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Updated: May 22, 2025
But it may appear a subject of surprise and scandal, that the philosophers themselves should have contributed to abuse the superstitious credulity of mankind, and that the Grecian mysteries should have been supported by the magic or theurgy of the modern Platonists.
By the crime of magic, the author informs us, he means any improper communication between men and evil spirits, whether it be called theurgy, soothsaying, necromancy, chiromancy, incantation or witchcraft. He proposes to prove, in the first place, that such a communication does actually exist.
The Lotus itself was preceded "by the organisation of some Areopagites of the Kadosch Grade of the French Rite and of the Ancient and Accepted Scotch Rite," who practised theurgy under the direction of Ragon and Éliphas Lévi, both of whom are represented as given over, body and soul, to all the practices of lawless diabolism, the latter being apparently the leader, after whose death the association met only infrequently, until it was revived by Phileas Walder, the friend, as we have already seen, of Albert Pike.
To our present question, however, this distinction made by the genuine Pythagorean, is unimportant. To whichever principle the miracles of Apollonius be referred, theurgy or magic, in either case they are independent of the First Cause, and not granted with a view to the particular purpose to which they are to be applied.
It is the absorption of the soul in the world reason, and so with God. The Neo-Platonist took practical steps to attain this mystic state. He submitted to rule and discipline. By mortification of the flesh he endeavoured to weaken sensuous desire. The arts of theurgy were employed to wean the mind from sensuous knowledge, and to fix aspiration on unseen realities.
Every man had a guardian spirit, a "genius"; and by proper means he could be "compelled" to show himself visibly. The pupils of Plotinus conjured up his "genius", and it came not a daemon, but a god. This was called "theurgy". But the great strength of this old religion was its infinite adaptability. It made peace with every god and goddess that it met. It adopted them all.
"I would not assert that theurgy may not be lawfully undertaken," replied Plotinus, "provided that the adept shall have purified himself by a fast of forty months."
To give a colourable aspect to their hypothesis, the witnesses affirm that Lévi was a high-grade Mason. He was nothing of the kind; he affirms most distinctly in his "History of Magic," that for any knowledge which he possessed about the mysteries of the fraternity, he owed his initiation only to God and to his individual studies. Secondly, the practice of ceremonial magic, which is what the witnesses understand by theurgy, is a practice condemned by Lévi, except as an isolated experiment to fortify intellectual conviction as to the truth of magical theorems. He attempted it for this purpose in the spring of the year 1854, and having satisfied himself as to the fact, he did not renew it. Thirdly, the philosophy of Éliphas Lévi is in direct contrast to Manichæan doctrine; it cannot be explained by dualism, but must be explained by its opposite, namely, triplicity in unity. He shows that "the unintelligent disciples of Zoroaster have divided the duad without referring it to unity, thus separating the pillars of the temple, and seeking to halve God" (Dogme, p. 129, 2nd edition). Is that a Manichæan doctrine? Again: "If you conceive the Absolute as two, you must immediately conceive it as three to recover the unity principle" (Ibid.). Once more: "Divinity, one in its essence, has two fundamental conditions of being necessity and liberty" (Ibid., p. 127). And yet again: "If God were one only, He would never be Creator nor Father. If He were two, there would be antagonism or division in the infinite, and this would be severance or death for every possible existence; He is therefore three for the creation by Himself, and in His image of the infinite multitude of beings and numbers. Thus He is really one in Himself and triple in our conception, by which we also behold Him triple in Himself and one in our intelligence and in our love. This is a mystery for the faithful and a logical necessity for the initiate of the absolute and true sciences" (Ibid., p. 138). And the witnesses of Lucifer have the effrontery to represent Lévi as a dualist! I will not discredit their understanding by supposing that they could misread so plain a principle, nor dissemble my full conviction that they acted with intentional bad faith. Fourthly, Éliphas Lévi regarded Lucifer as a conception of transcendental mythology, and the devil as an impossible fiction, or an inverted and blasphemous conception of God divinity
"Yes, and if one admits the disgusting idea that an imbecile medium can bring back the dead, one must, in reason, recognize the stamp of Satan on these practises." "However viewed, Spiritism is an abomination." "So you don't believe in theurgy, white magic?" "It's a joke. Only a Rosicrucian who wants to hide his more repulsive essays at black magic ever hints at such a thing.
Although our modern theologians regard the ancient priests as impostors, they have taken care to gather up the scattered fragments of their religious systems, the whole of which does not exist any longer for us; we will find in our modern religions, not only the metaphysical dogmas which theology has but dressed in another form, but we still find remarkable remains of their superstitious practices, of their theurgy, of their magic, of their enchantments.
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