Chapter 6: Chapter One: The Way

I

Christian Mathesis

A few bones sufficed for Cuvier to reconstruct antediluvian paleontology. The History and pre-History recorded in the sacred Books of all peoples leave us far less merit regarding the human Proto-Synthesis. The sole difficulty was letting it reestablish itself according to the dual objective method and its double criterion.

Our principal guides have been: among the Church Fathers—Saint Augustine; among the Evangelists—Saint John; among other Apostles—Saint Paul and Saint Peter;

among sacred writers of the Old Testament—Moses; among authors preceding Moses yet conforming to the purest patriarchal Tradition—Job; among the ancient Universities of the Patriarchs still living today—that of Brahmanism, dating from Krishna yet containing documentation predating the 32nd century before the Incarnation of the Word.

To this University we add the Iranian—still represented by the Zoroastrians—and in the Far East, the Kuo Tzu Chien; in the Far West, documents of the Red Race.

All this documentation reads and arranges itself organically—with all its correspondences—on the precision Instrument we have often mentioned, the Archeometer; just as all resulting Teaching centralizes and concludes in a living verbal monument: CHRISTIANITY.

Indeed, Christianity is not one of this world’s religions: all others are but its dismemberments. It is the Religion of all Worlds—the Mathesis of the dual visible and invisible Universe and their Amphibian: Humanity.

Christian Mathesis thus contains three Syntheses: the visible Universe, the invisible Universe, and Humanity—amphibian of both—as summarized in the following synoptic table:

UNIVERSE

Invisible, Visible, Amphibious Man

Divine Glory: SheMa

The Heaven of Glory, radiant Involutive: SheMaY

The reflective Heaven of reflected Glory, Involutive of etheric Waves: SheMaYm.

The physical Involutive and Evolutive Heaven of Forces and Atmospheres: She Mi — DWu

Schematized Astrality—Involutive and Evolutive: AReTs-AsTRa

Dynamized Astrality—Involuting and Evolving

Resorbent Astrality, disjunctive, in counter-Shema

The Fire of disjunctive Chaos, putrefying and annihilating

Each degree of the first seven Ternaries is commented upon throughout human History by the sacred Books of all peoples. These Books themselves trifurcate, conforming to divine Mathesis into three Syntheses relative to the dual Universe and dual Humanity—Invisible and Visible.

Despite their apparent divisions under the banners of Religions, Universities, Languages and Legislations that divide terrestrial Humanity, the Vedas, the Kings, the Avesta, the Books of Moses, those of the Prophets, and even the mythologies of Asia, Europe and Africa are anything but expressions of individual Systems presided over by Anarchy. They are not philosophical; they do not emanate from subjective Criteria, and we shall show they share a unifying bond revealing a common origin in this World and the same revelatory Principle in the Other. The same may be said of the scientific Systems accompanying these works, and likewise of the social Systems that apply them.

All scholars who have taken the trouble to study these have reached our conclusions—namely that these dismemberments conform all the more to the real Laws of universal Facts as one ascends further into Antiquity, to a veiled yet translucent starting point where one glimpses their triple primordial Synthesis. And we have been granted to verify, with all possible rigor of the most exacting reason, that this triple Synthesis and its Mathesis constitute the Christian Religion, that of the Creator Word destined to incarnate for mankind’s salvation. Moreover, the Gospel states this explicitly, as do the Apostles and Disciples preaching it to all Nations. The Church Fathers—emerging mostly from all Mediterranean and Eastern Initiations—continued the Christian conquest by reminding the Gentiles of this indisputable fact.

This is why Jesus speaks simultaneously as Creator Word—Inspirer of all past and future Revelation—and as Incarnate Word destined to return to the Glory whence He descended, when He says: “I am the AMaTh,” the living Truth from which all truth proceeds.

