THE HERMETIC SCIENCE

INTRODUCTION TO THE FRENCH EDITION

Giuliano Kremmerz, whose real name was Ciro Formisano, was born at Portici near
Naples on 8th April 1861.

He studied for his doctorate in library studies at the University of Naples and was named
professor at Alvito.

In 1896, he organised an Hermetic Fraternity called the Magic and Therapeutic Brotherhood
of Myriam, with the initials "Fr. + T+M/di Myr.", charged with propagating the "Isaiatic Magic"
and practising healing at a distance.

Kremmerz occupied himself particularly with difficult medical cures and had much success.
From 1896 to 1899, the fundamental work of the Master was published in Naples in parts as "The
Secret World - Advice on the Science of Magic," which ran into several editions. He was also the
author of numerous other important writings on Hermeticism, collected together in the Italian
edition of "The Complete Works."

The Master stayed for a considerable time on the Cote d'Azur and particularly at Beausoleil.
He met his followers again in Monaco. He had no need to work because he won enough in the
Casino every day to live on.

He died in 1930. His corporeal body reposes in the cemetery at Beausoleil.

Up till now, nothing serious has been published on the Brotherhood of Myriam; in fact, this
organisation has never favoured exposure and has never sought contact with the public. Its rituals,
unlike those of the Golden Dawn, which never had any association with Myriam, have never been
published. Those which have been attributed to the Brotherhood in certain vulgar writings are
fanciful and stem from the mental aberration which reigns in a world which only lives for
sensations.

In reality, the external appeal of the Brotherhood of Myriam is above all aid to the sick; the
cures are effected at a distance by an invocatory ritual. On the other hand, the Brotherhood
proposes to give to the Brethren the means of initiatic realisation in the line of the Hermetic
Tradition.

The book "Introduction to the Hermetic Science," which we present to the public, is what we
call "an instruction manual," that is to say a collection of the Master's writings edited by a group of
aspirants who continue his teachings. This volume, composed primarily of extracts from "The
Secret World," has been finished after 60 years as an expression of the work of synthesis
accomplished by a group of students from Rome, who worked in association with the Universal
Publishing House of Rome, which published the first edition of "The Complete Works."

This book was prepared to supply a useful introduction to the teachings of Kremmerz and
provides a practical working instrument for those studying his work for the first time. This
entirely instructional aim explains its character. It has no philological preoccupations, which
would have imposed the need to quote continually references from the original texts.

It has been chosen as the first work by Kremmerz in the French language, with the aim of
furnishing an outline of the author's ideas.

We hope also that it will be followed by a series, if possible complete, of the writings of this
great hermeticist.

Jean-Pierre Guidelli de Cressac Bachelerie

President of the Giuliano Kremmerz Academy

[The French Section of the Brotherhood of Myriam].

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 PREFACE

There exists, and always has existed, an initiatic secret which can give man the key to his
essence, rend the veil of his occult Being and unveil to him the science of True Evolution.

In possession of such a secret, man goes beyond the natural limits of his existence and in
relation to the vulgar men of his own era [intellectual or not], he can appear as a demigod.

This secret has always been jealously guarded by the ancient Theosophers, above all because
"it’s discovery must flatter infinitely him who has made it and at the same time convince him it
was beyond doubt that God, although not having conveyed this knowledge to all men, did want it
divulged. And when from time to time it arrived in the profane and amorphous crowd, a vast and
wise spirit would gush forth. The priest would then invite the possessor of that spirit into the
Temple and after having conducted him through his initiation would retain him as a member of the
proper Sacred College."

One must recognise that the initiatic secret is implicit in the practice also of the ascension, of
which human language is inadequate to convey the full meaning and which, in wishing to avail
oneself of a common vocabulary, one ran the risk, in trying to translate its importance, of betraying
it. Moreover, the initiatic secret resting on cases not completely verified by accepted science, could
be easily attacked by profane logic and also open the door to verbal exercises in casuistry, which
discuss everything but do not consent to submit to the sieve of practice, particularly if this practice
requires a profound commitment of conscience and several years of patient apprenticeship.

They have some degree of reason, for today humanity no longer has the time at its disposal to
think for itself; on the contrary, it is so forgetful of itself that, profiting from such a forgetful
insensitivity, some active and predisposed men can conduct humanity towards its end. And they
conduct it with the resulting catastrophes which everyone can see.

Yet the moment has arrived to restore humanity to itself, by knowing its own strength, by
using its own enlightened free will and by opposing itself to the invasive hegemony of evil,
consciously or unconsciously spread by men or by doctrines which, from recent experience and
from premonition of what is yet to happen, appear to us pernicious for the future individual and
collective well-being of mankind.

Whom can one ask for a similar revision of values uniquely directed, outside all mysticism
and all preconceptions, both religious and political, to restore the dignity of the human race?

To the religions? No! For the cults have all been torn apart in an opaque exotericism which
renders the spirit of men dead, all the more so because they are, by other means, harassed and
seduced by the necessities of life which the religions had justly for their task to temper and
extinguish in the human spirit in order to institute the universal brotherhood.

Today the faith, completely external and superficial, no longer possesses the power to sustain
the spirit of men in the torment of their daily lives. And, on the other hand, in contradiction to the
same postulations of the faith, the authorities, as much religious as political, establish in the world
the most disconcerting equilibrium of consciences, rendered still more cruel by the rapid and
unceasing march of science towards conquests, giving rise to more doubt rather than the certitude
of the truths preached by the diverse churches.

To whom then? To mainstream science?

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 But it is uninterested in the masses who love to profit from every modern comfort, from the
electric light, from gas supply, from rapid means of transport and from all which can relieve them
- for the greater profit of the producers - from every narrowly materialistic demand. And yet, if
science makes available generally free instruction in the elements of knowledge and the elective
principle, complete with the frightful means of destruction and death, science does not explain and
has not explained up till now :-

"How one must act to free oneself from the heavy chains of slavery to the passions, for this
must be done; and in what manner - upon achieving this liberation again - one can use that
freedom for the benefit of those with less foresight and of the imperfect masses as well as for the
welfare and peace of human society."

We could at this point continue for a long time to demonstrate how the unique source of
spiritual and material freedom is initiation and, thus, magic.

The reader, however, should not be frightened of this word; it is not about tricks or sleight of
hand nor all the "quackery" which is often understood by the term "magic."

MAGIC IS THE SCIENCE OF SCIENCES

Magic is an integral human science, i.e. it completes the total man, teaching him the technique
and practice to enable him to return to his ancestral origin and to anticipate his final destination, in
a manner which can discern his real living unity, so that he can truly say "I was - I am - I shall be"
and can resolve the Riddle of the Sphinx - "Know thyself" without which he exists with a blindfold
over his eyes. Moreover, if the blind lead the blind, they will all fall into the ditch.

As humanity has already sometimes fallen into the ditch and has suffered many ills in pulling
itself out again, it is well today to identify the wiser members of mankind [and they are numerous]
definitively and in a dramatic manner, so that man will not fall back again.

To explain now the sense of the concepts unveiled in the work of Kremmerz and to invite
aspirants to practise afterwards, with uncertain personal initiative, in a field still obscure in
experience and study would be vain or very harmful to the point of discouraging their efforts and
would create inexpert people in place of those who understand.

But those who strive to understand correctly the thought of Kremmerz - the greatest of the
masters who have appeared on the scene to reveal and propagate magic - those who are convinced
of the possibility of their regeneration through science and integral practice and who strive to
continue as far as the complete knowledge of the theory and practice will only have to address
themselves to the same editor. They will then be directed towards the source of the Arcane for the
redemption of their souls and for commitment to the ceaseless practice of well-doing "for the
public good." LEHAHIAH

4
 INTRODUCTION

It was thought useful to precede with a few introductory notes this organised collection of the
writings of Giuliano Kremmerz, compiled by a group of seekers in the domain of Hermeticism,
with the object of affording the reader a synthesis of the vast and complex teachings of the author.

In parallel with the increasing diffusion of scientific knowledge, numerous popular

publications contribute, beyond scholastic teaching in the proper sense, without mentioning the
incidence, always greater than they assume, in our life of the discoveries of the technique which
constitutes a consequence and a direct application of the discoveries of science. We assist, with a
similar emphasis, in the diffusion of interest in every form of strange and marvellous knowledge,
accessible only with difficulty, and one word: occult.

The reasons which permit us to explain this apparent contradiction can be diverse. From a
more superficial point of view, even if they contain only partial truth, the occult publications or, as
one says more often today "esoteric", which are the object of an increased interest, can be placed
in the category, as is the case with science fiction, of what is called escapist literature, which is
considered a great accomplishment in our modern industrialised society - derivative of the
monotony which can flow from a chronometric planification of existence. In this sense, it is not
indeed by chance that diverse periodicals deal in great measure, to meet public favour, all the time
with truly occult subjects [ancient magical practices, mystical phenomena, etc.] and of flying
saucers, the famous UFOs, which are, on the contrary, unquestionably in the realm of science
fiction.

If one examines the matter in greater depth, however, one should understand that the interest
of contemporary man in such subjects seems often dictated by the need for new faiths, to replace
those of former times which, for one reason or another, no longer satisfy him. It is to this that one
can attribute, in all probability, the diffusion of cults and beliefs, more or less institutionalised, of
diverse value and content, which range from the cult of the extraterrestrials - magical paroxysm of
what is called ufology - to the diverse mystical temples, orientalised or not, certain of which one
must however recognise as offering to their members, at least at the outset, a method of arriving at
a verification, by experience, of the content of the diverse articles of faith.

The act of familiarising oneself with a clear scientific approach has certainly led, in the
long run, the more mature and aware individuals to the inescapable position of considering as
sure and acquired through direct experience, what was previously only known in limpid
fashion. This experience, which was at first addressed solely to the phenomena of the physical
world, has often ended by imposing itself on realities which are generally considered to
belong exclusively to religion and which believers are asked to accept as articles of faith.

One notable indication of the changing attitude to supersensible realities is the birth of
Parapsychology, which sets out to observe, record and interpret, by using a rigorously
scientific method, the diverse paranormal phenomena [telepathy, telekinesis, etc.]. It is,
however, only from a limited point of view that Parapsychology approaches the problem, as
the seeker, in this discipline, remains exterior to the phenomenon, confining himself to
observing what he can thus discover about the paragnostic or sensible subject, which is the
object of the experience, thereby deriving from the occurrence only an indirect or mediate
knowledge.

The principles and methods of Parapsychology cannot therefore satisfy those more
earnest seekers who desire to arrive, by directly experimenting themselves, and with an equal

5
clarity to that which applies to the verification of a chemical phenomenon in the laboratory, at
these supposedly supersensible realities put forward as articles of faith by the religions.

With regard to this matter, it must be stressed that if one has understood this situation
clearly, one has also perceived that it leads to another, in the guise of a corollary, flowing
from the following simple deduction: if the seeker, at the level of spiritual development at
which he finds himself, has no direct perception of the realities which he wishes to know, he
needs to transform his spiritual state in a way which will make possible that perception, which
was previously barred to him. This is like using a more sensitive receiver to capture more
sensitive vibrations.

We thus see reappearing, by the application of scientific logic, the old precept of
purification or catharsis, the indispensable instrument for arriving at the knowledge of
supersensible things.

The teaching of Giuliano Kremmerz responds to the two requirements for conscious and
committed research: a system of doctrines and of intelligent practices, which lead those who
are qualified for such studies to a direct experience of their contents. Moreover, this assertion
formulated here is submitted within the framework of a similar instruction for personal
verification by the disciple.

Having arrived at this point, however, it is an opportune moment to dispel some possible
illusions which could, if they are not destroyed, lead in time to bitter disillusionment.

From the scientific character claimed by hermeticism, one could be led to suppose that
one is speaking of a current discipline, able to be learnt by the simple application normally
required to master any other branch of Knowledge. It must, however, be realised that if the
invisible world is governed by precise laws, just like the physical world, it is run by laws
which are qualitatively different, which can be assimilated to the physical laws only by virtue
of a comparable affinity. Such laws, however, can be understood and applied only after an
active cathartic engagement which pledges the entire being of the aspirant, which, moreover,
must already be, at the outset, endowed with a particularly clear and penetrating intellect.

The reader himself, however, will establish, from the opening pages, the truth of what we
affirm, by making contact with the difficult subject dealt with by Kremmerz, in whom one
must in any event recognise merit in having accomplished the most considerable task of
clarifying and bringing the subject to a wider audience than ever before attempted in this
sphere of knowledge.

Being formulated by Kremmerz, the master of this high knowledge at the end of the last
century, he knew how to achieve, whilst serving the ideas and concepts of his era, the
translation, into modern and discursive and didactic language as far as possible, the synthetic
and abstruse foundations of hermeticism, this collection of intellectual ideas which has its
roots in the ancient cultures of the eastern Mediterranean world and which reached the author
by direct instruction, never interrupted through the course of the centuries.

Nevertheless, all effort to clarify and explain such subjects, as well as that accomplished
by the author, reach a limit in depth, because these subjects open one's mind broadly on to
horizons which are truly infinite in perspectives and do not lend themselves to becoming the
object of a closed and completed verbal formulation. There are truths which the aspirant must
master for himself, in creating, as it were, the necessary organs for their perception and, in

6
fact, the language which one uses to speak of them must of necessity use symbols, by
comparison and allusion.

As an example of the intrinsic difficulty there is in dealing with certain occult truths, it
suffices to think of what one would encounter if one tried to explain the idea of colour to a
man blind from birth. One can be certain, however, that Kremmerz has neglected nothing
which one could express in everyday language, in placing at the disposal of the aspirant the
profound depths of his knowledge and in facilitating for him, to the maximum extent, the
intuition of hermetic truths necessary for his evolution.

Naturally, the tastes, interest and the mentality itself of the modern reader have changed
from those of the public addressed by Kremmerz, for the scientific knowledge which we
possess now is enormously enriched and, due to this fact, certain aspects of Kremmerz's
language are from an epoch which is no longer ours. But the shrewd reader, capable of
distinguishing what is essential from what is peripheral, will easily perceive that, on the one
hand, none of his pronouncements is opposed to our scientific discoveries whilst, on the other
hand, his work of clarification and explanation keep intact, even today, its substantial value
which makes it, henceforth, a "classic" in its field, without in any way barring the way to
other concepts which may eventually become possible.

Those who have compiled the present collection hope that it will serve, even within the
limits necessarily inherent in a synthetic account, to furnish to the reader a useful approach to
many of the essential themes from the vast learning of Kremmerz of which the C.E.U.R. is the
legitimate holder, in both its theoretical and practical aspects. If then the present collection
serves as a useful introduction for those, especially younger people, who approach these
difficult studies, leading them to knowledge which (quite contrary to what unhappily often
occurs) neither constitutes a false promise nor a fleeting mirage, then the objective has been
achieved.

THE CALL TO THOSE WHO ASPIRE TO THE LIGHT (1)

Although experimental science, by gradual conquest of the secrets of nature has made much
progress in the last 50 years, the knowledge of the divine properties of the soul has, on the
other hand, failed to move forward.

Today as ever, in the light of the sun, there are, according to the ordinary aspirants to the
knowledge of the mysteries of the future, only two types of person: the mystics and the false
teachers who profess theories which are not within the reach of every mind.

The mystics are legion: from the religious exaggeration of those who speak to God, to the
Saints, to the Prophets and to the Archangels, one descends to the evocation of the spirits of
the dead.

The pseudo-teachers are in reality those who seek, by the methods of ordinary experimental
science, to speak in a doctrinaire manner of that quality which all possess but none can
explain: the human soul, rich in unfathomable properties and mysteries.

The mystics speak by psychic exaltation and fail under the examination of sceptical
psychoanalysts - who are themselves mystics of an infantile science - who classify them like
the relevant subjects of the psychiatric asylum and like the instruments of experience destined

7
for a public which does not argue with the affirmations of those who pass for the gurus of
officially recognized science.

By their attempts to play with language, magnetism has become for them hypnotism; the
human spirit, that is to say the thinking and volitional principle of our being, has become the
psyche and, under this name, the official subject of medical experiments. But how many of
those, who have a clear conscience, fail to confess, in this fight against the conquest of the
arcane knowledge, that they always hope for, without ever arriving at, positive conclusions?
And yet the problem of the soul is always that which excites the masses most eagerly.

Everyone wants knowledge and all desire ardently to know what awaits man after his death.

The mystery of death is the limit at which the investigations of human science are halted as
one conceives it in the clinics and universities, but it is also the limit which hermeticists must
take as the starting point in order to determine, if possible, with what fragility of material the
thinking ego can be extracted from the necessities of the corporeal functions.

If the skeleton is still solid, if the flesh is still young, the cells living, the tissues of veins
elastic, what need is there to pass by the tomb and its "reconstitution."

Thou, O Death, art the solution of this spiritual enigma in the living man and in the hidden
depths of his unknown soul.

The initiate must vanquish Death, rising above the slavery of its inexorable law. The initiate
is posed the sole problem of how to continue his consciousness, that it may rise above the
river of forgetfulness, the Lethe, so as to continue without interrupting his dream of his
integration with the divine powers.

Experimental science has no answer to this problem and, in the absence of proofs retained by
it, is content to deny all survival of the soul or the psychic individuality of man.

It is that which drives one to open the door to religion and mysticism. Since religion and
mysticism supply what the science of the universities does not (the hope of a free survival,
between the concepts of superhuman justice and ideal freedom) it is desirable that one word
should unveil the truth.

But the problem of the other world will only be resolved by those who arrive at a knowledge
of themselves, that is to say the structure, anatomy and "chemistry" of their own souls.

I do not intend to allude here to the investigations of so many authors who, through their
books and papers, have produced volumes of long-winded psychology in order to examine the
instinct which predominates in us, the moral virtues and the manner in which they are
acquired. These investigations are only preliminary researches and none of this host of
writers truly pursues the goal of envisaging the soul, by itself, but only examines it by affinity
with the society in which the writer lives, and with the pretended morality of the society of the
living, considered as a condition of success in social life.

The science of chemical astronomy has brought us the great benefit of the repudiation of all
the shabby ideas of a Universal God, made in the image and resemblance of man which
statues, paintings and symbols have rooted in popular tradition. The infinite Universe,
inaccessible even by means of scientific investigation, cannot be represented, even
8
symbolically, as an immense human being, since man is the product of Earth, and the Earth is
only an infinitesmal part of the infinite Universe.

The unique scientific concept of God is this: the law which rules the Universe in the most
perfect equilibrium.

This law is infinite, it is constant and eternal, everywhere on the earth, in intelligent thought,
outside the terrestrial orbit, in the gravitation of the visible worlds, in the moral translation of
the regrouped souls in society.

This law is perfect since it permits no violation; thus a miracle is impossible, if it violates that
law, and it is only possible in appearance if it is the product of the law itself, for reasons from
elsewhere ignored by man.

This law is intelligent because it gives and takes according to merit, concedes and suppresses
with a justice of which man is incapable.

For us, there only exists the Universe, with an inexorable Law, with an Order from which
nothing can be subtracted. If you wish to represent this intelligent and inexorable Law by a
human figure, I beg you not to create an idol as the Supreme Deity.

The Universe is too immense to be embraced by a word and a human figure. When the
ancient patriarchs of the biblical fable spoke of the inexorable figure of Jehovah, who verged
on the cruel and was ever capricious, they wished to refer to this Universal Law which rules
and creates all that exists, whose spirit is the Being in its essence, to know the unchanging
first substance and the second and variable form.

This immutable law is also understood as being the appearance of the first intelligent
universal substance which created all forms of things visible and invisible.

The ancient priests of the classical initiatory religions never used definite forms to represent
the first principle or the intelligent substance but, on the contrary, they always abounded in
plastic forms when they wished to define the different moments of the creative act, or better
still, the incarnation of the Universal God.

The greatest concept that a zoologist, physiologist or botanist can make concerning God is to
acknowledge Nature as an unique and sole divinity which one can debate and study. Now, all
the symbols and hieroglyphs of the ancient sages tell us only this:

Ea has two faces: one visible which represents its manifestations in the world of the physical
senses, i.e. the Nature of our modern materialist philosophers, and the other invisible, which
represents the spirit of Nature, i.e. the Intelligence, the law of all manifestation of Nature, a
Force, an immense Spirit, which makes the tree flourish, the water transparent, toughens
metal and causes the sun to shine.

The invisible God of the Universe, whose manifestations are themselves only the positive
proofs of his existence, is the intelligence which rules all the manifestations, the law which
regulates universal nature.

9
The conquest of the powers is only the right to obtain them through this law.

An athlete who exercises himself every day by lifting iron weights has a right of priority over
every lazy man. A chemist who labours intelligently to examine the substance of nature has a
right of priority over those who, throughout their lives, have never asked of what air is
composed. You will not succeed, despite a thousand efforts, in straightening a sword but an
expert blacksmith, with an energy inferior to yours, will make the iron obey.

This is the right to the power.

A conquest within the universal law, not outside it.

He who does not understand that is only a madman, because he conceives the power without
the conquest.

Is this strictly scientific and philosophical concept truly a modern achievement?

No one has been profoundly consecrated to the study of the very ancient priestly sciences
otherwise than by symbols and hieroglyphs which have transmitted to us their profane secrets,
and the Assyro-Babylonian and Egyptian religions had no other concept of God other than as
the Law. The secret, the great secret of the priests, was the knowledge of the laws of the
human soul, by which they managed to acquire marvellous powers which seemed to be fables
but which, in fact, are not.

Telepathy, the experiences of levitation, the accidental divination of things to come by means
of dreams, the premonitions of things which are about to be produced, all that attracts the
attention of recognised science, but with incomplete results, because the scientist studies the
phenomenon when it presents itself, just as primitive people know the eclipses of the sun and
the moon: one verifies the obscuring of the sun or moon but one cannot explain it. On the
other hand, when one stirs the intelligent human conscience, one must arrive at:

1> An explanation of the phenomena (mediumship, telepathy, visions,

premonitions).

2> An ability to produce the phenomena at will.

In order that this knowledge of the soul becomes truly and strictly scientific, one must study
the laws which govern and condition it to produce these phenomena.

The subjective method of conscious investigation into the very Ego (in such a way as to
develop the intensity and then gather the fruits) represents always and constantly the
preferable method for those who ardently desire to know, to understand, to progress.

The goal of integration, that is man himself.

Never lose sight of this.

10
Each of your experiences must be made on the man, not on any man, but on you yourself;
besides, it is necessary to be conscious of each step forward and to know exactly the most
suitable means of provoking an experienced state which is outside that generally experienced.

II

There exists a Secret World which men see imperfectly, of which they suspect the existence,
of which they detect the manifestations, but which they cannot explain.

To study it, it is necessary:

1> To study individually the secret man who is concealed within us;

2> To study the invisible world of the souls of the dead, of divinities, and of beings who
have never formed part of the human race and who live a different existence.

The Secret World will be a labour of gnosis, reconstructing the mysterious science of the
magi, and will be dedicated to those who aspire to the "light," that is to say to those who,
well-balanced in their passions, exempt from all desire to do harm, strong in willpower and
the desire to do good, apply themselves to its study and observation in order to succeed.

The elementary parts which serve to correct erroneous or badly-founded ideas, will be written
and published in a manner accessible to all; as for the remainder, I shall speak of them in a
way which reserves the knowledge only to that moral and mental aristocracy which has the
right to ascend further.

I only promise that I will hide nothing, and the great Arcane will be revealed to you, so that
the candidates for the great priesthood find there the confirmation of their aspirations.

The long-winded philosophers and sages, with their capacity for limited research, must make
way for a school of rational culture, which will point out the road to the masses so that this
school marks the limit at which the philosopher must be united with the sage and go forth to
conquer truth pro salute populi.

To be plain, the programme of action consists of an effort to improve ourselves, us and others,
in the knowledge of the individuality latent within us, to apply these conquests to real life, for
the benefit of the less well-provided, combating evil under no matter what form of ignorance
and authoritarianism.

The initiatic priestly systems prepared and fashioned the etheric human stones; the automatic
formation of human intelligence. The school attempts to do this today. The integration of the
powers is subordinated to the state of consciousness which aspires to the power of a real and
profound understanding.

When the religions proclaim that such qualities and supernatural powers proceed from a grace
conceded by an unknown God, the School studies scientifically the laws which regulate such
phenomena, laws well known to certain particular priests, the founders of religions. The
school encourages the virtuous forces of the living organism in provoking, through traditional
practices, the individual access, by study of the psycho-physical powers, for the development
of the integral individual and directing usefully the therapeutic application to alleviate the
sufferings of humanity.
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In fact, it is a school of practical philosophy whose converts have but one goal: to contribute
to the development of human civilisation as it is conceived in material form, uniting among its
factors for progress, the elements of the potentiality of the soul and spirit of every man.

Its hermetic mission must be accomplished in the face of ignorance and superstition, for the
benefit of the masses who must be saved by human science: whence comes an elevated altar
to the battle of human science against ignorance. One must work humbly and obscurely for
the good, to inculcate publicly and gloriously everywhere that human science will assure in
time the setting in order of all human material, will achieve peace among nations and will
combat fear and the pain of death.

To the atheists, you will say that man is the sovereign of humanity and that the wisdom of
man is the queen of the universe.

To the believers, you will explain that God manifests himself in his creatures, like a tree by its
fruits.

To all, you will teach that hermetic perfection is an admirable medicine that the Gods and the
high Divinities bring from Olympus to earth, under human appearances, among suffering and
savage men, in order to heal their bleeding wounds and grant them tranquillity, that Mercury
distils the essence of full-blown roses for them, that Eros gives it to mortals as Venus, shining,
smiles.

Giuliano KREMMERZ

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 TO THE DISCIPLES OF THE GREAT ART [1]

Nice, 1st June 1917

With a sense of profound bitterness, after nearly 20 years, I write a few words of introduction
to the reading of this edition of the Elements of natural and divine magic which the editors,
who are dear to me, have thought good enough to present to the friends and disciples of the
Great Art.

Here in 1897, I commenced writing about these neglected subjects, with which no one
concerns themselves, to an epoch in which it is so easy to print a book which will not find
readers and, here again, I write, 20 years afterwards. The system of an appointed
Cassandra...with no hope of being believed.

I have not published The Secret World so that I can say: "I am a mage", for one renounces
doing such a thing for one's own advantage, when one preaches it to the masses.

I desired then to inaugurate, in Italy, a new period for the intellectual life of the best of those
who read my work, by extracting them from the vain discourses of Christian or Buddhist
mysticism which have caused deadly results in the present era, by disgusting them with
spiritualist empiricism, accompanied by this folly of conversing with the dead. I want man to
understand the occult or mysterious powers, natural in all living beings, unconscious cause of
all mystical inventions which, over the centuries, have afflicted the human race.

I wished to point out that between the scientific materialism and the mysticism beyond the
grave, there is an unexplored domain which transforms the character of the inflexible
exclusiveness of these two extreme poles, and also that the science of man finds itself in the
intermediate state between life and death which is called mag, revealer of this ignored and
very powerful force within the human nature. I wish to try, on a grand scale, an application of
the forces to the medicine understood as the art of healing or the relief of suffering. I wish to
go further - if God will pardon me - to raise a monument to the ancient Italian
Pythagoreanism, the origin of subsequent Templarism, and to commence a mental and moral
reform of the virtue in its practical essence, in social life.

I have forgotten the calendar.....

I believe humanity has advanced a great deal over the centuries and yet, in 20 years, I have
only achieved some essays and some attempts thereat. Nothing concrete..., save perhaps the
numerous sufferings which I have created with my own hands.

Now, two words of pragmatic advice which reduce themselves to this:

May the reader understand, when he reads my book, that I wished to indicate to seekers not
the only road by which they can reach their goal, but a route to discover the existence of a
secret, a physical secret, i.e. natural, that very few men have known, that a very restricted
number understand. Although it may by nature render man more powerful than a demigod,
one can find no one who will sell it and it does not apparently make happy he who possesses
it.

13
The intuition of the existence of this secret suffices to make laughable the mystical inventions
which have enslaved man through pontiffs and divine rights, thus creating a formal and false
morality, which is the cause of the great evils of the present time.

One day, the old world liberated from the Jewish and Buddhist heritage, and when the aspect
and substance of every conventional element shall have disappeared, then man, not through
the veil of scientific materialism, nor through that of the religions which destroy every sign of
initiative, will learn to conceive the hidden divinity of the universe, as a benevolent law of
liberty, in an equilibrium of justice which no human code could ever fault.

Time will be the true factor in this progress by which every enigma will be resolved.

Volta discovered electricity, but did not invent it: this electricity existed, ignored and
inaccessible, with its uncomprehended phenomena, for thousands of centuries.

He who shall discover this angelic arcane of the living man will not create societies through
his actions and he will not commercialise his discovery; it is the Christ-King who will bring
peace to all men of goodwill. But for this the time must be right, the great factor in every
miracle: in order for this ideal to become reality and, before it does, the discoverer shall not
place on his head the legendary crown of Solomon, as it is necessary that the masses submit to
the hard experience of the life of other centuries.

You cannot believe this Cassandra but you shall believe him in the end.

Do not come to the conclusion that, after 20 years, I live in a state of ambiguity; I will go
further and say: take the initiations for what they are. Two or three societies of seekers, who
are supposed to possess this arcane knowledge, only give initiation to neophytes.

To initiate means to begin.

Initium, commencement.

No one conveys the end.

The arcane knowledge is of such a nature that the more one glimpses of it near at hand, the
less one can communicate it. One can confer it within the limits of certain powers, but one
can never pass it on entirely. And for what good, moreover?

Would it be the arcane knowledge of happiness, if it is the great arcane knowledge of a power
which brings fear to him who glimpses it?

But it will not be thus when Time, the great creator of new realities, shall have fixed the hour
at which the discovery must be made with profit by a proved humanity, and if this violates the
law, although it be fed by good, it will then be the end of an historical era, through one of
those cosmic revolutions from which will arise the future humanity to expiate the error by a
new original sin....for then the earth will burst into fragments, in space and in orbit, and the
souls, in embryonic dust, will be drawn towards new lives in distant spheres. Does not every
race, whatever may be its colour, belong to human civilisations which have lived and then
ended their cycle? Extinguished, for all we know, in a collective suicide for having disobeyed
the law of equilibrium, on which rests, inexorable, the phallic divinity of eternity!

14
I speak as a mystical St.John the Baptist at Herod's feast, but these are only hypotheses
without curses and without the Jewish croaking about the Apocalypse.

Drink of this water to avoid the intoxications of mysticism. The service of the hidden
faculties of the human species engenders folly, pride and intellectual egocentricity; consider
that deceptions will arise at every turn, before those who presume by themselves, considering
themselves as exceptional beings, or as having the right to divinity.

Be modest, humble without baseness, Pythagoreans in the spirit of investigation and in

everyday life; I invite you to the seductive study of the superlative. To study is to meditate
and work, to interpret and test, it is not to dream. It is in the imagination where the danger of
phantasm resides, also of obsession and bestiality.

Read the very rare classics of alchemy.

Meditate.

Alchemy and magic are two things which have fallen into disrepute.

Those two words are despised and the matters of which they recover the doctrine and the
germs of experience: the truths which one can acquire are only very elevated problems,
worthy of preoccupying evolved spirits and totally freed from the grammatical prejudices of
the profane schools.

The alchemists have posed a problem which is still not resolved by the official universities.
The heads of the school of alchemy wait in obscurity in order that their desire to please with
which they frequently announce their mysterious preparations may engender the superman
who knows how to adapt the enigma for the common good and reforms it into the living
being.

Read these books with patience, penetrate the philological sense of certain words, in other
words perceive the assonances, in others the most simple analogy, and do not forget that in
the less salient parts, among the examples derived from good souls, some master of the art has
presented to you a ready made gem of knowledge. Remember that before the Grand Arcane
of the Magi there existed the little natural arcane, which is the key to it, of which even a lay
brother could make use with ease.

The patient, humble and well-intentioned men will find the way. In the end they will find the
key.

In this task, this book, ignored by the great multitude of graduates, will be a useful work as a
step along the way.

I wrote it with great enthusiasm, because I was conscious of sowing a seed which will
ultimately bear fruit: I believed that would happen very soon, but this will now be later, when
another man, better than I, shall succeed me. And I also wrote it because I wished to test its
immediate application to human medicine.

15
By Medicine, I mean the art of caring, of healing, of alleviating the sufferings of mankind.
Medicine in the sense of therapeutic. I have spent the last 20 years, between the first
publication of this book and this second edition in trying to get underway a disinterested
human organisation capable of trying a collective experiment. I have not yet succeeded... I
imagine that it must succeed later. The aeroplane had not been invented those twenty years
ago. The obstacles are immense. The education of the public comes before everything. The
mistrust from cause to effect of those who pontificate, the sarcasm of the high functionary of
State who would like to bureaucratise everything in a closed system, the bad religious faith of
the believers and practitioners, are the stumbling-blocks which cannot be demolished in a day.

It is for these reasons that most people pretend that what they see is a miracle. But even if the
miracle were to occur right in front of their eyes, they would not recognise it. And the reason
for this is because they wish to see it as they themselves and the religious fables have
conceived it, just like the scenic effects in certain ballets. And in the meantime, much has
already been made, much ado about little, about the enormity of the obstacles placed in the
way of new ideas and experiments foreign to the ordinary concept of a peaceful life.

The sciences of the human spirit penetrate into the confused subdivision of the numerous
ramifications of the science of the physical man.

Biology and physiology are the vanguard of it, psychic experiences are the element of
progress. But the problem which it is proposed that magical science and the enigma of
alchemy should resolve, is a secret reformer and transformer of a whole civilisation or of a
pretended historical civilisation, which renders us actually slaves of the corollary of long-
winded philosophy. It is a revolutionary arcane knowledge which from the time one
approaches it, frightens, because its applications and adaptations will overthrow all these
"perfect" ideas on which modern society rests.

But the first, unique part, perhaps, for possible experimentation, for application to modern
society is that of the occult therapeutics, towards which I have engaged the diverse good
friends who have followed me.

There are possible experiments, at the gateway to everything, to be performed by qualified

doctors and men who know the a.b.c. of the human anatomy; they can, in studying the laws,
whose elements I have identified, attempt what I have tried.

To test, without speaking about it.

If you are not silent, you will be asked, like me, if you sell imaginary power, since people
who do not reflect do not deny the occult powers of superior therapeutic science, but in
refusing the possibility to the being, when they attribute them with an admirable compunction
to an image painted many centuries ago on a decrepit wall, or to an unpleasant statue sculpted
from a sterile tree-trunk, without seeing that the miracles of the images are the miracles of the
man or the masses who adore them!

The reply I so often receive is that this is Faith, the great inheritance of the religious spirit,
which can do anything.

This is a prejudice.

Mysticism is a vicious heritage.

16
There exist numerous categories of it and it multiplies like an evil weed. There is a mysticism
in all the manifestations of human life, even by the family fireside.

The man who can pretend not to be trapped by the quagmire is a god among the most perfect.
Magic is divine in the sense that it frees the adept from all mysticism and makes him the
centre of a magnetism of love whose rays cause to disappear, to be annihilated, drowned and
dispersed all evil pain and suffering.

When this centre of focalisation appears, therapeutics are formed. It is the outpouring of love
which heals and it is a medicine which you will not find for sale at any pharmacist, nor which
any industrial laboratory can manufacture or distil.

Do not deduce, however, that your music lives forbidden in the confusion of all sorts of songs.
Human society will remain the same as far as the coming of the Christ-King in the manner of
Solomon, when love will have statues and receive homage as in the very ancient temples; for
they will be the first to arise after the catastrophes of the epochs where those races live who
have arrived at their apogee and have been destroyed for having violated their own
knowledge.

I have thereafter wanted to try a therapeutic experiment and I invite the disciples of the Art to
follow the example I have set, the modest example independent of a mystical belief.

The new experience will still teach more than thousands of books could ever do.

Do not propose to consult ten recognised savants, nor to resuscitate a person dead for 3 days,
stinking, as a result of organic decomposition.

Do not prevent an illness by asking a qualified doctor to take care of it, nor to dispense by
way of remedy the little which he has.

Commit yourself to taking care of he who has recourse to you, without even desiring that he
should know of it, and still less that he accord you any recognition for it. Love doing it and
have the knowledge of not wanting the impossible. Console him with a word and call upon
him, at the same time as your Love, this power of compensation which, in human nature,
holds its place as the recreator of the vital equilibrium.

The sickness which is met with outside the law of matter in equilibrium, has factors not
determinable through ordinary chemistry. With any medicine other than an imponderable
magnetism which emanates from us, the sickness can return (it is even frequently obliged to
do so) by the law of physical and psychic compensations and to accomplish the miracle by
itself. You will verify it a thousand times without pride or desire - that must suffice. Allow
the caring doctor to be thanked and the pharmacist to sell his poisons. That will draw no
attention to you.

Continue to study, to meditate, without belief, that is to say beyond the belief which everyone
proclaims.

The Myriam of the Therapeutics is a loving vagueness which emanates from a centre of
pulses of unknown nature, from a human being or from a chain of souls. The allegory is of
17
mystical appearance, but it has a woman's name, who was the first and the most sublime of
female magicians, a receptacle, a profound treasure of Love, because... do not cry out at the
scandal before the truth I announce... because Love is matter, like heat, magnetism, light,
electricity or radioactivity. More powerful than all these representatives of matter in
movement, the element of Love will constitute the essential state of movement towards the
enigma of creation and of the destruction which the multitude of mystics personalise stupidly
as a spirit and depict more foolishly as a man. The enigma is a law.

Have as a goal the knowledge of this law, ever do good in all possible ways. Make goodwill
become love.

Love across the marvellous remoteness of the spheres, beyond the vision of matter which
becomes corrupt and is transformed. From these far worlds, invoke the souls and the
generating influx of the astral current, the Great Serpent of the Jewish Qabbalists, chase from
the beloved soul all cause of corruption and try to transform it by the destruction of all the
negative elements.

Consider that all nature in equilibrium, every animal organism, from the smallest to the most
perfect, tends to die because it is born with this instinct of the eternal transformation by the
law of Love.

Love and Death are the two factors of Life. In loving, you remove the pain of Death, beyond
which the unloved soul proves the delight of regeneration by Love.

Dante repeats this to you with mysterious expressions here and there and Leopardi sang it
with an aura of excellence and desire.

The secret of the regenerating Myriam you will soon understand, from the time you learn to
love.

Only then can you tell me if this book of mine has been inspired by the most noble affection
regarding him who reads it, without judging me in advance and with greater recognition for
him who, after having read it, becomes good, generous, uniquely devoted to the cause of
good, which must in the future make brothers of all men, people and nations and create on
earth abiding Love and Peace.

Giuliano KREMMERZ

18
PART ONE

INTRODUCTION TO THE SCIENCE OF THE OCCULT

19
SCIENCE BELONGS TO HIM WHO MASTERS IT

Why is the occult necessary today?

Today, in the shadows, there lurk frightful delinquency, falsehood and deceit.

All that is science does not hide in a temple and does not say I fear the light. The knowledge
of all new truth is a small ripple which stirs the ocean of the conquests of human civilisation.

Do you know something the others do not know? Publish a book then and explain yourself.

I have therefore decided to write so that I can make myself understood and to instruct so that I
can make them succeed.

I shall speak and write in a clear manner. As for you, in order to understand me well, you
need only to execute with a scrupulous fidelity all that I write and speak of it as little as
possible. Do not discuss in advance such phenomena and do not say like the ignorant: The
master is mad! Say on the contrary only that you have not understood and try again.

Science is the bread of all. One democratises science in the same way that one teaches
chemistry to children, but men of good sense understand that up till now neither integral
calculation nor the infinitesimal has become popular. And since the supreme reason for
occult science is the algebra of elementary philosophy, the sublime mathematics in its
application to the reality of existing matters, you will not reproach me for being abstruse if
brains not prepared for such calculations do not grasp these abstractions at once.

As for me, regarding the topics whose nature allows me to do so, I shall express myself in a
down to earth manner so that those who are less expert can understand me easily; but before
also indicating the road to those who can see further, to allow them to understand more
elevated matters, I ask you to excuse me when I have recourse to arguments inaccessible to
those short-sighted eyes.

This book is written for the numerous people who wish to prepare themselves and for the
small number who will assimilate it completely.

Science for everyone, but given entirely to him who conquers it.

20
THE MAGIC, THE MAGE AND THE UNCOMMUNICABLE SECRET

Do you have a clear idea of what is meant by the terms magic and mage?

Magic is the absolute wisdom. That is to say it is the synthesis of all that was, is and shall be.
It is a word which contains all the attributes of the divine omnipotence, if by the name of God,
you refer to the excellence of the supreme intelligence which creates, rules and maintains the
Universe.

Magic, as far as it is an ideally perfect science, is applicable and realisable:

1. In religion [Control of collective consciousness].

2. In politics [Control of national interests].

3. In the family [Ethical and moral foundation of the State]

4. In man [The enigmatic sphinx of the vulgar learned].

The mage is he who possesses the science of God, is the living repository of it and uses it.

This science is so powerful that he who becomes master of the divine secret loses all desire to
speak of it; even more, those who have experienced the goal have made it possible for
themselves only to interpret the truth under a form quasi-intelligible even for those who have
had intuition of it.

It is known that the priests of Antiquity conferred this science in a temple on those who
rendered themselves worthy to receive and practise it, only after long and terrible trials and it
was conferred through various degrees, accompanied by rites and ceremonies, which the
Roman Catholic Church has preserved in the sacred orders.

From these one can deduce that those who gave instruction in this terrible science and who
knew the importance of it demanded qualities not possessed by the common man.

