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Line 21: − Is it allowed to judge a person, having come to know so little about him and in so compact a way? Maybe not, but one may have an impression of him, and this one may express. And if now, in 1850, Alphonse-Louis Constant were confronted with the notion that for all intents and purposes his life so far had been stranded he would flatly deny such a view, apalled perhaps and blustering, and yet all the while secretly suspecting that so completely wrong the thought might not have been. Because, what had he achieved as yet? His theological and (church) political scriptures had earned him not much more than troubles and the inconveniences of the penal system, his pastoral career wasn't worth much talking about, his political engagements remained without success, and all his artistical pursuit kept being a hobby-horse rather, if at all. One can imagine that all of this was beginning to prey on his mind. + − + + + − In spring 1854 Lévi went on a journey to London where he made the acquaintance of the in his days famous writer [http://en.wikipedia.org/wiki/Edward_Bulwer-Lytton,_1st_Baron_Lytton Edward Bulwer-Lytton]. Over their common interest in the occult they became friends.<ref>Bulwer-Lytton met in his fictional works the disposition of his times for the magical and super-natural, as well as the interest in archaeological discoveries. Both he knew to wrap up in thrilling stories which made him a well esteemed author in the salons of the bourgeosie, especially with the women. His late novel ''The Coming Race'' inspires adherents of the theory of Nazi UFOs up to the present day.</ref> Through Bulwer-Lytton's influence he came once more in contact with Rosicrucian circles, there he succeeds in several evocations, the most outstanding of which was that of [http://de.wikipedia.org/wiki/Apollonios_von_Tyana Apollonios of Tyana].<ref>Unfortunately the English Wikipedia contains no corresponding entry.</ref> During the London times his private affairs too came to an amicable settlement: the young woman he left in Choisy-le-Roi forgave him, and he accepted the illegitimate child as his own. At the same time Marie-Noémi left their common residence.
→... ad occultum
=== ... ad occultum ===
=== ... ad occultum ===
[[image:Baphomet.png|Baphomet, drawing in '' Dogme et Rituel de la Haute Magie'', 1856|left|thumb]]
[[image:Baphomet.png|Baphomet, drawing in '' Dogme et Rituel de la Haute Magie'', 1856|left|thumb]] But through all these years there existed another thread, woven into the fabric of his life. It started during his stay at Solesmes (1838-39), was spun a little longer by the convict's study of Swedenborg in 1841, nearly became extended with the almost achieved degree of Grand Master to the Rosicrucians at Evreux, strengthened itself just lately (1850/ 51) during a study of [http://en.wikipedia.org/wiki/Christian_Knorr_von_Rosenroth Rosenroth's] ''Kabbala denudata'', and now at last became visible for Alphonse himself as leitmotiv and anchor for his further life: [[mysticism]], [[theosophy]], in general the [[occultism|occult]] knowledge. He recalled the name Éliphas Lévi Zahed, once bestowed on him by the Rosicrucians and allegedly representing a translation of his name into Hebrew,<ref>That is, however, a rather questionable "translation". The name Alphonse roots in Germanic, although so far its origin couldn't be fully established. But Eliphas was as a matter of fact the son of Esau, this much for the saving of the Rosicrucians' honour.</ref> and chose it for his pseudonym. About this time he started the composition of his later opus magnum ''Dogme et rituel de la haute magie''. He had found his way.
Constant now began to turn to mysticism, theosophy, and [[occultism|occult]] knowledge in general. This had begun during his sojourn in Solesmes (1838-1839) and continued with his studies of Swedenborg as a convict in 1841, the contacts to the Rosicrucians (1843), and the studies of [http://en.wikipedia.org/wiki/Christian_Knorr_von_Rosenroth Rosenroth's] ''Kabbala denudata'' (1850/51). He took up using the name of Éliphas Lévi Zahed as a pseudonym, bestowed on him by the Rosicrucians and allegedly a translation of his name to Hebrew.<ref>This translation, however, is rather questionable, since the name Alphonse has Germanic roots, although its origin could not be fully established.</ref> During this time he also began authoring ''Dogme et rituel de la haute magie'' later on viewed his main work.
In spring 1854, Lévi went to London where he made the acquaintance of then famous author [http://en.wikipedia.org/wiki/Edward_Bulwer-Lytton,_1st_Baron_Lytton Edward Bulwer-Lytton]. Their common interest in the occult soon made them friends.<ref>Having turned from social critic to occultist, Bulwer-Lytton's fictional work met the disposition for the magical and super-natural prevailant in his day, as well as the interest in archaeological discoveries. This he knew to wrap up in thrilling stories which made him an estimated author in the salons of the bourgeoisie, especially with a female audience. His late work ''The Coming Race'' still today inspires adherents of the theory of Nazi UFOs.</ref> Through Bulwer-Lytton's influence, he once more came into contact with Rosicrucian circles in which he succeeded in several alleged evocations, the most outstanding of which that of [http://de.wikipedia.org/wiki/Apollonios_von_Tyana Apollonios of Tyana]. During his times in London, Constant was also able to settle his private affairs in a favourable way: the young woman he had left in Choisy-le-Roi forgave him, and he accepted the illegitimate child as his. At the same time, the final separation from Marie-Noémi was realised with the help of a friend.
Back in Paris, he in 1854 published the first volume of ''Dogme et rituel de la haute magie''. His intensive occupation with the Kabbala he documented in a number of essays, all of which he published in the ''Revue philosophique et religieuse'', a periodical he founded in 1855 together with the Belgian writer [http://en.wikipedia.org/wiki/Camille_Lemonnier Camille Lemonnier] and the French philosopher [http://fr.wikipedia.org/wiki/Charles_Fauvety Charles Fauvety], and which they co-productively managed over the three years of its existence. For his diversion he wrote a couple of chansons. In one of these he compared Louis Napoléon Bonaparte, meanwhile emperor Napoléon III, with Caligula. That - we know him by now - earned him another term in prison. (Anyway, some of the chansons he managed to place in ''Le Mousquetaire'', a magazine [http://en.wikipedia.org/wiki/Alexandre_Dumas Alexandre Dumas] published at that time.)
Back in Paris, he in 1854 published the first volume of ''Dogme et rituel de la haute magie''. His intensive occupation with the Kabbala he documented in a number of essays, all of which he published in the ''Revue philosophique et religieuse'', a periodical he founded in 1855 together with the Belgian writer [http://en.wikipedia.org/wiki/Camille_Lemonnier Camille Lemonnier] and the French philosopher [http://fr.wikipedia.org/wiki/Charles_Fauvety Charles Fauvety], and which they co-productively managed over the three years of its existence. For his diversion he wrote a couple of chansons. In one of these he compared Louis Napoléon Bonaparte, meanwhile emperor Napoléon III, with Caligula. That - we know him by now - earned him another term in prison. (Anyway, some of the chansons he managed to place in ''Le Mousquetaire'', a magazine [http://en.wikipedia.org/wiki/Alexandre_Dumas Alexandre Dumas] published at that time.)