AMaTh indeed contains: 1° ThaMA, the Miracle of Life, its Manifestation in universal Existence;

2° AThMa, the infinite Existence of absolute Essence, the Soul of souls: ATh;

3° MaThA, Mata, the supreme Reason of all true reasons, the Incidence of all Reflections, the Legislation of all laws, the Eudoxy of all doctrines.

In speaking thus, the Lord expresses not only all sacred tradition revealed by Him to the Patriarchs, not only Moses’ Torah that summarizes them, but His own direct Torah—that of the dual Universe and dual Humanity.

We have sufficiently stated elsewhere that Jesus’ most intimate confidant of divine thought—Saint John—recorded the ancient Mathesis and Principle of the three Syntheses in the beginning of his Gospel. Reading this Book and the Apocalypse with both religious and scientific spirit, one cannot but see they share the same author. They express the same Mysteries in the same hieratic manner, particularly the AMaTh concerning us here.

”I saw an Angel ascending from the East with the Seal of the Living God.” I entreat the reader to retain this word from the Apocalypse VII:2. It prophesies that the Mathesis of AMaTh—inseparable in Jesus yet apparently disunited in religious, scientific, academic and social Humanity—shall be reconstituted between East and West. An echo of Daniel through Ezra regarding certain traditions and keys of Mysteries, the Talmud states: “The Seal of the living God is AMaTh.”

The Prophets, knowing what this meant, would have immediately recognized the Messiah with every utterance He made of such decisive Mysteries. But the Prophets were all dead, slain by the mental and governmental State of the supplanting Bourgeoisie—that of the tribe of Judah.

Ascending the stream of Time, let us pause at the academic source where Moses’ texts were reconstituted in vulgar Assyrian characters and half-Hebrew, half-Chaldean language. Daniel was then Grand Master of the Sacred College of Kashidim. The Keys he provided open the doors of all Sanctuaries of Tradition, as well as their prediluvian Unity and Universality—even postdiluvian for some centuries. Among these Keys common to all Universities directly or indirectly patriarchal, we must cite the Ca-Ba-LaH as we have defined it—in Solar-lunar, Lunar, Horary, Monthly, Decanic etc. forms according to Languages and their sacred mapping. These Keys are scientific, and as such as clear as Daniel’s prophecies, as exact as the epoch he indicates for the Messiah’s Incarnation. All this, and much more, formed part of the Mathesis of AMaTh.

The same Mystery leads us from its second transcription to the first—from Babylon to Thebes, where under the functional name Oshar-Shiph, Moses as royal son was epopted, then royal chief of staff appointed military engineer for refortifying strongholds and war machines. His fame as scholar and inventor passed from Egyptians to Romans.

Theban Universality leads us, ascending Time, to another that was not its mother but elder sister: Tirohita, the learned city of ancient northern Brahmins. The Theban priests and those of Ethiopia, along with their royal initiates, came there to complete their Higher Studies concerning the invisible Universe. Likewise, the Kashidim of Babylon went to perfect theirs in their original University: Kashi in Sanskrit (Caçi), today Benares, regarding the visible Universe.

Let us pause at Tirohita, and to behold the Christian University and Universality in a fact as significant as the AMaTh—Seal of the Living God—let us open the Atharva-Veda: “The Seal of the Living God bears the Sun, because its Revelation illuminates the Universe.” Thus, Our Lord Jesus Christ, in this as in all His shematic words, did but summarize Himself—as Creator Word and Inspirer of His eternal, one and universal Religion.

The Atharva-Veda leads us to its antediluvian filiation. There we rediscover the imprint of the Seal of Mathesis—its solar verbal and cosmological Shema in the ARKA-METRA we have reconstructed from ancient documents verified by modern Science. It is the Archeometer of this primordial Utterance of the Word that Saint John designates in his Apocalypse. Reading both leaves no doubt that this imprint of the Seal was revealed to him by his divine Master.