Imagine for a moment that your children asked you for a loaded revolver, thinking it was an
amusing toy; would you place in their hands such a dangerous object, without infringing the
duties of a father towards his children and of man towards humanity? You will not place a
weapon in the hands of your children until the day you are sure that they will use it to save
their life, not to wound you or themselves.

The Master directed the education of the profane during his term of office and led the
neophyte gently to the priesthood. The great priest was the adept, i.e. he who has acquired the
supreme wisdom: the mage.

Christ summed up the whole of the magical preparation by saying: “Love thy neighbour as
thyself" and "Do unto others what you would have they would have they should do unto you."

21
He who observes these precepts steadfastly and knows how to be silent is ready to begin.

A perfect and upright heart, a clear notion of good, a total aversion to evil, a great love for
your fellow man, a conscience free of all stain, no other desire other than the welfare of
others, no fear of evil which could prevent you striking it down and making it become good:
this is how the magus is similar to the saint and is worthy of this great idea of good, which is
God.

Eliphas Levi [The Abbot Alphonse-Louis Constant] writes:

"There exists a formidable secret, the revelation of which has already destroyed a world, as
the religious traditions of Egypt attest, summarised symbolically by Moses at the beginning of
the Book of Genesis. This secret constitutes the science of good and evil and its result, if one
divulged it, would be death. Moses represents it in the aspect of a tree situated in the centre
of an Earthly paradise, near to the tree of life and linked to it by its roots; the tree of life
which is defended by the flaming sword and by the four forms of the Biblical sphinx, the
Cherubim of Ezekiel.

Yes, there exists an unique dogma, universal, imperishable, powerful as the supreme reason,
simple as all that is great, intelligible like all which is universal and absolutely true, and this
dogma was the father of all the others. Yes, there exists a science which confers on man the
prerogatives which appear superhuman."

Now, if this terrible secret exists, is it not to a saint to whom it must be confided?

22
THE UNIVERSE AND MAN IN THE OCCULT DOCTRINE

In order to understand properly and clearly all the writings relating to the occult sciences,
magic, etc., the basis of the theory and practice of magic must be understood.

In magic, the concept of the universe, is the synthesis of all that exists.

All that exists is one unity, synthesised from three essential elements: matter, life and energy.

The great totality has a complete analogy in all its parts.

If you were to go up a mountain where there were no herbs and where there were no birds to
hunt, would you think yourself alone? You, the stones, the air you breathe, the stars in the
heavens, you are at one with the entire Universe. Your human reason is enlarged into the
reason of the entire world and you will sense the reason of the world. From this is born
astrology, which is the word or logos of the stars.

Hermes, in the Emerald Table, says that everything above is like that below and to know this
fact already suffices to accomplish a miracle.

Study man and you know the Universe; study the Universe and you know man: from the
Universe descend to man and apply to him the Universal Laws; from the man re-ascend to the
Universe and discover the Occult Laws. Man has one soul, one thought, one tendency, one
end: just like the Universe. The Universe has one movement, one respiration, one evolution,
one cycle: just like man. All is analogical and analogy is the magical process par excellence.
The sacred symbol which one tries uselessly to explain by similarity is analogical; analogical
is the law of miracles and of magical processes; study and analogy lead to the knowledge of
magic or the Wisdom of Solomon.

The vital current is unique.

The evolutionary and involutionary process of the action of Universal Life is constant. This
force or vital current transforms itself by the means which nourishes and animates it, and
acquires a new form.

PAPUS in his METHODICAL TREATISE ON THE OCCULT SCIENCES says:

"All is analogy; the law which rules worlds also rules the life of the insect. To study the
manner in which cells regroup to form an organism is to study the manner in which the
Realms of Nature form the Earth, the organism of our world; it is the method of studying how
human beings unite to form a family, the organism of humanity."

To study the formation of a world by its organisms is sufficient to teach the formation of a
world by the planets and of a nation by its families, or to learn at last the constitution of the
Universe from worlds and of humanity from nations.

All is analogy: to know the secret of the cell is to know the secret of God.

23
The absolute is for all. All is in all.

From all which precedes it, one sees that the meaning of the term LIFE, which seems easy to
grasp at first sight, is much more general than is normally thought.

For mankind, LIFE is the force driven by the blood cells which go to regenerate the organs;
but it is in reality the human life and not the LIFE.

In fact, this force is only a modification of the air which contains the life of all beings on the
earth.

If one wishes, just like the majority of contemporary savants, to see the origin of life in the
terrestrial atmosphere, one can stop there.

But the terrestrial atmosphere, like human blood, draws its vivifying principles from a higher
source, from the Sun itself.

Thus we can ascend to the infinite; but as our general scientific knowledge is limited to our
world, we do not go further, to discover that the power of blood comes from the air, the
strength of the air from the earth, and the strength of the earth from the Sun. Let us say that
Life is the solar force transformed.

From what I have revealed clearly arises the analogical concept of all that is transformed into
the universal life.

Now consider man, who interests us particularly.

For some, man is matter; for others [the theologians] he is matter and spirit. For the science
of the magi, he is the reflection of the universal life and doctrine in his formation; the body,
the plastic mediator or astral body and the soul.

The astral body can distance itself consciously from the physical body as in the case of the
adepts or perfect initiates; or again unconsciously and therefore subjecting themselves to the
accidental influences of the moment [errant spirits], as is the case with a medium of whatever
kind.

When the physical body breaks asunder or is shattered, the astral body takes its flight and one
dies.

If a man imposes his astral body on that of another, he magnetises it.

Wishing to set down the basis of all that teaches occultism through clear intelligence of all
that I shall choose to publish, I shall not enter here into the analytical examination of the
elements forming man or in the constitution of the astral body.

24
SPIRITUALISM

In presenting to the public as a preliminary to what we shall publish afterwards: new

information, definitions and opinions on the occult sciences, I did not want to write a book of
spiritualist propaganda, but rather the contrary. I intend to present in its synthesis all the
encyclopaedia of mystical knowledge which is composed in magic, the highest signification
of divine and human knowledge, the key to the occult temple of nature, in which man draws
nearest to God in its conception and realisation.

Modern history will commence when a new chemistry analyses and opens up the elements of
the soul, which constitutes the universal man and will mark the end of a long night in which
man has been ignorant of his true self.

The occult sciences understand spiritualism, as including animal magnetism and theurgy,
although spiritualism is the sole and unique domain, after animal magnetism which interests
those who admit neither wisdom nor truth, outside the limits of their comprehension and
authority.

A French Schoolmaster, Ripail, under the name of Allan Kardec, was the first to develop
strongly the popularity of spiritualism, which he has spread, with effective propaganda,
wherever there are people desirous of conversing with the soul of a deceased person, or who
take pleasure in seeing table turning.

One can say that magic, the terrible, dreadful name, charged with suspicions, has been nearly
forgotten due to the progress of this phenomenon in a manner which does not come into
conflict with the timorous consciences which are the mothers of all human knowledge.

The luck and success of spiriualism stem from the fact that it is more adapted to the common
intelligence and more in accord with the doctrine of the militant Catholic Church, from the
fact of its idealistic concept of the soul, of the spirit of the dead and of the guardian angel.

Spiritualism teaches that man is composed of three very distinct parts:-

1> The material body

2> The spirit

3> The peri-spirit which marks the link between the material body and the spirit

This peri-spirit accompanies the human spirit after the death of the material body.

The spirit, or human soul, tends to a ceaseless process of perfection by continual

reincarnations.

Between two successive incarnations, the souls are situated in interplanetary space and can
communicate with the living. The medium or means is he who serves as a means of
communication between the spirit of the dead, still not reincarnated, and the living. Through

25
mediums, the spirits can produce permanent phenomena of all kind, intellectual, sensible and
material.

In essence, the medium is a being who, by his privileged constitution, is chosen by the spirits
for their manifestations.

Those who practise the spiritualism of Allan Kardec divide the mediums according to the
nature and quality of the manifestations.

Without discussing the theories of spiritualism, it would be stupid of me not to bow before the
spiritual phenomena obtained through the practice of spiritualism.

It is certain that even the best and most refractory of the academics, when confronted with
certain tangible phenomena, has not been able to deny or refute them totally.

Nevertheless, the fear of error, chicanery or bad faith requires the information to be subjected
to rigorously scientific and irrefutable demonstrations. Officially recognised science, as it
progresses by degrees in its knowledge, rejects the old names for these forces and phenomena
and baptises them with new names.

The ectenic force of Professor Thury of Geneva consists in a method of being and in
understanding the astral or fluid body of the occultists, just like the psychic forces proposed
by Cox.

I have therefore confined myself to speaking of animal magnetism, after what has been said
previously, to call the attention of seekers to hypnotism. The European savant, who makes
and unmakes fashionable science, did not want to accept in the 18th century, the experiments
of Mesmer and discussed those of Potet, the puisegurs and the others of the first half of this
century, for at last, having been triumphantly persuaded by Charcot and his experiments with
saltpetre, which gave to militant medical science hypnotism, which is a method of
understanding animal magnetism.

The force [hypnotic, psychic, ectenic] is recognised in man by official science, but it is not
precise and the idea has not been accepted that this force is constantly set in motion by an
intelligence residing outside the active operating subject. In taking this view, one recognises
the potential of this force but one excludes the mediumship. This means that one does not
accept the intervention of an intelligent spirit or an intelligent entity which resides outside the
exclusively physical or natural forces of him who attempts the experiment.

Let us begin by not misunderstanding occultism and let us recognise the existence of a force
within man which is not apparent but is capable of augmenting his potential and of passing
from known experiences to the application of laws which are far superior and which belong to
the domain of the traditional secret science; secret for reasons unknown, but which perhaps
even those who stand out against this terrible word would conserve if they understood what
enormous consequences this force can have, if it is mastered by him who possesses the key.

Thus therefore the science of our universities, in recognising the sole existence of a different
force from those which are known, can no longer place in doubt this or that assertion of
occultism.
26
To the critics of Balfour, Crookes responds that the electro-biological force has fascinated
him and his friends but not the mechanical appliances which recorded the phenomena.

Ah well, how can the savants swear that the force which fascinates, and which animates the
apparatus of the experiments are not one and the same thing? And if this were the case,
would not the whole edifice of the mechanical experimental method fall to pieces? Would it
not be worthless to implant in these feeble brains a heinous doubt which, because it forms part
of a very high arcane of the secret philosophy of the Magi, I would not risk formulating for
fear of doing irreparable harm.

Consider clinically the account of the facts and experiments and judge calmly, with precision
and mathematical progression. Then tell me where the experiments commenced by
contemporary scientists can lead.

All I have said so far is only a foretaste of the magic of the fakirs [persons observing
Brahmanism who exert all their occult powers to produce phenomena. The priests use them
in the temples to make an impression on the imagination of the faithful], the gymnastics of the
astral body, as far as body and force are concerned, just as directing potentiality, active by
itself, can enable it to attain limits which the majority of mankind cannot even imagine, for it
has been known for a long time by occultism that the ancients had such knowledge and used it
better than us. The initiate schools were operational colleges; there one achieves more and
speaks less.

We shall return, in the conclusion of this introduction, to the theme of magic beyond the
forces in the domain of the intelligences.

* *

I should declare at the outset that the name chosen by me for this work of instruction is the
following: "Introduction to the Science of the Magi," not only because the word magic is the
name more appropriate to the synthetic science but also because of the abuse which has been
generated in the modern world by such terms as occult, occultism and theosophy.

I shall not discuss this abuse and I call your close attention to the lecture on the value and
importance of Spiritualism.

True religion of souls of the dead, as far as moral doctrine, is purely and ideally Christian,
with the exception of the concept of reincarnation; it establishes the tripartite nature of man -
a body, an envelope or second fluidic body or peri-spirit and a soul.

It determines the disappearance of the body at death and the continuity of the fluidic [or
astral] body linked to the soul. It proclaims that a special sensitivity can be developed within
man, allowing to the spirits of the dead the possibility of manifesting themselves in one way
or another; that is mediumship.

That is, in a few words, the basic doctrine of the spiritualists.

27
A table turns, a bell sounds, a pen materialises in the medium's hand; these facts are
indisputable.

But by what force does the table turn, the bell ring or the pen materialise? Therein lies the
enigma.

A profane observer will say: he stirs a psychic force, a magnetic force or a radiating force or
an electro-biological force, an unconscious automatic reaction.

On the contrary, spiritualism believes that all is the work of the spirits who wish to manifest
themselves to men.

The ancient occult science - the science of the Magi - [of which one of the most terrifying
parts is the evocation of the dead, or necromancy, a domain forbidden to neophytes] finds
itself in tune with the former against the latter. Not only can the communication by a spirit to
a living person not be produced at will but because generally it does not happen.

Consider yourself as a unity within the trinitary law, just like the universe. An active mental
faculty [intelligence and spirit], and material form [the body], an activity resulting from these
factors, proceeding from these two natures, the material and the mental [peri-spirit]. That
means as a consequence that death does not separate the physical body from an invisible
intelligent body - and therefore that there is not a spirit of the dead; consequently the real
evocation of the dead is not possible, nor is their mental evocation in the sense in which it is
commonly heard.

The error of the actual propagandists of the occult consists in their haste to deliver to the
general public the principles of the ancient sacred science, forgetting that the science is the
bread of all but that it can only be delivered entirely to him who masters it.

The masses have the religions.

Christianity, in its essence, is the religion par excellence which the spiritualist doctrine cannot
rival [spiritualism is not so much a religion as a heresy].

Then what does spiritualism achieve? Two things:

If it produces phenomena, it calls the attention of profane observers to the forces latent in the
human organism, aids human progress and accomplishes its mission in passing from the
rooms of innocent distraction to the profane universities.

If, on the contrary, it does not move chairs or ring bells, it tends to obtain a conversation with
an invoked spirit which never gives proof of its identity. Then it leads intelligent people to ask
themselves if there exists another means, less questionable, to learn the truth and it thus
prepares neophytes for the science of the Magi.

The first mission is accomplished: without spiritualism, one would not speak today of psychic
phenomena; but the second mission is not, for one has difficulty in persuading someone who
has taken a fancy to conversing with the spirit of the Virgin Mary that he is mad..

28
Magic, on the contrary, is the supreme science, the highest reason for what exists and what is
possible, the law of the sublime and hidden mathematics of the whole sentient universe and
the Magus must, in his purity as a human saint, adjust all the science and clairvoyance of the
thinking man.

On the other hand, even in the application of the unitary doctrine, spiritualism is rudimentary.

The concept of the universe as a unity leads, in magic, to the principle of united force and
united matter which certain intellectual superiors have already encountered in their researches
outside magical instruction.

In this case, the Magic [which any progress of vulgar science can never take into account
without proof] determines the numerous modes of existence of the unique force, of the unique
matter which commences with metal and, from the liquid to the gas, leads to infinite
attenuations. [The basis of Alchemy which the rare researchers think is a rudimentary
chemistry, whereas on the contrary it acts on the philosophy of chemistry]

Spiritualism, however, admits there is an indeterminate fluid beyond the inhabited worlds in
which move and progress numerous generations of spirits enveloped in their peri-spirit which
only thinks of reincarnating itself.

This is not in accord with reason which is science[Science is light and reason] nor with the
traditional dogma of the Magi, nor with religion; therefore Spiritualism is anti-scientific, anti-
traditional and anti-religious.

Magic vulgarises on the contrary the unity of force and matter in the vital or astral current,
the great serpent of the transformation, in which, as on an ultra-sensitive photographic plate,
the smallest oscillation of a thought engenders a form. [Astral light.]

There exists in nature a force more powerful than the vapour. A man who masters it could
change the face of the world. This force was known to the Ancients. It resides in a universal
agent whose supreme law is equilibrium. [Eliphas Levi]. This agent, whose first
manifestation is the magnetic force, constitutes the prime material of the great work of the
initiates of the Middle Ages. It is the protoplasm of the Universe, the Azoth of the
Alchemists, the universal pollen.

The peri-spirit, for the Spiritualists, accompanies the soul of man after his death and
continues to stay with him, when for Magic, the principal divine intelligence tends to
progressive attenuation until it identifies with God.

This is the Hindu Nirvana.

In space, where the spiritualists place the spirits of the dead who are more or less perfect,
Science puts all fluid forms, all coagulations of fluid of the universal life and therefore:

a> the spirits of the dead;

b> the astral bodies of the mediums and of errant initiates;

29
c> the elemental spirits or spirits of the elements.

[The French occultists, of whom Doctor Papus is the interpreter of doctrine, use the term
"elementary" to indicate the spirit of man after this extreme passage and use on the contrary
the word "elementals" to indicate the instinctive beings and mortals, who are intermediaries
between the physical and intellectual worlds; these are the spirits or the souls of the elements
capable of good and evil according to the wish of him who directs and dominates them.

"The astral light," Eliphas Levi tells us, "is saturated with souls which it liberates in the
incessant generation of forms. These souls have imperfect wills which can be dominated and
used by the more powerful wills: they form then the grand invisible chains and can provoke
great troubles in the elements."

In the Latin forms employed by the occultists in past centuries, as in the usage of our
initiatic instruction, in Italian, we do not use "elementaries" to qualify the first and
"elementals" to indicate the second. An ancient and usual term is the word "spirito" from the
Latin spiritus, the breath emanating from the Creator, the breath of life and love.]

[d] the human conceptions

[e] the lemures, the larvae and all the impure and incomplete creations.

It is a question of perfectibility or non-perfectibility of form and force. On the contrary, the

intelligent principles which the ancient Qabbalah interprets, continue the series of
progressions of the intelligences as far as Divine Unity.

Except that it does not suffice, and the spiritualists wished to know how the Magus sees, how
he operates, as he enters into the astral. [Curious lectures reveal that he who employs them is
entangled in a thousand inaccuracies of ideas, even rudimentary ones, concerning magical
practice].

Reason comes before everything. Reason is the prime light which leads us to the truth. Then
let there be no illusions. Finally, we impose an obligation of silence, without any pride and
without "casting pearls before swine."

30
IN CONCLUSION

They have a mouth and speak not

They have eyes and they see not

They have ears and hear not

They have feet and they walk not

Psalm 115

Very Dear Friends,

In this didactic introduction, I have reassembled in a logical order the sum total of the
definitions, opinions and instructions which can best make comprehensible all that I shall
publish in this anthology.

To recapitulate, I wished to distinguish clearly two things which profane men confuse
grossly:-

1> The material, pseudo intelligent phenomena which the human organism

[soul and peri-spirit] can produce in the conditions determined by the

nervous system; in other words, Spiritualism.

2.> The absolute universal knowledge which gives the key to all that exists,

which tends to develop in man the divine faculties and put him in harmony

with the divinities [which are not spirits of the dead, nor abortions of the

terrestrial life, nor elements of the universal life, i.e. Magic.

Following logic, Magic comprises Spiritualism, Magnetism, Astrology, Alchemy and all the
known varieties of manifestation of the occult forces within man and in matter. Moreover,
Magic comprises, moreover, as well, an exalted philosophy and philosophical occult practice,
leading those who know how to understand and master it to abandon the world of material
phenomena and enter into the world of the Divine Unity.

In this second part, Magic is the divine science and knowledge and the mage who has
acquired it no longer belongs to this world of suffering and illusion and as far as the
supremely mysterious reasons allow him to suppress the low condition of humanity. Only his
physical body belongs to the earth; his Ego, his intelligent personality, lives in the heaven of
sublime truth, to which Dante and the Neoplatonists of his time alluded in the symbolism of
the Light, preparing themselves, invoking and waiting to become Gods.

31
PART TWO

ELEMENTS OF DIVINE AND NATURAL MAGIC

To the One, the most Powerful of All!

O Sun, radiant God, our Father, Thou who creates forms and gives, by the darkness, relief to
all visible things in the stream of Thine Eternal Splendour, illuminate with Divine Light which
he, who, pure of heart and spirit, will find in this book the laws and practices to attain the
power of the Gods; make what he does sane and wholesome and, in relation to what he
misunderstands, give him the humility to recognise his ignorance, so that he may have the
courage to liberate himself from the heavy sensibility of this earthly life so that, if the voice of
the Beast does not enslave him, he will feel the breath of Thy fertile Spirit.

O Sun, Thou who chases away the shadows of the deepest night, of the phantoms of passion,
of the spectres of the most unbridled lust and the vain creations of the human pride, enlighten
the ignorance of him who redeems himself from the delights of the pleasures of temporal
things, to seek for eternal truths; make the Adorer of the Beast, prisoner of his ignorant vanity,
feel Thy divine ray and prepare himself for the coming of Christ.

O Sun, dazzling God, pardon him who will read me with malevolence, the intriguing or blind,
priests or the doctors of theology who cannot understand the word of Thy Spirit, the
intelligent worshippers of carbolic acid, microbes and serums, the critics who know nothing,
the bigots who are afraid; may Thy Messengers of Light, winged angels and horned demons
convert them to the intelligence of the truth of invisible things.

But Thou, who dost hide Thy light from the blind, O Sun, do not refuse Thy radiance and Thy
providence to him who, reading without the aid of the heart and soul, does not wish to be
converted to the truth which alone can prove. But if this proof does not suffice, if the tempter
of the Gods stubbornly wishes another proof without faith, be as merciful as Thou art
magnificent.

Pardon the fragility of the presumptuous. Do not make Thy red demon burn the blood in their
veins and may their brain not boil with folly, before the frightening and ephemeral images of
the luxury of non-existence.

Pardon, O Sun, and do not express your terrible anger against the cunning sophists and
charlatans of human science.

Whilst they deny, the Cock crows and the dawn of the light of the souls and intelligences
declares itself in the East above the compact chain of elevated mountains which mask the City
of God from the human eye.

Whilst they turn in derision from what they do not see, the sheep grow ready for shearing and
the turkeys grow fat for plucking. They seek money and the paradise of suburbia; meanwhile
the Cock repeats its crowing, daybreak becomes the aurora of the dawn, the world awakens to
the light and lets the owls, masters of the long night, devour in their lairs the body of the great
falsehood which they have nourished in the night.

To he believes, to he who loves, to he who hopes, I address the true meaning of my word,
which is thy law
32
PREPARATION

1.

If, after you have read the introduction in which I have condensed to broad outlines all that
has been said and written on this problem of the incredible, you have yourself decided to
continue the lecture of what I have promised, I now inform you that from this moment I
believe I have the right to consider you as one of my disciples. And as a disciple, I inform
you also that, if you wish to enter into the world to which others cannot find the door, you
must not listen to the illusions or prejudices of your common conscience; and although the
fine profane pictures are seductive due to the variety of their colours, prepare yourself to see
around you the illusions formed by habit vanish one by one and to see there where the others
only find dark shadows.

The aim of all the human intelligences is to arrive at the secret of God, from where the
proliferation of the profane sciences, from astronomy to analytical chemistry, from physics to
microbiology, from experimental physics to the physiology of the nervous system and from
the embryological sciences to all the others, the infinite, which are born already or to be born,
seeming to be the last word in truth but are only, however, gleams of light in the blindness of
the great mass of humanity which is trying to scale Olympus.

Thus, since the world is the world, humanity is divided into two great classes: he of the
simple-minded nature who, without knowing it, invokes the realm prior to human malice and
he of the men of calculation who prefer the attitude of negation in order not to be counted
among the ranks of the foolish. Faith accompanies the first; the fear of being mistaken
accompanies the second; they are the extremes of which the due medium is represented by the
Illuminati, men who never fail in any country, race or epoch to serve the flame in the
obscurity of the human passage, despite the idleness of beings who, between vanity,
convulsions and impotence, will only prepare themselves to lay their bones in the cemetery,
where vanity erects memorials which seem eternal but which, in the view of eternity, are only
a pale reflection of the light!

The seers, the illuminated ones, the initiates of every age, have preached and still preach that
if one assents to the very sweet hope of faith like the mass of imperfect humanity, one does
not permit the doctors who pretend to study the divine manifestations by the same method that
Galvani used to treat frogs, to set themselves up as judges of Christ. Now that which is
written, for the enth time, I inform these false sages [which the profane doctrines have
deformed], as one cannot imagine the knowledge of Zeus as if it were a toy and an object of
human vanity.

Hermes, in his ancient magical aphorisms, the inheritance of the perpetual and divine
revelation, teaches that in order to know the dog properly, one must change into one. This is a
mysterious aphorism or dogma which one must interpret literally; you will become a god, an
angel, demon or devil, if you ask the friendship of gods, angels or devils; and to enter into
communication with the souls of the departed, you must live the life of the dead.

In this are present all the practice and doctrine necessary to enter into the invisible. He who
does not have the courage to abandon the illusions of the world and to place his intellect
above all the fleeting and mistaken sensations of the material world, even though he declares
himself a strong man with a pure heart, does not know how to master the pleasure and the
pain in human nature; the former will therefore have to renounce the world in which the
purest and most perfect existences possess the intellect of truth.

33
The ancient priestly initiations, from the Chaldeans to the Egyptians and up to the Templar
initiations and those of their heirs, did not accept the disciple without him having to prove his
courage and his faith. One must read what has been written about those who passed the
ordeal of fire, resisted sensuality and who remained firm when faced with terrifying
apparitions.

I am sure that one can succeed despite all that which made the nightmare of the priests in
former times. There is a monster, however, which one must conquer before knocking on the
door of the occult: this ogre which is called public opinion is manifested in the 'cultivated'
youth. One cannot fear the monsters, the fire and the elements but because of the social
education of our era and its tendency to corrupt, one can fear the gossip of the general public,
if one is surprised reading or practising things considered by the ordinary man to be pure
folly.

This is the fatal moment. If one is insensible to the fact of turned into an object of derision by
the masses, if one is strong enough to be separated from the world, between the firm
equilibrium of reason and the raillery of the common man, then one commences living one's
own life; one begins holding in check the quantitative superiority of illusion. And one then
sees that all changes, as one is touched by one's genie and shown to the multitude as being
superior to the common nature; one sees the people who, a short while before railed and
mocked, coming to seek advice or a recipe to avoid catastrophe.

The unique control of the disciple's actions must be the concern of liberty, the equilibrated
judgment which gives the intuition of the perfectibility of the human spirit.

The brain of man is a sanctuary which reflects, in absolute logic, all the splendour of the
divine reason when it is not disordered by the convulsions provoked by human passions.

The Abbe Triteme gives in his "Steganography" the prescription necessary to enter the world
of the occult: "To be adorned by the virtues, to have a purified conscience, to desire the good
for God, for oneself and for others and not to be tempted by base things nor to evil."

In the visible world, as in the invisible, the good attracts the good. In the society of men, the
affinities of temperament, culture, education, tendencies and passions resemble the
individuals concerned. In the invisible world, the law is identical. At the level of intellectual
synthesis, all men are equal, as all flowers are flowers, but the chrysanthemum is not the wild
poppy and the white lily is not a purple rose. Certain men are gods and others are savage
beasts; civilisation renders them brothers, for the divine law wishes the redemption of all
inferior natures, which is an evolution of matter and souls towards the Eternal Light.

Those who have the most love for their neighbour do not approach people who are repugnant
to them.

It is for this reason that all the priestly preparations, in every age, prescribe the same recipe
and that Christianity helps the magic to work. Darmsteter in his book "Ormazd and Ahriman"
cites the Asha of the Parsees: "The Asha so dear to Ormuzd, characteristic, even, of the divine
world. The Asha for the Parsees is purity and comprehends three things: good thoughts, good
works and good words."

34
I call your attention to one question which must be explained: what difference exists between
religion and magic between the Saint and the Magus?

Religion is the sum total of a sacred doctrine adapted to the conceptions of the masses; if it
has a scientific origin, true and profound, it speaks to the masses without the veil of divine
precepts and admonitions. It personifies divinity and expresses a moral relative to the
progress of the masses.

Magic, knowledge and doctrine of that which exists synthesise the laws of all created things,
first as the process of creation in the order of truth and nature; it is the key to all classic
religions.

The religious man and the disciple of magic both seek the knowledge of the divine world, the
first passively, putting into practice religious precepts, the second actively, in trying to force
the human nature to enter into the invisible world, to discover its laws and to make use of
them as a master in order to conquer the divine power.

The religious man can become holy.

The disciple in magic must become a mage or disappear.

Holiness is a virtue of the initiate, it is not his aim. The Magus has as his aim integration
with the divine and its superhuman virtues.

The Saint can obtain grace; the Magus must accomplish the divine work.

The first has no need of science; the second cannot exist without science.

A little pious brother, after a long life of privations and prayers, is gratified to receive the
stigmata marks of the Crucified Christ; an intelligent man must be able to explain what has
caused the marks.

The little pious saint has no desires. He depends on the grace of God and he makes himself
the instrument of it. It is this Grace which heals the sick, which predicts joy and which
repairs a disgrace when it is expected to be the means of doing so.

The Mage, according to his means, must give and accomplish, when he wills it and when he
must use his knowledge, his power and the forces at his disposal.

Sainthood is obtained; magic is conquered.

Chargnet, in his study on Pythagorean philosophy, expresses himself thus: "The whole rule of
Pythagorean life can be summarised in this great maxim: to become first a man, then a God,
be united with God in a close relationship, follow and imitate God." One does not, however,
find, this solely in Pythagoreanism. The neophyte in the primitive Christian ritual was
clothed in white as a symbol of innocence ["candidus," from which is derived "candidate,"
and the white habit has been retained for the officiating priest; it is reduced to a surplice for
the minor orders, because the character of the divine science is white like the lunar globe
placed under the feet of the Immaculate Virgin.

35
We do not, however, my dear disciple, read into this symbol what the great men of today call
an indication of decadence and we return to where we started; breaking with the
commonplace, one knocks on the door of the invisible.

Who invokes or evokes? A god, according to the theosophers, a genie according to the
Qabbalists, an angel according to the Christian religion, or the soul of the dead like a spirit?

The intelligent beings are divided into three categories:-

 The Gods who are at the summit, so good that the ordinary man can neither understand
nor perceive them.

 The messengers of these Gods, Daimons or Angels, who are in contact with us.

 Mankind

"Have confidence and courage," said the Pythagoreans, "for man belongs to the race of the
gods."

He is a king, not dispossessed but in exile, who waits and prepares slowly his return to the
throne. He is a splendid bird, but his passion for pecking in the dirt has caused the clay to
stick to his wings.

The Pythagoreans teach:

"Purify your body and your soul. Let reason be the sovereign and absolute guide and at the
hour when death liberates your soul from the prison of your body, you will become a God."

In Genesis, Chapter 3, Verse 22, it is stated in Hebrew: "Behold Adam as one who is made
from us, knowing good and evil" and Cardinal Martini translates it, making God say: "Here is
Adam who has become one among us. He knows good and evil." He then notes that the us
refers to the divine trinity, when the occult signification is that Adam was created similar to
the gods or the spirits of God.

That is why I desire that my disciple should be capable of bringing out all his divine qualities,
far from the vermin who pontificate, incredulously and slowly... that he should be insensible
to the plaudits or the catcalls of the scientific establishment. I want him to be capable of
perceiving the beauty of man-divinity who aspires to a perfection, even then because he is still
a prisoner of his flesh and muscles - perfection which is not refused to other men, but which
they refuse themselves, in order to be, through vanity, the same as the others.

You, my disciple, by setting out from the human flock, are approaching the gods; let the
faithful people pray in their churches, synagogues and mosques; accept that innocent creatures
excite their imagination with tables which creak or rise of the ground; be proud that curious
and presumptuous learned men give their advice on the physical effects of mediumship;
rejoice that they work for humanity and its progress, for the phenomena taken together lead to
the process of materialism, sensualist and gross, and to the creation of an altar to the spirit of
man.

36
Friendly reader, I do not allow you the liberty [for it is my duty as master] of using your
ordinary logic for all that touches on your spirit [which is not "ordinary"] and I tell you that
the day on which you trust yourself to the reasoning of a man, you will renounce for ever your
own, for you must on the contrary model and perfect in the universal reasoning, that which
conforms to your divine nature.

37
 II

The second part of the preparation for magic aims to make you understand in broad terms
where to commence in order to succeed, how to place yourself outside all doctrinaire
soliloquy and how to see, touch and learn by your own experience and not through the
experience of others.

If, in satisfying the exigencies of the first part of the preparation, you are courageous and
good in the broadest sense of these two terms, and if you understand precisely that your spirit,
in its envelope of flesh, is susceptible to all kinds of improvement, until it becomes like the
divinities of Olympus, like a major Divinity, you can apply yourself and enter into contact
with the natures which are more elevated than the divinities of heaven.

What are these middle divinities, these creatures or daimons or angels or messengers of God,
with whom you will enter into communication? Or more correctly, of what nature are these
intermediate gods whom you most ardently desire to know?

The best treatises on occult science will tell you that, outside human nature, in the Ether, or in
the zone of astral light, there exist the spirits of the dead, the astral bodies of the mediums, the
initiates, the elementaries, the human conceptions, the lemures, the ghosts and the other
impure entities. I have written this in the Introduction. Following, however, the first precept
of the preceding preparation, you must think and reason for yourself. The initiator tells you:
"Believe," he says, "have the experience."

You must now yourself have a real but general idea of the intradivine natures or daimons in
their 'plastic' form, as the ancients made them, without seeking details more or less
stupefying.

It suffices for the pupil to have a general idea of what he will encounter and I am the ancient
one who precedes you.

It must be the same for you. Gods, Daimons and men. Between them exists the same
relationship as between the three states of sensitive matter: those who are thinkers, those who
are of air and those who are fleeting. The synthesis of nature presents three states of matter:
solid, liquid and gaseous. This number 3 is repeated in the orders of visible nature; this
number 3 completes the series in the divine progression: the man [the gross body which
imprisons an intelligence], the daimon [the body of air, which communicates with the
intelligence] and the spirit [the fleeting body which does not take any form, even ideal, and is
symbolised by the light].

The philosophers state that the theology of the ancients was symbolic, as the daimon or
individual genie represents the conscience, the feeling of the reason for existence.

This is all very well, but it is only one aspect of the question.

The sacred wisdom that the ancients manifested in their esoteric accounts, had three aspects:-

a> one current, for the profane

b> another, which was symbolic and philosophical

38
c> a third, which was both secret and sacred, reserved to those who had made

progress in the temple.

What is this daimon or genie, defined as having a changeable or 'plastic' form in pagan
esotericism?

This current aspect of the sacred wisdom today only succeeds in making men smile. The
daimon of the ancients and the tutelary genie of the Platonists are the putative fathers of the
guardian angels of the Christian Faith and are poetic figures.

He who lays out the doctrines is content to regard the daimon or genie, the soul of man, in his
essence of reason and conscience.

He who, on the other hand, has gone further in the sacred language of the priest-philosophers
and possesses the key to the three aspects of the mysterious ways of speaking, he who knows
that the third, the true and profound significance of the daimon or genie corresponds to a ray
of light from whence he is. That is the first of the truths which you must grasp, my disciple.

I propose to resolve a problem for you. For this you must study and do some exercises on the
scientific theorems which magic teaches you or to which it has made allusion. You will
understand the essence of it by study and practice. If you practise but do not reflect on what
you have done, you will become just an ignorant experimenter.

The first thing which you must envisage in making these experiments in the occult domain
of the spiritual nature is to try to know the spirit, daimon or genie who represents the
hierarchy immediately superior to your human nature, even if you do so somewhat
imperfectly. The Christian angel is a spirit of absolute purity and the messenger of God; the
daimon, on the contrary, is variable in tendency and purification.

I shall use the name "genie" when setting out the restrictions and definitions; when you have
begun to know your own genie, you will be able to define the first... and when you know
much more, you will gain an approximate, but always very imperfect, idea of the golden shell
which commences with the less pure and is ended with the most pure.

How do you go about getting to know your own genie?

The ancients taught that to know it one must render it propitious by the practice of justice and
by the innocence of our morals. It will help you then by its providence in the things of which
you are ignorant and by its counsel in your moments of indecision; it will come to your aid in
time of danger and in adversity it will not deprive you of its assistance; sometimes in dreams,
sometimes by visible signs and sometimes by appearing to you.

It will deliver you from evil, it will procure good for you, it will console you in your losses, it
will sustain you in difficult moments, it will remove the shadows from your path, it will make
good fortune last for you and it will keep you from misfortune.

39
What does your master tell you in order to avoid having recourse to Christian mystique or to
the veneration of the pagan cult? Only this: be a man, be reasonable and disseminate, by the
perpetual mystery of your judgements, all the illusions of the coarse material sciences of man;
develop in yourself the consciousness of being and, if you merit it or if you force the exterior
nature, Raphael or Astaroth, the angel or the daimon will manifest themselves to your
consciousness. Your genie will certainly appear and, like Dante, you will have found your
Virgil and, with him, the direct path to the refuge of the alienated or to the divine wisdom.

Having arrived at this point, the disciple will doubtless interrupt me with the following
question:-

If these daimons are not visible [for their bodies are refused to our gaze] what can I do to
enter into communication with them? I will not see them, I will not hear them, I will not
touch them here below...

It is clear.

You must form for yourself an exact idea of what the astral light really is, in its true
significance.

The Greek grammatical word aster signifies aster or star, In hieratic Greek, astron is
composed of "a" indicating the negative and "stereon," stability or solidity: it therefore
signifies: without stability and errant. Thus the astral light, in the secret sense, is an unstable
light, errant, ethereal and fleeting.

* *

Close your eyes, form an image and look at it. In the obscurity of your voluntary blindness,
you will see from one view which, although being common to all men, is not the visual
quality current in other men.

In this way, in carrying out a very simple operation, that all men can perform, you will begin
gymnastics which, if you do them to last, will give you the idea of an ethereal light, very
different from the light of the ordinary outlook. When you sleep and dream, the images
which you see are luminous. And, moreover, there is no sun, and this light is neither solar
light nor electric light: it is ethereal or astral.

Recently, it has been called the unconscious but in the hermetic and magical language it is the
astral field, or obscure field, the source and the store of all our consciousness, of which we
are only sure by the memory which we can draw on of it with the aid of continual evocations
and of the mechanism of memory. The astral field, obscure and mysterious, which is within
us, that is within every human being, is also within the immense synthesis of the universe. In
man resides the occult store from his past. In the universe is found the register of all lives
lived, of all forms imagined and of all thoughts conceived. The field, or universal astral
current, contains in itself the partial astral fields of all men. Therefore, from the personal
astral field, one can penetrate into the universal astral field and this redescends into each of
the particular astral fields.

40
We have said more loudly than others that, as men, we are concrete individuals in the material
world, living analogically in the universe, i.e. individuals in analogical harmony with the great
universe.

As it is with us as men, so must it be also with the universe, if it is analogical with us, a form
of collective reserve which is invisible and unable to be sensed, in which are recorded all the
concrete ideas, the passions, the deeds and the gestures of men, nations and peoples.

This invisible part of the world which contains this form of invisible matter, easily
impressionable, is what we term the astral zone.

When you say of a person you have just seen "If I remember..." you search in your
unconscious for the image of the person seen whom you wish to evoke.

But when you say, for example, that you wish to evoke the image of Dante walking through
the streets of Ravenna, you will perhaps have seen the portrait of Dante, but your
consciousness could not deliver you the imagined form. You invoke then the image of Dante
Alighieri and if you believe in spiritualism, you believe you can invoke the spirit of Dante
through the form in which he is clothed. Your unconscious, on the other hand, if it is very
sensitive, must draw in the universal unconscious, where the image of Dante Alighieri has left
its imprint.

Therefore, the astral world is an obscure zone which is within us, and where is stored all that
has been thought or heard and all that which provides the experience for our senses.

The astral force is synonymous with the force of the subconscious which it will have on the
unconscious.

From this interior zone which records each perception, each thought and each sentiment,
emerges a change in the determined occasions, by which the manifestation of a force is
liberated and is felt.

Everything which emanates from us and which represents an effort or a profound impression,
is impressed at first on our individual unconscious and afterwards, in its complex and
synthetic phases, it is impressed on the universal collectiveness.

Since there exists an astral force and zone, there must also be an astral material.

You cannot conceive a force and an occult material, since you do not have the material or
sensorial proof of this movement or of this material.

Thus when you hear true Magi [and not amateurs in magic] speak of the astral current, do not
believe that it acts on the fluidic current which comes to us from the stars, but from the
vibration of the Ether of the Orphic initiates, who know of the perpetual vibrational
movements which pagan theogony deified in Mercury, eternal movement generator of all the
mysterious phenomena of the mental light.

41
Mercury has wings at his feet and at his temple, he has his Caduceus in his hands, the staff
with two serpents which are making love, an active and passive current around a projector of
fluid. It is thus that the Caduceus has become the symbol of pharmacists for health, in occult
medicine, is represented by two currents of ethereal fluid in equilibrium around an instrument
of projection, the organ being symbolised by a baton. You will afterwards understand what
the baton of the Magus has become, for what it is used and the mystery which it hides.

But from the time you have gained an approximate idea of an integral light, you will be able
to pass from the known to the unknown without making too many sophisticated arguments.

Three or four [or more] people should close their external eyes in identical manner and open
themselves, by an intellectual vision, to the perception of this world which one encounters
first and which one sees afterwards with a sixth sense which is the synthesis of the five others;
you will then have established by a harmony the communion of light which each of the
observers experiences.

I pray you to understand thoroughly and re-read the preceding passages, if you have not
understood it completely, because I cannot find more appropriate words in human language to
indicate a phenomenon, which, although at the door of every man, cannot be observed by him
who does not concentrate nor spiritualise in order to obtain it.

The harmony between the astral vibrations, perceived by the observers, forms the astral
current which you must learn in order to master it any time you wish.

But the silence, in the religious communities, tends to diminish in the limits of the possible
action of all that can trouble the spirit and prevent its development... in order that the
corporeal arm of the monk meets the arm of Christ.

