions with the Christians!” Interestingly, society never rebels against insignificant forces; while the masses may not recognize the truth, they instinctively sense real power. It was the Enlightenment of the 18th century that mocked both Christianity and magic, choosing instead to follow Rousseau’s ideals and the illusions of Cagliostro.

Yet, magic is rooted in science, just as Christianity is founded on love. Even in the Gospel, we see the Word made flesh, honored at birth by the Three Magi, who followed a star to bring gifts of gold, frankincense, and myrrh. These symbols—representing a mysterious triad—encapsulate profound truths from the Kabbalah. Thus, Christianity and magic need not be enemies, but ignorance has always feared the unknown.

In time, magic was forced into secrecy, hiding from relentless persecution. To survive, it adopted new symbols, obscured its intentions, and disguised its hopes. This was when the cryptic language of alchemy emerged—a barrier to the greedy masses searching for gold, but a rich code for the true disciples of Hermes.

Remarkably, two texts within Christian scripture remain unexplained by the infallible Church: the Prophecy of Ezekiel and the Book of Revelation. These are Kabbalistic keys, sealed with mysteries reserved for the enlightened. To the faithful, these books are incomprehensible; to those initiated in the occult sciences, they are perfectly clear.

There is also another book—more ancient than the Book of Enoch—that remains untranslated and preserved in its original form, written on separate leaves like the tablets of the ancients. Though often overlooked, one scholar has attested to its antiquity and unique survival. Another, less grounded in reason, spent years studying it and only scratched the surface of its significance. This extraordinary book is as monumental and enduring as the pyramids. It is a universal key that solves mysteries through endless combinations, inspires profound thought, and embodies the pinnacle of human intellect. Its importance cannot be overstated, and it is one of the greatest legacies of antiquity.

The Church, which guards the keys of spiritual knowledge, does not claim to understand Ezekiel or Revelation. In Christian tradition, the magical “Keys of Solomon” are considered lost. But in the realm of ideas, nothing written truly perishes. When knowledge is forgotten, it retreats into the realm of mystery.

The Church’s conflict with magic stems from its role as an independent and personal priesthood, which challenges the hierarchical structure of Christian authority. The Church ignores magic because to acknowledge it would threaten its foundations. Yet, even the Church recognizes that its mysterious Founder was honored by Three Magi—representatives of the three known continents and the three symbolic worlds of occult philosophy.

In Alexandria, magic and Christianity once coexisted under the influence of thinkers like Ammonius Saccas and Plato. Hermetic teachings are nearly fully preserved in the writings of Dionysius the Areopagite, while Synesius drafted works on dreams and wrote hymns that could have been part of Swedenborg’s spiritual liturgy.

During this era of abstract thought and fierce intellectual debates, the philosopher-emperor Julian—derisively called “the Apostate”—attempted to revive the spirit of the old world. Though remembered as a failed hero, Julian was an initiate of the highest order, a Gnostic who believed in the unity of God and the Trinity. He admired the rich symbols and imagery of Greek polytheism but was drawn to its beauty more than its substance. His tragedy was being a visionary in a time when the old world’s splendor had already faded.

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Introduction to Magic

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