Thus the Vedas return us to the antediluvian Cycle—that of the triple Synthesis and its Mathesis signed upon this same Seal: JeShU-Word and MeShlaH. In our notes on the KaBaLaH and the first part of this work, we recalled that our Church’s Litanies name the Lord “King of the Patriarchs.” This is fact, not figure of speech—as is all religious Tradition, from its theological texts to the liturgical Archeometer framing them in all correspondences of the dual and triple Universe.

In Vattan—the shematic Language of the first Cycle—we find IShVa-Ra, JeShU, King of the Rishis. Sanskrit articulated upon this shematic Language, whence the Veda also proceeds, says IShOua and ISOua; but sacred Languages cosmologically systematized must always be traced back to the XXII Vattan Letters of the Seal and all their archeometric correspondences. Here we shall mention only those of Numbers. That of the divine Name concerning us is 316. We rediscover it in the Egyptian Osiris: OShI = 316. Ri and Risch, King of Amenti—the invisible Universe. In Hebrew it is IShO, but prior to Hebrew, in Ethiopian, it is ShOI. Always, regardless of its position, the name verifies by number. In Sanskrit: ISH signifies the Lord; Va, universal cyclic Motion.

After the foregoing, we shall no longer marvel to see—seventeen centuries before our era—an initiate of the Higher Teaching of Tradition, an Egyptian Infanta dedicate to OSHI-Ri a child saved from the waters, and call him M’OSHI, as we say: Child of Jesus, Child of Mary.

We shall return elsewhere and in greater detail to all these points, but we wished immediately to show how—in declaring Himself the AMATH—Our Lord Jesus Christ declared Himself the Creator-Word, Founder of Christianity, eternal Religion confirmed by all Tradition—antediluvian no less than postdiluvian.

The European mentality can scarcely comprehend all this, dominated as it is by that of Greco-Latin Gentiles, and barely awakened from individual reason to divine Reason by recent scientific methods. Already, as we shall see later, these intersect with the Ancients’ Ether, its undulatory System and the intermediary Medium for transmitting divine Powers: ALHIM, to physical Forces: SheMaIM, through musical vibrations of Numbers.

Yet no effort was spared by us twenty years ago to explain all the resources offered by evangelical Mathesis to counter the national and international ills threatening our country’s life and what was once Christendom. Everything that has transpired since, all that is now unfolding, has been faithfully recorded by us as consequences of divine Laws of History and of the misunderstanding of these Laws by our ecclesiastical and university scholars—the Clergy and Clergiate—since the pagan Renaissance. All could have been avoided, and for three years we implored our nation’s leadership, both left and right, to adopt the necessary measures—very simple yet highly effective—indicated by Tradition. The time was ripe then; that hour has now passed, and we write only for tomorrow, for the aftermath of catastrophes of every kind, when rebuilding shall be required after Paganism’s destruction.

II

The Constitutive Criteria of Mathesis

As Religion of the Creator, Preserver and Savior Word, Christianity was thus that of the first men and their social Cycles designated under the name of Patriarchs who founded them. Long predating the Hebrews, India’s earliest peoples recorded this memory in their vast historical and mythical documentation. AD-aM signifies in Sanskrit Unity-Universality, Indivisibility of the whole. The same Patriarch is designated by the Kashidim as AL-OuR-OShI, God-Light, and this same name inverted signifies JeShU-Holy-Spirit-God ⁽¹⁾. Thus the Word was known by this archeometric Name, and the Patriarchs bore this divine Hierogram like a banner, inscribing it upon their foreheads in golden letters and precious stones.

How did this Religion impose itself upon human reason? Did it stem from ignorance or fear, as Voltaire claimed? Neither. This Religion arose from two Revelations that led men to the true System of the World and the true System of Humanity.

Certitude is to Truth, indeed, what Evidence is to Light. Yet the same evidence, though unchanging, presents different aspects according to the eyes’ condition, their openness and viewpoint; it presents none to eyes that voluntarily close or to the blind. The same holds for Certitude. It has its conditions, its critical degrees, its crisis signs corresponding in man to his collective and individual Existence—teaching and taught, involuting and evolving. This is what the School calls Criteria, but we add to this abstract term its living substratum.