This astral current is symbolised by the serpent in the Bible and coils itself around the tree of
Good and Evil, which means that the two faces of the serpent are the lower, terrestrial or dark
part which engenders the illusion, i.e. the lie, and the upper part which is truth and light.

In mythology, Apollo pierced with an arrow the serpent Python, born of the dust of the earth;
nevertheless the Pytheans [i.e. those in whom resided the spirit of Python] gave verdicts and
prophesied. Joseph Balsamo, the famous Count Cagliostro, whose name, for the foolish,
evokes the image of an impostor, but who was called in the 18th century the divine, had for
his symbol a serpent pierced by an arrow; it signified the astral current transfixed by a
powerful will and mastered. This serpent was placed at the feet of the Immaculate Virgin
Mary, for virginity and purity condemn it to immobility and dominate it completely. But if
you do not imitate the superhuman virtue of an immaculate conception, the serpent will take
you in its coils, will dominate you and will kill you with its fluid.

42
III

The preparation for magic consists of this:-

a> Possess limitless courage and cool reasoning; stay calm, despite the fires of

illusion.

b> Possess in the highest degree the sense of rectitude and morality, and fear

abuse of what one tries to take from the unknown.

c> Desire that the light may come to console those whose terrestrial

imperfections prevent from seeing.

d> Understand and make intelligible that man has within him all that which is

necessary to develop the superhuman qualities of his spirit.

e> Be persuaded that the right instincts, desiring good, reasonably and

integrally, stripped of all hypocrisy and fear, invite the genie presenting the

greatest affinities with the nature of the individual to manifest itself.

f> That the current of ready made opinions and phrases serves to distort,

transform and misinterpret the language which the genie uses to our

conscious and we shut ourselves from the truth in order to listen to lies.

g> That if one takes the genie as one's guide, one dominates the astral serpent

which presents itself, one combats it and one becomes a god; if instead of

understanding it one misunderstands it [i.e. if it is the abominable which

draws us] then one falls into the power of the serpent.

It is opportune to say here two words on the occult and the mysterious, in connexion with the
duty of the aspirant Magus to be silent.

As fast as the investigations of the learned men progress into the determination of the latent
faculties of human matter, they encounter properties which are new and unsuspected in our
organism and not only discover unheard of marvels in the body of man, but necessitate also
43
radical changes in the definitions or our physics and our chemistry, at which the researchers
of the next century will laugh, as being very imperfect things.

The silence of society, for the spirit, is almost the equivalent of abstinence from indigestion
for the stomach.

But it is still necessary to distinguish the sensations of external origin from sensations through
repercussion; phenomena on which one could write a mathematical treatise of the senses.

One of your neighbours speaks. His words awaken in you an idea or a sensation. But if you
pronounce a word, the work is doubled, for you must conceive the idea, translate it into words
and project it into the spirit of him who listens to you. The word that you pronounce is a
fluidic projection of your conception. The proof of this intense work can be obtained by any
observer who, listening to an opinion which does not correspond to an idea already created in
his mind, must automatically concentrate to grasp the new fluidic conception which
accompanies the projected idea.

In magic, the word is an instrument of realisation and silence on sacred matters of Truth is the
means of keeping them pure to give more life to the ideas which must be projected, and also to
prevent repercussions of these ideas affecting the receptive faculties of the Magus.

In order to depart from the mistaken ideas which have been forcibly inculcated by profane
education, in order to be purified from all the living and impure images with which we are
impregnated in profane life and to liberate our spirit from the accumulation of impressions
produced by human error, the pupil in magic will have to make infinite effort and long
sacrifice. When purification has been obtained, the intellectual perceptions manifest
themselves. They are indistinct glimpses. After these traces of fleeting light, follow luminous
ideas. If in the vice of human speech, you try to imprison the ungraspable glimpses of the
first light, you will have lost your opportunity; by making concrete and projecting by word
your perception, you will have lost your right to the light.

With regard to the questions: Has magic truly a terrible secret to keep and hide? Would the
revelation of this secret, the arcane of arcanes, be of such a nature as to destroy a world? I
would reply in two ways:-

The philosopher encounters a truth which he does not grasp, the secret of life, of death, of the
reason for existence and of the aim of man, nations, races and species. This problem is
symbolised by the Sphinx. The disciple in magic must have in view to arrive in the presence
of the last monster who announces the final problem and he must master it.

That is what Oedipus could not do. If the Magus succeeds in riding the monster, instead of
cutting off its head, he will be able to wear the royal crown. Otherwise, although being the
son of Laius and born a king, he will have killed his father and incestuously violated his
mother to end up blind and in exile, far from his divine homeland.

I must give you precise instruction on two points:-

44
1> Does the manifestation of a being, of any superhuman kind, lead to the

conquest of the astral serpent? No. For the entity of him who is manifest is

not always the same [but generally the genie of the pig is a pig and the

genie of an illuminated philosopher is a God].

2> Does there exist a means for him who is alone, with counsel and initiative,

to become involved a little on the path of occult life? Yes. In the world,

many roads lead to Rome. He must desire ardently and when he waits for

the means to achieve it, one of the gates of the divine kingdom will open to

him who desires with courage.

He himself said it. The spirit which presides at the occult initiation, leading to the truth of the
heavens is manifested in proportion to humanity's improvement. When one waits for the
means, the genie of truth indicates a master, hidden behind a man who desires or a woman
who prays. If he is acted upon by a true initiator and not a charlatan, he who must be initiated
perceives him, gives him his hand, tries to blend with him in his soul and loves him. The love
is divine; the disciple must love his master, for without unlimited love directed towards good,
the spirit of the first will not understand the heart of the second.

I shall stop here. I am neither a mystic nor an apostle. When one writes about celestial
matters. it seems to the profane that one is dreaming. And I say to you before inviting you to
research with a barren heart:-

Dream of loving purely, poetically, a better world. And in this pious dream of an infinite
love, you will become a poet: a poet in the Orphic sense; you will have the intuition of the
sacred science and you will sing the truth.

GENERAL PRINCIPLES

I divide Magic, or the Mysterious Knowledge, into two great parts: Natural Magic and Divine
Magic.

The first studies all the phenomena due to the occult qualities of the human organism and the
manner of obtaining and reproducing them, within the limits of the organism used as the
means.

The second is dedicated to preparing the spiritual ascent of the seeker, in a manner which
permits man to relate to the superior natures, invisible to the eye of the ordinary man.

45
To determine where the first part ends and the second part begins is very difficult, for human
nature is so made that in proportion to the degree to which it acquires the liberty to work with
its latent virtues, it is perfected as far as perceiving, in the same proportion, the harmonies
which escape current intelligences.

It therefore happens that the two forms of magic, most often, progress towards equality and
that, whereas one happens to understand the advice of a genie, which is perhaps beyond us,
our spirit can effect an amazing deed.

From the first part arise all the physical phenomena which have an occult source, such as
telepathy, remote healing and the teleportation of objects.

From the second originate the phenomena which are not based in the spirit of man and which
follow prophecy with temporal precision except for those whom it is useless to approach, as
they cannot comprehend them.

Magic, as a whole, is entirely a series of demonstrative theorems and experiences with

concrete effects; the magic truths, although abstract, must find an evident demonstration in the
realisation just as every mathematical truth, however abstract, finds its mechanical
application.

It must nevertheless be borne in mind that the investigations of man progress with time and, if
very numerous occult truths can be demonstrated and regarded as true in considering their
effects, for this reasoning which is of an abstract nature and would prove their existence is
based on a subtle philosophy, termed hermetic, comprised of the most advanced human
intelligences.

By experiments and scientific demonstrations, one can commence studying, for example,
telepathic phenomena, as many modern initiated researchers do in Europe and America; when
other truths, such as this: The shirt of the person of corrupt morals also corrupts him who
wears it, cannot be demonstrated other than by the realisation of the operator or by the
diffusion of the law of contagion of virtue or vice, which canalizes the outpourings.

I pray you, my disciple, do not be astonished by my using certain words which seem strange
and think I do it by mistake or eccentricity. I do it in considered fashion in their profound
value. I have spoken of outpourings of vice. I have not used a theoretical figure; but, since
our magic is synthetic, the fundamentally synthetic principle of all laws is mathematically the
same in all the manifestations of these self-same laws; the law of fluidic contagion is constant
in all the different realisations and therefore as there exists an unhealthy outpouring, there
also exists an outpouring of the moral plan.

I have presented [perhaps I am the first to do it] all the body of doctrines which are exactly
unchangeable and which belong to the domain of the secret and sacred science, which up till
now, no one has unveiled to the public [which is not prepared for it] and no one can reveal it
to all in its entirety. That is why the disciple must not allow himself to make fun of the
grammatical form of certain of my phrases; what he must try to do is to assimilate the hidden
meaning which is essentially scientific.

46
The hermetic philosophy, i.e. the science which is concerned with the investigations into the
domain of the uncontrolled powers of the living human being, has a particular method of
envisaging, and experimenting with, the existing forces and the hidden powers ignored by
man.

Our mission is a mission to spread the principles of a future science of the human spirit, of the
human essence of the living man.

Our College, from the experimental point of view, is typically materialist, for the human
being, body and spirit, is only material organised or on the way to being organised. The
normal phenomena which we study in him are the products of his organism and therefore of
the matter which constitutes it. The thought is possible, under all the diverse forms which it
clothes us in proportion to which the material organism is healthy.

The true disciple of our College must pose himself problems and resolve them for himself, for
Hermeticism is not taught as a discipline of any kind, through a treatise.

In the interior silence of the seeker burgeons the rich speculation of a very subtle philosophy,
which creates and initiates the novice in magic and determines a new vision of the universe,
since the disciple of hermeticism must arrive by himself at the proof that our truth is the only
good, by elevating himself from the depths towards the heights, from Saturn to the Moon and
from the latter to Mercury.

The master of hermeticism exposes the elements of our theories and practices; the disciple
works them and studies them in his remote laboratory and elevates himself towards the reality
of hermetic practice and realisation.

And in order that the members of our College may have a training-ground in which to
exercise themselves in the first rudiments of the forces awakened in us, his own action in the
effective and practical domain of realisations, I have commenced to found a Fraternity of
Myriam, a union of people studying psychic activities, influencing the sick who come into
contact with us and trying to heal them or improve their condition, or alleviate their suffering
or spasms.

We are the forerunners of those engaged in the consideration and examination of a new
principle in modern therapeutics: the personal action of the doctor aspiring to the cure which
modifies and gives value and power to his prescriptions, infusing them with a healing force
which they do not normally possess.

The hermetic medicine which is spirit, intention, breath, image in distilled in the lunar body
of the sick person, under a ray of powerful love, received through passion and faith; the cell of
the tissues is dissolved, reconstituted, becomes healthy again and life continues. The brain no
longer feels the sting of pain, the smile returns, together with calmness and health; the miracle
of a single thing is accomplished, like the miracle of love.

47
1. WHAT IS A PERFECT MASTER?

All beings, as regards their nature, are equal.

This can be expressed that the relationship between the creator and his work is constant. In
fact, the law of evolution and the reason for the existence of all human beings render all men
equal before the first cause; this, however, is not the case in the physical domain or in those
of spirituality and morality.

In the absolute, beyond all consideration of time and space, the truth of the right to equality is
indisputable; but all men do not have the same rights over nature and within a determined
time and space.

Physically, men differ in size and looks; spiritually, they differ according to their level of
intellectual clairvoyance.

In human society, governed by the base instincts of the flesh [gluttony, luxury,
possessiveness] the rulers are constituted by the preponderance of those who are physically
the strongest. The feeble, the good or bad wills submit to the strong, whose great physical
perfection, applied through intellectual necessity, gives the audacity to command and renders
them incapable of putting up with subjection.

It is the same with the secret of the souls of living beings. As in the manifested world, the
qualities and virtues of creatures are diverse; some have spiritually developed natures and
others do not. Numbered among the first, one finds the shining lighthouses and the luminaries
and among the second, the poor, melancholy and blind creatures who instinctively play with
evil.

Religions, sciences and governments are organised in an hierarchical fashion, for in the three
worlds - physical, intellectual and spiritual - men differ in their level of development and
virtues.

The Master, in occult teaching, is he who is the most advanced in relation to the neophytes.

Without the power of the Master, no spiritual society can be sustained, for it is he who always
sees and understands the best instruction for those who are less spiritually developed.

When a spiritual society is organised, the Master becomes indispensable.

If the Master is worthy of this title, in the most complete sense of the word, he will see and
understand clearly the synthetic laws in the three worlds - physical, intellectual and spiritual -
his authority becomes absolute and his precepts or rules are dogmatic.

It is wrong that the word dogma strikes terror into all those who have not experienced it, for a
significance is attributed to this word which it does not really have.

Dogma is thought [cogitatio] and clairvoyance, from the Greek word dokeo, to see.

48
In magic, the word corresponds, as I said in the sections on Preparation, to a work of fluid
projection, of which we shall study the laws; the thought] [bene cogitata,] coagulated
synthetically in the psyche of a Master, concrete, harmonic, true, expressed through a graphic
or euphonic form of some kind, is dogma, for it is true under all the relativities of philosophy,
morality and practical realisation and it is unchangeable and infallible, since it corresponds to
an absolute virtue, also infallible and unchangeable.

Darwin can dogmatise, in discovering and formulating a general law of nature, or the good St.
Paul when he defined charity, or the Stoic Epictetus, when he defined the nature of things.

When religions and sects which are illumined fall into the hands and under the iron control of
heads who do not possess this virtue of seeing the unique light, the source of all lasting
wisdom, they become temporal and decayed, their pontiffs or grand masters dogmatise in the
relativity of the time and free reason rebels, for the dogma is ready then for the discussion of
free examination.

One cannot forbid a student in natural philosophy from accepting or advocating freely the
enunciation of truth; the complete man reasons intellectually before accepting or advocating;
he sees if the dogma has a true quality in the eternal absolute. But when a philosopher
concludes that reason has killed the dogma, that signifies that he takes for dogma that which
does not have the necessary quality for it in terms of the absolute; otherwise, the dogma,
being evidence of the truth can only be reasonable and it is the contrary which is true: Dogma
is the reason of truth.

Magic possesses some fundamental or dogmatic truths, which are the enunciations of the
synthetic laws on which all the other secondary laws depend.

The Perfect Master must not only have the power of vision, but also enable his spiritual
qualities to pass to others.

Many see and work with a perfect clarity and comprehension, but do not have the faculty of
giving, transferring and confirming.

An operator in magic of any kind must give temporarily the qualities brought to things or men
by the processes which relate to elementary practice.

If, however, an operator of any kind can give, all operators cannot transfer or confer on a
permanent basis their naturally acquired virtues.

The operators in magic must make use of the equilibrium due to the level of their
development, in order to neutralise all the contrary forces and they must therefore possess
negative and positive virtues in order to be regarded as Perfect Masters in the two divisions of
magic, in order to give and take, to collect and disperse, all the psychic forces concentrated
around them and to concede their own virtues temporarily to a worthy pupil or disciple, or to
invest him with them permanently.

It is generally believed that science is taught through books. But, from the speculations of
transcendental philosophy to the laws of mechanics, the only way to receive effective
instruction is to realise or practise. By reading, one gives oneself a more or less exact idea of
the matter; but it is only by working under the direction of a perfect master that psychic and
physical qualities are developed which enable the realisation of magic.

49
The initiation in practice is the total entirety of all the operations which a Perfect Master can
practise on a disciple in order to concede to him, confer on him and confirm on him the
virtues hidden in his organism of ordinary humanity and in order to develop them in the
disciple.

Here we are confronted with the problem of the College and the mystery of formation in
every age, of the secret of secrets and of magical religions; let us concentrate our attention on
this point.

2 - THE DISCIPLE

In the literary period in which we live, where anyone no matter how mediocre, in the name of
liberty and equality, can set down his thoughts on the occult sciences, the word Initiate has
acquired a very varied meaning.

Let us understand it well before proceeding.

Wherever a master exists, there exist also disciples.

An invisible cord links the disciples with the master and with each other, even if they do not
know each other.

Imagine a circle and place the master in the centre [ ] with the disciples around the
circumference [ ]. From this is derived the concept of the Mystic Rose, consisting of
numerous petals around a centre, which is the soul, the spirit, the strength and the intelligence.

One must therefore undestand that by the word initiated one refers to the disciple who has set
out from the dead waters of the commonplace and has entered the zone of irradiation in the
centre; to be more explicit, all one can state is that he who has the potential in him has
completely accomplished the work of purification and preparation on a neophyte, in a manner
which has detached him completely from the profane world, taken him away from all that the
vulgar can have which is sordid, and leading him into the purer waters which are more
elevated. There, where the common man cannot reach due to the law of natural heaviness, the
inflexible and inexorable law which condemns the plumb line to sink and the leaf to float.

Proposition I - The fluidic modifications transform the external habits of the

disciple.

In general, the conflict between the new life and the former one, between the modified man
and the common man is enormous.

The fluidic modifications of the disciple act so well on his exterior that they transform the
exterior man in such a way, that the common man [i.e. those who are strangers to secret
matters] generally treat with extravagance the man or woman who is dedicated to magic.

That is not only logical, but it is necessary that it should be so. For, if a man is made like the
great mass of beings who inhabit the visible world, he cannot approach the invisible world
and its creatures. The conflict between the visible and the invisible worlds has as its root
cause the passion for temporal things and in the visible world one lives in constant fear of not

50
having or possessing; in the invisible world, on the other hand, there is the eternal certainty of
taking when one wishes and has need of it.

Let me explain this with examples:-

The common man loves a woman not only as the male loves the female, but also from the
unavoidable propensity which exists in every animal, and in every human family, which
consists of affirming his superiority over other males. It is the most natural thing in the world
that matter claims its moment of superiority over the intellect and that the reasonable man
enjoys this momentary triumph of the flesh, after a companion has been chosen not solely for
the perfection of her physical appearance but also for her moral qualities of kindness,
compatibility and charm.

But the ordinary man does not confine himself to what should be exclusively his point of
anchorage. He becomes flattering to all women capable of gratifying his self-love and, like a
butterfly, he flits from flower to flower through masculine vanity, perpetually playing the role
of a Don Juan, a continual threat to the virtue of women who do not yield to his desires.
Young men, adults, old men, ordinary men, all have a mission to degrade human nature
[which is of divine origin], essentially aristocratic, in the degradation of a bestiality which
always makes them slaves to sexual thoughts.

From the time that a man or a youth commences to enter into the realm of mysteries and
shadows, the divine principle which is within him, that is the spirit, acquires supremacy over
his humanity and he who does not see in himself that there is an aristocratic heritage,
considers it as the cockerels consider the little capons in the hen-house.

The ordinary man loves money. The key to all arch exponents of the vulgar, gold is a king
which all the sentiments of faint honesty, all the false moral forces will bend. There is no
need to cite examples: we all know that money, for the common man, is the most powerful of
talismans, which procures calm in an easy life, domestic peace, the satisfaction of every
whim, the sweetness of venal love. But the disciple of the divine knowledge, aspiring only to
a more elevated ideal, dethrones this God and continues on his path, with his staff, mantle and
bag, like a Stoic, contemptuous of this idol, before whom all bow, as before a beautiful
woman.

An ordinary woman only desires the satisfaction of her vanity. Elegant in her manners, dress
and coiffure, she dreams always of enslaving all men and making all his friends and
acquaintances die from chagrin. But the woman who is a petal of the Mystic Rose, gradually
enters into the sphere of a master, imperceptibly but progressively, renouncing her vanity and
elevating her spirit to a higher plane.

Proposition II - The ultimate test of the disciple consists of his capacity to detach himself from
his master.

The vulgar current, which is very powerful and a generator of illusions, and the occult current,
which is true and incorruptible, both act on the disciple just as two magnets, equal and of
opposite polarities, will act on a piece of iron placed at an equal distance from the end of
each. Except that the piece of iron has no free will and, placed at an equal distance from the
two forces, it does not move. But the disciple, on the contrary, has a free will which the
master can never take away from him, and this free will pushes him a little towards the first or
a little towards the second so that the spirit of the disciple, until his triumph or fall, knows a

51
horrible torment, torn between the belief in the promise of the light and the attraction exerted
by the demon of the vulgar current.

Whilst the disciple is under the irradiation of the master, he absorbs the latter's occult virtues
and the vulgar current has no hold over him, for the master's influence destroys all.

But when the disciple detaches himself, he suffers the reactions and the two principles combat
each other within him - the occult or divine, and the temporal or terrestrial. This second
principle is nourished by the vulgar current, it becomes irresistible and after the master has
withdrawn his influence, if the disciple does not stay firm, for his own safety, the surge of the
vulgar current will submerge him and he will become mad or suicidal.

Let us recapitulate:-

[a] the disciple can consider himself as an initiate after he leaves the ordinary

current.

[b] those who have been initiated in science and occult practice end necessarily

by coming into collision with the opinions of the profane public.

[c] the supreme test of the disciple takes place at the moment when he detaches

himself from his master and, if he does not have the strength to render

himself independent, he falls into the ordinary current and is destroyed.

Proposition III - The equilibrium of the fluidic body is proportional to the equilibrium of the
physical body.

He who studies and practises magic must be healthy in body and spirit. The disciple, in
presenting himself at the threshold of the temple, must bring with him all his baggage of
vigour and equilibrium and renounce spontaneously all the illusions which he has entertained
thus far.

The health of the body is indispensable. This is why all the rules of magic teach us that when
one does not enjoy perfect health, one cannot operate, for the state of equilibrium or
disequilibrium of him who operates is imprinted indelibly on the whole operation. But as the
deformity of the body can give birth to a quasi permanent state of fluidic deviation, so the
temporary infirmities bring about a passing state of disequilibrium in him who operates.

It is not only physical diseases which can prevent the study of the practice of magic, but also
the level of one's self-control, in man as in woman.

In operative or natural magic, absolute chastity is not necessary provided that the disciple can
remain chaste during the periods in which he operates. In divine magic, chastity is a
necessary condition, without which all the elevated intelligences distance themselves; from
this fact, the conjugal state between an initiate and any woman constitutes a barrier to the
development of divine magic.
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Proposition IV - The mode of life has a major influence on the nourishment and development
of the fluidic entity.

Just like the sexual act, all other acts external and common to other animals, have a great
influence on the disposition or the enlargement and the power of the fluidic body of the
disciple.

It is not absolutely necessary to create illusions about the total power of the animated value, if
the soul [intelligence and conscience] is not truly carried away by the domination of the
physical body, which it can modify in temperament.

The programme of preparation for magical power and pure hermeticism can be expressed in a
few words: to render the integrative powers of the human intellect [the will] absolute mistress
of the carnal envelope, in order to create a docile executor, ready to obey the psycho-dynamic
authority which resides in us; to be liberated from all obstacles to the free exercise of the
intelligent will on the body, a necessary instrument for human life, to be liberated from every
necessity.

The choice of foods must be made scientifically by the master, in the corporal economy of the
disciple, after one has studied all his tendencies and the very pronounced characters of the
fluidic inclinations.

It is preferable to declare, once and for all, in order to avoid repeating it on other occasions on
which I could publish the absolute principles of this unknown science, which the entire
application of all the precepts is only possible for those who have attained a very high level in
natural and divine magic and in doing this they do not absolutely suffer, quite the contrary; it
is if they do the opposite that they would suffer.

But the disciples, especially the young ones, can progress gradually to the realisation of the
precepts which we have set out, under the direction of a master and also alone, progressively,
by a short transition from a regime of ordinary life to a reasonable diet which does not
produce momentarily painful changes for the animal organism.

Sleep must not last very long, for the state of sleep in the human organism greatly favours the
grossness of the animal organism; it makes gross the animal coagulations and makes torpid
the fluidic potentialities.

For this, I advise experimenting with a camp bed, hard with a light covering, in a spacious
room or chamber where, whilst the man sleeps, neither lamp nor candle is alight. The man
who sleeps mystically must re-enter into the total darkness of the astral and when the
organism takes back its forces, he, the intelligent man, must try to pass across the dark zone
and penetrate into the white astral light. This operation, which is instinctive in all those
whose psychic development is advanced, even if they belong to the vulgar, in such a way that
prophetic dreams or white light only indicate happy attempts of the sleeper's psyche to enter
into the world of astral light, free from gross terrestrial influence.

53
It is necessary that the animal forces are regenerated during sleep, for the fluidic organism of
man, drawing its vitality into his physical envelope, must find him neither fatigued nor too
well- nourished or torpid. It suffices to examine the rules of all the monastic religious orders,
the founders of which were the recognised revealers of ancient magical or intellectual forms,
which accounts for the exclusively scientific and logical rules of magical practice, not only
coincidental with these rules of monastic life but also with the precepts of absolute and
rigorous hygiene. He who is taught at the present time in the schools of Europe can approach
these, in proportion to the progress he makes.

To air the bedroom, have a hard couch, a cover neither too light nor too heavy, clean linen and
obtain an extreme cleanliness of body by bathing night and morning. All this is not evidently
in opposition to the most precise rules of hygiene, which one finds in books and which one
cannot observe easily.

I would advise you to give attention to the colour of the walls and ceiling of the bedroom
[when it is possible or practical to concern oneself with it]. The colours, through the bias of
visual of physical appearance, exert a direct action on the brain, on the cerebellum and on the
projector nerves as we shall have the occasion to see in what follows. But, if these colours
provide mineral or vegetable materials, which can act by diverse means on the cerebral
apparatus through smell or inhalation, one must avoid using them, for there is nothing worse
for the organism.

Those who have the potential means and opportunity should have a bedroom with walls and
ceiling whitened with lime or covered with pure rough plaster; they should even avoid white,
if it is composed of lead or mixed with it [silver white], when it is new. The colour white is
the best for producing psychic sensations of visual origin and mystically it represents the
image of purity; similarly, one must notice that if it is white which habitually represents purity
or the virginal state, in magic and in religion, one must create this precisely for the
development of magical truth, for the colour confers its virtues according to the idea and
quality that one attributes to it.

The furniture, the thoroughly washed linen, the fabrics, the coverings and the chairs preserve
the imprint, or even better the scent, of him who has used them and engender a fluidic
contagion by this same general law that the experimenters have attributed to contagions by
micro-organisms. He who can thus create a personal room reserved exclusively for his fluidic
life, in order to practise magic, should be able to do in a new fashion the most important
things as far as the most insignificant details of human life and refuse, as impure, all
interruption in this atmosphere of external fluid. I make here an exception for the very
advanced masters in the art and when the masters do not carry out impure operations, since, if
a place is frequented by a better person than yourself, you have everything to gain and nothing
to lose.

In this regard, I must speak of the substances used for the purification of particular locations,
well-known from old books of ordinances and replaced today other substances such as
incense, aloes, sulphur, benzoin, pitch, sandalwood, sweet-smelling herbs, flowers, that the
experimental method believes can replace, on a scientific basis, through carbolic acid and the
products of the same kind destroying the micro biological life.

The substances used in ancient times for the disinfecting of specific locations have been
known from the most ancient periods of priesthood. The magic of ancient Persia, and those
whom ancient tradition maintains knelt before the cradle of Christ, used, as the magi of the
Middle Ages and modern practitioners, as in the Far East and in the no less remote West,

54
incense, myrrh, sandalwood, rubber and precious gums, for the scientific concept on the basis
of which magi, ancient and modern, proceed is unique. The fundamental axiom, on which
reposes the science of that which exists, is as follows: The fluidic thought is a creation; all
projection which is realised finds its origin not only in the thought of him who has created it,
but also in the apparatus which projects it.

I will explain myself by an example:

The will of an operator, conscious or unconscious, provokes some kind of fluidic,

imponderable trouble in an area. Just as the thought is sustained by a projectional apparatus
of the human organism, the reality, sooner or later, becomes a fact. This trouble engenders a
physical trouble until the suppression of the animal life, which is death.

In an inverse sense, let us now try to neutralise the first cause. To act on the will of he who
operates, or rather by influencing the structure which is to be projected, or rather by isolating
his own fluidic irradiation in a manner which contrary projections and murderers could not
break

Perfumes, from the simplest to the most penetrating, in acting directly on our organism and
on the organism of those who frequent a particular place, possess the property of developing
such a preponderance of fluid in us that an attempt by the fluidic contagion of others is in
vain.

From this point of view, one must not hold in derision the ancients who purified their houses
with incense and the use which the cults of the diverse religions made of it is not illogical.

If we now return to what I said regarding the purification of the place where the disciple must
base the source of his purity, one can advise fumigations in methodical fashion, of which the
sole judge can only be the master or a brother more advanced in the study and practice of
magic, since, as we shall illustrate in a special chapter, perfumes and fumigations have a
different action according to who practises them, the epoch in which they are practised, the
place and the person who is conducting the operation.

Thus, it should be understood clearly that the aspirant magus, if he wishes to practise
purification in all the stages of his life, would be condemned to the monastic existence.

55
But social life demands that a man does not retire completely from the world, for numerous
reasons and necessities and, above all, as I have said in the preparation because the saint has
nothing in common with the magus; if an ascetic researches and favours a life of solitude, the
magical life cannot require perfect solitude, complete and perpetual due to the nature of the
art or magical practice. The ascetic aims for individual perfection. It is passive. It does not
seek anyone on who to exert his intellect and force. On the contrary, the magus, active in the
extreme, cannot act or develop his powers so surely over men and animated things.

In order not to deduce from this, that the life of isolation [which I advocate] must be a total
separation from the world, I shall say further: whoever attains to the end has always the same
mission of using his victory, if not for the welfare of nations and humanity, at least to the
profit of his neighbour for whom it must be a beneficial aid in all the contingencies of life.
The concept of human solidarity is based on this fraternity; from this fact, every aspirant to
magical power, who hopes to succeed in his ideal is changed into a little Messiah, a bearer of
peace and comfort.

He who aspires to be a mage, in order to be with the world of causes, must isolate himself
and, in order to manifest and develop his powers, he must have social contacts.

All which is matter and human fluid throws into disorder he who wishes to live on a superior
plane. Like the light of the sun which illuminates the happy hours of Spring, like the kiss of a
woman who loves him, in order to utilise his powers, he needs human society!

The regime of his human life must be perpetually a state of the most complete activity. To
live by the body and by the spirit is a drama, an action of perpetual movement, until the
reincarnation of matter and in the triumph of the spirit over everything; until his conscious
liberation from the ties with earth and until the evolution towards the central divine principle,
which is currently termed God and which in magic is called Tetragrammaton, that is: a word
of four Hebrew letters, for this central power does not have a name and, in Hebrew, it is
indicated as I have written it.

The morning care of the body, baths and isolation at certain hours on certain days, purifies
also the purified man who finds himself momentarily soiled by the gross effluxions of human
society with which he comes into contact in order to exert his powers and fulfil his mission.
The perfumes emanating from the fire liberate the air which he breathes from all fluid
coagulation, since the vapours of the perfume contain in themselves not only the virtues of the
essences, barks, woods and aromatic herbs but also speak to our senses, like the fire, which, in
burning the wood, essences, barks and herbs transmits to the dead waters of the coagulated

56
powers its purificatory movement from the origin of all change, preventing a state of astral
putrefaction.

Proposition V - The nourishment of the fluid is also proportional to the nutrition of the animal
organism.

But if sexual restraint and the purification of the local area in which the aspirant to magic
practises have a great importance in his fluidic life, and if the perpetual activity of the body
and spirit prepares him to make progress in the field of non-current and extra-human
phenomena, nothing is more necessary to the development of the life of the fluid than ordinary
food.

It is generally believed that the human body nourishes itself through one route: that of the
oesophagus. And the ingested foods are believed to transform themselves into blood and thus
into nervous or intelligent force. This, however, is not the complete process of nutrition of the
material bodies [physical and fluid] which penetrate into the human organism. Food adapted
to the first is nearly always avoided for the second and what we call the sickness of the age or
neurasthenia is the result of myriads of nervous troubles and draws its origin not only from
the society in which we live, but also and particularly from the erroneous nutrition of our
organism, to which one procures and attributes needs that we do not have by nature.

The physical nutrition of the human body does not only depend on the quality and quantity of
what is ingested but also on the evaporations which the body absorbs during daily life. This
power to absorb is special to the fluidic body and its vampiric nutrition and, whilst the
material body elaborates and transforms the masticated food into chyle [a white fluid, mainly
consisting of lymph], the fluidic body takes life through inhalation and through nutrition of
the nervous system and the soft parts of the body related to the nervous system.

I have said that the body is nourished in all ways possible and that the digestive tract is not
the sole means of nutrition. I shall now indicate further how, rather than the oesophagus, the
stomach or the intestines, the psychic apparatus or psychic vampiric irradiation, is the first
and most important means of nutrition in the developed man. Examine the habitual animal
nutrition, in the shell of bipeds, which are said to be endowed with reason; for the idiot, cross
all the chromatic shell as far as the philosopher and ascetic and you will establish that in those
whom the base instincts [idiot] operate with the voraciousness worthy of the wolf, the psyche
[or the intelligent apparatus of the evolved animal] is atrophied or, at best, still undeveloped;
and vice versa, the contrary is equally true: to know that in very developed beings and in
those who are most advanced [philosophers and thinkers] all that which relates to the base
animal level is in continual degeneration.

57
In the same proportion as intellectuality progresses in the man, the animal tendencies become
more feeble and, when the intelligent principle takes the upper hand, his links with the gross
body are relaxed and whilst the one declines, the other is vitalised.

But it is not to that which he who aspires to magical practice must arrive. Just as solitude and
companionship must be the two poles of the existence of the mage in action, so must his
physical body be the most vigorous receptacle of his spirituality; it is to this state of perfect
equilibrium between the two extremes which contend for supremacy that the mage must
aspire, to the perfect health of his body and the most complete state of realisation of this
equilibrium, to the good health of his psychic system. His nutrition must be in harmony with
his activity and his expenditure of energy. Nothing is more scientific than this intense and
intuitive work, in the choice of food and drink by a disciple hardly advanced in practice.

The advice which I can give to him who commences is to be frugal. Desire simple, natural
things not those which are too elaborate. Prefer vegetables and avoid as far as possible game
and blood. Get drunk from the odour of a bottle of wine, but in drinking the least possible,
refuse alcohol and alcoholic drinks. Eat frugally always. Drink always with great
moderation, to satisfy your needs. Sleep as you can and be active.

Abstain or profit from the things at your disposal, in order to be master of your actions.

If you suffer, tell yourself that the cause is within you and seek until you find it.

Correct yourself, redress your mistakes, extinguish in yourself what is wrong.

Fasting is a symbolic rebirth of the body to the life of light; it is material and moral
regeneration. It is a very powerful coefficient of the development and liberty of the astral
body.

3. INTELLIGENCES, FORCES AND CREATIONS

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We have studied the Perfect Master; we have underlined the principal conditions propitious
for the development of the disciple; we shall now study in an elementary way the problem of
the extra-human, of what is beyond the human and of the occult human.

The reader must recall that to which I have alluded and which I did not develop concerning
the invisible world, in the preparation to the present survey, for progress needs to be made
gradually.

The spiritual education of the disciple pursues two objectives:-

1> To ameliorate the psychophysical conditions of the aspirant magus so that

he approaches to an ideal organic perfection.

2> To render him sensitive to all the influx of physical and external irradiations

or external intelligences.

According to the constitution that the disciple has received from nature, the results will be
either very important or minimal, but they cannot, nor could they ever, be entirely worthless;
but, to the extent that the state of purification grows within a man, he anticipates his spiritual
life, except that, instead of being completely born into the invisible world, he participates at
the same time in both human life and ultra-human life.

Here is a first essential point on which the disciple must fix his attention:

The law of progressive evolution governs all things created and capable of being created. If
the death of a human represents his birth into the second life, as the disappearance of the
uterine envelope announces the birth of man to earthly life, it signifies clearly that the spirit of
he who has triumphed over his earthly state, if one compares him with a spirit living human
life, is a living man compared with the foetus in the womb of a woman.

59
The fertilised egg in the period of incubation of the mother hen represents in an analogous
manner the human spirit still prisoner of the material body of a man. The radical difference is
that neither the foetus in the womb of the woman or the chicken inside the egg can have, like
the human spirit, communication with the physical world external to the maternal womb or
protective shell; that which signifies, in the strata of low animality, the spirituality which
breaks all the physical obstacles is embryonic.

Magical education aims to free the spirit imprisoned in the body of a man, with the most solid
links, in a way so that he may freely anticipate his third existence, or second intelligent life.

Magic, as far as instruction, practice and realisation, has always sustained this; and numerous
religious myths have perpetuated it across the darkness of elapsed time. The human
represents the vase or receptacle of the divinely intelligent principle which is incarnated and
has entered into the terrestrial material in order to sublimate to it certain forces directed
towards a divine realisation.

But as this instruction does not belong to the elements, but to high magical theurgy, I only call
the seeker's attention to the texture, structure and nourishment of the human psyche.

Break a fertilised hen's egg and you will find:-

1> The fertile coagulation

2> The yolk

3> The albumen

When the chick is born, through the alchemical miracle of animation, whether maternal or
artificial, the three elements contained in the shell are transformed into an animal [Who would
have believed this possible beforehand?], the animal which is, strange to say, the germ having
fertilised the yolk of the egg and the albumen, to which, only 21 days before the miracle, one
would not have thought able to give life. But the birth of man into his second life must absorb
all the terrestrial materiality in the same way that the chick is nourished by the contents of the
shell; the human spirit is disincarnated, that is the created spirit, when it has absorbed the
materials which have nourished it.

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In fact, in all men, the natural process is as follows: the human body is consumed [old age]
and one is born into the life of the spirit [death]. Natural magic aims for a great realisation,
stupefying, unlikely, according to the times in which we live; it acts to create the spiritual
state in man, when his body is not absorbed, [as the chick absorbs the contents of the shell].
The body serves man, on the contrary, as a receptacle for the material reserves [continually
renewed and always completely absorbed] insofar as he requires it and for as much as he may
need.

It is easy to understand how one does it and obtains all this:

- by entering into contact with a man who has attained such a stage of

development that he can communicate to you the same properties or confirm

them in you.

- by possessing through grace the necessary clairvoyance for the intuition of the

laws of this secret alchemy of the human spirit;

- or by working for many years, very many years, and then by reaching it

through labour and perseverance, when one least expects it.

The last two methods are the most current, for to meet on his journey a perfect master who
can and will give you this principle of development, that also is an act of grace, which has no
equivalent in the human world, because one cannot pay for this gift in the silver of men; this
man will give you immortality and becomes your true father in spiritual eternity; you must
learn from him in order to live your own life and grow vigorously.

But in fact, one sometimes encounters beings, male or female, exceptional by virtue of their
spiritual state. Thus we have the states of natural mediumship, of which the tendency to
religious or sexual asceticism, in certain beings, is a visible proof. There where the
development of the psycho-fluidic organism is not in harmony with the physical body, it is
established that the animal life in the individual is very abnormal and the nervous sufferings
and the thousand pathological phenomena demonstrate to the ignorant that it is case of
disequilibrium; this is why certain cases of madness were sacred in the ancient religions. For

61
this reason also, the illuminated religions prescribed that the persons showing tendencies
towards sacred things were immediately admitted to the bosom of the priestly family, to avoid
the premature development of their fluidic personality lest it become drowned in a profane
and impossible life; this is why many men who have dedicated body and soul to combating
the devil, without rules, guidance or intellectually divine and extra-human help, have been
involved in physical accidents which have made them the subjects of observation in the
dissecting rooms.

There is nothing more simple than the practice of the spiritualism of Allan Kardec and, in the
meantime, I invite the researchers to observe well, in those who know the greatest
mediumistic development, all the alterations to the physique of the medium as he progresses
and continues his mundane life. Certain exhibit paleness, others experience cardiac troubles
or breathing difficulties and still others stomach troubles or nervous problems; none of the
very advanced mediums can say: I am physically the vigorous man that I used to be.

But is it really true that he who practises spiritualism, if he wishes to develop a latent
mediumship, risks being driven to suicide or to suffering some kind of nervous trouble?

Is it true in substance that he who indulges in the practice of the occult sciences becomes
physically and intellectually sick? This is indisputably true if the development of a man's
spirit is not linked to a new regime of human life.

Therefore magic, through the regime of life gradually corrected, that it prescribes for its
disciples, pre-announces a state of the spirit in harmony with the physical receptacle. Hence,
a perfect health of body, whilst the spirit is purified and soars to the most elevated regions,
means that the forces of the fluidic body acquire an exceptional; vigour. The sickness of the
physical body always represents the result of an error committed in the domain of the fluidic
body, inasmuch as the development of the latter, in itself, is in close relation with physical
health.

We have now before us another problem. Once the physique of the disciple is prepared to be
sensitive to any kind of sensation not felt by other men, what does he see of the invisible
world?

Above all, does another world really exist or is it the invention of a sick brain?

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Natural magic teaches, and experience shows, that beyond the forces studied by the physicist
and applied by profane mechanics, there exist forces over which the profane physicist and
mechanic has still not achieved mastery and these have conventionally been termed hyper
physical forces or above physical forces. It is useless to demonstrate the scientific error of a
term which does not stand up to our examination.

Physis, in Greek, means nature. In nature are comprised all the forces, independent of the
intellectual principle which animates them [as the usual physics studies only in imperfect
fashion, because it is limited to the study of the laws in their experimental effects wheras in
The Unity of Movement, it ought to study the law which presides at their creation]. Sound,

light, electricity, heat, therefore, are the modifications or modes of being of the forces which
our animal organism liberates.

If, in researching indefinitely the common source of all the manifestations of forces and
physical energies, one wishes to attain, I do not think that one can imagine something more
synthetic than the magnetism of nature. It is always considered magically as energy, force,
heat, electricity, light, space, dimension, movement and life: the expression of all that results
in the numerous diverse manifestations of the intelligent, physical nature of the physical
world.

