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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.

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.)

In 1859, at the age of 49 years, Constant saw an economical breakthrough: the publication of his ''History of Magic'' yielded some 1,000 Francs, the equivalent of more than 30,000 Euros in today's terms. ''L'Histoire de la magie'' was not only an economical success, but also gained him a wide recognition in the "esoteric" France, among them the physician [[Fernand Rozier]] who was to become a student of Lévi's. Eventually In March 1861, he was accepted into the Masonic Lodge ''La Rose du parfait silence'' and soon bestowed with the degree of a Master. A further book, ''La Clef des grands mystères'', appeared in the same year,the last part of the trilogy that starts with ''Histoire de la magie'' and of which ''Dogme et rituel de la haute magie'' was conceived the second part.  [[file:levi_seal_solomon.jpg|Titel page of ''Le Grand Arcane'', edition of 1910|left|thumb]]

Then in 1859, at long last (he was 49 years old now), the economical breakthrough: the publication of his ''History of Magic'' brings a return of 1,000 Francs, at today's purchasing power an equivalent of more than 30,000 Euros. But ''l'Histoire de la magie'' isn't just the economical success, it also gets him recognition in wide sections of the "esoteric" France, among them the physician [[Fernand Rozier]] who would become a student of Lévi's.<ref>Rozier had studied not only medecine, but pharmacy, chemistry, and physics as well. That couldn't prevent him from financially salubrious performances as clairvoyant.</ref> Eventually in March 1861 he was accepted in the Masonic Lodge ''La Rose du parfait silence'' who soon after grant him the degree of a Master. In the same year ''La Clef des grands mystères'' appears, last part of the trilogy that starts with ''Histoire de la magie'' and of which ''Dogme et rituel de la haute magie'' was conceived the second part. [[file:levi_seal_solomon.jpg|Titel page of ''Le Grand Arcane'', edition of 1910|left|thumb]]

Lévi now did much work, mainly as teacher for the high aristocracy, and his teaching the Kabbalah to the new bishop of Évreux<ref>Supposed the date is correct that was [http://fr.wikipedia.org/wiki/Jean-Sébastien_Devoucoux Jean-Sébastien Devoucoux] who had headed the Évreux diocese since 1858. For a complete list of bishops see here: http://fr.wikipedia.org/wiki/Liste_des_évêques_d'Évreux</ref> speaks for his professional reputation. Financially he was well off and invested any surplus in his growing library. Lévi also started a correspondence with the Italian baronet Spedalieri, about whom nothing seems to have been passed on to us except that he became Lévi's most important patron and in reverse received a course on the Kabbalah in more than 1,000 letters. This exchange of letters lasted for almost thirteen years.

Lévi works a lot now, mainly as teacher for the high aristocracy, and that he even teaches the new bishop of Évreux<ref>Supposed the date is correct that was [http://fr.wikipedia.org/wiki/Jean-Sébastien_Devoucoux Jean-Sébastien Devoucoux] who had headed the Évreux diocese since 1858. For a complete list of bishops see here: http://fr.wikipedia.org/wiki/Liste_des_évêques_d'Évreux</ref> on the kabbalah does speak for his professional reputation. He is doing well financially, every surplus he invests in his growing library. During a further visit to London Eugène Vintras is introduced to him, a workingman who is convinced of being a reincarnation of the prophet Elijah. Lévi on the contrary, all expert now, considers him more a gifted psychic, an interesting object of study anyway. This same year marks the start of a correspondence with the Italian baronet Spedalieri, about whom nothing seems to have been passed on to us except that he became Lévi's most important patron and in reverse received in over 1,000 letters a course on the kabbalah. This exchange of letters lasted for almost thirteen years.

The years from 1861 were the most fruitful for his authorship. ''Le Sorcier de Meudon'' (1861) was followed by ''Fables et symboles'' a year later, containing extensive analyses of the symbolisms of Pythagoras, of the gospels, the talmud, and other sources. In 1865 he published ''Science des esprits'', and [http://en.wikipedia.org/wiki/Pierre_Larousse Pierre Larousse] asked him to contribute an essay on the Kabbalah for his ''Grand Dictionnaire''. At the same time he started working on a monograph on the [http://en.wikipedia.org/wiki/Zohar Zohar] which only got published after his death.<ref>http://gallica.bnf.fr/ark:/12148/bpt6k56839792/f107.image - This source claims that he also acted as the "head" of a society of "Grand Magicians" at this point in time. As a matter of fact the document is a belated apology of the Marian apparition at [http://en.wikipedia.org/wiki/Our_Lady_of_La_Salette La Salette] in 1846. Hence its objectiveness is rather dubious.</ref>

The years beginning with 1861 are the most fruitful for his authorship. ''Le Sorcier de Meudon'' (1861) is followed one year later by ''Fables et symboles'', containing extensive analyses of the symbolisms of Pythagoras, of the gospels, the talmud, and other sources. In 1865 he publishes ''Science des esprits'', and [http://en.wikipedia.org/wiki/Pierre_Larousse Pierre Larousse] asks him to contribute an essay on the kabbalah for his ''Grand Dictionnaire''. At the same time he starts working on a monograph about the [http://en.wikipedia.org/wiki/Zohar Zohar], however this work won't be published until after his death.<ref>http://gallica.bnf.fr/ark:/12148/bpt6k56839792/f107.image - This source claims that at the time in question he acted also as "head" of a society of "Grand Magicians". As a matter of fact that document is a belated apology of the Marian apparition at [http://en.wikipedia.org/wiki/Our_Lady_of_La_Salette La Salette], 1846. Hence its objectiveness is rather dubious.</ref>

Then in 1870 The siege of Paris in 1870 happened to cut off Lévi from allowances from his students, and during his service

with the National Guard a heart disease manifested. In May 1861, with the episode of the Commune having ended, Lévi found himself at the end of all material resources once again. [[image:Eliphas_Levi_sul_letto_di_morte.jpg|Éliphas Lévi on his deathbed, 1875|thumb]]

His private life, however, is running less pleasantly meanwhile. Sure, he makes up his mind to care more for his son, and gets the mother's approval for it, but after six years an ultimate discord drives the parents apart, and neither his son nor the mother he shall ever see again. Adding to this, headaches arise, tormenting him more and more frequently. Then in 1870 the siege of Paris cuts off all contributions from his students, and when he serves in the National Guard a heart disease manifests. In May 1861, with the episode of the Commune finally being over, Lévi once again finds himself at the end of all material resources. [[image:Eliphas_Levi_sul_letto_di_morte.jpg|Éliphas Lévi on his deathbed, 1875|thumb]]

Although still continuing with his work (in December 1871 he completed the ''Grimoire franco-latomorum'' on rites of the French freemasons), his physical condition deteriorated increasingly. In 1873, ''L'Évangile de la science'' was written, followed by his last work ''Catéchisme de la paix'' in January 1875. On May 31, 1875 Éliphas Lévi died at the age of 65.

 

Although he still continues working (in December 1871 already he completes the ''Grimoire franco-latomorum'' on rites of the French freemasons), but his physical status deteriorates increasingly. His heart disease repeatedly causes him to faint - he were not the one he is, of course, would he not report of ecstatic visions during his blackouts. But the path of life he had found only so late he cannot leave: in 1873 ''L'Évangile de la science'' comes into existence, followed by the ''Catéchisme de la paix'' in January 1875, the last of his works. He wrested it from his life (or was it already death?), fighting against chronic bronchitis, permanent fever, water retention in the legs, and recurrent shortages of breath. On May 31, 1875 Éliphas Lévi dies at the age of 65.

=== Review ===

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