One may safely assert that three criteria divide the human Spirit. Ordered by influence, they are those provided by:

1° Philosophy;
2° Science;
3° Life.

(1) Reversed, it indeed yields IShO-ROu(aH’)-AL. — It must not be forgotten that O and U are one and the same letter: the Vav. (Note by the Friends of St-Yves) ↩

FIRST CRITERION

This first criterion—that of Philosophers—has in itself but value of mere opinion and conjecture; it is a more or less elegant prattle according to native eloquence, more or less innocent according to education, yet always semi-unconscious and tending to erect Individualism as Principle, Opinion as Authority, and Anarchy in all things. The first part of this work and all our prior writings abundantly prove this.

Descartes’ rejuvenated formula—“I think, therefore I am”—is evidently inexact; man does not live because he thinks, he thinks because he lives, and thought is accurate only in proportion to education given by Life and instruction given by Science.

Left to itself and unsubordinated to the other two, the philosophical path thus does not lead to Truth which is Life; it strays therefrom, and the advent of Philosophers to Government of Societies always initiates their liquidation.

Such was ancient civilization’s fate following the division of Languages and pagan Naturalism’s appearance. Babel began; among Jews emerging from Babylon, the reign of Scribes and Pharisees continued; among Greeks who had forgotten Orphic Synarchy as the Jews forgot that of Moses, Philosophers and Sophists proved to the end what worth the philosophical Criterion alone holds for the Social State. Finally, we have witnessed here, and shall witness again, where Europe’s current destiny tends—thanks to secondary studies that since the Renaissance effected pagan resurrection, reawakening this mental and consequently governmental anarchy, worthy offspring of individual philosophy.

The first Criterion liquidated, we face the other two: Science and Life.

Science is the constitutive Truth of the visible Universe, its legislated fact.

Life is the constituent Truth of both Universes—visible and invisible—their verbal legislating Principle.

These two Criteria are objective. Both demonstrate themselves to Observation through Experience. Both proceed by Revelation, and this double Revelation is Religion.

The visible and invisible Universes stand in exoteric to esoteric relation, similar though inversely proportional. Their concordance is Wisdom itself.

SECOND CRITERION

First degree: Positive

The priest ascending the altar of the Word and invisible World says: “I will wash my hands among the just.” The Scholar, approaching the visible World, washes all his faculties of observation, all his instruments of experience in precision and exactitude.

This is a new mental race in our neo-pagan World—a pure, not bastardized race, as potent as the primordial one that by the same path progressed from Analysis to Synthesis, from Science to Religion. Its method has nothing human in the word’s pejorative sense; it is the opposite of philosophical fantasy.

The mightier the scholar in thought, the more he fears deceiving himself and others; thus he dismisses as childish all metaphysics, all philosophy, all empty cogitation. He clears the slate of multiform Anarchy with which pagan secondary studies have cluttered intelligence and opinion since the Renaissance, knowing better than any that what he verifies exists eternally without his permission.

”We draw Ocean’s water with a shell,” says Newton. Newtonian Emission was this shell, but Undulation permits retracing the ancient Patriarchs’ Periplus^[*]: the circuit of the cognoscible World up to and including the Principle.

Science, no more than Religion, can thus be a product of human Spirit; both are given him only by Revelation—the constitutive Truth of the visible Universe existing, and its fact being legislated through Ages and Cycles before man appeared therein. The latter has power only to apprehend Science according to his own Evolution’s progress.

Science is the cyclic Legislation of the visible Universe’s collective fact—its cosmogonic Torah, cosmological Code, Habeas corpus. It is not signed by human Reason, but by this Universe’s social Reason. Man apprehends it only through abnegation of personal thought; for this latter, alone, has falsehood as essence, or if one prefers, conjectural illusion. Only through strict mental and to some extent moral discipline does it rise to its true cultural value. Thus the wild shoot, rectified by grafting, becomes bearer of a superior type.