From that which is occult in us, emanates the variety of forces which are summarised by the
word: life - from the animal sensation to the thought, idea, conceived image and the
organically conserving magnetism which transforms and creates.

Magnetism is thus the synthesis of energy and life which constitute a human unity; it is
indefinable like life; the first, proceeding from a universal source, the father and supreme
centre of all the forces of sentient nature; the second, procreated by the first, evolves or ceases
for indiscernible reasons.

That is why we all possess a magnetic power, but in different proportions, according to our
natural constitution, a magnetic power which is externalised without causing the
consciousness of the particular subject to be manifested.

The animal machine develops, in a way that is sensed, sound, heat, magnetism and electricity
and, in a manner which is not sensed, light.

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But, if these exclusively physical forces are reduced in the human organism in the movement
of blood and of the motor-intelligent principle, there is the mystery of vitality or life
movement, which represents in the abstract the unity of the mechanical forces in visible
nature.

The animal life [or more correctly the vital animal impulsion] commences, transmitted by the
father, through fleeting ecstasy into a fertilised egg and ceases when the last tear flows down
the cheek of the dead; but there is no reason not to believe that the movement transmitted by
the act of generation does not continue, even after the death of the materially sensitive body
for all, in a third fluidic body which succeeds it.

This movement [united movement] and all its external manifestations, which are quite diverse,
[psychic, magnetic, hypnotic and nervous forces, etc.] are not supernatural, but, on the
contrary, are resident in the physical nature.

They are therefore not hyper-physical but only physical - but one can call them simply occult
- for their action is not indistinctly sensitive to all organised beings.

But if one were being scientifically precise, even the word occult should not be used; for all
the forces not yet studied by experimental science are not occult in their effects, but only in
their laws of production, just as electricity was occult until Volta discovered the electric
battery.

But, all the forces which are in nature are measured, studied and observed from their natural
effects and to deny that a world of forces exists in the raw state that human intelligence can
utilise and bend to his will, would be evident if one believed only in the effects of electricity,
heat and light. Once observed, all these phenomena of heat, light, magnetism and sound,
which are produced in this little world of the individual man [the microcosm] are summarised
in the world of human vital forces.

Meanwhile, the significance of the question: "Does another world exist?" is not related to the
existence of physical forces [for the physique does not lead astray many fantasists] but to that
of a world of individuals having already conquered on the earth or beings who have never
existed in human form and who at the same time possess reason and will.

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The materialists pretend that this is not so, but the Spiritualists say yes. The first assure us
that all which does not fall under the five senses of the human animal is false. The second
maintain on the other hand that the five known senses in man represent all that man has in
common with the animals of an inferior class and that he must moreover take account of the
human spirit or intelligence which represents a sixth intuitive and clairvoyant sense,
appropriate to the evolved man, who must give us the norm and the base for all evaluation of
existing things, not falling under the five senses.

Let us distance ourselves a little from the materialists and spiritualists and ask ourselves what
is the truth. The five human senses, the powerful arm of the sensualists, deceive us readily.

Any kind of experiment with a sensible impressionable subject, before he has been trained in
hypnotic sleep, suffices to produce the conviction that the animal senses are, of all created
things, the most imperfect. The state of hypnosis, even superficially, is liable to alter easily
the normal functions of the feelings in the sensitive subject. It is clear that all hypnotic
subjects do not succeed easily in seeing with the point of the fingers, but all hypnotists take
pleasure in making a glass of water tasted by the subject in the course of an experiment seem
to him to taste like castor oil and that a basket of flowers can take for the subject all possible
forms.

But experimental science has still not managed to understand why and in what proportion the
most unexpected phenomena of hypnosis can exist in the society of reasonable men or suggest
a credible method of defining the true normal level of natural sensation, far from all external
influence.

Physiology assigns to the brain all the central functions linked to sensation, but, even the brain
and cerebellum or the spinal cord or properly the sympathetic nervous system are the centre
for receiving all exterior impressions. It is certain that the animal senses are a poor and
miserable thing which can easily deceive and that they belie the truth. The external sensations
affecting the sensitive centre either happen or do not happen, according to whether the
sensitiveness of the nerves brings or does not bring to the centre the impression sensed at the
periphery.

If we think, it is because we hear, touch, see taste, sense or possess relative ideas and the spirit
[Mens] or intelligence in its human mechanism, which cannot make the abstraction from the
original sensory apparatus. There is no thought which directly or indirectly is not referred to
the memory of past sensations. Do not believe, o man, that you are soul and body: consider
yourself as a unity, just as the universe is a unity.

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I have said: distance yourself from the materialists and spiritualists. Now, if we reason
without having the passion of a thesis to sustain or defend for the honour of the argument, or
one's professional standing or school of thought, and we isolate ourselves from all the hubbub
around us, we make ourselves one with men of letters, philosophers and those who indulge in
this type of experience and we then ask ourselves if each nervous impression which
influences the centres of our sensations responds to a truth, a whim or an illusion.

Where do we hope to find the truth? Above all the sensations? In that case, the physical
senses will not have the control of what seems to be. In the exclusive domain of the senses,
free from all external influence? In that case, there are the spirit and the reason which speak
in fact. Beneath all the physical impressions? But who guarantees that we do not mutilate the
truth, in creating a sensation in our sensitive centre which does not entirely come from the
periphery? And is it true that the route of the sensations runs from the periphery to the
sensorial centres? And who assures us that the opposite is not true, that from the sensitive
centres, these sensations pass to the periphery? Or in which case is the first premise true and
in which case the second?

The happiest men are those who either do not think or do not have the time to think. He who
would dispute with philosophy the doubtful aspects of what is manifested to us, and which
can be and which cannot be, will end up in a lunatic asylum. The occult philosophy,
however, [I speak here of elementary philosophy and not the very high philosophy about
which I have not written] reascends to the origin of the action of the senses on the creative
and intellectual power and reduces the fundamental truth to a formula:-

All sensation is an idea and all idea is sensation; what is an idea of being is a being and the
central power of all that has been created and creatable in the universe [macrocosm], or in
man [the microcosm] is the being, at the same time both creator and created, creator and
work, tree and fruit.

Is a fundamental axiom like this one difficult, o Reader? I do not invite you to discuss it, but
to meditate serenely upon it, at the times when your spirit is calm, when the divine light will
smile on your intellect and when you will have to console yourself with the fact that, from
time immemorial until today, the whole battle of human thought against the unknowable
reality has been the same in all epochs and in all civilisations, because the secret philosophy
of the magi has not presented the prime esoteric truth in the form of the Mystic Triangle,
common to all classical religions and all philosophical and initiatic sects.

Intelligence The Spirit - Cause

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 Matter Form The Plasma Form

Force Creation Means Effect

Reduce these three philosophical factors to the esoteric language of the dogmatic churches
and the Triangle is more evident.

The Father represents intelligence, the spirit, the first cause, the spirit which gives form, the
centre of the sensations and these are all at the apex of the triangle, of which the two other
points represent the Son [or material which fashions on the periphery] and the Holy Spirit
[vehicle of the creative human force, originating from the active centre which is the Father.]

Notice, O Reader, that I reduce the religious occult symbols to an explanation of the form of
Absolute Truth under all possible aspects.

Now reverse the triangle:-

A B

and if you place on the apex C the central power which receives the sensations from the
periphery, you then find in this reversed triangle all that which corresponds to the form,
thought and religious concept of the catholic devil through this symbol of absolute blindness,

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where the sensorial centres are placed under the blind influence of the peripheral points A and
B; it is the matter which creates its God without light.

Examine the words: the number 3, to which corresponds the planetary sign, comprehends the
three points of the triangle in its normal position: intelligence, force and creation; cause,
means and effect; hence the entire work of realisation in natural and divine magic.

To create, explain the theologians, signifies to extract from nothing. That, however, is not
true, for to conceive the universe or cosmos, is to make an abstraction of all that has been and
will be, including the prime intelligence which animates all. The creation, according to the
sacred symbolism, is the act of supreme potentiality of the Divine Intelligence upon the matter
which is not sublimated, the act which produces a form and it is nothing other than an
indication of a will to reform. Even if one wished to hold to the letter of the traditional sacred
books, Jehovah created man by mixing the clay of the earth with His breath; this clay and this
breath pre-existed in man; they have reunited, kneaded together by the will to create a more
perfect form of animal which could draw near again to the thought which gave it form. And
this created man through a supreme will has transmitted to us the impulse of the divine will
which created it... and we have been created by our fathers exactly as the first and most
ancient of our ancestors were created by the will of Jehovah. It is in the same manner that we
make a child, mixing with the clay of the earth [through the act of animal copulation] a certain
spirit of life. The sensualists will never understand that, for this spirit of life is liberated at this
psychological moment that materialist philosophy examines by fascinating itself with the
senses, the spasms of love and libido. As for the spiritualist doctrines, it is the spiritual
ecstasy which makes them excited, when it produces entirely material effects after nine
months, unless before.....

Thus, to create is not to extract from nothing. It is to give life and form, thought and will,
spirit and essence and exterior quality.

If men did not think only of enriching themselves and enjoying in refined fashion the most
delicate, the most extreme and the most exaggeratedly illusory sensations, they would not be
distanced from the source of absolute truth. The occult philosophy, in fact, which is the true,
unique and unchangeable reason for all things, defines the two attitudes thus:-

In current terms:-

[a] Pleasure in the life of the senses is the result of all action of the exterior

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 environment on the inert intellectual centre.

[b] The creative act, which constitutes a true imitation of Jehovah, the Premier

Intelligence, indicates, as opposed to all profane pleasure, the preponderance

of the intellectual centre [intelligent will] over the other parts of the periphery,

in contact with the external environment.

Whence comes the difference between he who is initiated and the ordinary man? The
thinking centre of the first [intelligence, force, will and act] fulfils perfectly the conditions of
paragraph [b]. It is no longer the slave of the external environment and is capable of
producing the phenomenon of realisation of its will. The second, on the other hand, is entirely
dominated by mental suggestions which draw it towards the external sensations.

I counsel those of my readers who truly have the desire to make progress to study attentively
this fundamental part of the mechanics of the impressions and will. I have shown its
philosophical base, as it is communicated in the Qabbalah, the book of absolute and relative
philosophy.

I leave, however, a free path to him who would study the Qabbalah in its different aspects. I
retire from it and vulgarise its precepts, in this examination of the secret science of the magi,
in order that these applications may be very clear. And also in order that I do not hear
continually repeated that the occult sciences constitute a veritable imposture developed by
people who profit from the credulity of others. It is quite the contrary. I aim to encourage the
spirit of studious people, whom the scepticism of our schools prepares us not to believe in
putting the fertile grain of an intelligent or scientific theocracy. The latter must form, in the
future of nations, a state of merciful well-being in every civil organisation.

But we must not digress from our intuitive progression.

It is therefore not the senses which are deceivers, but the sensations elaborated in the
conscious centres of a man through twisted judgement.

The physical senses in man are the unique means of controlling reality. Nevertheless, the
sensorial impressions have their value according to the level of consciousness and the psychic

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neutrality of the sensitive subject. To grasp a true and thorough view of these matters, it is
necessary to be in a state of perfect neutrality, which is obtained by a perfect equilibrium in
ourselves.

The principle that the human senses deceive the passive sensorial centres poses the reply to
the following question: "Does another world exist or not, where reasoning, invisible creatures
live, endowed with free will?"

This cannot be demonstrated, appreciated and discussed by the corporeal senses. We must, on
the other hand, reascend the current of base sensations by an indirect route [from the centre to
the periphery] in order to become conscious of sensations different from the ordinary ones.

Periphery Centre Intelligence

Centre Periphery Matter

Sensation

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Intoxication

Magnetise a sensitive subject. In charging him with your fluid or in hypnotising him by
mechanical means, you isolate him from external sensations. What matters is that you
produce a temporary phenomenon consisting of disengaging his intelligent sensorial centre
from external influences. Liberated from these sensations of external origin, the psychic
centre of the subject is to the psychic centre of a man what the spirit of a man with an empty
stomach is to the spirit of the same man having copiously abused intoxicating liquor. One
obtains the phenomenon of lucidity, or clairvoyance, to know the impression of a fluidic
thought or the image invoked of an existing thing. These are immediately reflected on the
sensitive intelligent centre of the subject, which communicates, not with the senses of his
physical body, but with the spirit [thought-force] of him who magnetises it and who reflects
the sensations or the images arising from it.

Total isolation, conscious or not, of the sensitive central power, predisposes one for the
manifestation of the potential reflection of the surrounding images, reflected by other men or
other things.

The psychic power of a subject grows if it is exerted just as muscles are developed by
exercise.

The occult science, passed into the religious esotericism of Christianity, gives us a simple
method. The faithful are told: meditate and you will hear Christ speak.

The men of learning mock some practices of Christianity. It is sadly true that many priests
neither believe in nor understand what they are doing. When, however, the priest says at the
altar: Verbum caro factum est [The Word is made flesh], he neither knows nor understands
that he acts there for the accomplishment of a magical operation. The Word has become
action and fact, through the manifestation of Christ.

Pray, isolate yourself, meditate, says the Christian, and you will cause the spirit of God to
descend upon you. This Holy Spirit of the Christians is an ancient Telema and is the link
between the invisible world and the sensitive world. If, however, a spiritualist sits at a small
table, with a piece of paper in front of him and a pen in his hand and he prays in these terms
[according to the formula of Allan Kardec]:

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Omnipotent Lord, grant that my guardian angel may respond to me... or that the spirit of
such a one may speak to me...the operation is then identical. The liberty of the central
intelligent power succeeds in calming the physical sensitivity in man.

The explanation is the same for all the other methods employed in divination of all kinds.

The vision in the water [known in more recent times as the Mirror of Cagliostro], or the
vision in concave mirrors or brilliant surface, only use the irradiations of the luminous rays
reflected due to the surface, shining for the physical eye of the Pupil [Cagliostro called Pupil
the young girl who gazed into the bottle of water]. This is how to determine the movement or
action of the secret visual apparatus in the human organisation.

Music, when harmonious or melodic, has the power to act by being reflected on the psyche of
the listener. In fact, the ordinary auditory apparatus, seized by the whirling of the succession
of notes, or deafened by the metallic noises of great vibrations, can even produce a state of
cataleptic hypnosis in certain sensitive subjects.

Let us resume, so as to proceed further. In practice, the means of obtaining intuition of the
ultra-human truth is reduced to one man only: he acts to reduce to a state of inertia the
corporeal senses in order to give total freedom to the other sense, which is the means of
conduction between the ultra-human and the human.

This is what must be separated: it is the enigma of the magic of the great magi and it is also
the only absolute finality. To grasp the intellectual phenomenon is impossible if one has not
attained detachment or separation... How inadequate language is! I use two words which, in
themselves, are inappropriate and convey nothing. For they are linked with the world of
matter. In occult philosophy [unitary], one cannot achieve appropriate speech, detachment
nor separation.

Nevertheless, in the material world as in the spiritual, eternally mixed in a wonderful

embrace, there exist two polarities and therefore two sensibilities, of which the finer proceeds
from the negative of the more rudimentary and vice versa.

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In this conflict, one determines in the relativity of life, the equilibrium of the middle way.
This is hermetic or integral magnetism which is the magical instrument par excellence. It is
in effect appropriate to the comprehension of the sensitive forces, in their integrality or
separately, at the two extremes. That is not possible for the sensualists, who are prisoners of
base materialism, nor for the spiritualists who concentrate all their psychodynamic ability into
the most elevated intellect, towards the extreme pole of the more subtle sensitivity.

I sense that this explanation will not suffice to convey the idea of the hermetic initiation and
this is for two reasons: first, because we lack new words which I cannot create, when even the
idea of the thing cannot be grasped by most people; then because of the error committed by
profane philosophical education, which renders the reader unable to analyse the dynamic
causes of all action of human intelligence, in relation to the lowest form of creation.

This manner of speaking, apparently abstruse, will remain for those who do not hear in order
to practise, but only to talk about it. To practise, by which I understand the difficult training
leading to the perception of the sensitivity, which becomes intellectual spirit and light, in the
mysterious obscurity of the origin of each of us.

To write and speak about magic does not necessarily mean that you are a magus. A magus is
formed and created by a continual process of auto creation. It is made at first by the
determination of the deepest analyses of sensuality and feeling, far from all prejudice linked
to asceticism and mechanical materialism. Initiation into the arcane comes afterwards.

Every man and woman, from the time that they enter into this period of development of the
interior sense [or subtle perception], whatever may be the means which they use, return to all
that which is exterior inertia, to the profit of their psychic development.

This world of beyond, this world of beings having already lived or never having lived a
terrestrial life, can neither be appreciated nor judged by the ordinary means of control of the
corporeal senses. It is useless to try to pretend that it exists to he who has not developed this
special property which is the eye of the soul and which we have called the sixth sense or
subtle perception, or telema, or very mercurial intelligence.

When one applies the sixth sense, if the method followed in order to obtain the proof cannot
be controlled by ordinary men, one can always physically obtain this proof or control. If a
gentleman receives you with many good manners and you have intuition, you may feel by an
acute perception of the soul, that he is not sincere. Your perception, the feeling which you
read in the depths of his soul, are not controllable in themselves. The means of proving the
correctness of this sentiment will be for you a certainty, but will have for others only a
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doubtful value. Furthermore, you would like a proof which would prevent others from
contesting this sentiment of proved antipathy, experienced by one's own watchfulness.

Let a few days pass. This man will show himself as he is, on the first occasion on which he
could have been benevolent in your regard. Your preceding intuition has therefore been thus
confirmed by a tangible control which proves it precisely.

It is the same with experimental problems of magic occultism.

Faith is blind. I believe because I am incapable of judging. The ignorant peasant, before a
doctor, must make an act of faith: I believe, doctor, in your human knowledge. The intelligent
man who cannot measure and embrace the Central Creative Unity, Movement and Life, and
who is the All-Powerful One is obliged to believe in God. But when one speaks of authentic
science, which the majority of people baptise in the name of faith, it is only the intuition of a
truth obtained through the action of the sixth sense, which waits to be confirmed, in obvious
form, by physical proof.

Without this perception, which has been wrongly confused with the faith encountered in
ordinary men, Archimedes would have never discovered the law of the weight of immersed
bodies, Galileo would never have cried out: "And yet it moves!" Christopher Columbus
would never have discovered America and Darwin would not have pursued the monument of
modern scientific research which bears his name.

Read the history of the great alchemists. They spent fifty, sometimes sixty, years or more
blowing on the furnaces and liquefying metals; chemical combination succeeded chemical
combination, but they did not reach as far as animating metals, nor change them into gold.
Those who reached as far as possessing the law allowing the transformation into the
protogenerative unity did not say: I believe and I succeed, but rather: my intuition, the feeling
which I arrived at, made me keep going, despite the vain sneers of others and I have finally
reached my goal.

Now, of this other world, those who are very psychically advanced, can and must prove the
certitude of the existence of this world where are found intelligences, creatures and forces,
through material effects of which it is the origin.

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In the hyper physical world, as in that of the mechanical forces, all action produces a reaction.
Now in the forces, creatures and intelligences which inhabit the invisible world, the action is
the work of he who has had an intuition, better still, of he who has developed this sixth sense,
by feeling the presence and action of these forces and hyper physical intelligences, of which
the reaction has a strong repercussion on the physical world.

Thus [a] the action of the extra-human forces and intelligences of which a sensitive subject [S]
has intuition and the reaction [r] which belongs to the physical world.

Astronomically, the situation is presented thus:-

Therefore to avoid all misunderstanding, we would say that to perceive and evaluate the
action of the other world on the sensitive world, is reserved to he alone who can perceive
subtly the movement of these intelligences and forces. As regards those who remain in
mediocrity, they have the right to have the proofs of these intuitions, proceeding from the
other world by its sensitive reactions on the physical world.

Proposition VI: The conflict between religion and science is determined by the sophistication of
the definition of God and of the spirit of God.

To understand properly what one must grasp through intelligence, in Magic, it is necessary to
proceed to a brief examination of the forces in nature. I anticipate those of my readers who
wish to believe that in this paragraph I wish to annihilate the god of any religious faith.

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On the contrary, I wish, as He merits it, to elevate a temple of reason to this Unique Being
who, disfigured by all the religious and sectarian polemics, becomes for the wise men and the
observant a person of operetta.

All the definitions are conventional, but the light, the sound, the heat, are the forces or the
manifestations of a force: try to define the force....

What then is this force? Nothing other than the soul of all production of phenomena. But the
human intellect is incapable of conceiving this unique force. Wherever we direct our gaze,
we discover the existence of myriads of simple forces, in a continually evolving manifestation
of phenomena.

The Unique Force is the life of the universe. And these are the active and varied forces of
many of the diverse manifestations which constitute the life of matter, metals, vegetables,
minerals, men and wild beasts.

The Unique Force in continual exercise is Movement: the simple forces are the modes of
being of movement or central movement.

This simple philosophy of matter is as old as the world. Zoroaster prostrated himself before
the sun, just as Doctor Kremmerz by commencing the Secret World in 1898. The vulgar
masses say that Zoroaster prostrated himself before the greatest Star because he adored it as
much as the visible God; but if, on the contrary, one studies well the mythologies of the whole
sacred Orient, one will find again this concept of Unique Force and of Movement in all the
religions which have the astronomical base of Antiquity.

The sun , by its circular form, represents rapid rotation and, by its apparent movement, the
ever interrupted Movement. Everywhere in religious symbolism, - from Persians to
Egyptians, from pagans to Catholics -, where you see circles, wheels, discs, say to yourself
that it is the personification of the central movement, or life of the universe, which is recalled
by the faithful.

The celestial planisphere of the Egyptians is similar to the wheels of the chariot of the pagan
Phoebus, the round Host which the Catholics expose to the adoration of the faithful, it is the
sun of Zoroaster and of Doctor Kremmerz, it is the same host that the ecclesiastical conserves

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in a silver and gold case, from which emanate the rays, like those of the sun, and which the
public venerates.

The manifestations of the Unique Force or Movement are specific forces. All these forces are
physical or natural, and everywhere we have the custom of distinguishing the physical forces
of the mechanical and chemical forces and the animal, vegetable and vital forces.

Above all these varieties and sub-species, let us place the thinking force and the will, the
psyche or “nous” of the Greeks, the neshamah of the Hebrew Qabbalah, the mens of the
Latins.

At this stage, the Force or Unique Movement, is blended with a principle of Absolute Reason,
which represents the Reason of this unique force, namely the thinking soul of this physical
life or soul of the universe.

In other words: if F represents the Unique Central Force and F’, F’’, F’’’, F’’’’, etc., the
specific forces of different manifestations, the brutal mechanism of these evolutions and
deployments of F is conserved hypothetically unchanged. In effect, when, in the life of
minerals, one is elevated as far as the life of organised beings of a superior order, one notices
that all phenomenon of force and will are accompanied by another inexplicable phenomenon
which, under the form of reason, of free will, of equilibrium, of idea, of number, determines
the application of it more or less promptly, in one way or another.

This Unique Central Force [F], is in itself only hypothetically blind. On the contrary, in
reality, one observes that it is constantly ruled by a law, which is the expression of its reason
and which determines its functions. When this force F reaches the level of the reasonable and
evolved man, the psyche of the latter, his will, his reason or his free will, can modify it or
even provoke it, for good or bad, to adapt it, in certain proportions, to his vital needs, to
deviate it to the detriment of the same, or even augment it.

But, in the phenomena of manifestations of F, in the general, constant or evolutionary order of

nature, as the spirit of one or several men and incapable of directing it, one supposes
necessarily or rightly that this unique force F is capable of being organised and of thinking for
itself, or rightly that there exists a spirit in the enth power of the human spirit. This intuitive
shell exalts the spirit creator, and when one reads that God created man, in reality, it is man
who is created a God according to the image formed in his spirit and the progression of this
spirit, so as to spread it over all things which emanate from the circle of his power.

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That is why he is miserable, poor and ignorant, the God of the ignorant. That is why the Great
God of the evolved and refined spirits is magnificent. In proportion to the extent to which the
creature evolves, the horizon becomes vaster; the more one approaches the indefinable
infinite, the more one acquires the marvellous intuition of this Unknown which withdraws and
becomes greater and greater as humanity progresses.

The religions which do not evolve in the same rhythm as the intellectual progress of the
people are condemned to die or to be transformed. Also the Christian religion is called
“catholic” or “universal” because it could not be permitted to be behind the times over the
intellectual novelties concerning the “scientific” progress of the faithful: from where the
ferocious conflict between a church which defends maladroitly its dogmas and the people,
avid to know and mistaking the stagnation which, in its soul, is negation of the central
Movement and therefore synonymous with death and decomposition!

But let us follow an elementary argument: the God who created us, it is a means of attaining
the limit of our spirit to a degree much superior to that of all human power. Meanwhile, when
the creation of a sovereign spirit has attained his accomplishment in us, then we must
ourselves undertake the last march of the visible perfection.

Man

Spirit or God Animal Sensitive Nature

Vegetables

Minerals

But let us go further.

From the minerals one passes to the vegetables, from those to the animals, from them to
man...... but from man to the Unique Spirit, it is far, from where all theologies are born. If the
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force F were brute, the universe would not have order and reason in the constant unfolding
natural phenomena. If the force were “reasonable” in itself, then by separating even the least
of its particles, it could not be subdued by man or by his spirit.

Thus, by dividing:

F[Unique Force or Movement]

by M[Universal Spirit Regulator]

one obtains = D[Conception of God] = M+F

Since M expresses the regulatory expression, F must be the resistance. Thus:

M + F [F’, F’’, F’’’, F’’’’, etc.] = Realisation means that that which is total phenomenon,
whatever may be its nature and species, high and low, in the material as in the spirit, in the
visible as in the invisible, is produced by a regulatory impulsion [M] and by the unique force
or life of the universe.

In the supra-human phenomena, “M” represents the universal spirit; in all the purely human
phenomena “M” represents the spirit of man.

Let us now examine the conflict between religion and science.

The religious doctrine pretends to define God, i.e. to define the indefinable, or to make
concrete that which by its nature cannot be made so, to know the Life of the Universe or
Force, as well as the Spirit which rules its functions.

And against this, the science and reason of the "reasonable beast" revolt.

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The Qabbalists, i.e., those who know how to read in the Qabbala its hidden and mysterious
meaning, do not even pretend to be able to conceive the idea of God: they admire him as the
unknown and inconceivable author of all phenomena. The manifestation of the Spirit and the
Force is made by the production of phenomena.

That is why the magicians of the fire, of Isaac and Abraham, lit a pile of wood and, whilst the
tongues of flame rose up towards the heavens and the logs crackled, they adored him who
manifests his power by this fire which reduces everything to ashes. That is why an
obstetrician who hears the first cry of a new-born baby can adore the Force and the Spirit
which perpetuates the animal and human life of beings created in our image.

Also, when a dying man exhales his last breath, the most sceptical of materialists must bare
his head before the body and salute the Life of the Universe and the Spirit which abandon the
human remains to the worms of the sepulchre. That is again why one should bow before the
physical beauty of women, a constant testimony to the eternal harmony of Nature.

Proposition VII Intelligence is the most exact expression of the

intuition of the being.

What I shall now deal with briefly is the Gordian Knot of the conception of the Unique God
in Magic. I also recommend the researcher in occult philosophy not to go further if he has not
first understood the method of investigation of the human spirit to know the Cause of All
Causes.

The Force being intuitive, the Movement being indefinable, human language cannot reach the
heights of giving a precise outline of a thing which every person feels in themselves and
which we, in the Latin language, have called “Mens” = Spirit.

In current grammar, the vestige of the ideal grammar [the primitive grammar of absolute
ideas] the verb or word par excellence is the substantive to be. The Latin Ens is Being; the
Mens of the Latin language is composed of Ens [a consonant of possession - nearly a syncope
of Meus] which precedes the substantive participle indicating the Ens, i.e. the Being, he who
exists, who is.

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Let us therefore pause at the profound meaning of these words. The Being is the absolute idea
of the Universal spirit of God and the Spirit expresses the relative idea of the Universal spirit,
incarnate and defined in the human body.

The Qabbalists express this name of the Great God by four Hebrew letters:

JOD - HE - VAU - HE

which in the magical formulae do not form a name but correspond to the Tetragrammaton,
that is the word of four letters which conceals the name of the Universal God. That is why we
also term him also Ineffable, i.e. That which cannot be expressed in words. But if you wish to
determine the divine spirit incarnate, you must use 5 letters or better the magic Pentagram, a
figure composed thus:-

This pentagram, as one can easily verify, is the projection of man, with his arms and legs
apart. It corresponds to the star with five branches which the Magi going to worship Christ
saw resplendent in the heavens; that is why the magicians in their works attach so much to
this talismanic sign, traced with the appropriate rites and at the most favourable moment,
which has indisputable virtues.

ENTE [Being] MENTE [Spirit]

4 letters 5 letters

Intelligence is the effort of the Spirit to conceive, by absorbing the virtues, the Being from
which it originates: intelligo, virtually in te lego, of which intellectuals of the Neoplatonists
made great use in the harmonious Italian language [in Dante, one finds this word used
correctly in this sense.]

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Therefore we learn:-

a] God cannot be defined

b] The graphical expression of God, Qabbalistically, is a Tetragrammaton,

consisting of a Jod, a He, a Vau and a second He.

JOD = The active principle of all things, fertilising.

HE = The receptive passive principle [guttural]

VAU = Active fertilisation and generation

HE = The receptive passive principle

As for the Hebrew Jehovah, who is mocked by the ignorant know-alls who ignore the sacred
philosophy, he was not defined to any great extent by the Jewish priesthood. He was on the
contrary the Great and True God who contains in himself all the principles of Force, Spirit
and Realisation, as we have explained in Proposition VI. The four letters express an eternal
law.

A peasant who makes with a dibble a hole in the ground throws a seed into it and, after a
season picks the fruit, performs the four operations expressed in the Hebrew Tetragrammaton:

JOD = The active principle, peasant who makes the hole.

HE = The earth or passive element, in which the hole has been made.

VAU= The seed which bears fruit.

HE = The reality of gathering the fruit.

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This simple operation by the peasant is similar to that which man performs in order to
reproduce himself, in all the realms of nature.

But it is the only formative conception of the truth of the Hebrew Tetragrammaton and if you
elevate yourself in the domain of the most exalted ideal philosophy, you will find the same
immutable law.

This sacred Qabbalistic Name, perfect in the expression of the eternal law of creation, can
have Intelligence adapted to the psychic development of all those who think about this Unity
of Spirit and Force. From this are derived the angelic names, the superior intelligences or
Archangels, which are only the rays of the central power. Thus, in the Catholic religion the
names Michael, Raphael and Gabriel have been used, which are the different aspects of the
perpetual luminous centre, or at best, the sublime manifestations of the Universal Power of
Jehovah, the Great God.

Inscribe these names in Hebrew letters; if you study the Qabbalah well, you will see that each
name is a general law or divine principle.

The concept of these powers or intelligences is not the same in all men, and the
knowledgeable observer and philosopher, who would consider them as winged and curly-
headed angels, is constrained to say that the Qabbalists are impostors. But do not disparage
things and men which you have never known.

* *

Now we pose the same question again: Does there exist another world of intelligences, of
spirits of the dead and of invisible creatures?

The answer cannot be in doubt after what I have said previously. This other world, to which
we allude with a fearful curiosity, exists:-

1] Because there exists a Spirit of which the manifestation is the law of nature.

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2] Because to create is to form and being born, the negation of a Being, is

inconceivable and non-existent;

3] Because the human Spirit, the image of the Universal Spirit, following the law of all that
exists in nature, is liberated from material elements and evolves through research into the
contact with the Universal Spirit. It would be exceptional if its unity, contrary to these laws,
were to be disaggregated and dispersed by the death of the physical body.

But in occultism, or better still in Magic, the work of the magus is twofold:-

1] To enter by all these means - graphic signs, vision, hearing, intuition - into

contact with the above.

2] To stir actively in himself in order to obtain reactions in effects, in the real,

current life.

Everything is not achieved by sleeping in a physiological hypnotic or magnetic slumber. It is

accomplished in a state of extra-normal exaltation, which does not correspond to any of the
three states mentioned previously; indeed, on the contrary, one's sensitivity is super-excited.

In the mediumistic manifestations, the medium is passive. In magical operations, the magus
has his special method of working and of exalting himself, but this does not involve sleeping.

He acts neither through hypnotism nor religious ecstasy: the word capable of describing this
state is lacking in modern languages. The operator is plunged into a state of special ecstasy in
which he does not simply submit to manifestations, but directs them by giving them force.

Man must try with all his forces to integrate the powers and virtues of his latent personality
which has been swamped and forgotten by the new personality which has been imposed on
him by the society in which he lives.

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Thus, by evolving slowly, at the same time guarding his mystical being from an excess of
animal spirituality by the preponderance of the grossest part of his constituent elements, he
enters into the field of Mag, a state of being which can only be understood by he who
experiences it.

Mag is the power of active trance. I do not know the best way of explaining this state, which
few people understand: it is the state of automatic, volitional trance and shadow in all its
manifestations and realisations.

Magic considers its great all in the synthesis of an immense unity which is the Universe.
This, being an immeasurable unity is equal through its functions or through analogy, to every
organised unity of an inferior order; the human body is an example of this.

In the human, considered as a synthesis, there is an organic unity of which the parts are
members, the viscera, the appendices of all races; like each member, each viscera and
appendix, taken as a unity, is composed in its turn of muscles, blood cells, etc. Any movement
of a muscle or member has a relation to the organic unity of the human body. Put a man in a
vertical position and make him raise one foot and he will no longer prefer to apply one more
than the other: the whole organic unity of the body feels the effort and effect of it. This is the
same for every movement or sensation.

Let us consider as a comparison the Universal Unity. The members, the viscera and the
appendices of this giant, unfathomable in its synthesis, are the stars, planets, sun, moon, etc.

No matter what movement of these parts of humanity is in relation to all that is visible or
sensitive to us, the members of the human body are comparable to those in the physical body.
No one in the world will deny that the sun rising in the East makes its beneficial effect felt on
the whole earth which it illuminates, or that the appearance of certain groups of stars, in the
apparent orbit of the sun, determine the seasons, just as certain signs of the Zodiac bring rain
or fine weather.

One can object that in the man-unity, the human will is not subject to any direction of the
movement of parts, whilst the Universe obeys the mathematical laws which govern the
movement of all its planets to such an extent that even the orbits of the most distant of our
comets are located and measured by our astronomers.

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This, however, is false because in the human body [the microcosm] we notice an identical
analogy between the fixed laws of pre-established mathematics and the accidental movements
of the whole of nature.

Example.

The fixed laws:-

- In man: the circulation of the blood, nutrition through the digestive tract, the

renewal of organic material.

In the Universe: the movement of the planets, the rotation of our planet, the

movement of the stars towards the greater centres and the

accidental movements of satellites.

Accidental Movements:

- In man: any movement of an organ, voluntary or involuntary.

- In the Universe: the thermal variations, the atmospheric changes, meteors.

The astronomers can try researching into meteors to establish approximations and
probabilities, but up till now no one has discovered or determined the constant law which
rules the birth and cause of cyclones, tempests, hurricanes, rises and falls in temperature,
irregular winds, etc.

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Now, in setting in relation to each other the two unities, the macrocosm and the microcosm,
the Universe and man, it is logical and strictly scientific, even if it is not always sensible, that
every movement of one part of the world influences the other and modifies the conditions.

Living on the earth, we do not need to travel back to the star Sirius or to the movement of the
satellites of Jupiter in order to feel and prove the most spectacular effects. The movement of
evolution and revolution of the earth, the solar ecliptic and the lunar movements suffice for us
to determine the alterations which impinge most apparently upon us. These elements thus
suffice to prove that the planetary influences of the ancient astrologers correspond
indisputably to the beneficial or malevolent influence of planets on our terrestrial nature. One
must therefore study the ancient teachings and research the truths in their most simple
expression.

The Sun in Capricorn has a Malevolent Influence

I maintain that, unless you are a cretin, there is nothing laughable in this affirmation. The Sun
in Capricorn is the sign of a desolate, icy and cold month of December; the Yule log among
the icicles, the starving wolf setting out from his lair in the mountains to seek out victims.
Winter, the enemy of the poor, advances in cold, frost and northern winds; the sun becomes a
child again, very small, on the ecliptic of the year and the Catholic Church makes 25th
December the birthdate of the infant Jesus. An infant Jesus who, like the sun, returns to the
heavens in the sign of Aries, at Easter, when the sun makes spring burst forth over terrestrial
nature!

More than one would normally think, in the same way that the seasons change visibly in the
astronomical year, the influence of the apparent movement of the sun and the waxing and
waning of the moon have a positive and real effect, be it exaggerated or feeble, on the three
realms of nature. And I would remind you that the relationship between the waxing and the
waning of the lunar quarters have an equally apparent effect on crabs, oysters and the
reproduction of marine fishes and molluscs, just as in the countryside one considers certain
lunar quarters as unlucky for the pruning of certain trees; that, according to ancient beliefs,
certain fevers in the septenary period follow exactly the characteristics of the phases of the
moon; and also the relationships controlled by the experimental method of Palmieti and his
assistants, between the periods of volcanic eruption and the lunar phases.

Moreover, if a genius could reveal to the world the laws which govern the relationships
between the movements of the moon and the nervous centres of the human body it would
stimulate a great revolution in experimental science and the cause of certain nervous
epidemics, normally attributed to the weather, would be discovered and also the cause of so
much unknown in the treatment of current illnesses, of benign or malignant tendency which
appear in a certain planetary period and disappear in another.

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According to these simple instructions, I counsel the neophyte to choose well the time to
commence to operate.

I advise the periods in which the moon waxes and particularly the lunar phases of November
and December, or better still, the two constellations of Scorpio and Capricorn, to attempt the
first operations in Aries [April] and the more complex ones in the Sun and in Virgo in order to
be equilibrated in balance.

[Note: You know well, my son, that you are the son of the Virgin and if you violate a Virgin, you
destroy the seed of your people, you become a parricide and incestuous and thus your brain
burns. But if you know how to attract Mercury with the Glorious Virgin by placing under her
feet the reversed moon, you, in your turn will become the father of demigods.

For, if, in the water of Orion, you unite with the thread of the ancient Ariadne, the white Mercury
of the Moon of the Virgin and if you know how to keep the Mars at a distance, your eyes will see
what they have never seen before and you will be able to perform the miracle with the crescent
moon turned towards the earth.

Also, if you recognise me as your father, know how to extract the secret by lifting the reed of
your inhalation from the rod of Moses and Aaron, which is my rod, and remain coagulated, if
you do not wish, through generosity, that I dissolve you.

Recognise here the secret of Saturn, who is the Lord of life and death, of love and of generation
of riches and do not forget that in Virgo you will prepare, by the methods of art, the Rod, as
your master teaches you, without knots and with one dry precise cut, with the false in the form of
a crescent, consecrated; without the Rod of the Virgin you will not become a magus. And do not
understand me in the wrong way, for you sow in the sand your Mercury and do not pretend that I
write more clearly: you will ask for an explanation of it your guide - Extract from Kremmerz’s
book “Concerning Stars and Suns.”]

The spirit being serene, let us direct our aspirations towards higher things:-

1] Cultivate your own spirit, so that it can, after being elevated, perceive at

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 first, and know afterwards, the laws of our own physical and spiritual

Nature.

2] Perfect yourself, so that the lower nature can be vanquished from our life by

the supremacy of the spirit.

3] Enter into a relationship with the invisible beings who surround us, dominate

the wicked and inferior ones and follow the instructions of the more perfect

beings in order to approach to the supreme truth.

4] Penetrate the sense of the laws which govern all terrestrial realisation and let

us use them to fly to the help of our fellow men, whenever one can and it is

right to do so.

5] Prepare the spiritual progress of humanity with all our faculties, for

civilisation advances at the same rate as the spirituality of men, since

civilisation signifies realisation of the spirit of the masses.

6] Strengthen the ties of fraternity between all men and, by resolving the

problem of their souls, solve the social problem of nations.

All this, which is the scientific and humanitarian banner of occultism, is not realisable in one
sole human lifetime, centuries of work will be required.

It is the programme of the priesthood and of science. A modest man of goodwill, being a
minute wheel of the great chariot of humanity, lives a humble routine life; he undertakes the
realisation of part of the great ideal, when he considers it as being the most adapted to his
inner self.

* *

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Each fluidic organism and spirit living in a man made flesh, cartilage and bone knows the
limit of his development; all like each body, studied physically, see its limited action in the
sensitive world.

Here is an example: all men sanely constituted can live the human life; one, however, is made
to become an athlete as vigorous as Milon of Crotona and another, in spite of all his wishing,
cannot lift an iron bar weighing fifty pounds. This proves that the individual, physically and
intellectually studied, comes to the physical world with separate coefficients for the individual
which it incarnates, constituting all that one terms the destiny of a man.

I recommend the cultivated reader to study this problem well and to grasp a precise idea of it,
for nothing is a better antidote to the illusions which affect the physically and intellectually
true man.

