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.

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To whom then? To mainstream science?

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

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 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 clarity to that which applies to the

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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 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
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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 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

7
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 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.

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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.

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.

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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.

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;

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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.

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.

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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.

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
15
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.

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.
16
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 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.

17
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 mediums, the spirits can produce permanent
phenomena of all kind, intellectual, sensible and material.

25
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.

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.
26
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.

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.

27
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..

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.

28
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;

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.

29
 "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
32
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

33
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.

34
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."

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

35
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.

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.

36
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.

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

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

38
 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?

39
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.

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.

40
* *

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.

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.

41
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.

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

42
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.
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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.

44
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 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.

45
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:-

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

46
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.

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.
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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.

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.

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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,
49
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.

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.

50
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.

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

51
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
52
direction of a perfect master that psychic and physical qualities are developed which enable the realisation
of magic.

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.

53
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 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.

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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 horrible

55
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.
56
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.

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.

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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.

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.

58
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, 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:

59
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.

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.

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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 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.

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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.

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
62
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

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.

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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.

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.

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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.

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

65
 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 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.

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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?

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,
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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.

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.
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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.

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.

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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.

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:-

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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

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.

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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, 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.

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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

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.

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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 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
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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]:

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
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for others only a 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.

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

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

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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.

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.

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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 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:

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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.

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.
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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.

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

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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.]

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.

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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.

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.

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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.

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.
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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.

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.

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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.

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:

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- 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.

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
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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.

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
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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

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.

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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.

* *

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;

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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.

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:

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

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.

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.
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“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.

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...

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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.

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.

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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.

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.

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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.

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
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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.

* *

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.

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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

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.

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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?

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

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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.

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.
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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 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.

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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 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
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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 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.

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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:

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.

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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.

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.
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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.

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:-

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a] Initiations by rites.

b] Initiations by transmission.

c] Direct initiations.

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.

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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

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!

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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 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.

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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.

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_______________________________________________________

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 RIVER

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.

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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.

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

119
120
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 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
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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 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.

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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.

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
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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.

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.

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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.

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.
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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.

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
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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.

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.

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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.

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

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- 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.

* *

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.

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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:

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
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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.

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:

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-

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.

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
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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.

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
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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.

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.

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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.

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

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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.

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?

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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.

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.
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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 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.

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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.

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?

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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 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.

The key to all practice is the Immaculate Conception.

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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.

- that realisation, on hign as well as below, is an act of love.

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- 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.

Karma is the fruit of all our acts: the inexorable law which none can infringe and to which all beings are
subject.

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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.

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.

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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 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
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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.

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.

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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.

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.
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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 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.

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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

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

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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.

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.

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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.

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.

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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 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.
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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.

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
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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 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.

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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..... !

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.

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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.

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.

* *

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To be educated oneself and practise: How do you educate yourself? How do you practise?

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 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.
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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.

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.

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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 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.

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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.

Catholicism divides man into three elements:

1] The body.

2] The soul.

3] The divine spirit or Christ.

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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.

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.

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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.

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.

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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.

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.

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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.

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.

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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.

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.

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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.

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]?
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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, 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.

* *

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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.

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.

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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.

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.

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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.

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].
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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.

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
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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.

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.

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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.

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.

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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

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.
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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.

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

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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.

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.

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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.

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.

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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.

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.

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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.

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!

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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.

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.
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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.

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
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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. 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.

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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.

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?

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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.

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

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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, 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.

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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.

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.

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The pure force is without passion.

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 troubadours, the poems like those of
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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.

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.

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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.

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.

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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 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.

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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.

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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