Human thought grafted by Science is the Reflection of the Word’s universal Incidence considered as Reason of the visible Universe.

It is indeed exoteric Revelation we deal with here. It seizes man from his cradle, through all external senses. This penetration of Reflection by Incidence likewise occurs through inverse proportion; so that Incidence—which in itself is the entire Cycle of Phenomeny, the Involutive—decomposes in Reflection into as many evolutive series as there are objects corresponding to each sense.

Universal Phenomeny affects all cosmic Existence, and it goes without saying that Existence is not Life, but its exoteric mode: its name declares this clearly.

The scholar’s—or rather student’s—mental process resembles the child’s, though rectified. He questions, but without conjecturing; observes, but without imagining; experiments, but by magnifying and rectifying his external senses—those of terrestrial Physiology shared with animals.

These senses are individual, sufficient for animals, insufficient for man relative to Reflection’s power which—in him alone—corresponds to universal Incidence. This Power, Reason of his Species, places him above and outside physiological series, as an amphibious biologist of Earth and Universe, planetary Evolution and cosmic involution.

This is why, to the individual organs of his senses, he adds others—collective ones—more correspondent to his life than those of his existence. First come animals with sensory apparatus more developed than his: the falcon for sight, the dog for smell and hearing, the horse for movement, the bull for strength, etc. But then come precision instruments that compensate for the limitations of terrestrial organs of sight, hearing, touch, taste, smell, and finally the sixth sense—movement.

This fact of epi-organic, transorganic apparatus proves—as we shall elaborate below—that Biology precedes Physiology and transforms its organism according to needs. It also proves that Man, grafted by Revelation—even merely exoteric—ceases in part to be terrestrial, becoming cosmic and dominating physiological conditionings, the series subjected to durations of Time and extents of Space.

Indeed, when the astronomer observes a star invisible to the naked eye but not to vision, the telescope—augmented eye—equates in duration and extent to a proportional approach not merely of the observed phenomenon, but of the observing vision itself.

Likewise concerning not the infinitely great, but the infinitely small and the microscope. These examples multiply across all scientific instruments, true organisms that man adds or can add to those of all his other senses—known or unknown.

The positive degree of verifying incident Science through reflexive Knowledge has as its object all series of Facts and Laws concerning Forces and their substrates, their existences, organisms and environments. Next comes verification of the comparative degree. This uncovers Relations between Series—a whole new Order of Facts and Laws where Involution commands evolutions. Here unveil themselves the Harmony, Organy and Logy of invisible Species presiding over visible individuals, then the Powers that specify and chain everything from minutest details to the cosmic whole.

Individual series are evolutive; their cyclic concatenation is involutive. At first glance, the former seem to support the latter; but deeper examination shows the opposite is true. It is universal Order that specifies every particular order. Thus while every individual in each series—like the series itself—is governed by a law of particular Self-attraction, their relations are ruled by a universal Law of attraction acting from one kingdom to another and between all kingdoms, that they may mutually support one another in the ever-present finality of one same general Principle of Existence. This is the supreme cosmic Fact, the cyclic Fact of this Law—at once physiological, harmonic and logical.

This supreme Fact has many aspects; we shall name only the most graspable. It is called organic Time—whether the universal cycle of the cosmic Year encompassing all solar systems, or the Great Year of a single such system, or the mere year of one Planet or its last satellite.

Time is to Space what Number is to Interval on the sonorous String. But in the Universe, the String is all Dynamism, all fluidic Heaven whose astral Heaven is the tensor.

The cosmic Fact is not limited to this mechanical character. The latter exists there only as function of general Physiology where, from greatest to smallest, annual Cycles themselves renew conditions of existence. Their physiological roles are themselves subordinated to a superior Law of harmony regulating their inter-organy by nesting them mode by mode, number by number, interval by interval.