As for man, as he acts in the human comedy, he must distinguish all the factors which have
formed him:

a] Physical heredity, which is one of the conquests of modern science but which

the ancients knew and studied also, the conquest of truth which, precisely

because it is a truth, no longer undergoes any modification.

b] Astrological and climatic accidents: official science does not recognise any

influence of the period of birth on the evolution of the physical life of the

individual, but it will always be quick to perceive that it must recognise the

influence of the epoch upon the man, just as zoological philosophy has had to

recognise the influence of climates on the races as necessary;

c] Human education: the education of the child and of the adolescent is a continual process
of suggestion which commences in the most tender years and is accomplished when the
young man, ripe for life, has become an unconscious machine as a consequence of the
education received.
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 The Christ of Nazareth said: "Do not strike a child for, just like a flower, the

blow makes a deep furrow in the tender and incarnated spirit." The child is

compared to a piece of land in which the good herb as well as the bad can be

planted and bear fruit;

d] The will or volitional power: which is an emanation of the intellectual power of the
individual, modified by human society in which the individual evolves and acts;

e] The resistance of society to the volitional activity of the individual: which, in society,
always exists as a factor of energy over which the individual triumphs by the law of
adaptability.

f] The perseverance of the volitional activity: which consists in a modification of the society
by the energetic and tenacious willpower of the individual acting;

g] The intelligence or spirit of intellectual light: which, in life, is always combated or

modified in its factors by the action of the six preceding elements.

To educate and reconstruct his own conscience, stripping it of all influences to which it is the
slave - historical superstition, society, habits, false vision, servile imitation of known models -
is necessary.

The key to the vault of the educational concept of our personality rightly lies in this
purification of the conscience of the vagueness of human conventions. It is then only that the
hermetic novice will commence to bear his fruits, when the conscience will be free to evaluate
a double current:

1] The sensorial or sensitive current, which reaches us from the periphery;

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2] The instinctive current, which commences to strip away the tendencies of the

former man in us.

The “nosce te ipsum” is justly the initiation to the light, the purification of all that is artificial
and of “sub-creation,” grafted on to us by ignorant human society. Man has in him an
unexplored depth where [according to materialist reasoning] are registered, since his birth, all
the impressions, forms and ideas, which our conscience forgets.

One part of us is ancient and another very recent. The ancient or historic man is the marrow,
the centre of visible man exteriorly, reasoning, with a conscience formed by sensations and
through adaptation of his mentality to where he performs his activities.

The unconscious, the subconscious and the subliminally belong to this astral field which is in
us [astral = black, without light] from where burst forth from time to time numerous
disorders, all the most inconceivable marvels, the spark of genius and the paroxysm of folly.

Characterise as a nucleus, entity and person this field and you will find there an historic unity
of your spirit, across all past existences. The scientific word to represent this historic
individual, our solar spirit enveloped in a thick black cloud, has still not been invented, for the
historic personality in us is not only soul or spirit, our pure breath, but a completely special
activity, which surges into the consciousness of the living being who stagnates, like a
prompter for the actors in a comedy, at the most critical moments of forgetfulness and
helplessness.

In the linear symbology of the Qabbalists, the triangle with the apex pointing upwards [A],
represents the exterior life, conscious, visible and sensitive, the man who lives in its full
consciousness of exterior reason, the man with his eyes looking towards the heavens, above
the level of the sun [A’].

If the triangle is reversed [B], such a point lost in the depths of the earth, inferior at level A”.
It is the occult life, mysterious, in the unfathomable obscurity of the death of man, the man
vital in his unconscious, the obscure astral, sombre, profound, who no longer belongs to the
visible, exterior life.

A”
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 A B C A”

A'

The double triangle, the interpenetration of the first two [C], in such a way that the level A” is
placed at the median intersection of the sides, represents the type of the magus, a man
integrated between the apparent exterior consciousness [Triangle A] and the part of his
consciousness [triangle B] which occupies the place of the occult God, with the full array of
his powers.

It is by spontaneous acts, escaping from the conscious control of the will, that the unconscious
and its intentions are manifested. Freud uses the two words “interference” and “intentions”:
thus, to this interior zone which is revealed by lapses and surprises, he attributes the intentions
which are volitional acts and he gives to the unconscious [the astral] not only the power to
retain images and impressions but also an eonic power, which is a personality capable of
conceiving the same acts as our conscious personality.

This is not Freud’s conclusion but ours; from our point of view of magic philosophy, it is the
examination of the impressive powers of a second complete personality. This point, moreover,
constitutes the stumbling block of all the philosophies.

The interior man is the father [who is, was and will be], the conscious man, the inhibitor;
through education, the ideas inculcated by the society in which he lives, by respect for the
moral, civil, penal and religious laws, he represses all manifestation of the historic
personality, since it does not have a life which conforms to the reaction of the exterior and
conscious personality.

This censorial obstacle, pre-existent or recent, is an enormous bridge which distances the
ordinary man from experiencing magic, since the obstacle is not only spiritual in the current
sense of the term, but exerts a power on the whole physical and mental life, influences success
in practical life as an inhibitor of power, founded on “reason,” sometimes instinctive, but
often imprinted with sentimentality; it has a hundred diverse faces and is of imitative and
gregarious origin.

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I only appreciate this theory of Freud, in relation to the psychology of researchers in magic
and the practitioners of Isaic Orders or Brotherhoods. I must distinguish the psychoanalytical
concepts and other elements of our practice, always recognising that psychoanalysis invades
the field of our philosophy and transports elements of this into the scientific domain.

“I was, I am, I shall be”:

If, prostrating yourself above the deep abyss of the astral you ask who is your God, the Voice
will reply to you:

“I am he who was, who is and who eternally will be. Death has not changed me any more
than the dispersed remains of my body of yesterday have discontinued the power of being.”

An ancient initiate, in the voice which revealed to him the truth, asked: “Who art Thou?”

And the latter responded by an instruction in Pythagorean arithmetic, which can be translated
thus: “I am in you and for you. I am not you [i.e. I am not your spirit]. You have prayed and,
in the form of a prayer, you have impregnated the loving invisible. A fruit of your act, I am
the voice with which I speak to you and the Mercury of your intellect.”

Osiris acted upon Isis and Horus was born, from which the “3” [the ternary], Mercury results,
who is the fruit and the result of the first binary.

The first problem which presents itself to him who commences the initiation into this integral
science consists in asking of his hermetic light, of which no one knows the source; who are
you who manifests yourself to me by bringing me the truth?

- One says: it is I, my genius [ingenious = the genius in me.]

- Another says: it is an angel [angelus = messenger.]

- Another says: it is a demon or a god.

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If he does not understand the law expressed with such simplicity by the Qabbalah, he will
never understand it; as the mystics inspired the religious forms of every kind...

The voice, essentially hermetic by nature, should reply:

“I am not you, but I am not a stranger to you. I am not a thing which is strange to you. I am
in you and for you but I am not you.”

Here is the unknown master, the knowledgeable one, who approaches.

Hermes is the Greek name for the Latin Mercury. Nebo, Hermes, Mercury, Lucifer and Holy
Spirit are all synonyms of the same essence of the human intelligence, of which the secret
laws are still unknown to men.

It is the intelligence which, by light converts itself into force and succeeds in the forms of
magic with an objective tendency, in magnetism leading to projections of psychic forces and
to diverse forms of mediumship, across the range of phenomena in which awaken an
unfathomable intelligence which some consider as being the spirit of the dead and others a
demon or yet others as an angel.

Since it is most important that Hermes manifests himself, the Light of Hermes will bring you
to integration; for you will begin to see the exterior and interior worlds, with a different
feeling from that which you have felt previously.

Hermes must make us conceive mental movement independent of every place, every surface
and every point.

Man can, in analysing his mental state or movement of the spirit in its space without
dimensions, unite himself closely with the universal spirit-movement, which must have the
same scope and extract from it ideas and knowledge.

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If one conceives the space of mental movement without dimensions and the movement
outside all limitation of place and time, in the operations of the spirit, does not exist.

The human spirit [if you penetrate this function hermetically] is totally mixed up with the
universal spirit beyond time. It removes from it a divine virtue which is changed into
miraculous powers, although it only performs miracles to the eyes of the common man, who
ignores the universal law.

* *

The current examination of the elements which constitute man produces a ternary:
Intelligence; Physical Body; Sidereal or Astral Body or Peri-Spirit. This examination is
synthetic. But it must be deepened, for even those who are the disciples of an elementary
spiritualism can grasp the idea, by the simple light of reason, that the three terms:

- spirit }

- peri-spirit } are harmonically related to each other.

- physical body }

Harmony is the correct degree of relativity between the trinitary elements constituting this
synthesis, which is man; in fact, just as the circumference is proportional to the radius, and
just as contents are proportional to the container, so the peri-spirit is not relative to the
physical body and the spirit, is in harmony with them. For between the physical body, the
astral body and the spirit there exists only a harmony, in constant proportion, but change in
the reciprocity of its terms. It is the same position in music in which harmony and auditory
effect are obtained by the variable action of sounds, each of which is dominant or inaudible in
turn. Music is the most precise expression of the harmony of the harmony of the three
elements constituting man. The harmony of sounds is the expression, achieved through the
rules, of their reciprocity.

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One observes in practice that the necessity for man to adapt himself to the environment in
which he lives develops to a greater or lesser extent his spirit, his peri-spirit and his physical
body. In a society of gladiators, it is the physical which dominates; in a society of
intellectuals, it is the spirit. The sidereal body represents the thread of union between one and
the other and, in its development, follows in certain aspects the law of compression of feeble
bodies which soften the clash between two contrary forces. From one point of view, this
sidereal body acquires the properties of tension of the elastic bodies. Those, although they
permit the separation between two extreme factors [spirit and matter], conserve the power of
reuniting them when they fall again into a state of inertia.

The analysis of the functions of the sidereal or astral body or peri-spirit is long and difficult.
In order to understand its whole essence, one must be very advanced in the production of the
phenomena of natural magic and in the development of astrality. I will cite the case of
materialisations. Even the people who have pursued special studies into the materialisations
obtained by mediums generally repeat a commonplace of spiritual philosophy, to know that
all manifestation is an exteriorisation of the astral body. In fact, this is not precise: for there is
no materialisation without the double contribution of the spirit and the physical body and this
is the only projection towards the exterior which belongs to the peri-spirit.

I know that such a statement upsets the whole idea of a multitude of spirits; if it were not the
case, the materialised apparitions would not remove the weight and the force from mediums
in a cataleptic trance. They would no longer engender, on reawakening, the fatigue provoked
by the exhaustion of the physical body, which feels the need to replenish the lost forces. In
the spells of black magic [bewitching, curses, acts of sorcery], one does not expel from the
body a little of the peri-spirit which would attach itself to objects but one materialises the
sentiment of love or hate by exteriorising and fixing magnetism in the physical body, by the
action exerted by the spirit on the sidereal body. This, in the magus, under the male action of
the intellect which inspires, works as the female element in the realisation of the active
concept and by the plastic nutrition of the concrete fact. It is for this reason that the ancient
schools made use of the word androgyne, in magic, to establish that in all magical operations
there exists a true process of generative incubation. One can gain an intuition of this
mechanism through practice. In this third part, however, we shall spend time studying this
amply, when we come to examine the doctrines of polarity of fluidifications, as known up to
the present day.

Returning to our process of analysing man, we must state every day that the instinctive or
fatal finality of man finds itself corrected by necessity. [Just as a projectile shot from a gun is
deviated or stopped in its trajectory by an obstacle.

The man who can act freely develops himself according to primitive intelligent action which
has placed him among the living; the necessity which is opposed to him is the physical and
moral environment in which he spends his human life. Thus the necessity of adapting oneself
to the environment, or means of existence, cause the faculties of one of the three factors to
develop more than the other two.
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It is thus necessary to take the greatest account of this environmental resistance to the activity
of the virgin individual, according to its nature. For this, we will divide it into one of the
factors acting indistinctly on its trinitarian constitution.

We shall refer to them thus:-

A = The Spirit

B = The Peri-Spirit

C = The Material Body

We can thus establish the following equation:-

A +B+C = a+b+c+d+e+f = Man.

Now, since the absolute constitution of the individual is A+B+C, in its practical exercise, his
power of realisation is relative to all the factors a+b+c+d+e+f, which we have studied as
being the coefficients of the power of life.

Consider two men born of the same father and mother [factor a] in the same month and
country [factor b] different in education [factor c]; the first can develop strongly his physique,
the other his intelligence; one can have an atrophied will in an eternally hostile environment,
whilst the other can be so resistant and powerful that he will model the environment according
to his wishes [factors d,e,f]; one deploys his intelligent activity in one way, the other acts
differently.

* *

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Now, a larval element acts on the spirit of every person and this is the fantastic dream of each;
it acts on one's nature in a similar way to fantastic pride; the vain who desire ardently the
greatest honours, the libidinous the subjugation of all beautiful women to their all-powerful
male pride, the avaricious as much money as they could ever wish for. Only the illuminated
man seeks truth, alone which is above all women, honours or riches.

Use the laws and you will obtain everything; but do not desire everything through using these
laws or by interpreting them according to the objective which you seek for yourself.
Otherwise, not only will you not attain that end, but you will create the most tumultuous of
hells, if you desire the things which the gods can justly only refuse you.

Divine magic considers that the truth is one, that the light is one, that God is one, that matter
is one, that the universe is one and that the force is one.

The method of seeing this Unique Intelligent Force must be the same for every initiate. It is
unique in its synthetic essence, in the being, who himself is unique through his perception.
When a man, who must be initiated, progresses and studies in Naples, he must see and feel the
unity of truth and its laws, in the same way as another who studies and progresses in
Copenhagen, Melbourne or Lima.

This unity of view of the occult God and his laws constitutes the universal fraternity of
initiates and the unity of all the classical religions, from the oldest to the most recent. This
unity of all the truths into the unique truth, leads profane science fatally to discover the true
nature of things and to constitute the theocracy of science.

The initiates throughout the world are brothers, for all perceive the truth in the same manner
and through the same laws. If two of them meet, they recognise each other, for they
understand this truth. It is neither the same for the mediums linked to spiritualism or for the
clairvoyants of the schismatic religious movements. Each of them sees and feels this
particular spirit of things, which is not the Universal Spirit of God.

Apollo spoke in the same manner through all his oracles. The Greek fable of Apollo, as victor
over the serpent Python, is a magic legend, for the  centre of

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light [or Apollo] dominates the spirit of the celestial mire which is the Astral Serpent of magic
and which corresponds to the serpent which in Catholic statues is placed at the foot of the
Immaculate Mary, joining the points of the moon.

For the mages, the Serpent Python is he who finds it necessary to dominate. For the spirits,
on the other hand, it is he who must listen. If you abandon yourself to its coils, you will
become a soothsayers of the astral. A prey to all the illusions of the psyche, you would be
taken into the turbulent gulf of all the impressions and images forming the film of the soul of
the earth.

In this turbulence and this base terrestrial breath, all is mixed in the bowl. Spiritualism revels
in it. The communications which it delivers to us are only the breath and the aura of the time
in which the spirits write or are manifested. It has even been possible to contact discarnate
spirits who use a scientific language, with such words as Saltpetre, in speaking of truth and
absolute science.

The Magic of the mages, as in the personal badge of Cagliostro - a serpent pierced by an
arrow, looking towards the sun  passing above the dragon, of this monstrous dragon which
is the terrible guardian of the Real Truth. The legends of Jason, Bellerophon, Perseus and
Theseus are concerned with different fabulous forms of a similar conquest of the truth. The
fantastic combats, in Nordic mythology, between knights and dragons, between generous and
brave soldiers of the truth and monsters breathing fire and swallowing up nations, thus only
constitute identical artificial representations of this truth.

You will never become an initiate if you continue to plat with your astral serpent. It is
terrestrial in all its manifestations, even in its language, which reveals in all the spiritual
communications, human grammatical form, empty and academic, which express the relative
ideas of the earth and her sons.

* *

We touch here, my dear reader, on one of the points of divine philosophy, on the subject of
which he who knows about it cannot tell all and he who does not know and who reflects, stays
perplexed. Is the language of truth human? Is it rapidly translatable into human language?
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If, on the other, it acts through the psychic translation made by the medium, is it a faithful
translation and constant in its ideas of the spirits?

In magic, the language of causes is a domain reserved to the masters.

The divine ideography is the key to all religious symbolism and also the secret of talismans,
sacred hieroglyphics and occult books. This key has conquered over the invisible, through a
persistent communication of our inner self with the world of causes, after the terrible serpent
dies, pierced through by the initiate's own efforts of will.

This key, which will be given to you by the apostle Peter, is on the threshold of the mystical
paradise, if you are a Christian. Perhaps it will be Isis who enables you to contact it, by
stretching forth to you his white and slender hand, if you prefer to enter into the Egyptian
garden. In any case, it is only after you possess the science of signs and the power of
characters in divine and natural magic. You will recognise in it usages and correspondences,
if your virtue renders you worthy to perceive them.

For the moment, these few words suffice to say to the mediums that they will never hear the
language of God, even if they continue to listen hour after hour, day after day or moment after
moment. All they hear is the agreeable song of the creatures of the serpent and they will
never free themselves from the limits of the unknown land.

I declare to you: Do not listen to any spiritual communication; you could only interpret some
clear dreams, but never in a precise way.

Regarding this, I think I have said clearly that the serpent never speaks the language of the
man of God, nor of God himself.

Magical operations are of two kinds: the first imply a communication with the soul of the
Universe; the second determines the domination of the astral serpent or the soul of the Earth.

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The operations in the first category are used to put man [he who works, initiates himself] in
contact with the Universal Spirit. He who begins, like all men and things, is imbued with the
terrestrial aura and impregnated by it. [For he does not know anything of a material nature]
how to express his will to cross the turbulence and penetrate the world of causes. The first
operations procure him two things: the drive and impetus necessary to research the new ether
and the force of affirming it for himself.

When the operation presents this magic rule and ideal, it no longer acts in accordance with
religious practices, for, even if the novices execute it simply because they have faith, it is
nothing in fact other than a calculation of transcendental philosophy.

It is therefore essentially scientific and not unworthy of a scholar.

He who begins well is not delayed in receiving the glimmerings of the divine light, not
because the angels will descend from the heavens, but because the spirit of God which is
within him is stripped little by little of all its earthly coverings, until he becomes what he is
seeing. As he progresses and elevates himself, he enters into communication with the spirit of
the Master. The latter, beyond the barrier of the Dragon awaits those who arrive and enter
into a direct relationship with their spirit.

Those who consider themselves serious enough to make this attempt, must not and cannot
consider an ideal as great included in a scientific practice, as a vile thing.

This practice is therefore scientific and not blindly superstitious.

The prayer is an act of concrete fluidification of the will. To formulate the idea and to desire
the realisation of it, is a prayer. Since my readers have no need of books of devotion, I inform
them that they must make their ideas clearly concrete for spiritual elevation. They will not
delay in feeling the effects, for the ideas thus realised cross the other astral of the earth and are
gathered together by an acolyte at the foot of the throne of the Sun. At the beginning of this
book, I addressed a prayer to him, who says:-

"O Sun, thou who chasest the shadows from the great night of the passionate phantoms, of the
spectre of the most frantic lust, of the vain creations of human pride, shine on the ignorance of
him who, freed from the shivers of the voluptuous pleasure of temporal things, has a thirst for

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eternal truths; make the Adorer of the Beast, the prisoner of his ignorant vanity, feel thy
divine ray and prepare itself for the coming of the Christ."

This Sun, to which I then addressed myself, is the Sun which must be addressed by all those
who work, which you call the Sun and which you also call God, Universe, Unique Force,
First Principle, Tetragrammaton, Universal Kingdom. It is the realm of the Light which you
invoke and towards which you direct yourself.

The Holy Spirit, the messenger dove of the light, is the ray of the sun which shines in your
soul. The latter, if it changes itself into a dove, could go to rejoin its spouse beyond the limits
of known action.

I advise inconstant men and women to amuse themselves always and as much as they can
with the spiritual rules, but I counsel them also never to attempt the concrete operations in
magic, for the risk which they run in this domain is great.

I shall explain this danger in theoretical fashion: the initiation into magic is a hand to hand
fight with the Dragon of the astral current. As in all combats, one can either conquer or
succumb; but, in this combat, either one conquers or one dies.

Insofar as you live the ordinary life, the Serpent protects you and sleeps. But as soon as you
attempt to pass beyond the limits of his domain, he awakens and breathes strongly. He coils
around you and oppresses you. The men of constancy and the women of faith arrive at the
victory; the mad who provoke him after they are devoid of force will end by being devoured
by him, for in all magic, every operation interrupted before being achieved produces a
terrible reaction, an effect perfectly opposed to that which the operator intends to achieve.

All magical operations recognise two periods: the one of reaction and the other of action, the
first being negative and the second positive. It happens nearly always that the novice, seeing
the arrival of the contrary effect, stops, filled with fear, and the check is then complete. On
the other hand, if he resists, if he insists, exerting pressure and constraint, the positive effect
comes to crown his efforts. The death of every ideal is inconstancy and I have seen some
terrible and frightening examples of it.

Do not try to commence initiation light-heartedly, with all the stupid futility and what is
called common sense: in magic, one must trace one's route assiduously and never stop
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halfway through. He who falls, even if he finds his master again, will only regain the right
road by starting everything again. If, however, he can no longer find his master again, the
only thing to do is to ask pardon of God for having allowed yourself to be blinded by your
passions, by the evil logic of fear, by distrust and by not having understood whom he should
choose for company - error or truth, the latter being less seductive. The only thing to do,
therefore, is to reach the goal, even if the path seems the most harsh and repugnant.

If you have a profound desire to arrive, be always vigilant, constant and active.

The active spirit of Universal Nature will not be delivered to you, but you will be allowed to
attract by active subjects. I have already said that the intelligences or spirits or fluid natures
are present with us with the rapidity of lightning. Ah well, the only immense and powerful
level of the human spirit, which links us with God, despite the serpent of earthly will, is this
diligence, zeal or activity appropriate to the spirits of Mercury. It is for this reason that Dante
commences the seventh song of Paradise with this inexplicable tercet, through the profane
science of the grammarian:-

Osanna sanctus Deus Sabaoth

Superillustrans claritate tua

Felices ignes horum malachoth!

The activity, the only intelligent activity, can engender the greatest of conquests to which a
man of genius can aspire: the Truth of Causes, which is above the stagnant inertia [of which
lack of belief is the vulgar symptom], in order to attain an ideal which is the most poetic of
follies for the mass of ordinary people, who remain in a puerile state of development.

* *

Initium is translated in the dictionaries of the Latin language as commencement; on the other
hand, if one reads it in conformity with the analytical rules, it signifies the grain which
produces, the active principle of nature [of the spirit and of matter] and it belonged more

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particularly to the mysteries of Ceres, the natural nature of the Christian theologians St.
Thomas Aquinas at Bellarmino.

Commencement and initiation, in the language of the temple, signified admission to the
temple in which the priests of the sciences were reunited. What one should understand by the
word initiation has nothing to do with mystery. It is a materialisation of another kind because
it forms, constructed by educating them, the practitioners, the celebrant priests with pure
hands and with the word of a right tone.

We are a school of rationalism which deals with the spiritual problem and we are not mystics.
Our credo is an exposure of concrete ideas responding to a generally effective method.

The neophyte is the aspirant.

In the Mosaic religion of the Hebrews and in Essenism, he was called a Levite. In the
monastic orders he is called a novice.

This neophyte, before entering the temple and before crossing the threshold to attempt the
conquest of the incommunicable mysteries, had to submit to terrible trials, of which the
reader could find a description in all the books which speak of initiation. In other words, the
guardian of the portals of the temple only opened the two doors of the mysterious doorway to
the neophyte worthy of trust, in the context of a spiritual elevation, by reason of his virtues
and his constancy.

In the Egyptian lodges, the neophyte enters by pushing on the door of the Sanhedrin, in which
the masters of the first degree are seated in a circle around a fire with roaring flames, clothed
in red, masked, with their heads encircled by the sacerdotal headband. When the neophyte
opens the door, all the masters run to meet him, surround him and place a dagger at his throat,
treating him as a traitor and accusing him of violating the unrevealable secret of nature. They
then consult together on how he is to be put to death, in order to sacrifice his spirit to the
divinities who are the guardians of the order. They set up a tribunal and condemn him to
death by cremation. He then enters into a vast enclosure in which a log fire is burning. Two
of the masters disrobe the traitor and throw one of his vestments on to the fire. This proceeds
up to the point where the flames burn the flesh of the condemned man. The Hierophant, or
Grand Master, who then appears, suspends the execution and holds a discourse with the
neophyte, who is naked in front of the flaming log fire, more or less in these terms:

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You have had the audacity to violate the portal which hides from the vulgar the mysteries of
truth and this proves that you are, either a brave man or a reckless fool. I can judge you, for I
read into your soul. I think that your boldness originates from your folly as an inconsistent
man. You knew in effect that you would go to meet the death which awaits those who
profane our sanctuary. I suspend your execution; I defer it, but I am not saving you
altogether. If you wish to save yourself, you must vanquish the fire which will otherwise
devour you.

.....and the water which drowns you, replies the dean of the masters,

.....and the wind which carries the breath of earth, adds a second,

.....and the earth which engulfs souls, says a third.

The Hierophant then resumes:

If you conquer these four powerful phantoms of the negation of the spirit, you will sit in the
bosom of our family and you will be safe. If you do not, your death is deferred until the day
when you will be vanquished by fear.

And no one can liberate you, for the proof of your betrayal rests on the fact that you have
profaned the temple, by penetrating into it, although you did not deserve it.

A master designated by the Hierophant then approaches the neophyte. He reclothes him in a
white alb. The neophyte swears to keep silent concerning all that he has seen and heard, and
either to triumph over the trials or to die.

The priesthood, organised into castes, accomplished all this by means of a ritual in code
which served to preserve the order from all infractions or violations. In the clubs of the
modern era, certain people, who are considered unworthy, are not permitted to soil the others
by their presence. One sees the precedents for this in ancient times, where one put to the test
all promises made by anyone desirous of penetrating into a secret place.

When the neophyte was ready, the priest, his master, advanced him, welcomed him and
initiated him and thus sowed in him a grain destined to bring forth fruit.

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From this idea of sowing in the individual a grain which produces a fruit, is derives the
following expression, in the sacred language: "in interhumum," which means sown or created
for the second time. It is for this reason that the master of the Esseno-Christian initiation is
called father, for the master who initiates is the father of the spirit of the pupil, from which the
current syncope of the initiate comes, by analogical assonance and consonance. In the
Catholic church, the name father is given to the confessor.

Now, there is a great abuse of the word Initiation and everyone thinks that one should
understand by this term the start of something. Initiamenta, initiator, initium are pagan words
conveying a double aspect: the one current, the other sacerdotal. A double aspect which
belongs to the origin of the mysterious Ceres alone.

In-itio [itio, itionis means generator or principle] represented in the sacred language of
Antiquity, the breath of which it is said in the Hebrew Book of Genesis, that God made use to
communicate his divine spirit to Adam, the man created from the mud of earth.

Ceres, the fertilising and fertilisable goddess, could make it understood through her mysteries
that it related to the sacerdotal power of sowing in him who was to be initiated the grain
permitting the initiate to penetrate the meaning of secret matters.

After you obtain this redemption, which constitutes an indispensable work of preparation, the
law tells you:-

1] Maintain a very pure morality, by leading an austere life.

2] Do not engage in vain display, nor desire to be known, but simply

exist.

3] Always do Good and work for good; have the principle of the purest

justice.

4] Consider as enemies the pleasures of eating and drinking to excess,

voluptuousness and the influence of the profane world.

5] Avoid accomplishing any harmful act and, before acting, reflect.

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6] Do not say what you believe to be true and of which you can verify the

truth; do not give what you do not yet possess and do not desire what your

impurity prevents you from obtaining.

7] Jealously keep your word; do not cast pearls before swine and beware of

lying to yourself.

8] Be a constant example of morality and justice and, before violating the Law

laid down by others, you must think that you would not like others to break

yours.

9] Purify your word by silence and your body by fasting. Remember that good

words, good thoughts and good actions open the gates of the occult realm;

where one thinks and creates, where one is silent and learns.

But to return to what I said at the outset, the temple was not opened to the neophyte until after
he had undergone great trials. Initiation was the act which consisted of penetrating the
temple, by receiving from an experienced priest the grain which must come to fruition. That
is why, even in modern language, the initiate is he who has entered into a knowledge of the
mysteries and an adept is he who has succeeded in realising them.

It would be useless to remark here that initiation into the absolute science is not always
obtained in the same way; it is no longer always given in the same manner.

There exist:-

a] Initiations by rites.

b] Initiations by transmission.

c] Direct initiations.

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1] The initiation by rites is that which I have chosen for the foundation of a school of
magic in Italy. The master who confess it must be capable of ensuring that his disciple has
entered into the zone of purification, know where he is located, put himself into a close
relationship with the initiate, at pre-determined moments or to design for him a substitute in
the extra-human zone.

2] Initiation by attribution; this is the method used by societies having a visible

constitution. Thus, there is a hierarchy of grades and power of initiation conferred by a
master on particular members of this society.

3] Direct initiation, on the other hand, is the gift which a master makes from himself, directly,
to a disciple or youngest child. In this case, the master is consecrated entirely to his disciple.
What happens only in the case of an extra-human mandate, no master can give.

* *

To obtain realisation, magic uses all the exterior means which a man may use.

The pomp of sacred services, rich priestly vestments and Templar ceremonies characterises
the magical spirit of all religions. It is also the same in the sects. If, however, the pomp is
magical in the religion, the magic of the mages, considered in isolation in its essence, has no
need to produce miracles, but needs one thing only: the will.

In the great ceremonial acts of the Catholic religion, the requiem mass, the celebration of the
Te Deum Laudamus are truly great collective operations. The clergy, presided over by an
aged priest, execute together an analogical rite, chant and pronounce words which have as
much value as he who chants and pronounces them in himself and, according to the faith of
the public who assist and participate in the ceremony.

“For Faith is the substance of things hoped for

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The Evidence of things unseen.”

Dante tells us in Chapter XXV of his Allegory, but this sign of things which are not visible, is
born in the soul of the ordinary man [who attaches much meaning to external forms] by the
pompous forms of the priestly rites.

Even the soul which is less directed towards the ideal which may be touched and caught up in
the general movement of sentient souls through what is in their atavistic memory and by fear
of the unknown.

Recently, much has been printed in books about the psychology of the masses. But a
philosophical investigation which disregards the psychic force and its contagion would never
be more than a mixture just about valid for small children, with its psychology and paradoxes.

In the churches, processions, revolutions and civil ceremonies, the explanatory key to general
emotion resides in the psyche in the birth of the sentiment which dominates the chain of the
psyche of all the unities composing the public. In a valorous army, even he who has the soul
of a miserable rabbit accomplishes feats of arms. It suffices to visit the Church of the
Madonna at Lourdes or that of the Valley of Pompeii to notice how even the most well-
balanced soul feels himself moved and conquered by these moments in which is expressed, in
their soaring heights, the faith of the masses.

I could say profound things concerning these matters which are simple, expressing in fiery
truths, capable of shaking not only the order constituted by the religions, but also that which
constituted by the religions, but also that which constitutes states. I could make it, in
principle, fuel political passions and the ambitions of the evil, using the secret permitting one
to be master of the soul of crowds influenced by philosophical reasoning and easily
intoxicated by lies, masses which are baptised today with the pompous name of Sovereignty of
the People!

It remains, however, proved that in ceremonial magic contained in religious pomp, faith [if
the germ is present in it] invades all the masses and is seized as a whirlwind.

It does not happen in the same way in natural and divine magic, if it is exercised by a mage
who knows what to do and has the ability; in the superb ritual, rich in cult objects, sacred

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religious vestments and ornaments, the mage only substitutes his spiritualisation through
intelligence and his fluidification by realisation of what he wishes.

He thinks or is inspired. He finds analogies and, through his art, he realises.

Certain philosophers, who would like to explain everything in terms of hypnosis, say that in
fakirism and in magic, all depends on a state of auto hypnosis in him who operates. They also
say that the signs, ciphers and magical instruments are used for nothing other than to place
the mage in the condition of exaltation susceptible for producing the phenomenon.

Others explain, on the other hand, that the objects used in operative magic are charged with
magnetic human fluid in conditions permitting the operator to work with the magnetism with
which they are charged.

The first, like the second, are directed towards laboratory experiments and have obtained
partial success, but each of them is naturally convinced that his axiom is the right one. The
hypnotisers attribute to the exteriorisation or to the liberty of the intelligence or spirit of the
mage, the power to produce phenomena. They therefore place a subject in a state of
somnambulism and order him to produce a given physical phenomenon.

They either half succeed or do not succeed at all, but they have certainly proved, apparently,
that the subjective phenomena are all realised.

The doctor who puts a sensitive subject to sleep and offers him a glass of water saying to him
that it is poisonous and who obliges him to drink it, will have poisoned someone with
drinking water. It is thus according to the hypnotisers, for all subjective phenomena
emanating from an individual who hypnotises himself at will, like the fakirs.

They cannot, however, so explain objective phenomena. The magnetisers then enter the scene
and say, with Baron Potet at their head [the author of “Magic Unveiled”] that one can transmit
to things the magnetic fluid emanating from a good emissary and give them a determined
quality. It is thus, according to them, that one renders magic potentially objective. They
explain in this way the power of talismans, as one of the filters which he who operates puts
into action. They also explain in the same way the powerful effect of all vestments put on by
the operator.

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The first, like the second, are in error, for the secret of operative magic consists neither in the
auto-hypnosis of the mage nor in the magnetising of the objects used by the operator.

Let us therefore examine the weak points of these two explanatory theories: Auto hypnotism
would provoke an exaggeration of subjectivity.

In self-hypnosis, a man could think that he sees an eagle when there is only a pigeon before
him. If a man did that, he would only succeed in destroying himself to some extent both in
his faculty and in his spirit. Instead of becoming a mage, he would become a man at whom
sensible people would only laugh.

Magnetism, inasmuch as the determination of the will is a very incomplete force to be able to
be used on its own by an operator. It can only project on things and fortify them with
intention, but with intelligence. The mage makes use of magnetism, using it in transcendental
fashion. He joins with it the powerful secret of vitalisation of things, which is an art above
magnetism, for it associates with the magnetic fluidification an intelligent soul by its power.

The word vitalisation is inappropriate but there is no other to indicate the powerful magical
means which adds to inanimate things not only a force, but a living intelligence which
distinguishes from itself the contingencies in action.

The experience of a river in a room, attempted by Baron Potet could be one example.

A powerful and energetic magnetiser takes a piece of carbon and traces with it on the floor; in
an intentionally magnetic form, two parallel lines:

A_______________________________________________________

RIVER

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B_______________________________________________________

He must understand that the two lines represent the two banks of a river. One then hypnotises
a medium and says to him:

- “Walk forward.”

The sonambulist walks. Having arrived at Line A, he will stop.

Tell him:

“Walk on.”

- “I cannot,” replies the medium.

- “Why not?”

- “Because there is a river.”

If you hypnotise a second or third subject, the result is the same.

Now take the case of a magnetiser who would have a very strong projection of fluid and who
would trace these same two lines in the middle of a room, without hypnotising any medium; it
will happen that any sensitive person in contact with these two lines will experience a sense of
uneasiness similar to what one would experience before a dangerous current of water. Very
sensitive subjects will stop for their own good and will obtain a reproduction of the thought of
him who traced the lines [telepathic correspondence].

The magnetisers draw the following conclusion from this: here is the secret of talismans,
signs and magical operations.

This, however, is not a secret of magic and is simply a magnetic operation. In effect the
mage, if he traces the two parallel lines brings about a pre-determined attitude in the subject
and gives him unlike any other person who has not been pre-programmed beforehand, the
idea of the sensation which creates the sensitivity in the subject.

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The mage does not take the carbon, but any object which does not leave traces and he draws a
line CD.

C__________________________________________________D

He decrees that this will be an insurmountable object for Monsieur Mevius who is to arrive.
Now this line is only an obstacle for Mevius. Does it act from magnetism, fluid or
intelligence?

Let us go further.

The person whom one has qualified with the name of Mevius and who must not pass the
obstacle, receives intuitively the warning that he must not pass this place, before he
approaches it. Perhaps in him, as a reasonable desire, it is the idea that it is preferable to
avoid going in this direction and this determines his path.

A hand holds him back, whilst a spirit speaks to him to justify by a lie the fact that he is
abstaining from approaching this zone.

Magnetism is here associated with something which is the secret of operators in magic and
this has nothing to do with known and recognised forces. The words to vitalise are imperfect,
for the vitalisation can be magnetic but not intelligent; it cannot therefore be capable of
discernment and judgement.

It must above all possess the will, because the mage tries to finish his career as he commences
it.

The point I wish to make is that he must abolish all the means and make use only of his wand
as a sceptre.

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The sceptre of kings today is only the corruption of the magic wand of the King Mages, in the
ancient priestly Theocracy. It is true that our contemporaries would rather have the sceptre of
a living king than the wand of the mages which he cannot see. But the difference lies in this:
the wand of the invisible mages causes the kings of the Earth to sing, with their sceptres, the
symbolic batons which are atrophied if he who grasps them has not given to it the breath of
the intelligence of Solomon.

Human societies attach much importance to the name received at baptism, the illustrious
houses and to genealogy. Without these names, all vanity would have disappeared. The
superb among these who wish to dominate their fellow man, either by their origin or through
pompous academic titles, would be wounded by death.

But all those who write for the masses or who speak to them in the name of Science or
Absolute Ideas, are restricting themselves to being humble soldiers and apostles and note the
authors of the ideas which they preach.

Who is the author of the Bible? Is it Moses? Who are those who built the second Temple?

Who is the author of Christianity? Is it Jesus of Nazareth?

Who is the author of the dialogues of Plato? Is it Plato?

And the author of the Iliad and the Odyssey? Is it Homer?

Who is the author of the Romance of the Rose?

And who of the truth contained in the Divine Comedy?

Those who see and know are the artists of divine manifestations.

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The author of Truth is Absolute Wisdom, or the Eternal Truth, whose profane name is defined
as God.

In the course of history, the authors of great renewals, redemptions or of humanitarian

revolutions are nothing other than the symbols of ideas. They are the personifications of
absolute truths in relation to a particular society or given epoch.

In each name, the masses salute the author of successful political reforms in Greece, America,
the North, England and Italy. But a sane philosophy, in relation to each, can only see in all of
them a spirit of justice which the world of causes makes incarnate itself in a man charged with
accomplishing the divine will on earth.

The idea of the liberty of the people, as well as the rights of man and the emancipation of
women and the abolition of slavery.......... all these have no authors.

The apostles of these ideas neither are nor will be their authors. They are or will be good or
bad interpreters of the universal laws.

Through them, it is always the spirit of the collectivity which is expressed.

God gives it form and blesses it, if it the spirit of truth and justice. And there is nothing to be
said against this, in principle, unless the incarnate spirit charged with accomplishing a mission
betrays it and is found guilty of prevarication. This is the case, for example, with Napoleon,
and one can cite others more recent or contemporary, all of whom can learn to judge from
history.

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PART III

THE MYSTERIES OF THAUMATURGY

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118
My dear Disciple

Now that the general principles of the two forms of Magic have been set out in clear fashion,
we must now confront the scientific problem of miracles and prodigies in the natural order of
the unchangeable laws.

This second part will seem not very clear in places to him who has studied and practised what
I have set out in the first part, regarding natural and divine magic and this is because
philosophical speculation addresses itself to general principles.

I warn you, o Seeker of the occult properties of the nature of things and of the human spirit
that in this second part I commence to touch on certain terrible subjects, which one cannot by
a divine law confide in their entirety to uncultivated men who are without strong moral
character, because the ancient priestly sciences have always been veiled from the popular
masses. And Roman Catholicism, drawing its origin from precisely these religions and cults,
inasmuch as "reveal" = to reveal well-hidden truth little by little in the rites] but at the time in
which I write for the European masses the Catholic Pontificate has lost the keys to the
miracles and remains a prisoner of the popular society of the rights of the people, just as the
human soul is a prisoner of the bestiality of the body in humans who lose the light of the spirit
and derive all their satisfaction in the corporeal and material senses.

As for the young philosophy of the occult forces of nature, in the twentieth century, it waits
patiently for the Pope Magus to return to the Chair of St. Peter, the fisher of men. I therefore
sow the seed in the prepared ground in order to receive it and nourish it, so that the plant of
occult knowledge finds that it will perpetuate the truth, and not he who will abuse and violate
human nature to the detriment of his fellow man: because the opposition is alive and man
must never make use of the science of the Mages to do evil. The Christ, from the height of
the Cross, said: "Forgive them, O Father, who know not what they do. But would this pardon
have been invoked by the Christ in the same way if his torturers had known what they were
doing? Therefore, to violate the laws of the divine world through ignorance is not an offence,
but it is an unforgivable sacrilege to violate them whilst knowing what you are doing.

This is one of the great reasons for the hierarchy in the initiatic occult societies so criticised
by the partisans at the average level of intelligence, which brings in life the procession of
errors and of misery, which finish by unleashing the divine curses on human society.

My dear reader, at the start of the first book, I told you that the person who is simply curious
has no right to the superhuman science; now it is time for to form a precise idea of the
mission of the superior man in the bosom of humanity, and which you discern clearly as the
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sin of modern zoological philosophy, materialist and positive, and also the sin of the ignorant
clergy; consider them as the two most terrible curses of this epoch lit materially by the electric
light and darkened morally by the egocentric doctrine of sensualist pleasure.

On a day of popular celebration and public holiday, observe from your window the human
wave which fills the streets.

Imagine, by closing your eyes for a moment, that a hundred years have passed: reopen your
eyes and in the deserted street before you, imagine that these thousands and thousands of
people, swarming a moment before in this same street, are dead and become dust.

If you do this while you are living, you will have learnt that the life of man just like the life of
the masses in the turbulence of the material senses is the mistaken voluptuous pleasure of
nothingness; as men and generations pass like the lights which we call centuries, and vanish
like bubbles of soap or better still become phosphate of lime and squalid scraps in the
cemeteries!

If you do this and if you reflect on it assiduously, you can become either a saint or a criminal.

You will become a criminal if you think that morality is vain, as both the body and the senses
are vain; you will feel yourself sanctified if you think that the daily sacrifices of so many
different human bodies feed the spirit of the earth, over which hovers the genie of the races
and the soul of the purified man, become, as Dante says: Intelligence, separated from matter
and whose home is far away from the lying logic of the senses.

But each bubble of soap is a soul: the child who breathes across a bubble kit into soapy water,
could not make bubbles if he did not blow; therefore each bubble contains a breath and a
spirit, a soul, a thought and an ideal.

If you burst the bubble of soap, then do the breath, the spirit, the soul contained in it vanish
and die for nothing? Or better, after the body returns to the earth in the heavy form which
awaits its dissolution, is the spirit mixed with the universal breath and does it not return to the
chaos of the spirit of the world? Or better does it not stay breath or thought on the path of
evolution?

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It is the problem of the Sphinx, of Isis veiled, of the Cross, of the Star with 5 branches, of the
mysterious Word which expresses the name of Jehovah. It is the incommunicable secret of
the ancient schools of Magic, capable of realising all miracles and prodigies.

But the secret corresponding to this absolute truth is not a vain dissertation originating from
academic circles. Magic is a useless thing if it remains theoretical, but if it is actualised by
practice, it becomes the most powerful lever of the four currents of the Edenic Cross:-

1. Religion which governs the soul of the masses.

2. Human society [The State].

3. Popular science.

4. Art.

Magic or the Absolute Science is placed in conflict with religion when the priests of the latter
have lost the key to it; with human society, when it proceeds in darkness, illuminating thought
by the senses; with profane science, when the finite faculty of imperfect reason wants to
know and judge the invisible infinite; with art, when this eternal manifestation of the most
elevated ideal is caught in the toils of mannerism outside the two poles constituted by
changing reality and poetic creation.

The impious, the Titans of profane science, like those who erected the Tower of Babel, try to
ascend to the skies by material means and the eternal Satanic battle of the rebel spirit against
God is made eternal in this forced march of the philosophy of the senses against the absolute,
the great and simple soul, which governs both spirit and matter in the created worlds.

In this way, human societies, thanks to materialised reason, fall into the abyss of matter; the
Providence of the divine world is thus denied; and as one thinks, one writes, one instructs, one
preaches and one evangelises, saying that Spirit is matter and that human thought is the only
providential road for the masses, in order to comprehend the infinite aspects of the history of
social and terrestrial upheavals.

What lies!

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And yet this history ought to serve us as a lesson is there; not the anecdotal and miserable
history of society’s evolution but the monuments of races and nations which attest among the
myriads of soapy bubbles, the presence of elevated souls incarnations of evolved spirits sent
here below to fulfil the heroic mission of confronting the serpent of error and cutting off its
head. But the fight still goes on between the materialised soul of the masses and the fertile
spirit of Jehovah; the rebel angels are incarnate in the philosophy of the state, in the
doctrinaire egotism of states; in the investigation by materialist tendency of the spirit of
thinks, in the mental trouble determining revolutions without wisdom, after which the envoys
from above, to the times of crisis, put things back in place and depart again.

Seek their names in the history of religions, philosophy, science and the liberty of peoples and
you will perceive continually the divine light, veiled by human pride.

To be approached thus by Magic and by the study of its practice and theory, some shores of
the Great Ocean of Real Truth signify; to be transformed into an angel or demon, or die a
victim of one’s own reason and audacity, without even being justified before human society
and its history.

* *

The mysteries of first causes commence therefore, O Disciple, by guiding you across the hell
of human knowledge, to the research by reason into miracles and prodigies; but your quest,
your tiring mission, will be a very vain work if you do not practise [only by practising in our
sciences can you gain the right to arrive.] Nevertheless, the key to all practice is subordinated
to the holiness of the disciple: without holiness or successive purification of your spirit, you
will never accomplish a divine work and, if you succeeding something without holiness, you
will perform diabolical work.

To become a saint?

There is a paradox for the reader in the current of scientific studies and modern methods. But
one must not understand holiness as the popular masses understand devotion and bigotry; the
saint is he who identifies his reason as a man with the fatal reason of things and spirits; the
saint is the altruist who considers himself here below as a traveller in an hotel, in a pause
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during his journey towards the infinite, ultimate evolution of all created things; the saint is he
who possesses the wisdom of not deluding himself about visible reasons and who is made
worthy of the science of God.

Thus you can only find sanctification in the love of your fellow man, and in this way you will
become the infant Jesus, the Nazarene. You will sacrifice yourself voluntarily in loving your
neighbour, in holding your hand out to your brother to save him and to lead him to the
spiritual light. And Magic, in your hands, will reproduce the ancient legendary prodigies;
your baton will blossom and, around you, you will radiate good. Whilst one part of humanity
will think and illuminate the other part with electric lamps, you will be a soldier of this
spiritual light and a pharos for souls in this journey on the earth. For no longer renew it or
renew it at will.

* *

One studies philosophy, discusses ideas, and explains symbols, but, to learn the magical art
after having learnt the philosophy of magic, one must possess three things:-

1. Will without desire.

2. Force to act without being stopped.

3. Practice in order not to be mistaken.

He who desires cannot wish.

Desire is an appetite of illusion which paralyses the will, the mechanism of which attains
perfection in the absence of all desire. The man who desires a woman becomes her slave; if,
on the other hand, he wants her, he makes her his slave. The man who desires money is a
miserable beggar of fortune. He who wants money, dominates it. The mage who desires is
not a mage and cannot accomplish miracles. But where does desire finish and will begin?
This no one can define exactly: only your philosophy can explain it to you.

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The second thing necessary is force. Do you know why a grain pushed into the sand on the
seashore stays sterile whereas, once placed in a furrow in the kitchen garden, it bears fruit?
Because the sand impregnated with salt produces nothing, whilst the earth of the garden has
the force to give life continually. This is why the Mage must possess the force to transform
himself into the diverse forces of nature, in order to produce, like nature itself, all its miracles
and prodigies: he must have the force to nourish the grain like the earth of the garden, or to
destroy it, like the salt in the sand. The force to continue ceaselessly thus resides in the
immutable constancy of nature and it is required in the same way of him who would
accomplish miracles.

The third gift or quality is practice. The child without experience who gathers roses scratches
his fingers and sees them bleed; but the gardener picks many of them without pricking
himself. In the magical art, he who knows how to produce and does not produce is similar to
the manufacturer of swords who makes arms for war but never fights.

The Mage becomes an artist, after having been a philosopher, by the development of his
faculties and the virtue of his spirit. This spirit of the mage, placed and nourished in the
human body, possesses two great prerogatives which the discarnate spirits do not have, to
know the power of transforming itself into force and the liberty to materialise itself.

As soon as the mage acts by himself, his changeable soul becomes the flame of life which
ascends and descends as the ancient hermeticists inform us. This means that his spirit lives
on the earth and in space and it is only when the spirit of the man living in bone and flesh has
acquired the power to ascend, or gain the surface of the astral current, that he is capable of
subjecting to his power all the creatures of the current or tide which forms the aura of the
earth.

In annotating a small book of the Esoteric Library, I have given the interpretation of Icthys or
fish, the symbol of Christ used by the early Christians [Kremmerz refers here to “Christ,
Magic and the Devil” by Eliphas Levi, with explanatory notes by Kremmerz.] The symbol of
the fish representing Christ, however, belongs to Essenism, the sect from which Jesus of
Nazareth came forth, which had imprinted in Egyptian graphics, the figurative symbology
which belonged to the Egyptian priests; afterwards the pure Hebrew rites did not use figures
but made use of the lettered signs of the Qabbalah, which have value as ideas, things and
numbers, in the same way as the Pythagorean system expresses, solely by numbers, absolute
ideas and by combinations of numbers, in multiples and sub-multiples, relative ideas.

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The thaumaturgic Hebrew ciphers are straight and curved lines; their appearance is geometric.
But the Egyptian ciphers are figurative and anthropomorphic, whilst the Pythagorean ciphers
are numerals.

The Christ therefore, or the soul of the man who ascends to the heavens or descends into the
abysses at his will, was represented by the image of the fish, which, by using its fins and its
swim bladders, ascends to the surface of the water or descends at will into the deep grottoes of
the ocean.

The human soul conducts itself, in the astral light, in the same way as the fish in water. It is
therefore only when the soul of man has acquired the power to ascend and descend, like the
fish, that it can work in accordance with the ultra-astral powers, because, before attaining this
state, the ordinary man is symbolised by the tortoise and the slug which represent the astral
body in its heavy covering of carnal material.

This is why natural magic, the easier of the two forms of magic, only uses forces appropriate
to the human incarnated spirit and to the inferior animals of the astral zone; for this reason; it
is capable of good and evil, useful or deadly works and uses materialised fluids and horrible
animals emanating from the astral.

* *

As I have explained in my first pages, my treatise on natural and divine magic must be a clear
exposition, not of what others have said, but of what is true; also I ask those of my readers
who wish to be effective to form a precise idea of what we are.

Take a very large crystal vase, fill it with water and place inside it some freshwater fish, some
eels and some freshwater beetles. Observing the water and the fish through the glass, you are,
as human beings, in the same relationship to the animals in the water as an intelligence of a
superior order [purified spirit or archangel] is in relation to us who are immersed in the astral
current. Afterwards, the three aquatic species immersed [beetle, eel and fish] represent three
different degrees of the human spirit in its development.

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I say human spirit because in man the spirit is not separated from the matter. It is therefore
implied that the spirit of man carries within it this quality of purified matter [diaphaneity,
astral body, peri-spirit] which is inherent in its development. The heavier the burden, the
more weighty is the material which envelops it and the less sensitive is the intelligent spirit.

Now, let us pass from the image of the vase containing the fish to a similar observation of the
life of the ocean. Form for yourself a concept, even approximate, of all that is in the ocean, of
the life of the phosphorescent protozoans in the contortions of seaweed, of the vesicular
spasms of the protoplasmic molluscs, to the prawn, sea bream, dolphin, shark, whale....., and
you will have traced analogically a picture of the animal life in the astral ocean, animal life
which commences with the life of the stone, proceeds as far as the life of the planet and, from
the latter, succeeds with the intelligence-instinct of the microbe in climbing every animal
scale as far as man.

Darwin was the most clairvoyant illustrator of the linking of relationships in the zoological
sphere, but this hierarchy itself is intellectual. From the dog to the elephant, from the monkey
to the man, the intellectual process and its hierarchy are graded intellectually until it reaches
the species of Homo Sapiens; but in this human species always exists the hierarchical link
which intellectually binds together men of all races. There are men who are not much more
intelligent than a very intelligent dog, just as there are others who attain by becoming pure,
evolved spirits and who no longer live a truly human life.

He who wishes to understand the language of the Gods must penetrate the language of
primitive syntheses, crossing beyond the abyss of human languages.

The Sacred Qabbalah, the secret philosophy of the absolute, has the power to render eternal
the synthetic language of divine ideas. Compared to the scientific processes of profane
knowledge, it is the torch which recalls the civilisations marked with the seal of the priestly
knowledge.

The Qabbalah is the philosophy of the absolute laws and the unchangeable elements of
physical, intelligent and mental nature, of nature in its concrete expression.

The numerical Qabbalah, or the occult Pythagorean tradition, is, from the act of substituting
numbers for words, even more difficult to comprehend, without the aid of an eloquent master.

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The Arabs had and still have angels with two or several eyes. The eyes of the body represent
its humanisation, whilst those others which are indicated refer to the divinity of the beings.
Thus, we can see with human eyes the physical sun and with the mental eyes the sun of the
archetypal world. I state this clearly: the master speaks only when the convex and the
conclave of the celestial world [according to the expression used by the old rabbis] shines
with incandescence in the vision of the mental eye.

To study the Qabbalah without the will to understand its syntheses is to waste one’s time.

Moses received it as a gift from Jehovah, the God whose name is expressed in four letters, the
fifty gates of the divine intelligence, and Moses gave them to us as our heritage. In order to
understand thoroughly the method through which we have received it, one must remember
that the word Moses has a number of meanings: certain occult meanings are not able to be
communicated, others are manifest: one of the more widely known is that Moses is he who
was called by God, or who had been saved from the waters. Of what waters are they talking?
Of those of the Nile? But were the Nile and its waters not on the other hand the astral current
which inundated the whole profane and carnal kingdom of Egypt, the land of the Pharaohs,
the kings of matter?

The mental eye must go further and deeper than the human eye, when one studies the sacred
books and truths.

The synthetic, ideological and Qabbalistic language has a measure of imprecision which can
be attributed to false and profane interpretations, as well as divine ones. To know profoundly
the Qabbalah permits the clairvoyance of the forms which manifest the concrete order of the
immutable nature. The intellectual light penetrates deeply into all the manifestations which
the eye of the profane is incapable of seeing.

The nature, the matter, the spirit, the invisible and the visible only make one unity. The unity
is God. All fatal events are the will of God. Life, death, sickness and joy are forms and
moments of the physical universal life. Jehovah is the “I am who I am,” and in him reside all
truths; the semoth of the Qabbalists [mystical science] and the Sophisath [science of
numbers]: in him and through him are all the manifestations of living and intelligent nature.

Prophecy does not reside only in him: High Magic consists in the interpretation of all nature
in the language of the Unique, All-Powerful and Immutable One. The clairvoyance consists
in the synthesis of the sentiment of the universal nature.

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What one calls superstitions is only the language of the invisible life, but at an inferior level.

Dreams only represent a life and a great truth for he who knows how to interpret them in their
true, profound and analogical sense.

The word is the materialisation of an idea. It is the act engendered by the idea. The men who
study philology in the ordinary schools are not competent in the domain of the magnetic and
magical technique of the word. One estimates as opportune the Pythagorean silence in order
to efface the impurities linked to the auditives or graphics of human thought or of the absolute
world of unshakeable truths. Soul, life, thought are words, sounds and signs; these are the
effects and works; these are the calculations and monuments; these the sensations and this
is...nothingness.

Sensation exists, but is not efficient for determining the truth of existences. The two factors
would have to be the memory and the will: conscience is only the sentiment which results
from all the technique of the three factors:

- Sensibility;

- Persistent memory, irrefutable proofs, conscience;

- Will.

The sensibility is illusory; the memory can equally be so; the will can be dominated by a
superior will in dynamism. Then, the proof of the truth must come from a more subtle sense,
more intimate, more elevated, than the simple animal or sensual conscience.

The conscience is a sensation to the extent to which it is the result of the complex action of
exterior events on the human body: the animal nature of man, of man equilibrated according
to the criteria of zoosophs, cannot have a conscience above the sentiment of the memories and
actions which are unfolded.

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But the psychically evolved man has a second conscience which is not the result of material
actions and which contains a certain luminous, inexpressible sense, which detaches and
separates the two arrows resulting from the equation of the individualised and free power, of
the ether of Hippocrates and the external current.

One example will enable you to understand clearly:

When you are thirsty, place yourself in front of a bottle of alcoholic wine. Drink. In the same
proportion as the wine enters into your stomach, drunkenness increases. You are conscious of
the action of the liquid on your brain. Until you are completely drunk, you are always exactly
aware of your level of drunkenness, dominating your actions. This intimate sentiment, which
places you above the physical effects of the action of the wine, was presented by certain
philosophical sects as the dynamic intelligent double of the animated conscience. This is
graphically expressed as follows:

- The wine - its action}

- Intoxication }Animal conscience Material soul

- Drunkenness }

- Delirium }

The intellectual sense }Intellectual conscience Intelligent soul

judging the morbid state }

But this is not sufficient: at the moment of this suprasensible conscience, there the principle
which judges, the interior word, the free animist and rational principle, the judge of the two
consciences.

* *

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To him who asked me one day why the occultists did not express their ideas clearly, I replied
that the why is to be found in the imperfect nature of the disciples, in whom the involutionary
act represented by the original sin [and which the Catholic baptism would efface] pushes all
beings to the complete and effective materialisation of the most sublime and high concepts
which are neither human nor humanisable; if it were different from this, they would be
finished and would belong to the hell or inferior world of error.

The Qabbalah of the old rabbis is the Immaculate Conception beyond all soiling by human
prevarication. The word is the expression and the bad interpretation of the ideas conceived.
The great mystery resides in the silence of the senses to allow the washing or purification of
the materialised spirit.

Remember, o my disciple, that the human doctrines, or those which do not have their
foundation in the purification of the human spirit and in its evolution for the reconquest of the
first liberty, were called diabolical, satanic and infernal due to the sole fact that they tried to
erect a counter-altar to the evolution of the spirit. The attempt to conquer the heavens, in
violating them by the concretisation of sublime ideas, is titanesque. But the Titans are the
spirits who are most engulfed in the mud, because they tend to envelop every abstract and
pure idea, in sublimating the mud.

The dogma of the all-powerfulness of the God-Entity [Tetragrammaton] contains the union of
two active elements on the passive element itself. But if the Universe or Macrocosm contains
this absolute power, the Microcosm or man [God-Man] contains by analogy the same
elements.

The modern world does not explain why the scholars had a passion for many centuries to
define the fundamental ideas of the religions. The positiveness, however, of the theological
discussion knowledgeably conducted, escapes our contemporary world just like the
significance of abstract formulae, on which the apparently verbose discussions had their base.
The most abstruse and silly dispositions to the eyes of modern man, which are not
preoccupied with penetrating the foundation of the religious reason, all concealed a strong
tendency towards realisation: from the Manichaeans to the Catholic heresies of the most
recent centuries, the arch heretics, those who were worthy of the name, all had at the base of
their intellects, a particular idea concerning the manifestation and disintegration of truth. In
the nascent Christianity which found itself in doctrinal conflict with all the philosophical
system of the pagan Latins, the first centuries of Christian Rome saw a fierce fight between
these philosophical systems, because then, even the revealed doctrine of the Neo-Christians
was conceived as a system of philosophical doctrines. The different methods of conceiving
and defining the Creative Unity and its manifestations give birth to three great streams of
applied knowledge:

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1] Finality and method of human life;

2] Morality and social tendency;

3] Reason, history and political realisation.

From the concrete ideal of the human Spirit as reflected by the universal power, a different
moral tendency is projected over the social milieus; and when the modern philosophers come
to develop the thesis of the 18th century on the non-existence of a absolute morality, it proves
that the work of the great religions, from Buddhism to Christianity, has passed under their
eyes as an imperfect and fleeting image because they have only understood that the social
factor which prepares the great revolutions and historical periods, it is the religious idea, from
which is derived the morality and the good of nations. [The divine science can only be
confided to pure men, personally disinterested and therefore independent of all need and
devoid of all ambition; to be attacked by the secret science of the mages for a
disinterestedness which is only apparent is a work of the sorcerer. Egotism establishes the
means of control. Egotism is the touchstone of every initiate. The theocratic governments of
ancient times, instead of being founded on the industry of religion, as one normally believes
when young, only allowed the memory of the trust to be confided to the illuminated, on
account of their disinterestedness.]

Know that in this moment, I address myself to the readers who occupy themselves truly and
intensely with sociology, by indicating to them, without any bigotry and above all religions, a
new point of view from which one can observe the beneficial action of religious activity in all
modern civilised peoples, and I would depart from the subject if you wish to develop my
considerations in this domain; I restrict myself to recalling that Magic, the perfect science,
must not only be considered as the manifestation of the occult powers of man on man or
things, but of the human spirit inasmuch as the manifestation of the divine harmony over all
the historic milieu, in the course of long epochs. The ordinary life of man, of much less than
100 years proves nothing, in the practical reality of life. The Christ of Nazareth [if the
symbolism of its history corresponds to reality] only succeeded in his life in undergoing
torments.

But by these torments on the Cross, to which he was nailed, by the consummatum est, he
accomplished the greatest act of social magic: he prepared the new times, gave birth to the
idea of equilibrium which, twenty centuries later, is still not fully realised and living. But if
the master had conquered twenty centuries and if the human memory was so powerful to
embrace in a tableau of marvellous splendour all the path travelled, one could exclaim, like
Napoleon at the Pyramids, that forty centuries will admire the glorious work of the most
glorious of ideal masters, and the human magic of a sectarian and of a Jewish sect become, by
religion, philosophy, wisdom, science, progress, light and social perfection.

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Take the head of a man and split it. Describe the organs which it contains. If it is in the
bleeding brain that you seek man, if it is in its weight that you wish to discover the idea, you
are obliged to draw two great consequences from it: the absolute materiality of the life in the
sensualist orgy as an unique social end. One draws from it the moral evidence... From this, the
great errors of the satanic rites in those who, while studying theology simply, invert it with the
determined objective of obtaining an immediate success. In magic, the only pure conception
or impure conception defines the application or the tendency of these grandiose rites, by their
ideality or by their disastrous effects. It is just the same in religion and politics.

* *

I have said that the head of man or the summit of the magical pentagon [Eliphas Levi advises
with reason that one should never trace it, because one can never do so with impunity]
corresponds to the signs of the total magisterial power or microcosmic divine  + ,
nevertheless, in order to philosophise on this principle of the binary residing in the human
spirit or incarnated spirit, it is necessary to dispose the two signs differently:

The superior lunar crescent, positive in the ideality, and the decreasing quarter, passive.

In the positive, one has the key of Isis, or the Immaculate Conception.

In the passive, one has the formula of the corruption of purity or Proserpina.

The  intelligence is found between the two factors. The free human arbiter resides precisely
in this choice, but in operative magic, once the choice is made, it is necessary to undergo the
consequences of it.

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God is unique. In Psalm 139, the Catholic Church causes verse 8 to be sung thus:

If I ascend up into heaven, Thou art there:

If I make my bed in Hell, Thou art there.

The word Thou refers to the Lord who understands those in his image and recognises their
places: therefore the Lord is on high and below. [This Unity-God cannot be well understood
by the public which studies the Qabbalah, other than by a blasphemy: God is the Devil.
Nevertheless to formulate thus the law is an absurdity, because it would be then the negation
of the binary. Ask a professor of theology if God in the house of the devil is or is not God.
The persons who do not understand this problem do not reflect much on these words;
otherwise they could stay in the Inferno without finding God there.]

Here, I pray my reader not to delude himself and reflect well on what I say, because he who
can grasp the true sense of my words will arrive to see the truth face to face, like Jacob who
fought hand to hand with the mystical angel and remained lame.

Since the truth, which so many sacred emblems, so many evocational formulae veil, which so
many sublime actions or infamies symbolise or seek, is not the word which manifests the
secret of God, but the attempt to transmit it without pronouncing it, and thereby violating it,
to posterity, so that he who is worthy of it learns it and hears it repeated in his ear, as the
greatest conquest of the absolute wisdom. [Regarding this, one must read and re-read the first
part. The secret of the incommunicable word can be given by a master who knows it or be
unveiled to him by a close acquaintance if the master is not far away, provided that he sees the
danger of this devotion. It must not be forgotten that the disciple is a veritable “sponge” of the
master, when the disciple succeeds, and if, vice versa, he is absorbed by the master, when he
becomes an insignificant link in his chain.

Amon said to his disciple: “In order to succeed in magic, it is not sufficient to find a master,
yet he cannot lose him and cannot allow him to escape.”]

The reflections of this truth are prismatic. A wave exists of seven colours of the light of truth
that men grasp and admire according to their greater or lesser spiritual perfection. The whole
luminous spectrum is the truth of the great masters. One alone of these colours represents the
more or less miraculous power of the aspirants to the final adeptship.
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The hour of the final conquest, for which the Master is trained, is an hour of rebirth. From the
worm is born the mysterious butterfly of Dante Alighieri and then, prostrated before the
dazzling whiteness of the truth, one regards the ocean of human impurities as one does from
an aeroplane, above the black depths of the sea of bitumen of the ancient visionaries.

The reign of the Beatitude of the Buddha and the Assumption of the Virgin Mary of the
Catholics are identical, as states of perfectibility desired by the initiates. To penetrate into the
limbs of the superior purity + , is the path to reach; to fall into the - is the magic of
involutionary forms.

To the first, belongs clairvoyance in all domains, as well as the highest perfection of the
greatest incarnate priests; to the second, all the illusions of the astral zone, all the
imperfections and the volubility of the current of the souls in regression.

Under this double aspect of the efforts of the initiates to reach the state of conquest, is hidden
the terrible secret of the life and death of human souls. [In order that the reader may not
believe in an erroneous impression, I emphasise: life and death of the human spirit.]

I speak in order to tell you the truth, and it must not be thought that the author of the Divine
Comedy studied philosophy and history without having an inspiration and a vision of truth.
The man who has passed the Pillars of Hercules of sensualism is caught in a dilemma: either
with Christ or with Satan. The Christ represents in the current doctrines the world of the
perfection of souls, whereas Satan represents the world of matter and of the senses.

 If I ascend up into heaven, Thou art there:

If I make my bed in Hell, Thou art there. - Psalm 139

Do not believe, for love of intelligence, as the false Gnostics of the first centuries did, as
above so below, it is one totality, and that all is duality; one must not believe that the psalmist
had mixed the total power with the transformation of the divine person into the king of Hell,
in the infernal spheres, but reflect on this: when Pythagoras wished to speak of a man, he
called him one and multiple, and the origin or God, he called One.

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In Catholic symbolism, the Immaculate Mary represents the very pure conception, above the
active zone of pagan intellectuality [Minerva] and, in treading on the feet of the waning moon
of which I have spoken above, it finds itself free of all terrestrial effluvia: it is to this state of
purification which religiously passive people aspire. The litanies of the Madonna must be
read and studied in each of their appellations, from which one can deduce the scale of all the
qualities attributed to purity.

This symbolism of the Pure Conception is derived from hundreds of centuries before
Christianity. The veiled Isis of Egypt and the feminine or lunar divinities of the Assyro-
Babylonian monarchs were the witnesses of it. It is the most elevated cult, magically and
philosophically speaking, but this cult is susceptible to being debased in the rites and
sacrilegious ceremonies, as soon as one soils the spotless purity of this sublime ideal of
mental exaltation through the combination of acts and imprecations all made coarse. In this
case, as frequently, this very pure ideality is confused with a spiritual decadence of the effigy,
magnetised and enchanted, in order to produce some pre-determined effects: thus, to each
image corresponds a title, and each title corresponds to the desire for thanks or for the
satisfaction of personal needs.

I have referred at length to the symbolism of Mary and the Christian Conception in order to
make it well understood to those who pretend to be strong Spirits, that in the above
theosophy, Mary and the Conception are only states of mental light, just like the Mystical
Rose of the Rose-Croix. The truth, which places beneath it all the changing elements which
have influence on the terrestrial world [the Moon], is surrounded by twelve stars: they are the
astral signs which do not change and shine unceasingly and with the same light, around the
smiling Wisdom.

But the cult of statues and images and the visions of the race of those of Lourdes and the other
madonnas are interior to the pure, very elevated symbolism of the Mother of God. The
numerous persons who have seen the Madonna are still found in the astral visions where the
spirit of humanity speaks by symbols to the intelligence of the seer. On the other hand, it is
not given to everyone to understand the “Very Pure” among the Virgins of the ideal field, and
the images, the statues and the tableaux, are true evocations of the ideal. May all those who
suffer go towards it, may they be consoled, may every illness be blessed and healed: if he who
prays is not capable of being elevated as far as the summit of purity; may it evoke and invoke
its astral image and then even the shadow of this light will become a light which consoles.
Here is the month of flowers.

The mystical rose is placed on the cross of universal equilibrium, in the name of which the
master salutes his brethren, dispersed over the universe, and who await the New Sun.

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In the rites of sorcery, Astarte, like Proserpina in the Orphic rites, instead of holding the moon
imprisoned under her feet, allows it to appear with the two points touching her hair.

The crescent, with its points turned upwards, is placed on her head. The flexible body, like
that of a serpent, monstrous in its libido, is an enchantress in its form: it is the Parthenopian
siren of the ancient navigators. The siren bewitches deliciously he who journeys by research
into truth. How will you overcome it, if your heart trembles and if your flesh strains to hear
her voluptuous song? Ulysses declared: "Fill your ears with wax..., but the fable of Ulysses is
known and I must neither retell it nor comment upon it here.

The master who starts his disciple upon the conquest of truth must prove him and then throw
him into the river where the siren seeks her lovers and her victims. If he then falls, so much
the worse for him! If he saves himself, so much the better for him.

I recapitulate: All thaumaturgy has its base in the Light. The Light par excellence is God or
the Devil: if my reader has thoroughly understood the verse of Psalm 139 quoted in the
previous chapter, before he has felt himself penetrated by wisdom through the force of the
arguments, may he learn thus to ask as a child with the eye of an old man. If he must address
himself to receive the light to the "Lighter of Lamps" on High or he of the unknown Hell of
the living, above all let him not start with the preconceived ideas which the false and profane
education of so many centuries has engraved in the psyche of contemporary races.

The "Fiat Lux" is known in theory; algebraically, all imagine that an All-Powerful Spirit can
have created the Light, but, if one reflects on the first problems of occult philosophy which I
have had the honour to expose to my disciple at the start of the first part of "The Secret
World," the frightening dilemma of finding the trace of God living in us, it is not a
heterodoxical action, since all Christian churches inform their faithful that man is made in the
image of God. If God, before the Creation, had the power of the creative act, then after
creation, or once incarnated and individualised in man, he must conserve the possibility of his
eventual creative power.

O Reader, open wide the ears of your spirit and the eyes of your intelligence for, if you do not
know the aphoristic sense of this first arcane which I unveil to you, you will rack your brains
uselessly to communicate to yourself the science of the accomplished miracle.

The exponents of the sects in the first centuries of Christianity said that the double Divinity,
the emanator of the true and living light, was both Light and Serpent. The Ophites believed
that the serpent as in the ensign of St. Alphonse-Marie of Liguria, and external humanity,
among so many of these numerous sects and dangerous revolutionaries in the incubation
period of Christianity, turned in derision away from these sages and their symbolism.

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Theodore, in his long diatribes against the Pythagoreans, through his vulgar eloquence, made
it known on certain points, that the Gentiles and the people who existed before the
introduction of Essenism into Europe had never intended to symbolise by divinified persons
the hidden mysteries of the secret spiritual nature. Antiquity, or the ancient world, was, in
matters of the spiritual sciences, more advanced than the polemics of the 18th century and the
dialectic discussions of the end of the 19th century; the only point which divides the epochs
historically is the vulgarisation of the number or the enlarging of the first circle restricted in
wisdom as far as the high sacerdotal manifestation is concerned.

Magic must be rendered mistress of the whole exterior of the Eternal Religion, of which
Buddhism, Brahmanism [or Hinduism], Egyptian Chaldeism, Paganism and Christianity are
only the appearance of the truth in that time. Magic is the science.

The times are makers of morality. Morality, the key to the science of religious forms, is
expressed in moral standards. Mores sunt tempora; the famous "O tempora, o mores" is a
phrase which has an unique sense. Spiritual gradation [through its great reflection on
humanity] indicates the route of elevation in human society.

The external manifestation of the Gods is vulgar or profane, according to the example of the
current times. But did the secret face of these gods conform to the understanding of the
profane?

Did the two faces of Janus teach nothing to the pretended philosophies of the ancient
mythologies?

I advise the study of mythology in its essence, as containing the initiation of the powers of
our organism; it is research into a rare science, the possibility of discovering a fundamental
arcane.

The man initiated into the magic of the priesthood must not consider the simple external
image of the divinities which inspire him, but contemplate the hidden aspects, for, if one does
not know God in his secret face, it is useless to believe oneself a philosopher and doctor in the
hieratic and orthodox sciences.

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To ask the Master for a book which would teach the miracles by the same method as is used
to instruct sightseers, is a very vile lie of the vulgar spirit. One must ask for and obtain the
light before the Master speaks, otherwise his words are mere pearls before swine.

In order to open your eyes to the most profound, to contemplate the occult truths, one can
evoke two forms: the one subjective, the other objective; the reflection or spectre and the Fire
or Mastery:

The first of these routes is the easier and also the longer. The religious orders give the
instruction. A slow and in depth reading of "The Initiation" by Thomas a Kempis, or a
methodical rule of a religious order, even one originating from the Far East, prepare one for
this living evocation of the Christ. The active magical orders prepare by the second route.

The Creative Fire, outside all creative activity, of all personalities and personifications,
represents the dilemma of the victory or destruction of the active spirit, which loves research.
One cannot appreciate, because of its sheer monstrosity, the audacity of the evocations of
pyromagic, not even as a hypothesis for a novelist. After the victory arising from this great
act, the depths of the eyes are open and one becomes able to understand the Master.

He commences the thaumaturgic work of the adept.

Without the rash attempt to destroy oneself atom by atom, in order to look fully into the face
of him of whom it is written than no one can see his true visage and of whom only Moses,
saved from the waters, heard his voice, he whom Christ called Father, without this attempt,
you cannot produce a miracle.

He who wishes to begin by obtaining the miracle, in order to decide for himself afterwards,
accomplishes the work of a madman in the domain of the science of the secret truth, which is
Magic.

The first aspect of the ray of God, known through the Qabbalah under the name of Ariel,
arises from the thaumaturgic power or force which accomplishes the miracles; the latter are
not, as the profane and the ignorant believe, infractions of the natural laws nor, as rational
pseudo-intelligentsia would have us believe, phenomena due in great measure to the
ignorance of the faithful but, on the contrary, miracles are for the secret sciences, authentic

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acts of creation deriving from the same creative laws through which Jehovah accomplished
the great miracle of the creation of the universe.

The laws and concepts of the miracle are the basis of the second meaning of the Qabbalah;
and the Intelligence of theosophy is represented by the quinary of which we have spoken.
Ariel is an angel or manifestation of the force expressed through the divine intelligence. It is
therefore both force and intelligence. It is instinctively strong and intelligent. It is capable.

In the profane mystique, all that arises from the material life of all things, all that arises
includes the double act of evaluation and capacity for deliberation, is Ariel; it is therefore the
evocation or manifestation of Jehovah.

In the life of matter, there is very slow movement; in the life of thought, there is movement by
rapid rotation; one must discern and separate the intellectuality of the materialisation.

This is why, in the practice of magic, the names of the divine entities must be understood and
heard as having a triple application:

1] Intelligence or projection of the central divine will.

2] Spirit or manifestation of a tendency.

3] Genie or Demon in their real manifestation.

Each of these forms presents a different phenomenal manifestation.

Ariel, in divine magic, is the absolute intelligence of the divine creative force. Intelligence
means comprehension, penetration and subtle intuition of the value of the power of creation.

In its second phase of adaptation, it is the spirit or the angel who acts on the astral current.
Then, in its third aspect, it is the act of materialised force or incarnation of intelligence.

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Before going further, the disciple must understand this difference effectively, otherwise he
cannot gain a precise idea of magic, the science of the "very perfect." Whereas on the
contrary, because of the rapid and deceiving effects of a little too precise interpretation which
offer certain forms as Experimental Spiritualism and the psychic activities which try to form a
body of non-concrete, incomplete and false doctrines, it appears to him falsely that these
erroneous forms are very deep and very concrete, because they emanate from physical
sensitivity and objectivity to attain the culminating point of return to..... the source of the
sensitivity itself.

To study Magic and apply Theurgy does not mean studying the phenomena which assail the
physical senses, but to study the occult laws and produce evident phenomena; and, like all
sciences, Magic must be studied with care, first in its doctrinal past and then in its application;
moreover, before understanding what may be relevant to the science, one must understand the
value of the words one uses.

The words Angel, Demon, Spirit do not have scientifically the value which the public has
attributed to them and a researcher in modern sciences in the current of all the studies of the
lecture-hall, anatomy and the bacteriological laboratories finds very erroneous in relation to
his scientific knowledge, these three denominations which express ridiculous concepts,
according to him. Perhaps I shall bee the last and the first to rehabilitate the classic old
"ideologies" of the occult science in order to mark the link serving to unite the old and new
forms of human knowledge tending to the apotheosis of the divine synthetic knowledge: but
in future, those who come after me will only be my complete transformation into modernity
and the world will hail as very modern the discoveries of things which are in fact ancient
knowledge of the priesthood of theurgic science. But this appears very curious and strange as
a professor of chemistry of the modern universities invokes, in front of the incredulous
students, before trying to produce a phenomenon, the angel of the transformation of Mercury
or the Demon of mutation of the Moon; however, the titanesque castle of cultivated humanity
rises by layers and superimposing of theories, and by insufflations of ideas which can be
termed scientific, in order to graft on to the numerous generations the seed of novelty in the
consciousness of the true things of the visible world.

A day will come, and it is not very distant, when it will be understood what human life is, and
then, no matter what they say the “socialists” and the “humanists” of the contemporary epoch,
those who will discover this great truth, which represents the secret of the tree of good and
evil, will understand that the unique plank of safety is for us to erect in a scientific theocracy.
The two great discoveries of the end of the 19th century , x-rays and the wireless telegraph,
although marvellous were little things, if they are compared with the problem of human life
resolved scientifically. The supreme initiation today gives the secret to the adepts: but how
many are those who reach it?

My task at this moment consists of gathering together the few elects, in whom the leading
lights of this science will find a fertile terrain in order to make of them masters of the next
generation and to depose in them the seed of the eternal truth, beyond all the artifices of proud
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human knowledge. I address myself to them in order that they understand before operating;
and as they do not work empirically, like charlatans, in order to fall into thinking they study
magic, in the discouraging and fruitless circle of vulgar spiritualism and Mesmerian
somnambulism, the basis of a doctrine without head or tail.

One does not perform Magic like a job learned through human will: it is an exercise of active
virtues.. It cannot exist and does not exist for he who practises it with the blind and incoherent
theory of the habitual and well-known methods. He who performs Magic with this sad and
imperfect habit to produce immediate phenomena, performs mistaken spiritualism, but he who
wishes to produce some magical effects and without the knowledge of what he does, sows in
the sand and the most horrible catastrophes follow these states of folly, which do not produce
only the death of the physical body, but often the second death, to know the complete
dissolution of the psychic entity. That is the warning before which all imprudent work must
be stopped.

To comprehend well before working, he must have an exact idea of all the theories and
analogies, and of the words used in the Great Art or Ars Magna, as well as the deployment of
the very high Divine Science.

All, in practical Magic proceeds through love. Love is Divine Intelligence or a state of
comprehensiveness, the intuition of a divine embrace between the finished matter and the
infinite world.

Every evocation or invocation is an effort of comprehensiveness.

This effort has as its goal the inferior finalities or through the finished body of a determined
evolution and is an involution of the being itself in the subterranean life [Hell, diabolism,
sorcery].

If, on the contrary, he tends towards God, the principle of Infinite Omnipotence, this is
evolution. [Paradise, Divine Magic].

He who works can, with the same name, invoke or evoke.

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The key to all practice is the Immaculate Conception.

In the same way as you think, you evoke; as you conceive, so you create. Know, however,
that the magical act of Conception is not, and cannot be, the effect of meditations or long
vigils.

In Magic, Conception is a flash of lightning, a lightning operation of our psyche, to which two
great factors contribute:

1] a very perfect education of the physical body and the intellect.

2] The will of good and evil.

I will indicate as principal points:

- that in an integrated conscience free from all influence due to its environment, superstition

or passion, the volitional power manifests itself spontaneously, without effort, solely

through the imaginative act.

- that the imagination is the instrument of creation in integrated consciences.

- that the creation of a form conceived in such interior conditions is sufficient for

this form to be realised.

- that such a success is not the result of an effort, but of a manner of independent

and interior existence which knows no obstacles.

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- that realisation, on hign as well as below, is an act of love.

- that it is the same for both good and evil, in the forms or realities at the base of

usefulness and pleasure, as in all those who cause sadness and pain.

Man has the great responsibility of his acts in the regard of the society in which he lives. One
rewards and punishes it through Human Justice. However, the famous Tribunal of God of
which the Catholics speak, truly exists, because every conscious act of a human being is the
cause of life or death, and the incorruptible justice of the Divine Equilibrium rewards or
punishes, gives or takes, in the lives which follow the human life, just as in human society.

The sins or faults are expiated and the debts are paid. He who was a thief will pay the man
from whom he has stolen. He who lives by the sword will die by the sword. The chalice of
Christ must be drained to the bottom. Thus one must understand the phrase "a tooth for a
tooth" in the sacred volumes. The pardon is expiation.

The fatal law is inexorable. Jehovah is the just and omnipotent God and also the fatal God:
inexorable.

You act and you obtain.

If you struggle in the dark, the dark will be to you the spectre of justice.

Thus Essenism, the mixture of Hebrew, Chaldean and Egyptian science, passed into Catholic
Christianity and did not know how to define the pardon without invoking the sacrament of
penitence.

Penitence is expiation. It is a washing away. It is a baptism of old faults. It is man who

creates his own happiness and misfortune.

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Karma is the fruit of all our acts: the inexorable law which none can infringe and to which all
beings are subject.

The effacement of Karma in Buddhism is produced by fasts and abstinences, in Christianity

through a purification, which have as their objective the disappearance of this Karma in a
magical autocreation.

Karma is our work, our merit or demerit in the moral sense since a rigid and immutable
justice reigns in all animate and inanimate nature.

Every good or evil act necaessarily brings its fruits; no grace of a personal God can free an
evildoer from the consequences of his evil action.

Karma is not a force acting outside like a God, but an inferior force acting continually upon
us. To deny this would be to deny the cause of the law producing its effect.

But in magic, to admit this would be to deny the creative action of human thought in a state of
pure “mag” on an impure man. If every act is a creation, a form, a different disposition of the
molecules of things existing in themselves a pure spirit can purge through a creative act, a
base spirit, to destroy the Karma in it and dissipate its larvae.