This harmony itself is still but an expression of Logy—Thought in perpetual Act. And the act testifies to conscious Will of a supreme legislative Reason—one in Essence, universal in Form, global in operation—ever intent upon this same End: the guarantee and renewal of cosmic Existence and all that flows therefrom.

The Criterion of Science stops here, and this supreme verification of the social Reason governing the visible Universe wholly brings into Reflection one of the Word’s experimental Incidences—the Exoteric. This incidence, embracing the whole Cycle of series and harmonies of exoteric Knowledge, corresponds in the Word to the Genesis and Synthesis designated as Science, and in human Spirit to the Hierarchy and Synthesis of natural and human knowledges. In this hierarchy, Physiology culminates in verification of the Perennity of Form and Soul of Life—whatever astral or fluidic environments this Soul and Form assimilate in their double visible and invisible Existence.

This double Existence accessible to observation and experiment entails as conclusion Immortality, moral Liberty, individual Responsibility—all without departing from the conditions of observation and experiment proper to the Criterion designated as Science, which alone with Life can lead us to Certitude.

SECOND CRITERION (continued)

Second degree: Comparative

In their ascensional march toward Synthesis, universal Wisdom and Religion, the first Masters of human Spirit known as Patriarchs traversed this whole double Cycle.

Swiftly they abandoned the first Criterion—childish for lack of science and conscience—and passed to the second which gradually yielded all its degrees to bring them to those of the third; for exact observation and experiment are the common condition for knowing all real facts. Now, the divine World is the superetheric Reality of the astral World.

The inventory of physical facts completed—along with that of their Laws of harmonicity and organicity—human reason and conscience always arrive as necessary conclusion at the “Verbum Vitæ” of the “Sum qui Sum”: supreme Law, Principle speaking in the Laws as these do upon the vibrating plate of facts.

Universal harmonicities—those of each thing and all between them—are the Laws of Facts, proclaiming the common Principle whose functional and convertible equivalents they are. Thus, after having observed and experimented through all analytical procedures upon the organisms of the three Kingdoms—terrestrial and cosmic minerals, Earth’s plants and animals, substances and forces; after studying the crystallization of the first, the cell and organicity of the others, the resistances and movements of the last—one has been and always will be led to the following.

Negation of Matter and pure Spirit in the pagan and Greek metaphysical sense of these terms; for if we inquire of the archeometric or schematic languages of antiquity the etymology of the word “Matter,” here is what they reply:

Chaldean, Syriac, and Hebrew tell us: MaT—Passivity, inertia, and mortality.

The Veda, Sanskrit, and Pali indicate the idea of possession, of thing owned by Being.

This is clear; but at the present point of anarchy in relations between Clergy and Clergiates, in the civil war waged between philosophizing Theologians and men of letters—some borrowing arguments from Science against Religion, others from Religion against Science—it is well to dismiss these politicians and peddlers of both sides back to back.

And we shall say: Matter and organic Substance, far from being identical, are opposites. Matter is a reject, a Caput mortuum, an inorganic, amorphous excrement of organic and morphic substance. But scarcely excreted from a prior Organism, scarcely chaos and matter, it is reclaimed by laboring Forces within organizing environments. Their activity draws its inertia anew to emerge from chaotic matter’s condition and re-enter that of substance defined in a body and qualified in a form. For the state of body implies not at all the material state, but rather that of substance and form functioning through specific harmonicity and organicity.

A piece of iron or any mineral whatsoever is not Matter, for the latter is inorganic and amorphous, whereas metal or mineral is fully organized according to its species—each characterized by a special arithmology and morphology. This arithmology corresponds to chemists’ equivalents, and this morphology to physicists’ molecular or crystallometric architecture.

Moreover, the harmonism and organism of metals and minerals in themselves correspond exactly to their relations with the vegetable, animal, human, and cosmic Kingdoms—including gases through occlusion, forces through conductivity, and all their other known or unknown relations.