As through an act of sincere and penetrating love, one can change the Karma by penetration.

From this is derived the necessity in magic of automatic washing which every disciple must
attain through the purification of his own spirit.

Remember, O Disciple, that in the ordinary life of man every act, word and sigh has a reaction
in the hyperphysical world; in the magical life of initiates, even a fleeting thought is a
creation. That is why initiation is only conferred completely on men of very high morality for
the danger of prevarication is less.

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The responsibility of man before the invisible of organic life is great. But the responsibility of
initiates is even greater: the masters are dependent on their disciples when the latter stray, and
are responsible for their evil actions if they do not inflict chastisement upon them - which in
this case would be turned against them - he who must be beaten as with a flail to emphasise
the inexorability of Jehovah upon prevaricating disciples.

In magic, the disciple and the master are contracting parties: in solidum say the lawyers, and
the responsibility of the master is great when he initiates a profane into the higher secrets,
who could, through innocence, violate the mandate or betray it. Also, direct initiation is
always something painful and the masters avoid it.

The pardon of Christ to him who sought it is a very great and glorious act of charity: there
where the offence does not carry with it a lightning vengeance by the offended party, divine
justice is more clement. But the outrage to morality, this monstrous act which certain
insensitive people substitute for the pure ideal of the magical concept in their obscene
operations, represents a scourge which will have repercussions in the invisible, without hope
of pardon or remission.

He, however, who does not know how to assume the entire responsibility for his acts is like a
pupil and cannot be initiated. He who can assume this responsibility while thinking and doing
evil is a monster of folly.

The complete man, who aspires to the divine rule by universality, is Buddha; the man who
sacrifices himself for the universality, in order to rejoin God, is Christ. Peace and sacrifice,
love and virtue, ideal and good, truth and light .... this is the magical work of which I hasten
the realisation.

To convert this love into determinations of time, place and individuals is a diabolical
operation and black magic.

Do not commence any magical operation if it does not start from God. Do not operate
without the virtue of purity. Thus, since you are pure and full of good intention, the operation
of Magic will be realised.

Ariel comes, intelligence, spirit, demon, if you are pure, strong, vigorous, powerful,
courageous and full of vitality. The emanation from the high conception with which you are
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animated descends to be incarnated in you, your arm is in his arm, your spirit is his spirit,
your heart is his heart. You command and it is he who commands. You think and he thinks.
You create and it is he who creates.

Invert the action.

Do not wish Ariel - life, creation, victory, thought - to descend and come for an evil action.
Is it your desire to dominate and to wish the hour of tyranny to strike triumphantly? Invoke it
when you like. Ariel will not come. But it is the spirit of lies which then arrives. It is the
larvae of your torment, which you animate in the delirium of your passion.

Operative Magic is, according to the infinite intelligence of very pure spirits, resistant to
passionate states of the human heart in its disastrous acts of egotism, division and vengeance.

All the spirits who speak to the evil mages are only larvae produced by their passions. All the
spirits, who mimic the Eternal Father in the written communications of the mediums and who
incite to error, division and hate are only larvae. When the larvae become giants, Asmael, the
angel of chastisement arises, breaks, shatters, destroys... One falls then into the dust and one
pays by folly or by a premature death for having violated the astral current.

Let us now come on to practice.

In Natural Magic, Ariel dominates the elements as in Divine Magic; he is intelligence and
force.

All the operations accomplished by men on the inferior earth belong to natural magic, in this
world which the blind humans believe to be inanimate and irrational. It is natural, as it acts
upon natural or created things but it is divine, or acting on the divine world, when it operates
on the “mundus naturabilis” and when it creates.

One succeeds generally in creating great confusion if one confuses the two parts of the Secret
Knowledge or Wisdom of the Arch, and one supposes from habit that the Mage can
indifferently act on the distinct Universe [Universe, Uni-versus, scan and read the letters] by
the same means.

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In applying to man all I have already said in the explanation of the quinary and in its
astrological relation, the action of command or of prayer according to which he calls towards
him created things or invokes the divine powers to create. From there come the two very
powerful forces of the two categories of operation in magic:

- to evoke, or to call from oneself with the voice.

- to invoke, or to call in oneself with the voice.

One must not commence any act of magic with invocation and the disciple must not
commence his true initiation without invoking the superior principle or the Christ within
himself. His physical invocation must be in harmony with his mental invocation. May his
invocation in the form of a prayer by the sign of his elevation and the hope of his accession.

Under the influence of Ariel being the centre from which emanate force and capacity; he is, in
magical language, the angel who guards and guides.

Now that you have arrived at this point, I think it will be useful for the disciple, after so much
theory, to commence truly to try for himself if he has the desire to do so; and to rule his life as
a blind profane with the twelve magical aphorisms of Iriz-ben-Assir, one of the greatest
priests of the Beroso period. These aphorisms of elementary magic have never been printed
in the West and form part of the Egyptian Rite. One gives to the neophytes of this order the
twelve aphorisms without commentaries and advises them to learn them literally by heart.
For my part, in setting out these twelve aphorisms and in translating them from the original
sacerdotal Syriac, is to start from the ideograms of the period in which they were left to
posterity to the college of oriental priests. I adapt them to the intelligence of modern man and
I will follow them with clear commentaries, as far as it is possible for me to do so. In
studying and practising the laws of these magical aphorisms, condensed from the practice
necessary to proceed from the noviciate to the priesthood, the disciple who has read this far
will commence his individual education.

FIRST APHORISM

The world is one, man is one and the egg is one. The world, man and the egg equal three. In
each one, you see the three; in the world, in man and in the egg you find three times three.

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If you wish to earn the secret of the egg, go back to three.

If you wish to learn the mystery of man, go back to six.

If you wish to discover the great arcane of the world, ascend to nine.

Inhale and exhale three times to know the secret of the egg.

Six times for the mystery of man, nine times for the arcane of the world.

Thus Ea [Jehovah] created first the world, then man and then the egg and gave the latter the
secret of man and of the world.

That is why, my son, the first aphorism of sacred and hidden things is in the number of 369.

Without light, noise or thoughts of any kind which may not be aspiration of Ea, bury yourself
alive, with your ears blocked with beeswax and lambswool in the cavities so the light of the
world cannot enter and there exhale and inhale 369 times, until you see the world in the egg of
Ea.

SECOND APHORISM

When he created the world, Ea considered two things: white and black, heat and cold and his
breath became cold and hot and he gave his warm breath to man and his cold breath to
woman, for the first should light and heat, after which the second should take and conserve:
thus, you, my son, as soon as you have seen the World of Ea, you have learned what was Life
and how Life was breathed from the World of Ea on the world of the egg and you will then

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discover that the Life of the masculine elements is not that of the feminine elements and that
only on the elements of double nature has Ea breathed twice.

Also the second aphorism which you must remember consists of being unable to perform
divine work without the knowledge of life-nature in the egg, in man and in the world of Ea.

THIRD APHORISM

When you have learned to aspire and respire, to know the masculine and feminine life-nature
in the world of Ea, you must learn to breathe as Ea has done into the world on the egg of
things which have still not been created. Then return into your living sepulchre, re-block your
ears and, instead of inhaling and exhaling, you must blow 369 times on the things which you
feel and which you can see. In blowing, you must inflate the cheeks but not the stomach or
else the breath will return whence it came and you will die. My son, if you practise this rule,
you will find how by blowing into the sky, you will light the fire [pyr] there.

FOURTH APHORISM

When you have learned to know the world of Ea the life of the double breath, and how to
light by blowing [in sufflando] the fire into the sky, you will then go on to the highest
mountain of your own country, you will sit on the bare ground, planting a fruit tree on your
right and a grain on your left.

If you blow on the tree, it will shrivel up, broken by the wind of the Schen [the desert] and if
you blow on the grain you will revive the tree. Then you will see a serpent with two heads
arise from the earth, which in two voices [one voice from each of he heads] will say to you:
1st] I am the grain 2nd] I am the tree. Then you will understand that, just like the two heads
which have only one body, the grain and the tree are only one; then you will make the new
tree shrivel up and the new grain and you will ask for the instruction of Ea. Light the fire with
your breath and Ea will speak to you from the middle of the flames.

FIFTH APHORISM

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As soon as Ea has spoken to you, your spirit, the giant Egs [Arie] will make the winds arise
around you. These winds are the source of your power, of your force and of your light, but
guard yourself against abandoning yourself totally to them, for Ea and his spirit Egs are
stronger than you and would die by having risen alive to where man cannot live.

SIXTH APHORISM

Construct an ark [we are here at the deluge] provided with a veil which the wind of Egs
cannot enter and as soon as you see the wind blow over the waters and the water climbing
towards the sky, enter into the ark and say to Egs: carry me to where the water will not reach.
Then the veil will be ruffled by seven spirits of Egs. [In the ideogram, the spirit is represented
by a dove, from which derives the Holy Spirit or Dove of the Catholic Church.]

Fou .................................... pushes Mo ............................. hears and speaks

Xi ....................................... redresses Ra .......................................... sees

Mne .................................... sustains

Ag ...................................... conducts

Mor .................................... retains

On the fourth day, you will feel that the Ark touches the ground.

Mo will say: The water descends.

Ra will say: The summit of a triangular mountain.

As for you then, in order to know the truth, change yourself into a bird, fly away and you will
find the corpses and the carrion which enchain you. Return to your barque in spirit, make
yourself a dove and thank Ea, then Egs continuing his circular flight, you will make yourself
ascend and kiss the waters as you please and you will know the second spirit, Ise.

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My prose which appears obscure [but I cannot render it more explicit] will serve as a guide to
the mysterious life of the practitioner who will soon understand how and when he can find
himself in the conditions of which I speak.

* *

I shall speak first of certain things which belong more to our present era, and I will follow the
commentaries of Bne Agar [who was perhaps a priest who would have lived in the period of
Beroso and, or even more exactly, the name of a school or a sect.]

I believe I already hear you say: O Master Kremmerz, you wish to teach us the practice with
only six of the nine aphorisms set out, but however easy you find it to comment on them, we
are quite sure that the key to these doctrines, as we would wish to have it, you will not give to
us, and you will always put us on the path of philosophical reflections and not surely on that
of the practices which we desire to grasp in order to see the miracles in action.

I will reply to this by repeating in a few words all which I have written and repeated several
times in these pages which are destined to be a public instruction of occult truths.

I say and I repeat to my disciple: If you believe that, by reading books of occult philosophy,
you can grasp the Secretum Secretorum of Universal Magic, disabuse yourself; do not waste
your time, work and money.

For you, the books of Magic will become a book of indefinable poetry, full of blue-tinted
horizons and illusions. You will not enter in any way the house of truth if through imprecise
thought, you do not become active.

Thought is faith and is religious.

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Action is magic and is scientific.

Do not believe in anything which you have only heard told to you; do not believe in traditions
which reach you ancient and deformed through human language; do not believe in what men
speak much about; and do not believe more easily because you have before your eyes the
testimony of a wise man; do not add faith to a thing because only certain probabilities speak
to you in its favour or because from old-established habit you believe it to be true; do not
believe in the sole authority of your master and your priest. Seek the truth and only see
according to it, but only if your research and experience prove to you that it corresponds with
your health, your welfare and that of your fellow man.

I estimate that the hieratic science was, and still is, considered by most mortals to be an
illusion, to be like a faith. As for the initiate, he must never cease to be aware. Faith is for
the people; it is blind and belongs to the religions for the profane. Whilst if faith is the
outcome of personal researches, after these researches have proved the truth, it is then hieratic
science and sacerdotal awareness.

Never say “Magister dixit,” for then you will believe in his science but you will not have
awareness and your duty to become an initiate is to have and to conquer this awareness by
working actively under the direction of the initiator.

The man who thinks aspires, like the Christian believer who recites the Lord’s Prayer, for
whom the reign of the Father arrives. The man who acts accomplishes, like the Father, a
work of a king.

If the reader now wishes to undertake the study of magic, he must commence practising - to
act; before acting, he must be educated; before being educated, he must understand.

To Understand: Do not consider in the exposition of the sacred arcanes, the words, but the
intention or spirit which speaks. Christ, in the evangelical parables, is similar to the history of
the Jews, full of struggles and precepts in which each name of a man symbolises a spirit of
action and each word of combat constitutes a suggestion between the spirit and the profane
form. The angels are silent but active: they are mean with words but eloquent through their
acts. The acts themselves are the work of God; the language of the spirits of God is their
works. The words, discourse and exposures of the spoken word relate to the vulgar and
reduce men to the level of animals, who need their voices to express their needs. That is why

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the grammarians, the polishers of the word and human discourse, were greatly mistaken about
the philosophers of ancient times who distinguished themselves in the Orphic and
Pythagorean schools consecrated to truth.

The act of not speaking, or the subjective silence, places the individual outside all artificial
states of arbitrary creation.

The words which we pronounce are confirmation of the same ideas constructed by means of
words repeated several times.

Men who speak much obscure even what they have been able to assimilate.

He who does not believe and speaks, ends by believing what he says.

Forcing oneself to realise the interior and individual silence is a very important psychic
preparation for the separation of the physical body from the three superior elements.

There is no initiation which does not commence by silence: neither speak of what you know
or what you will see; you will not remain silent through the mouth, the organ of thought
transmission. The education in silence, by a mechanical irradiation, addresses itself to the
lunar sensitivity of the soul and this learns to be silent as a closed mouth is silent.

All must be silent around he who is directed towards his own reintegration, as the solar
intelligence manifests itself in him: to be silent subjectively and objectively, through the
mouth, one’s acts, and one’s thoughts, sleeping or waking, because he who speaks creates and
all creation is displacement of forms and thus dissimulation of the amorphous primitive truth
or spirit of light. The disciple must know how to be silent and to live in the middle of the
crowd, which always tries to influence, but which does not influence the wise man. His soul
must remain insensitive to all the voices, noises and habits which make up the great human
influence. And this is still not enough: his soul must also be silent and he must impose
silence even on the spirits who speak to this soul.

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If the disciple knows how to be silent through the soul and the mouth and lives isolated in the
middle of the world, in the most complete solitude amongst the crowd which commits and
preaches error, he will hear the voice of the Master in his spirit and not the simple sound of
this voice.

The first aphorism says: The world is one, man is one and the egg is one. The world, man and
the egg make three.

If one is the world, man and the egg are in the word. The logos, or word of the absolute idea,
is unique in the world, in man and in the egg.

Thus, the same language of acts and phenomena which represent the evolutionary series of the
universal spirit One, comprehends the language of acts and phenomena of the two unities of
the inferior category.

One = the world

One = man

One = the egg

But this does suffice. The explanatory laws of the first Unity are analagous to others: the egg
is the spirit because it is a seed, as man is a creature because he is the product of the seed of
the laws of universal Unity, and the world is God, because it is the language of the Universal
Spirit.

He who wishes to understand and enter into possession of the first keys of the occult treasure
of the sciences which form the patrimony of the Mages, must abandon all the baggage of
profane ideas in order to penetrate the world of causes, through a synthetic and non-analytical
process which is the true and great enigma of the sacred sciences.

One is the law, one the existence of everything, one is the mastery of all sensitive form.
Outside this unique truth, there is only the argumentative folly which has found that imperfect
man must always wait for grace and that the eternal life of spirits unfolds beyond the power of

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the material which is the unique law, the unique essence, the unique mastery of what is, what
was, and what will be eternally on the earth and on all the stars of the firmament.

For he who commences his initiation: One is life; the quartz, the rose, a beautiful woman, or a
very ugly man are only the product of the same seed of the life of the universe.

Has the universe a soul? It is the same soul which now compacts the atoms of the quartz,
which colours and makes the petals of a rose wither, which grips a woman with a feeling of
desire and which makes a man repugnant.

Has the universe a spirit? It is the same spirit which manifests itself in different intelligent
gradations in the mineral in the vegetable and in the animal.

Does it exist for the vulgar profane, who is a stranger to the intuition of the hermetic unity?
Nothing, other than the word.

Does it exist for the researcher into occultism? One sole thing: the unity in the most vast
expression of the phenomena of nature.

The first aphorism states that this law is a fundamental axiom. It is the key to all analogy in
the science of the spirit and in the religions. If the disciple does not understand this, he will
never understand astrology for the mages and he will say what is a superstition, [i.e. an
inspirational ignorance of faith, as Bonaventura Cappucino wrote in the Rivolus Sapientiae:]
he will not understand the spirit of alchemy nor that of the evocations and not even that of
universal love and the ideal of the unity aspiring to God as a return and an end.

But in order to understand, you hasten in vain, O Reader and Friend, if you wish to find,
expressed in a vulgar grammar, the clear intention which animates the exposed magical
doctrines written by men who have the power to transmit and conserve the secret of action,
the Golden Fleece of the expeditions of Jason, the Troy of the Greek Wars and the building of
Rome of the Latenda Saturnia..... !

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In magic, to understand is to conquer. Usually men who have the power to perceive the
occult truths written in the scientific articles on Magic [veritable poems in the classical
acceptance of the word,] feel themselves pushed to make a try through one of these badly
defined lights of the vulgar profane, which, according to the epochs, took the form of gods,
heroes, angels or spirits of the dead; and this Light speaks to the spirit of the disciple and says
to him: try, see, touch, you will arrive. But if this Light espouses the pride of man, it is
distorted and she enters into the labyrinth of the Minotaur, a path with no end, long and
tortuous, at the end of which there is folly, death and dissolution.

How many are those who start well and finish in a horrible manner while studying the science
of the mages? Why? Because they think they understand and, in fact, they have not grasped
it: the invisible world speaks to them through the immutable language of unities which they
do not understand; they mix with it their pride and are precipitated into Gehenna
[obscurissimi locidiaboli domum,] wrote Bonaventura Capuccino] from where they only
remain destroyed.

The orientalists and the theosophists, the seekers of methods and formulae established by the
religions, have affirmed little by little that the original principle on which the magical
ascension is founded is pride; but if one thinks that all the religious and monastic orders of all
the religions of the World are, as in visible nature, founded on hierarchy and obedience, and
that the elevated spirits capable of realising a complete ascension have appeared and continue
to appear in all the different religious orders, moreover, in hierarchy and obedience, the
independent Unities are formed in equilibrium. It thus stands out clearly from all else in
Magic that he is mistaken who thinks he can detach brother from brother, companion from
companion, or disciple from master, in order to create a satanic synagogue of discord and
division, engendering unpleasant sentiments of hate, which prevent the progress of the spirit
in this sublime zone of truth.

Read the parable of the prodigal son.

It happens, as I know from experience, between master and disciple. The son takes the
substance of the father and distances himself in order to waste it in debauchery; he is deluding
himself by thinking he will find everywhere what he has received from the father. One fine
morning, at the moment in which the improved sage would least expect it, the prodigal must
recognise that he is less than nothing, that his small patrimony has been destroyed and that all
is collapsed around him.

The Light, or a light, appears to the soul of the disciple and says to him: study, understand,
act, love. By study, understanding, action and love, he must embrace in one sole embrace all
the visible and invisible world.

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Impulsively, this Light pushes him towards a source from which he will be able to quench his
thirst for truth. He walks full of fear, tastes, and says, like God in the Bible after the creation
of the water: et vidit hoc bonum esse [and he saw that it was good]. Then the Light comforts
him and he is shown himself in the blue waters of the lake. There then enters on to the scene
the pride of man, the spirit of the earth which the Bible represents in the form of a serpent and
which the Jewish Qabbalists represent under the traits of Samiel and Astaroth and which
murmur to the man with insistence: You will navigate in the deep waters and you will not
drown, and seduce him.

What forms the mental Unity of the Logos in him who is initiated? The Divine Light or the
spirit of the earth? Obedience to pride? The Spirit of the Universe or the panting of the beast.

That is why, in the actual state of the different peoples called civilised, the truly advanced
men are rare except in the most austere societies of the different religions. In social and
profane life, man does not resist the test of the serpent of the earth and falls into its jaws: the
serpent has the face of a woman or of a handsome young man who enchants if he speaks, who
sends to sleep if he breathes, who engages if he sighs, but who kills inexorably when a man
abandons himself totally to its power continuously and unconditionally.

If the spirit of earth is predominant in he who commences his understanding is false. It is the
spirit of obedience and love which is essentially divine. If one reflects on all the
transformations, by games or by sophisms, that the spirit of individual pride can make one
undergo in this exposition of obedience and love, one will understand what catastrophe awaits
him who interprets in this manner.

And in order for us to understand it thoroughly, I would like the patient reader to understand,
now and for ever, the spirit of these things which I am in the process of unveiling to him, so
that he eats the roses and sees Isis, the dazzling and immortal beauty.

* *

To be educated oneself and practise: How do you educate yourself? How do you practise?
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The education of the disciple in magic, when it is not achieved or directed by a master, must
be formed according to his comprehension of the writings, symbols and science exposed. If
his comprehension is false, his magical education will also be false. The education must be
adapted to the unitary tendencies of the pupil, according to the synthesis of his aspirations and
potential.

How do you practise? There lies the problem.

To commence through egg or seed to ascend to the world or from the world to descend to the
seed?

Start from the spiritual seed and set yourself a specific unchangeable goal; think of this goal,
whatever it may be, and you must attain it, provided that it is honest and moral.

In order to study well the following process for the education of the will, do not change the
goal. Before choosing it, think how much you desire it; after having chosen it, do not turn
aside from your objective.

If you have thoroughly understood the first aphorism, study the seed: teach yourself to seek in
the unknown depths of your spirit the breath which must accomplish the transformation: and
the Light will appear to you.

The error of those who commence is the wish to see the effects of the operations attempted,
even in the most banal form today or tomorrow: do not deceive yourself. Often the effects of
the realisation are manifested after an interminable series of painful years.

To my disciples in Magic, I teach an unchangeable truth in every age and in every place, the
truth above all words: do not have any illusions, the words change like the moods of men,
kneel only before the truth whatever may be its name the truth is one. Jesus Christ, the
philosophical conscience, the superior Word, the Buddha are only the divine principle in
ourselves. [Personally, I do not think the western practitioners need recourse to all the sacred
logology and Indian and Brahmin theologies to determine the forces, an intelligence and some
divinities, which in Graeco-Latin paganism and in Egyptian antiquity, we find clothed and
interpreted by symbols which are more poetic and in harmony with Europeans.
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[If Europeans wished to remain rooted to earth in atavism, it would suffice for them to
examine, investigate in detail, explain and reveal Catholic symbolism, a study worthy of
every disciple in magic.]

Talk to yourself, discourse with Jesus Christ, as Thomas a Kempis sought to do, seek the
angel deeply confined in your own body, as the mystics tell us; for you, all comes back to the
same place, for it is not the name which constitutes the truth. On the contrary, truth is
betrayed by the words of men who, after having betrayed it, do not even know how to call it
by the same name!

Re-read the first aphorism.

The world is one, man is one, the egg is one. The world, man and the egg make three.

Thus the mage must see in himself the three elements composing his individuality.

The world corresponds to all the human sensitivity which is in contact with external or
profane society.

Thomas a Kempis says: “Ista est summa par contemptum mundi tendere ad regna coelestia.”
What he means is : “Despise the World and you will arrive in Heaven.”

What is this world one must despise?

The senses: vanity of vanities, vanitas vanitatum, says the officiating priest.

The world is material, the sensations of the material, the illusion of the outflow of matter,
human society spiritually unredeemed, pride, ambition, the act of following the desires of the

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flesh. This world of the Egyptian priesthood, the Middle Ages called it the sublunary world,
is variable or changing like the moon; he cannot have in it the Immaculate Conception himself
without placing the sublunary world or the moon under his feet. Thus the world is in us: it is
the part of ourselves which shows the most effects of terrestrial influence; it is the most
terrestrial part, the most socially coarse of homo sapiens.

Man corresponds to the sensitivity of the second degree in the thinking individual. After the
physical sensitivity of developed individuals who are termed civilised, a hyperphysical
sensitivity is born in man. In each thinking individual, the man is only manifested in the
human or efficient mentality in the society.

Thomas a Kempis says: Force yourself to detach your heart from visible things in order to
turn all your attention towards those which are invisible. Man is not manifested in the human
or efficient mentality has evolved or when the base sensitivity has disappeared. Those whom
contemporary society recognises as its geniuses and its “lights” are only men who are thinking
or evolved.

Intellect has its human explanation in the bosom of the society in which it lives corporeally;
the society which is called humanitas; from humus, earth, mother of man. The second term of
the first magical aphorism is composed of three terms, of which the most elevated, which
seems divine to mortals, does not cease to be humans, or terrestrial.

The three elements of the mentality are:-

{reason

- Man = {will

{inspiration

Inspiration which is usually considered as the beginning of divine manifestation of the human
mind is like in appearance to what I have told you; one could say aspiration as a return of the
spirit into itself and, still more than the term “divine” in human incarnation, it represents the
ultimate evolution of the mind.

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This human inspiration in magic is placed in lunar symbolism for, attributing to the moon the
power to reflect on the earth the rays of the male Osiris and governing this world by this
reflection, all human inspiration is like the irradiant reflection of the divine.

He who, in studying philosophically this secret of the source of human imagination, can
attract to him a very subtle application of luminous rays reflected from a mirror on to us, has
found the true meaning of lunar potential.

What effect produces the reflection of a ray of sunlight on a crystalline surface? This last
sends back the same weakened, vague, uncertain ray, in a different direction, to illuminate,
with its enfeebled, vague or uncertain light, invisible objects.

The same goes for the moon, which raises human inspiration which is the terrestrial vision of
things with a light which appears divine, but which is human.

In relation to man, woman is lunar; in relation to the absolute truth, all relative truth is lunar;
in relation to the master, the disciple is lunar.

The egg or seed must be considered as the most profound root of the soul known to man; in
other words, he is the Jesus Christ of Thomas a Kempis, or the most elevated principle, truly
divine, existing in the individual man.

There exist two means and many voices.

The ascetic, religious or passive life is the easiest and the longest.

The initiatic, magical or active life is the shortest.

But in nature, all is evolution and all proceeds by degrees, rapidity does not mean the
suppression of the intermediary stages but condensing the periods. From a rapid approach

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come extreme suffering, the most cruel tearing apart, the bloodiest wounds and crowns of the
most terribly pointed pine needles.

The theologians teach Catholics that the son of man suffer torments of the flesh, but that the
son of God could not submit to either suffering or torment. But, it is for the resurrection of
the son of God that the son of man ended in the agonies of Calvary.

It is for the Easter of the Resurrection that we are reminded of symbols still more ancient than
those of the Bible, such as eggs which, just like the Lamb, are a patient and innocent martyr of
an evolutionarily profound mystery, from which those who ignore the sacred mysteries have
still drawn neither truth nor intelligence!

One cannot reach the seed if one has not accomplished voluntarily the sacrifice of love of the
soul [man] to the divine principle. Once this principle is admitted, one will equally easily
understand the reason for the sacrament of Communion according to the Christian rituals,
Catholic and Orthodox. The faithful should arrive at the knowledge of Christ: it should,
according to the original principal, be in contact with the Divine Word common inasmuch as
Truth and Light are to all men who believe in Christ. [I am the Way, the Truth and the Life.]

But in practice, my dear disciple, only very rare men are in contact with the Divine Word or
Jesus Christ and they are superior to all human priests, because they are already near to the
Nirvana which frightens the individualists so much; this why the cult included the practical
magic of the communion with the unleavened bread and the consecrated host in order to make
it the Christ himself [of which the host or the bread represent the realisation,] consecrated in a
symbol, and that it may bring together the faithful who, in reality, are still very far from the
true Christ.

* *

To summarise, the trinitary form is the dogmatic foundation of the Christian religion in its
symbolico-magical expression of Catholicism: all of it is magic, like doctrine and practice.

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Catholicism divides man into three elements:

1] The body.

2] The soul.

3] The divine spirit or Christ.

The body is the world. It is represented by the devil or the government of the senses and of the
passions, or hell.

The soul is the mentality. It is represented by the gradual purification of the thinking being up
to his maximum development, which corresponds to purgatory.

The spirit or Christ, which is the Divine Ego or the son of God made man, whose vision is
paradise.

From this, it follows that Hell, Purgatory and Paradise are in us and that we are eternal in
matter as in the human spirit and also in the realm of Christ.

The spirits call thus these three coefficients of the individual gifted with reason:

1] Body

2] Peri-spirit or soul

3] The pure Spirit

But magic, in its theosophy, always responds to the education in occult truth in man, and
establishes that each of the parts of man can prevail with a different foundation.

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Magic says this: The world or the material body corresponding to the less developed
individual is instinctive; when he is more advanced, he discerns the good from the bad by the
impact of its sensual consequences; when he is more advanced still, he is endowed with
reason.

All modern studies on criminality should be the field of experience of the most material
elements in the body of the individual who abandons himself to brutal sensuality. The seven
sins which the Catholic Church calls mortal determine the different instinctive forms of
coarseness of the human body.

Sexual union only becomes possible insofar as it is a sacrament or as sanctification of the

infernal act which has, as its excuse, the union between two souls. Note, however, that it does
not act through the union between two spirits because, for Christians, the spirit of God is one,
i.e. the Holy Spirit; and the incarnation of the Holy Spirit is Christ. The communion of two
souls in one, cemented by love, is real in an inspiration and a common pleasure of Paradise.

Now:

I. - The world { 1. - Instinct

{ 2. - Judgement

{ 3. - Sensed reason

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II. - The man or the soul { 4. Pure reason

{ 5. Will

{ 6. Inspiration

III. - The egg or Christ { 7. The logos, the word incarnate

{ 8. Universal Spirit

{ 9. God Man

In this brief synthetic exposition, one can see expressed the three numbers of the first magical
aphorism and each will understand these nine levels of the path by which man becomes a god,
a process which is not accomplished by a nine year course at a college or university, but in a
long series of years passing beyond the world and humanity.

* *

Let us recapitulate again: numerous spiritualist mediums, who are believed to be in

communication with the spirits of disincarnated persons, are quite often only in contact even
at best with the inspiration of the animist state and very often also, they only express their
desire acting unconsciously on the inspiration.

In dreams: all ordinary dreams of sensorial origin belong to the lunar zone or zone of
inspiration and they must be interpreted correctly because they tell the truth.

It is only to superior initiates and to certain saints [and not to all] that it is given to be able to
speak the language of truth with the superior principle of the divine Ego and to know what it
is.

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Moreover, in dreams, certain men who have not yet reached a very high level of development,
can receive, by true grace or by active virtue of the divine will, the revelation of the truth
without symbols; but these dreams are such that these men are rare and prophetic in their
essence.

* *

Let us recapitulate again: in order to practise the magical life, place before your eyes a pre-
determined object. Tell yourself: I desire the science, or better, I desire the truth, or better
still, I desire riches and try to relate your ideal to one of the three magical elements of the first
aphorism.

The science belongs to the divine principle. Virtue belongs to the mind. Riches belong to the
world.

You will obtain the science by evolving towards your most elevated divine principle, virtue
by practising it and riches by dominating them. I open here a parenthesis.

Many wish to study magic to acquire riches. In effect, of all the secrets, the easiest is the one
which permits one to become rich.

Riches are a reserve which exceeds individual needs: between the philosopher who is
nourished with a piece of bread and lives in a barrel and a millionaire who works and robs his
neighbour in order to augment his own resources, the richest is the philosopher.

Before desiring riches, one must have a very clear idea of what one wants. Do you consider
them as a means of satisfying the needs of life? They are only refused to those who must
expiate errors and faults still not effaced. Providence is a truth which all just, patient and
faithful men have experienced.

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The Lord governs his children through the intermediary of two angels: one carries bread, the
other honey. The just man who stays without bread in a field in which those who live well
and have abundant riches must never utter this blasphemy: God has forgotten me. Let him
pray and he will receive. If he is longing to do it, there is a providential reason which makes
him prove the torments of hunger. God does not forget, for the spirit of God in us is only deaf
if we bury it under our lies.

The disciple in magic must not pray by desiring, for desire is contrary to all magical
realisation. Thus, the false adepts of magic disappear, despairing, with grace and virtue, for
they would have desire without obtaining grace.

The disciple in magic exposes to God his need and implores him to grant it, if it is just for him
to obtain it. If you have no bread, if you have no home, perhaps this is because according to
the Principle of absolute justice you must suffer hunger in order to make amends.

At the beginning of The Secret World, I said that one must not confuse passive religion with
active magic. “Magism” [ or magical science] is the scientific activity of the religious theory
which is the nourishment of the masses: in magic, there must only be admitted through virtue
[vir = man or active] beings capable of dominating the mounting tide of passivity which, in
symbolism, is justly determined by the moon.

Magism, as I have often repeated, is made for aristocratically positive natures or for
supremely inflexible wills or again for people who wish and sense the possibility of reaching,
not by praying to God, something which everyone does that is identified with the active
divine nature and to found it with his own will illuminated by justice.

All beings do not have the perseverance necessary for this second creation of oneself in one
sole terrestrial life, by means of practising scholars of magic: on the contrary, they are very
rare who work, without relaxing, in our art all through their existence guided by the instinct
for research into the transformation in order to prepare not only spiritual elevation, but the
continuity of their own existence.

The occult forces which reside in us, are integrated into the powers which arise essentially
from our animal nature and, like the muscles of our body, these forces become atrophied if
they are not developed by exercise to keep them supple.

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The will which directs these forces is a reflection of this divine spark which is our intellect.

Between magic and religion, the difference is enormous.

I address myself to men, young, intelligent and studious people who will not cry out "scandal"
or "paradox" if I say to them frankly that magic is the art and the science of making an active
man a god and of avoiding the events of the inconstant tide of the religious moon.

Those who hear me should not be astonished: these words, which seem audacious in this
century, will make much of the path and the ideas sown here below will germinate when the
hour of flowering is announced.

The Secret World will be able to finish, Doctor Kremmerz cease to write and return to his
Celestial Empire, but not a syllable of this truth will be effaced.

And the forty centuries which separate us from the sanctuaries of Ur, Babylon, Assyria and
Ninevah, prepare in the shadows the resurrection of the dead who judge the truth preached by
the political priests when the masses could not not yet aspire, because of the imperfection of
their psyche and faults of their evolution, to know with what the priests occupied themselves
with at the base of their sacred laboratories.

There is nothing new under the sun, but the new element in the mystery of this truth which
cannot be given as nourishment to imperfect beings, in this epoch which prepares for the
better centuries for the humanity which is transformed, it is the divulging of a dogma which is
truth; the novelty consists in the fact that men of different natures and origins, with different
history and antecedents, characters and disparate thoughts, commence to preserve this truth.

We are on the verge of the great scientific revolution which the incredulous and the savants
who research into bacteria do not await. We are at a psychic moment of humanity in which,
in the consciousness of the masses, is awakening the memory of so many centuries which
have slept in the sepulchre of forgetfulness. We putting to our lips the trumpet which must
sound the apocalyptic call of the elect in the memory of the consciousness of those who have
preceded us, the sun will shine resplendently on the nature-soul of the psychic cycle and the
reign of Christ will be an historical event.

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Marry together the serpents: the invisible which expresses the sense of Hermes in its
integration, with the visible which proceeds from the profane research of the conquest of
human knowledge; it is a formidable work which takes the nebulous and vague aspect Utopia.

I do not reveal an ancient secret. I expose a programme of researches by dissipating the

clouds which hide the simplicity of the formula.

The Messiah who must arrive at the threshold of the 20th Century is the treaty of union
which unites faith and science and gives to science the direction of the faith of the masses.

I cannot entirely modernise the terms which have been demythified and deprived of their
magical value. Others will do so after me. I have proposed to make known that the Magic of
the Mages comprises all the absolute laws, which are the characteristics of the existing
material and spiritual order and that its practice created the Sage or Mage.

To do this, I cannot proceed without illustrating the ancient formulae and using them myself.
I make one step forward: I try to gather, around this science, researchers who do not have an
obsession to deny a priori.

Once the School is founded [and not the sect, since the Science is not a conjuration] St. John
the Evangelist will come, but he will have to say: We are children of Mages and Magic was
the Knowledge of the Arch; thus truth is one; we return to the ancient with new forms.

I can say no more for, if I did, I would unveil to my readers the secret sources of my
knowledge which must only be known to those initiated into the occult truth of the scientific
sanctuaries of contemporary humanity.

Moreover, all that I have affirmed up till now, and all that I have explained, must be
understood to the reader as another matter which miserable spiritualism, which reveals to
errant poetic souls in limbo, waiting for a medium or a seer who guides them into a dialogue
with surviving parents, hides itself under the scientific veil of strange worms.

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To continue to complete the commentaries on the aphorisms of Iriz-ben-Assir, it is necessary
to understand that, as is said in the first of them, the creator is Ea, and the disciple in
sacerdotal science only finds and completes his purely magical and active education from the
number 3, or that of the egg.

This egg, as I have said, corresponds to the Christ, of the religious Catholics. Moreover, the
research into Christ is not research into a state of the spirit taught by the Buddhist propagators
of insufficiently deep doctrines, but is a collection of relationships linked to the manifestation
of the third state of the incarnate being.

This third state can be acquired or conquered but where this intense work become titanic is in
the ascent from the number 7 to the number 9 of the mirror of truth which I have presented
earlier. The neophyte, without fear, trembling or dread with the very firm resolve to reach it
by passing across the endless cemetery of human passion and pain arrive at the gates of the
complex Logos [No. 7] and believes himself a god, although he is only on the threshold of
divinity.

A very beautiful Eastern saga recounts that Etana [The orientalists read our hierograms badly
- Eat, the final T of the hierographic name is Ea dead or deprived] made a pact with the Eagle
of the Sun God to be borne into the sky of Anna [The woman who has no menstrual periods,
like St. Anne who nevertheless bore the Virgin Mary, mother in his turn without sexual
intercourse.]

It happens that, having grasped the royal bird, he climbed into space and they arrived at the
heaven of Anna. Etana resisted; the earth appeared to him a point in space and the sea a little
stream. But the eagle proposed to him that they continue to ascend in order to visit the Star of
the Morning [the goddess Venus] and he resumed his flight. As he was arriving, Etana gazed
below and said to the Eagle: “Stop, for I can go no further.” The bird descended at once but
Etana collapsed into the abyss because his human force had made him defective.

And, moreover, the neophyte is only a mage at the feet of Isis, when he has eaten the roses by
which the ancient Apuleus caused his donkey to become human.

But, in the first aphorism, it is said that Ea created first the world, then man and finally the
egg; this hides, not the system of creation, but the phase of development of the divine
intelligence in the animal body. Aspire and respire three times, says the first aphorism, in
order to know the secret of the egg. This “aspiration” means to draw the spirit into oneself;
“respiration” means to exhale it; a completely oriental form to express the impulsive and
repulsive act of the generation of the intelligent principle.
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But the second aphorism cites and develops the method which creates magical power.

Ea, at the creation of the world, considered two things [according to Iriz-ben-Assis]: the white
and the black, the cold and the hot and his breath became cold and hot and he gave the warm
breath to man and the cold breath to woman, etc.

1] Is there an essential difference between active life [male] and passive life

[female]?

2] Once having admitted and thoroughly considered the fact that the two

lives are different, can a woman become a magician?

I respond briefly, but all cannot understand the true significance and its application to the
practice of which I speak and I refer to what I have expressed in the first part.

1. The vital current one is divided and realised as divided.

2. Man and woman become equally magicians and powerful operators if the

first awakens in himself the feminine qualities and the second her

masculine qualities.

Let us consider the words to breathe in life, employed in the second aphorism: the breath,
here, is taken as the symbol of emanation. Happy are those on whom Ea has breathed twice.
The two souls in the same individual are embraced in love, like the serpents of Mercury’s
caduceus, and sing of the divine fertility.

From this can be understood the significance of the words of the priests initiated in antiquity,
when they said to their disciple: bury yourself alive, the ears blocked with beeswax and
lambswool in the cavities so that the light of the world cannot enter and, in that state, aspire
and respire until you obtain the vision of the world of Ea. In this very powerful exercise,

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which consists of attracting and repelling the spirit of the world, are awakened the silent and
sleeping virtues of the accumulated forces and these are reproduced in the universal life.

Isolated and morally perfected, awaken your hidden and secret nature: here is the literal and
current interpretation of the sacerdotal doctrine.

* *

The scientifically perfect man is neither entirely body nor entirely spirit, but the integration of
the powers of the spirit into the body which nourishes it and which uses in its manifestations a
constant equilibrium, so as to protect its unity against all prevarication of the two factors
which compose it.

In plain terms: a man who lives in a state of animated exuberance is imperfect, just as he is
imperfect who vegetates while submerging in the flesh the rights of the soul.

Here, it is necessary to understand the constitution of man.

Man must be considered as a Being who contains within himself the four elements which
constitute the Universe:-

1] A sensitive and material body [flesh, bone, horned tissue];

2] A more subtle emanation, arising from the first and consolidating its more

heavy sensitivity [nerves, central nervous system, brain];

3] A more complete individuality, emanating from the two preceding

elements and constituting its mentality, or mental man.

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4] A luminous intellectual principle, participating from the universal life and

thus an inexhaustible source of vitality, as much spiritual as corporeal.

The names which Magic gives to these four constituent elements, is imprinted on them by
mythology:

1] The Saturnine body, which eats, devours, renews and reproduces itself.

2] The Lunar body, which lives from the source of the first, as the moon lives

from the light of the sun.

3] The Mercurial body or the individuality which results from it, also called

the mental man, with wings at his head and feet.

4] The Solar body, the divine individuality which only manifests itself in man

by means of the Mercurial body, which, in its turn, is manifested to the

Lunar and the latter Saturnine.