Likewise, any vegetable fragment is not Matter so long as it remains organized; it is Substance—that of its Kingdom—in the form of its Species, genus, and variety. Its arithmology expresses its function in vegetable harmony; its morphology is the signature of its organism within its kingdom; and the cell is its rudimentary structure, as the crystalline molecule is that of mineral and metal. Moreover, whatever physical destruction one inflicts upon vegetable as upon mineral and metal, one can always make their typical form reappear through very simple means—by polarized heat’s action upon mineral, polarized light upon vegetable.

This is the resurrection of glorious bodies and the affirmation of Life’s perennity as laboratory fact.

This arithmology governing organized substances leads directly to Numbers—which human Spirit creates no more than anything else. It verifies them through observation and experiment, for all things are numbered, weighed, and measured. Number is Harmony itself, inseparable from all Laws and Facts—even those seeming to escape it.

The music of sounds is but one aspect of this universal music, yet since it renders number experimentally together with cipher, it holds exceptional scientific importance.

The regime of cosmic Forces—whereof sound is part—corresponds exactly and obeys the cosmic Powers of the Word through its living Laws of involution and evolution.

As verbal equivalents of the Principle, the Powers and the World of Glory are supra-ethereal in themselves. They are intra-ethereal in their action, omnipresence, and manifestations. The latter pertain to the third degree of the third Criterion: Religion.

The Forces corresponding to the Powers are intra-ethereal in their direct state; they are sub-ethereal and atmospheric in their manifestations. These pertain to the second criterion: positive Science.

At this degree, the observer perceives not the regime of Forces within the Ether itself, but in their reflection through the prism of atmosphere, terrestrial substances, and his own organs. To the latter he adds appropriate instruments—and these are dyalistic, while the methods of this degree are dualistic.

Undulation is the direct movement of Forces in their medium: imponderable Ether. Vibration is their reflected Movement in dense media. Ether traverses these media with its seven dynamic Modes. Physical beings subject to central gravity thus perceive forces initially only through Vibration in dense media; but one fact will clarify that it is not the vibration of ponderable bodies which produces Force.

At a certain atmospheric height, physical organs cease to feel Vibrations. At high noon, the Sun’s most brilliant light yields for them to Erebus’ night—this height (having its number corresponding to lesser atmospheric prism density) exceeding the vibratory potential of the nervous system.

Forces therefore do not have as their cause the Vibration of Bodies—the opposite is true; for the Sun has not ceased shining because man at our atmosphere’s confines no longer perceives its radiance.

Another fact—this one at Earth’s surface—will complete the first.

Low-pitched sounds, provoking fewer vibrations than high ones, possess greater dynamic power; they travel faster. Below sixty vibrations, the ear no longer perceives them; all the more are the universal sounds of all ethereal Dynamia inaudible to our fleshly ears, and the fundamental sound is unheard by the Cosmos itself—for its audition would be the visible World’s end: the last trumpet.

Dynamic intensity is thus directly proportional to Undulation and Numbers in imponderable Ether, and inversely proportional to Vibration and cipher in dense and consequently refractory media.

What holds true for cosmic Forces pertaining to the second Criterion holds all the more for the living Powers and organic Modes of the observable and experimental “Verbum Vitæ” of the third Criterion.

When specialists have sufficiently observed and experimented with the surface facts that constitute the object of positive Science, when they have classified them independently of one another, when they have approximated the Law of each according to its physical, chemical, geological, vegetable, mineral, botanical, zoological, etc. Species—they compare them and are led to the second degree of their Criterion. The Facts of Reflection guide them to the Facts of Incidence, the indirect to the direct, the approximation of Laws to the Laws themselves, the links to their chain, the Vibration of ponderable bodies to the Undulation of Forces in imponderable Ether, the inharmonic cipher to the harmonic number, muteness to speech. Then a second fold of the veil opens, and the beauty of the True offers glimpses of the Facts and Laws of its harmonicities and organicities.