The disciple must understand that this division is uniquely made in order to be expressed in
concrete form, for these four bodies interpenetrate in such a way that each cell and atom of
the human physique contains the three others, rudimentarily and atomically speaking.

Thus man, in his unity and synthesis, is the result of two extremes: the physical Saturnine
body, which is nourished by the earth and typically physical sensations with which it is in
contact: education, environment, the most immediate sensations and the solar body, the
opposite pole which participates from the highest life, not only of the earth but of the
immense universe composed by the infinite number of worlds constituting the planetary
systems known and unknown to astronomers.

Human or terrestrial ideas [humus = earth] pass from the physical senses to the reserve of the
nervous centres, through the nerves which are the vehicles of Saturnine sensitivity.

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The divine ideas and knowledge [God or Zeus, the lightning], the ideas of the great and vast
unknowns of the Saturnine body, come to us from the highest and most solar individuality, by
means of the spirit, or the mental or Mercurial mechanism.

If base sensations are preponderant, one bars the way to elevated perceptions and, vice versa,
by oppressing the Solar principle, or divine spirit the Saturnine body is insufficient to
conserve the functions of physical life.

Equilibrium between the four elements is represented as a true and real personality
participating in the terrestrial and universal life, who corresponds to the Christ of the
Catholics, to the Hermes of the Greeks and to the Mercury of the philosophers.

Thus, human integration commences to appear and progress in the same proportion as Hermes
appears and progresses in man.

Hermes is, from this fact, a divine entity if one conceives him as the supremely perfect model
of equilibrium between two binomials:

Saturnine Mercurial

---------------- Hermes -----------------

Lunar Solar

as one can understand it through the state of equilibrated blessed light which predisposes us to
the knowledge of the secrets of all that exists.

The mythical priesthood said that Mercury or Hermes was born of Maia, daughter of Atlantis
[he who wished to discover the secret of Olympus] and of Jupiter, king of the heavens, in
order to indicate the participation of the hermetic spirit in the two extremes. The supreme
universal God gave him wings at his head and feet so that he executed God's wishes very
rapidly in heaven and on earth.

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This state of lucid mental equilibrium [hermetic and Mercurial] is of divine and terrestrial
origin, but it acts in the divinity incomprehensible to the masses and in the practical life of the
earth. The disciple must thus consider Hermes as the source of the pure integrational and
infallible science, for He sees into the relatively finite and into the absolute infinite.

Do not be confused: I have not said four parts, but four bodies, each of them being the
sublimation of the lower, to know Saturn, father of the world and of matter.

Our Hermetic School, in its analysis, proceeds from low to high, from the material to the
light, which is matter in a state of vibration; from the material to magnetism, which is the
scientific potential of his atomisation; from the material to the trance which corresponds to
the passive state of the conscience for the liberation of its Divinity, which is an intensification
of the Light.

That is why organism has no parts, beyond its anatomical divisions. Its components are the
bodies of elementary and complex nature, in such a way that each atom, molecule and cell
understands specifically these bodies which are Saturnine in origin; then, in a state of
transformation, Lunar and Mercurial bodies, evolving and refining it to arrive at the body in
the vibration of Light, which is Solar [Note of Hajah, extracted from the Collective Works of
Giuliano Kremmerz, Volume III [“The Science of the Mages”], Edizioni Mediterranee,
Rome].

The Lunar body, conceived as a fluid personality, made from lighter matter and containing the
two other more elevated principles [Mercurial and Solar Bodies], if it could be separated from
the physical body, would give them the spectacle of a man-angel [angelus means envoy or
messenger] being able to move without the sustenance of the physical body.

The Lunar body is the most elevated part of the material body and the lowest of the mental
and spiritual faculties of man.

In its relationships with animal life, this body serves to receive the impressions of the exterior
animal envelope and, to use a known term, it is formed from the less sensitive part of the
intelligent nature and from the most delicate part of the material body: it is the nervous flow
or the flow of the very sensitive force of every animal organism. It is plastic or changeable an
d thus is capable of taking all possible forms. It is very sensitive and, as a result, it can be
influenced by the lightest oscillations of the will.

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Its plasticity, united with its high level of sensitivity, renders it changeable and susceptible to
becoming the receptacle of all that which acts sensitively on it; it is on it that are recorded and
logged all the sensorial impressions.

All the impressions of sensorial origin pass through the Saturnine body and are reflected
constantly and continually on the sidereal body, all called Christ [water-fish] and the divine
Lamb because of its control over man, for like the Lamb of the sidereal body, one does all that
it wishes.

Its plasticity and its impressionability are millions of times more delicate than very sensitive
photographic plates.

One can thus explain and can, without fear of being mistaken, subscribe to all that asceticism
attributes to it: “It is in you, it sees all, it hears all, it remembers all, it conserves all until the
day when you will have to be judged, according to your merits and good or perverse actions.”

The sidereal body reunites all the impressions of the senses, separates them, dissolves them
and reconstitutes them at will, exactly as photographic negatives give examples and copies of
diverse sizes. “It is the feminine element of the material body and it receives from the
physical body, through the sensations, the images of the material world. It holds them, fixes
them, nourishes them and restores them in an occult childhood, to the material body, which
forgets that it is responsible for them, accepts them and becomes their minister.

The nervous system of the human organism [the lunar matter] is the delicate intermediary
between the intelligence [mercurial matter] and the external world, by means of which the
verbal manifestations, spoken, written or designed, are possible. All the essential part of man
is found there, in the sensitivity of this lunar and pre-mercurial matter, which constitutes our
being. It is a filter of the influence of the energies of nature. It is a subtle riddle which, in
choosing the impression of the external forces, carries them to the brain by modifying them.

The magical or hermetic purity,[and not religious purity, is the conscious and unalterable
neutrality which we conserve in the consideration of our fellow men. The man who, at the
peak of his perceptive power can be neutral and who can consequently conserve a serene
conscience, intact and disengaged from the sensation but ready to judge impartially, raises
himself above the level of the mass of humanity.

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In the ordinary man, the pure intellectual principle [Sun] is confined within the mercurial
body, which is in its turn confined in a lunar belt more corporeal and sensitive to the
volitional actions of one’s own physical body. It acts on an ordinary man, who, not having
developed his pure intelligence, is inclined to become a god and a stranger to himself before
the voice, sound and movement which the body takes from the exterior and not from within
itself.

In profane society, two gods are followed: that of the individual instinct or base animality, and
he who speaks through the mouth of others, to know public opinion. [Scientific, religious,
moral, etc.] What is not manifest in living man in society is precisely the solar god, seeing
that the pact of alliance was broken, he has hidden his face.

The ordinary man is more or less sensitive to the impressions of the external senses and he is
therefore more or less awakened according to his constitution. The same man, on the same
day, knows of the different states of physical consciousness. A state of personal mastery of
his own being is not constant in the same individual, whoever he may be. Notably desire and
lust break the pure normality of consciousness and cause it to doze and go to sleep.

To strip off the modernity of his being is something much too difficult for cultivated people
than for others, for these last do not possess these fascinating sentiments of blinding seduction
and in them the ancient current predominates more easily. The sacerdotal purification
imposed on the neophyte was precisely this cleaning of the consciousness aspiring to the light
of all suggestion attached to the vulgar.

It is only to a pure conscience that freedom is accorded above the limits of the relativity of
time and space and my actual commentary aims to counsel as an unique preparation, this state
of purified consciousness which is the key to the Hermetic Door.

The prayer, chastity and fasts of which we have spoken, to strip them of all mystical
significance, contribute to the gradual freeing of the lunar body, the seat of the astral of the
Mages, providing sensorial impressions of the saturnine. And this is so, not because the
sensorial impressions are not registered on their arrival through the lunar body, but by the
fact that in their reception, no troubling, affective and emotive resonance responds.

By the conquest of such a state of liberty, our purified lunar body [ the “Mary” of the
Catholics] will no longer be the eternal battlefield between actions and reactions, and then
only will it become possible to begin to hear the “interior voice” which speaks today to each
of us without being heard.

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The rites of purification find their reason for existence in their effects. Initiation really
commences and not only by words, as soon as within vulgar man there has resonated the
internal voice, the Christ, the Nebo, the angel, the genie.

* *

From now on, the chapter of Ariel nears its end and I know best how to recapitulate all that I
have said and that to which I have alluded concerning the occult Ariel, as by recapitulating the
necessary laws to come into the possession of the force in magic, and recognise laws which
can be applied to the magical education of the disciple.

CATECHISM OF PRIMARY MAGIC

He who wishes to reach the goal must be silent, but in being silent, he must work.

To work is to act.

One acts on apparently inanimate things and on visible and invisible animated beings by
means of three factors:

1] The will

2] Science

3] Equilibrium

I - THE RITES AND THE WILL

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The rites are, for the disciple, like magical instruments, the key to all magic which is
developed; thus the rites against which all the ignorant rebel, are only the most powerful
supports to educate the will and direct it, in order to replace the science in those who do not
possess it, in order to engender equilibrium in men who are subject to their passions.

Some entirely religious fables are perpetuated by the learned rites of which often, very often,
the priests have lost the explanatory key. Abolish these rites at this level of priestly
consciousness and you will have destroyed religion.

The rite and the ritual formula do not obey magically the conscious exterior personality of
him who conducts the operation, but to the intimate consciousness of the individual or the
occult conscience of the integral individual.

If between the occult consciousness and the normal consciousness, there is no homogeneity,
the effect of the rite, although constituting a certain contribution in the chain of the Schola, is
then very often in perfect contradiction to the desires expressed by the practitioner.

In magic, the practice of a rite is itself an arcane, because he who accomplishes it must
exercise his will; and, always in magic, the hermetic significance of the word will is not that
which one hears in ordinary human speech. Consequently, there are many equivocal
statements, much despair and very many errors. The human exercise of the will is placed
under the specific domination of the impulsive passion which often takes the form of
reasonable logic; it seems as if when we wish in a human way something, it is we entirely
who wish it, although it is only the relative and lowest consciousness which is carried away.

The will has truly a potential magical value either when it is a preponderant expression of the
occult consciousness in us or when the exterior personality is in accord with the occult
individual which is within us.

He who acts magically arrives at the same thing as the mediums when they are in a state of
trance, when it is profound, and they display evidence of an occult personality in perfect
contradiction to the visible personality.

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The integration of man commences when the conscious personality is in perfect accord with
the occult and historic consciousness of man.

He who does not understand this must not undertake operations in magic for they are destined
to fail.

A magical practice differs from religious prayer precisely in that the first must be based one
volitional power over the intimate will and the nourishment of the imagination [imago = in-
mago]whereas the second part of the exterior consciousness thinks about that which is
exalted and which it cannot see.

To educate the will is to direct it, to replace the science is to engender it: one does not obtain
active equilibrium without the magical method.

Regnum regnare docet [reigning teaches one to rule]: to work is to know by acting. One
goes to war as a conscript and then as a veteran; but when one is a veteran, one can show the
wounds received when one was a conscript.

II - WILL AND DESIRE

In order to be initiated into the practice of magic, one must determine the will, in the objective
which one is pursuing.

To wish and to know how to wish is a great secret.

He who wishes and does not know how to wish is not a mage and will never become one.

To wish is not to desire.

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Desire kills the will: to desire without will is sufficient to destroy all work of magic.

III - WILL AND INVOCATION

The angel of the will is Ariel, the force or will, for the most powerful force is the will of the
man who knows what he wants.

Without repeating myself, I say to my disciple: if you wish to attract the force to you, invoke
and evoke Ariel, and the angel will bring it to you.

To invoke is to call within oneself.

To evoke is to call to oneself.

Everything called arrives. Orpheus moves mountains by playing his lyre.

One must become a little Orpheus in order to attract to oneself the invisible atoms of the
generative force, which is the Universal Life.

IV - ARIEL IS THE WILL-SOUL

This life of the Universe is composed of sensitive materials and ether.

But the ether also is material and thus life is material.

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The vibrational action of this material is the intelligence in movement or active will which,
like the material in vibration, is material-soul.

Ariel, like all the angels, like all the spirits, like all that exists, must be considered under every
perceptible aspect, even in the ultra-normal intuitions of the human mentality. Invoke Ariel if
you wish to become strong.

Ariel comes at the call of the feeble in order to aid in all just work. David finds himself
facing the giant Goliath. Jehovah sent to him Ariel. The stone kills the giant. But the cause
was just in the integral concept of Israeli history, otherwise Ariel would have turned a deaf
ear, feigning not having heard this appeal, or it would be changed into a demon and it would
have deceived the audacious child.

All this signifies that Ariel only gives its force to just men. He only aids just causes. Thus, in
order to invoke the god of force, it must be in harmony with divine justice or better still be
identified with it.

Thus, I desire to address a warning to those who think they are able to dispose of the visible
or invisible spirits only in order to satisfy their unworldly cupidity. In order to attract the
angels one must have the justice of God, otherwise called the winged beings, like the eagle,
do not come. I have said this several times.

V - THE WILL AND THE WORDS

In order to invoke effectively there exist rites and conjurations. The Latins called them
carmina, the Hebrew psalms, the Italians incanti.

The vibrations which set in motion the ether in the world of every subtle material, are
rhythmic in their nature.

The sublime mathematics contains the keys of the series and relationship between the
vibrations engendered by the will and the repercussion of the wilful act of the ether upon the
sensitive and visible world.

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Words are articulations of musical notes emitted by the mouth, which is a kind of trumpet
through which the sound can be modulated at will. Each note, corresponding to a syllable or
letter, has a vibratory value on the ether. Orational art, dramatic art and song are founded on
the theory of sounds, on the auditory apparatus of sensitive people.

But there is more.

Certain sounds, emitted in a special way, act powerfully on the human psyche like a magnet
on iron. The experiences of sounds made upon somnambulists who fall into catalepsy were
known in antiquity. In the theatre, enormous crowds of spectators feel themselves transported
by a note emitted by a powerful and sweet voice. In the army, before a battle, some words
pronounced by the commander can decide the issue.

Thus, the word or rhythmic sound has an energetic and sensitive action on living things. The
song of its grandmother causes the baby to fall asleep in its cradle, the infant in whom the
ancestral ideas bequeathed by its preceding existence have still not been revealed and on
which the song acts mechanically.

Therefore the word is a force.

Ariel is, or can be, invoked by powerful words.

VI - THE WILL AND THE METHODS OF CONJURATION OF THE SAME KIND

These powerful words are the songs and emissions articulated by the will.

Animated or not by concrete ideas, these words are much more powerful when they have been
magnetised by other operators, and when they respond with sounds to the ideas which one
wishes to awaken.

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The psalms of the Hebrews are magical. But in Hebrew they are more effective than the Latin
psalms and one must possess the key in order to utilise them. But the imprecations, exorcisms
and spells of Egyptian and Chaldeo-Syrian magic are more powerful than the psalms because
as one pronounces or chants them, one awakens not only the ideas of those who have
preceded us in the astral zone, but one also awakens, in order to revitalise them, the aged
spirits of more than 50 centuries of practitioners who have repeated these ideas mechanically.

Also these spells are only delivered to those who know how to deserve them, for they
constitute forces already actively vitalised by themselves, to such a point that the effects of
them are rapid and precise, which is different to the prayers already included in the Catholic
liturgy [the Psalms] which have a relative value according to the different manner in which
they have been used.

If a mage tells you that by a single word he has put thieves to flight, believe him, because it is
possible. If a practitioner in diabolical magic tells you that he has possessed a woman by
nothing more than speaking to her for the first time, believe him, because it is possible.

Certain words, which must not be repeated in vain, are the inheritance of very rare men who
lose the faculty if they abuse it, because they have learnt these words directly from the heaven
of Ea and each of these words contains in synthesis the seed of an act of creation. Misfortune
to those who do not pronounce the words at the right time and in the right manner to abort the
vital seed of creation!

The poems of the usual rituals and the grimoires are very small things. Charms do not
pronounce when the people hear them through the ears of the physical body, but perceives
them like arrows coming from near or far, on to the mental body of the things or beings one
invokes.

In magic, not to speak signifies as also refraining from pronouncing useless words.

The mage, when he speaks, must work.

By speaking, one heals, consoles, saves or kills.

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The mystery of words and sounds, in magic, is profound.

VII - THE WILL AND THE GRAPHIC SIGNS

One must consider moreover that each word is more than a sound, a graphic expression of the
sound if one repercusses the vibratory waves of sound on the delicate apparatus which serves
those who receive them. I have cited moreover this example of the sensitive phonograph
where the sound is engraved spontaneously. In considering that the nature of the human
psyche is a thousand times more sensitive than a phonograph, one can understand that the
translation of each sound can be executed by graphic signs. Thus Ariel resides in the
expression of the signs: when the signs are graphic and generators of force, it is sufficient to
trace certain ones in order that the angel will arrive.

To explain myself more clearly: the disciple in magic must not only study profoundly the
value of the words articulated at the right time to engender sensations, but he must also
interpret them graphically by means of the sphygmic act or the act of pulsation or beating, of
which the general laws and those which are more particular are found in the well of truth
which is the Bible of the Hebrews, written in Hebrew letters without punctuation and, for he
who does not know Hebrew, in Plato, Aristotle and Avicenne. For he who knows only the
vulgar tongue, one can discover certain very rare traces in the balladeers preceding Dante
Alighieri, in Dante himself and even in Petrarch.

Between the ripened thought and the sign which represents it there is always one law of
evocation and reproduction of the work one has accomplished in order to engender it.

Ciphers, characters and sacred words have a value, not related to the will of he who uses them
for the first time but, through the sum total of all the wills which have used them, to the
knowledge of the millions of energetic wills, serene and effective.

The talismans represent creations of the initial will or of the will-evoked: something like a
psychic means which influence the psyche or soul, imprinting, as through a seal on the virgin
wax of the spirit, the subtle properties evoked by the signs, ciphers, etc.

Their power is relative to the perfection and force of he who traces and looks after them; their
effects are slower or more rapid, more or less energetic, according to the signs, characters,
analogies and magic value of he who traces them.
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They are analogical manifestations of the will and not of desire. They are manifestations
reflecting the will on to the human soul, the instruments of small and brief miracles of time,
force or expansion limited to the effects wished, according to the intensity of the force which
has created them.

VIII - SCIENCE AND WILL

Ariel-force is the principle and consequence of science. Science is the intense and concrete
application of the force in magic. The mage must possess a perfect knowledge of the action
of the psychic and hyperphysical forces in order to obtain the realisation of Ariel.

Thus one demonstrates that in magic there is no application, exercise or adaptation of the will,
without anticipated knowledge of the manner in which it acts. He who acts impulsively
through the revelation of this sensitive unconsciousness which forms the substratum of the
mediums and hysterics, is not a mage but a good subject in the hands of a person who knows
what he is doing and how he does it. On the contrary, he who works consciously, even in
only deploying an infinitesimal part of his will-force, can be called a mage or sage.

I open here a very brief parenthesis on the reason why therapy classes doctors as the most
presumptuous among the empiricists. All the savants to which I have made allusion earlier,
including the doctors diagnosing the known illnesses, are infallibly of this type if they do not
move away from the immutable laws of nature in the material, in the order of creation, in the
spirit and in the natural and inferior elements.

Here the doctor appears, emerging from the dark spaces of empirical medicine of early ages.
He studies very actively the human body as far as he can describe the lesser details invisible
to the naked eye. Look at the history anatomy until the discovery of the perfected
microscope, and you will consider that man has wished to discover what constitutes the
human body and to know the exact reason for it. He has succeeded in doing so. There exists
no cell which would not glorify he who has illustrated it. There is not a single pore which has
not given rise to a specialised book. But when man wished to bring health to his sick body,
his knowledge has disappeared and the tombs have been dug and are being dug today, as in
the time of Imerio and his school of Salerno.

The pathogen elements which the contemporary doctors seek to discover in bacteria in order
to explain the diffusion of illnesses will go out of fashion more quickly than one can believe.

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The future doctor will find them in an imponderable element of which the actual researches
cannot take account: in the spirit of man in contact with the spirit of things, or in opposition to
him. He will then produce a profound revolution in human knowledge and the world will
end... for what will the world of diplomaed ignorance achieve which throws lightning and
excommunications against he who contradicts it. The shadows will be dispersed and a new
period will commence during the course of which the human sciences will be the sciences of
the human spirit. Then the social condition of the peoples will change because the spirit of
Christ will be incarnate; human justice will be an exact imitation, conscious and constant, of
the divine justice which today, seen by imperfect men, appears to them often as divine
injustice. This is because men having in all things relative conceptions, can neither imagine
nor understand a justice which is absolute.

To study the principle of life in us, to separate it if it is separable, to integrate it if it is

integrable, to bring it to the summit of its potential, to render it capable of being enriched by a
very great energy, emanating from the source of the universal principle-life at the point of
being able to dispose of it and to be nourished by it, and to nourish the organisms which are
lacking in it: there is hermetic education, leading to the notion of an hermetic doctor.
Hermeticism finds an aid, which all the modern doctors forget to consider, in the spirit or
profound intelligent vitality of the caring doctor, or he who aids the sick to conquer illness.

The arcane of the revival of the forces is conceivable in its mechanics of auto-nutrition
because it explains the revivification of the human forces after even a very brief and light
slumber, but one cannot prove it by the usual methods of scientific demonstration.

Any vitalist theory is never approached by the synthetic vitality of a man, vitality linked to a
central magnetic cell or nodule constituting the being, being nourished from a magnetic
terrestrial centre which in its turn is linked back to the magnetic centre of the planetary and
stellar worlds and of the entire universe.

An unique centre of energy, an unique magnetism.

It acts not by a unity of force, but from the unique central force of life, of which all the
expressions are only states of being.

Sleep is the indispensable condition in order to recuperate the wasted energies. All
dispersions of our energies are accumulated currents of vital magnetism which are
exteriorised in order to enter into the visible and invisible terrestrial and universal vibrations
and in order to climb back to the universal centre of life.

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If the integration of the human powers can lead to the formation of the mage, the living
reserve of the forces drawn from richer sources of energy, a simple progression of the
magnetic riches accumulated in us by a release of acts and an attraction of non-human entities
and can render us useful to all suffering beings who have recourse to us.

To know that we are from the centres of irradiant life, empowering the intelligent and
sensitive vitality of the inexhaustible centre of the World-Universe, permits us to conceive the
value of the Lord of the causes as being the most generous, noble and immeasurable dispenser
that religious or mystical imagination could ever conceive. In illnesses, every crisis which
heals takes place during sleep; a pain only disappears in sleep; the state of coma is a state of
sleep during which the nuclear magnetic centres fight to obtain a recuperation which does not
survive and when the means constituting the human organism inasmuch as the centre of
magnetism becomes incontinent, the dissolution is ready to be accomplished.

Let us return to our object: as in profane knowledge, empiricism is excluded and cursed, for
one only thinks wise the application that one knows. In the high sciences of the spirit, he is
called a mage who uses consciously the spiritual laws, cum scientia et ratione [with science
and reason] as the scholars say.

Wherever the science is, Ariel is found, to know the divine and magical force appropriate to
accomplish miracles for, just as the invisible world is known to the profane, so the invisible
world must be known by the initiate. Who are you, who, following your inspiration without
having the science of inspiration itself, obtain an accidental phenomenon? Are you a mage?
Or are you the toy of the manifestation of the unknown and invisible?

IX - HOW THE FORCES ARE COMMUNICATED

When you have a visible master, know that his science is a candle which will not abandon
you, but just as fire lights the burning coals through communion with Ariel, the elemental one
of the fire, he will light in your soul the fire of the science and by the science he will
communicate to you the force. One cannot sustain the method desired by the profane, which
consists of exposing the laws of known matters to the disciple, because it is not compatible
with instruction in magic.

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To direct you, if you are prepared to be ascetic, the master makes an appeal to your developed
reason and makes you enter into his school in order for you to find easily the first path. Like a
master in an ordinary school, he gives to his disciples what he thinks it is useful to give them.

But, say the sceptics, what can convert us, if it is not an impressive phenomenon? You, who
present yourself as Master, if you wish to convert me, produce this phenomenon.

But what does it matter to the Master, the fact that you do not wish to be converted to
spirituality?

This question resembles that of a child who visits the church of St. Peter and who says: Papa,
why do you not buy me a dome like that of St. Peter to put on our house?

The father responds to his son, smiling: Dear child, our home is not made for this dome; one
must first prepare the house and then we put the dome upon it.

But do you think, you who have a sane intellect, that the organism of spiritually evolved man,
capable of giving you the proofs of transcendental phenomena, could be the dome for any
modest house?

I will tell you simply this: permit me to give you the certitude of an occult power, human and
extra-human, through a progressive initiation. This practice will be to refine the psychic
organism given to the neophyte, by according to him the possibility of acceding to the
phenomena of a superior order. It is the key of all, a philosophical edifice which will have a
great influence on the creation of a school facilitating individual researches and the progress
of those who will be encouraged by their success to continue their researches.

Just like the world, the intelligent superior only manifests himself to the inferior by symbols,
analogies and assonant words and instruction in magic is only carried out through analogical
acts that the master practises on the disciple.

The science of the masters of the fire is only communicated by contact, although the masters
of the light only communicate in silence. The Church says: in reading the sacred books,

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consider the spirit which finds itself confined in them; but in reading the books on magic, do
not stop either at the words nor at the spirit of the words: above what one says and
demonstrates is found the master who, while indicating an end to attain and sharpening the
appetite of lust, teaches without saying it clearly the manner of returning to the goal: thus to
learn is to understand and to understand is to unveil the force which no one can give you:
thus, in you, the beast is killed and the angel is born.

Magic is an aristocratic science, allergic to the masses, which must have the intuition of this
divine science but cannot possess it: moreover, he who, having issued from the masses,
harvests the grain and conquers the science and the force, will reign over all.

Know how to understand and you will learn.

X - SCIENCE, WILL AND FORCE

Uniting science and will you will find the solution of the problem of force, but not how to
adapt the force and make it focus on the things which must be changed. But, if the science is
in union with the transformed will, all miracles are possible.

Observe theses rules to adapt the force:-

1] Wish without desiring.

2] Wish without fear.

3] Wish without regret.

Desire, fear and regret kill the will: before working in the things which are difficult or
uncertain of outcome, commence by distancing yourself from these three sins of the mage.

If you desire, fear and regret, the poems do not produce the charm and all force diminishes.

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In Paragraph II, I have said that to wish is not to desire; I say now that fear or regret neutralise
every act of the will. In order not to desire, fear or regret, one must feel divinely just without
human prejudgments of “justice,” based on egotism.

XI - EQUILIBRIUM AND FORCE

To be inspired with absolute justice, is to be in equilibrium. It is to be just.

That is why will, science and equilibrium are the three essential conditions of the Ariel or
mage of the force.

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XII - JUSTICE AND THE FORCE

Will without science and science without equilibrium are the negation of all magic.

A mage must not do all he wishes, but only what it is just to do; otherwise, his action would
be a culpable act of violence against all power and nature inferior to his own.

Do you wish to possess the divine force? Be just, like a god!

Do you wish to possess the diabolical force? Be unjust, like Satan!

The force in magic is a providential action which is fertile and beneficial, when it is in
harmony with the providential principle, but it does not happen in the same way when, by
reaction, it attracts to itself all the counterblows of perfect justice.

Reason is order, order is God, because order is justice.

Folly is disorder, disorder is Satan, because disorder is injustice.

XIII - PURITY AND THE FORCE

One dominates the magic of the passions by invoking the very pure Ariel.

One commands the passions by purity.

The pure force is without passion.

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The impure force is rich with all the torments of passion.

Magical and hermetic purity, and not religious purity.

Our purity, heard in its integrality, is the conscious and immutable neutrality which we keep
for the regard of our fellows.

To strip oneself of the outer skin which education has placed over us, to remove the baby’s
blankets in which the kindness of our more recent education has enveloped us and we present
ourselves naked for baptism, sicut erat in principio, in provoking the revelation of the
sleeping being, that is all, it is the evocation in value of the natural powers of the soul in its
simplicity.

All hate, all love, I would say all interest, of he who woks in the hermetic domain for the
success of a desired thing renders useless and void and destroys the expected result.

That is why I have said that the sentiment of justice is the unique factor of all our progress
towards reintegration.

There exists an obstacle which bars to us the route each time that our being tends towards
evil.

Why does the Hermetic Medicine easily obtain miraculous results? Because one cannot come
to the help of the sick with hate, because one cannot come to the help, or have the will to help
a sick person to whom one would wish evil; this would be in contradiction with the goal of
the action.

XIV - THE PASSIONS AND THE FORCE

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Can the passions serve as exciters of the organism to produce and invoke the armed Ariel?
He means: Can for certain creatures the stimulant, serving to free the occult forms, be sin or
vice?

Yes, but this is the mistaken method of the sects of cacomages. The divine magic only finds a
stimulation in virtue.

The virtue is Ariel, the virtue is force, the virtue is purification. The pure source of the divine
magic resides in the Love for one’s fellow creatures, in the sacrifice of what belongs to us for
the redemption of the rest.

The love for our fellow beings must be Christian - very pure and chaste and without any
desire for recompense.

The sacrifice that is the pain.

In this profound poetry of love without hope of retribution and in this pain without hope of
relief, pure magic finds the lever of every great miracle: faith in glory without end from above
and the joy of approaching Ea through the sacrifice of oneself.

XV - THE PURITY OF ARIEL

The good and evil in Magic depend on the purity and justice of he who works, more even than
the means they use.

Good and evil must be found in the vestibule and not in the temple; in the peristyle, therefore,
where the crowd of vendors press together, whom Jesus chased with a scourge; but, in the
occult domain, there exists only the inexorable law of progress in nature and in the
generation, one can only have there the absolute good, or justice, or Jehovah, the invisible
God who manifests himself through his fated, intransigent bounty, in the act of creation.

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XVI - ARIEL THE CREATOR

The man who wishes to join the power to act with the force, justice and purity of Ariel must
not, in the action which engenders creations, resemble men nor be inspired by their passions.
It is in this which resides his absolute resemblance to God and the complete success of his
elevation whatever may be his history, means or systems of creation and realisation.
Diabolical and angelic magic, black and white magic, are vague and vain words, before which
there is only one fact: the possibility for the Mage to imitate the divine nature of things, what
one can create and which can be created.

My disciple must know that, in order to divest himself of all human passions, in order to
liberate himself from all the heavy and weighty chains which surround the body of the
incarnate angel, it is sufficient to cultivate two divine virtues: the love of man and forgiveness;
these two virtues are contained in the ideal of charity.

Man is made from charity in the image of God, a curious image, and he then clothes it with
ambition, vanity, ignorance, human providence and philanthropy. As the judicious reader
observes well the civil institutions, and he sees how and to what extent they are distant from
the distant from the divine charity of which the Buddha and Christ speak. There is a sign of
the state of barbarism in our times, where social egotism brings it all into the sovereign acts of
states, in opposition to the interests of those they govern. All the theories which appear today
arise from the Utopia found in their realisation by the transformation of human nature into the
sense of doing good, by the divine regeneration of the man deprived of his celestial rights.
Moreover, the law which governs spirits and things in the transformations is unique: there is a
series of laws, geometric or arithmetical according to the value of the progressions, one law of
regeneration through suffering, according to the degree of convulsion of the social organism.
But charity is still very far from the modern ideal of the mercantile charity, in politics, in
religious societies and in families, where gold, which for the people represents the synthesis
of total well-being is only used to spread the prejudice that good is in pleasure and evil is in
pain. [By following this reasoning, Mary, Mother of Sorrows, would become “Mary the
Bad.”] The human institutions have replaced the word charity with that of philanthropy, but
it is only when the philanthropy becomes charity again, that one will have progressed to
another echelon of the sacerdotal perfection.

Every disciple working in magic must love and know how to forgive. A love without egotism
is divine, even if all women can only conceive that one could be loved intentionally and
ideally, without any trace of jealousy, the latter being condensed from egotism into love.
Love is the most fascinating characteristic of the instinct: its decadence is the prostitution of
all the noble, divine and divinised sentiments in man. Love is the most precious complement
of sociability. It is the very pure key of Isis which opens the fertile treasures of the divinity in
the deprived human creatures. The mysteries of Venus were nothing other than the
celebrations of the cult of this comprehensive love which unites the two poles of creation in
the creation of vital and intelligent Mercury. The Mystical Rose is the Rose of Love. The
Roman de la Rose and the Courses of Love of the Middle Ages, the songs of the minstrels and
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troubadours, the poems like those of Dante Alighieri and the minor works of Brunetto Latini
and others, are only the romances of Charity in love, and romance is love through charity. No
one was a poet without love; poetry is depicted as being love; but in love there is truth, which
is the seed of charity. From this also are derived the Satanic rituals, exalting the glory of
generation in impure love and abortion in prostitution and in life with love, uniquely sensual
and libertine.

Forgiveness is an aspect of pure love for others who are imperfect. To know how to love is to
know how to forgive. A father and a mother forgive their son, who is the object of their love.
Between all the mistaken loves, the least false is maternal love, for it is less egotistical.
Moreover, even this maternal love is not authentic, except in the unconscious forgiveness; the
mother, deploring the suffering which regenerates her son, is egotistical, like many mothers.

Know how to forgive and you will become gods on earth. Do not let the offence reach you,
be indifferent to the insult and consider he who offends you as an innocent child who will spit
in your face. Magical education, divine and divinising, is to be educated in forgiveness.

If it were otherwise, magic would become a formidable instrument directed against all the
passions of one’s fellow man.

Love and forgiveness, which are united in charity, differ from the fact of the divine character
of the first and the human character of the second. Charity is powerful as a sacrifice of the
relative being to the absolute being; philanthropy is a passion of zoophiles who seek to protect
the animals, to relieve their torments, but not to make them sit at their own table, nor to pull to
their place heavy chariots.

Charity is the reaction of the material world on the world of spirit; charity is the world of
flesh spiritualised.

Christianity experiences charity in the respect for one’s fellow man, for he incarnates and
undergoes the same physical suffering and he feels pain just as others feel it, a completely
different thing from philanthropy, the pure and simple feeling of friendship for suffering
man.

Charity is the property of the mother who feels her entrails doubled up with pain if her son
cries because he is hungry. Philanthropy is, on the other hand, the virtue of a brain which
would not like to be afflicted with the spectacle of the evils of others.

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If every man evoked in himself the Christ who sacrifices himself by immolating himself for
the good of humanity, the society of actual thieves would be transformed into a terrestrial
paradise.

That is why one can say, and I affirm it in my turn, that all character traits contrary to
solidarity are a social evil and that all good originates from human solidarity.

XVII - ARIEL DOMINANT

He who comes to dominate by loving his enemies dominates them inexorably. The triumph
of love resides in the act of force in justice and is invincible in its powerful affirmation.

Ariel, the force and attractive spirit of love, is prodigious in his forgiveness.

The virtues and vices of souls are communicated by direct reason of their reciprocal love, and
by inverse reason to their hate.

The more two people love each other, the more they both grow together, exchanging in their
love their respective virtues.

This explains why one does not dominate the person whom one hates, whilst what one loves,
one possess.

Such is the law communicating the virtue of all real things; and the visible and invisible
societies are united and repulsed following the same law.

Bismarck has said that right than that of force. In the absolute, this is reasonable. This force,
it is right itself, for the god who is not just is not strong.

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One knows the fable of the little dog who goes to attack the lion. The lion, after having been
bitten, stated that the teeth of the little animal had not even deranged a hair. He then said to
his enemy: “You see, I could kill you by eating you; I spare you because you are small.” The
little dog then tried again, with the same result. The lion let him do it and forgave him again.
The force of the lion rendered him generous, but if he had not been strong, he would not have
had the clemency of the strong.

EPILOGUE

O Ariel, ray and power of the force of Jupiter, after having known you, man, the microscopic
parcel in the immensity of the worlds has seen, relit in himself, the divine spark in its first
splendour.

Where are you? Will he who invokes you, see you? What is your face, o martial spirit
dazzling with light and fire?

In the oriental civilisations, you gave splendour and magnificence to Ninevah, Babylon and
Memphis; in Thrace, Orpheus enchanted you; in Greece, Jason wished to conquer you;
Hercules wished to captivate you; in the Latin world, you became the eagle of wisdom and of
the domination of Rome; in the Christian world, you spoke of the truth on the Cross.

In the world, all invoke you, all adore you. Because of you, one only sees the face of Amon,
horned and generous; one does not know that you become providence by charity and that you
are beneficent in the glory of justice.

Be generous when you give to my disciples who call to you in the long hours and depths of
the night, in their rooms of study where are stacked on the shelves of libraries the volumes of
human knowledge. Appear to them in the form of a gnome or flamboyant Elf or as ethereal,
seat yourself on the edge of an old table and speak to the neophyte who wishes to act and
know: tell him the truth, the naked truth; then you will smile at him and let him have the time
to reflect.

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In addition to all you will say to him, do not forget to approach him thus: there is no wisdom
without silence; there is no power without charity; there is no force without justice. I am the
virtue, he who transforms and he who makes miracles.

I only link myself to you through a pact of alliance. You will tell me: I am yours, now and for
ever; you will write it for me in your blood, you will put in these drops your imperfect soul
and will wait. As for me, before accepting, I will see if you have tried to sell me false stories
as sapphires; if the truth is in you, if your hope is your love, and..... if all is true, I will come to
you, I will give you the force in justice, love and charity, light in the Science. When you seek
me, I will be near you; when you sleep, I will watch over you; when you combat evil, I will be
your ally.

May the spirit of the age not remove his piercing vision from the intelligent disciple, who is a
neophyte in magic. The guardian of the threshold flourishes his magic sword, throws light
from his power eyes; but the disciple will pass, if he knows how to be silent, to wish and to
love.

Science is force; it is justice; it is charity. Science is not delirium, it is not fever and not
passion, pride, ambition or lies. The lightning is an inexorable law, just like the force in
justice and charity.

It is in this science that, at the point of death, the martyrs of the great ideals found their smile,
and which the sacerdotal empires found were the happinesses of the world.

Remember, my disciple, to be wise and to know how to read me, because I have finished and
it has protected me from telling you of it, for I have already said too much about it. Above
all, if you have not believed that I have revealed to you the arcane of the great magicians
according to my promise.

The true initiate is he who, after assiduous work and effective practice of the doctrine,
perfects, evolves and passes the most elevated degrees of the vulgar visible world and enters
into the world of causes, renouncing to him its effects. It is he who passes the immense flood
of exterior sensations and feels developed in himself the interior man, or the Christ who
speaks.

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It is he who has split up and separated his “elevated body,” its first trinity, of the body and
spirit of our epoch, entering thus into the phase of evolution from which one cannot return and
speaking the double language of the spirit and man.

Since in every man must consider a double being, the old man, a synthesis of preceding lives,
and the new man, actual. The initiatic process must be understood as a return by the exterior
man to the mysterious or secret man.

To confer initiation, commence by an intensive actively which the master make the disciple
undergo in order that the former man is manifested in his integrity.

The religions consist in spiritual education enveloping the new being and the old being in the
same mantle of ideas nourished by faith; initiation, on the other hand, forbids the formation of
new layers around the occult and secret being and denudes it.

The action continues which consists of stripping away the artificial, to put naked, in its
integrity, the old spirit, is a continual death of the artificial self, without the comfort of a
moral aid or any encouragement.

The novice must only be instructed in this science and aspire in the silence to the
manifestation of God in him, without allowing himself to be seduced by appearances.

Jehovah must be directly and immediately manifested in the disciple.

In developing his intuitions and in freeing himself from all artifice, the disciple progresses.
He must deprive himself of all will to live, nor of the worry of temporal things, but aspire:

1] to the absolute mastery of life, like the creator of life itself.

2] to the possession of the state of holiness [according to the creative will which resides in
him the form of his more elevated solar principle, which is the first Virtue itself of all the real
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Universe], in order that he disposes of the material things, sensitive and hypersensitive,
considering them as his own production and not like goods which rain down from strange
hands, and in order to dispose of them according to the principle of absolute justice of which
is the balance of Michael.

3] to the possession of the state of mobility [Ibi], in order that all the low things may be
dominated.

4] to the reconquest of the luminous state, in order that all the paths, all the dominations may
be illuminated by truth; he must be always present in himself, the active denominator, creator
and recreator of things.

Magic, with its operations, only awaits a single phenomenon, a great phenomenon; as the Sun
appears, so to the East of the sleeping psyche of the disciple appears the great God of mental
light and so the day makes itself felt in the soul of he who invokes it.

Now, those who wish to study and practise Magic must not forget that the knowledge of the
Interior Self forms the first part of the intelligent and conscious manifestation of the disciple;
after which, one enters consciously into relation with the world of causes but through the
effect of a blind faith.

In magic, as soon as one has knowledge of theoretical rudiments, one must work; to discuss
it, is time lost. The disciple must work, pray and practise.

The practices of Magic, taught by a master, continually present this form: to produce, to
deliver oneself from evil, to try and to take account at present of intense psychic or animist
activity, which he who operates, does not explain, precisely because he does not see
immediately what his operations produce; but the friendly hand which he has invoked will
commence in latent fashion to dissipate the shadows and, invisible, insensitive, this intense
activity of reintegration in the light which blesses, will not be interrupted until this day of the
complete triumph in him of the intellect of truth.

You must await only one phenomenon of our doctrine, to know the reintegration of your
intelligent self, which your spirit lights and finds the Light and, in the Light: the Master.

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Once arrived at this great and unique phenomenon, all the others are childish games; one
knows that they are of worth and this will not be the pain of trying to become intoxicated with
it.

With this, I have finished; I believe I have written sufficiently what is useful and necessary for
men of goodwill to succeed.

I salute you, O Disciple. I salute you, remember the clama ne cesses of Isaiah.

The times are propitious.

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