Here begins the second Revelation. It struggled to disentangle itself from Newton’s system; but this is now accomplished, and the first quarter of the 20^th century will exhaust this phase while preparing the next degree: superlative Science emerging from the comparative, just as the latter was born from the positive.

Then will come the indissoluble union of Science and Religion, of the second Criterion and the third, through Synthesis in Wisdom.

SECOND CRITERION (continued)

Third Degree: Superlative

To this point the Patriarchs arrived. This is why they testified to it in various ways, of which we shall cite two:

1° They grafted human Utterance onto Cosmology or the social Reason of the Powers and Functions of the Universe. Hence the solar-lunar sacred Alphabets, their hourly, monthly, decanic derivatives, etc., and all this marvelous language of scientific Equivalents of the Utterance, called the Language of Angels. We have reconstituted this entire lost cosmological ensemble since the division of Languages. Traces nevertheless remained under the name of the cosmological Seal of the Living-God. Among the Aryas, it is the Arka-Metra of the Vedas; among the Egyptians, it is the divine Seal borne by the Prophet in hieratic processions; among the Jews, it is the Seal of IHOH, called AMaTh by Moses, by his ALHIM and their successors the Colleges of Nabim founded by Elijah and Elisha. Finally, in the Barîth ha Kadosha, it is God’s Seal repeatedly designated by Saint John, the sign of the Angel or divine Envoy regulated upon the spiritual East:

2° They founded the human social State upon the model of the cosmic social State and its Powers. A theologian would rightly say the same in other words: They founded the Church militant upon the Triumphant.

These terms should only be used when dealing with Religion; we shall merely state here that, from a purely scientific standpoint, the earliest Patriarchs knew of the solidarity between the two modes of Existence opened by Birth and Death, and of the environments proper to these two modes. These environments are: the astral Heaven for the physiological assimilation of its substances through vegetative Reproduction and Nutrition, and after Death—or rather after the transpassage—the fluidic Heaven for the return to Species and the direct assimilation of supra-ethereal substances. This occurs according to the degree of purity achieved by the Soul’s Freedom and Responsibility.

All Scholars worthy of the name who have studied Antiquity through any specialized lens have concluded in favor of a primordial civilization, a unity and universality of the human Spirit that grows ever more perfect as one approaches this source. Our own civilization—still a wild shoot—barely allows us to comprehend its mental and governmental State, nor its Sociology. This is also why we see this entire social State founded upon the Cult of the so-called dead, meaning upon immortal Life verified through Science, by Knowledge and by Consciousness.

Were we to discuss this thoroughly, proof in hand, we would scarcely be understood—even by the current of intelligences we have stirred these past thirty years in various places.

Among the monuments testifying to the most ancient Patriarchs’ degree of Knowledge, we must rank foremost the Physiology of Time, the Organism of its functions, the Harmony of its Powers, the logic of its Revolutions. This Synthesis—containing within itself all its contending analyses—was for them Science itself, subordinated to Consciousness and the Foresight or Providence of the cosmic Reason of the universal Word, Creator of all existence and its Preserver through perpetual cyclic Renewal ⁽¹⁾.

No existing University—however ancient: the Brahmanic or the Chinese, nor any defunct University as ancient as these: the Ethiopian, Egyptian, or Chaldean—can boast of having invented this marvelous Proto-synthesis. All have gathered fragments and formulas of it without possessing its Unity or Laws in their entirety. All hold partial Keys, but not the master Key. All affirm it, all confirm it; none can claim to be its complete conservator, nor even its scientific interpreter.

The Archeometer will fill the gaps for all proofs that the supreme Principle—the Word—can provide through observation of Laws in the experimentation of Facts.

Does what appears as social Reason, as a concert of harmonic Powers and Functions in the visible Universe, constitute the Word Itself? Is universal existence, ceaselessly renewed, Life? Does man—reflection of universal Incidence—bear within him both this Word and this Life? Such are the questions that necessarily arose before the intelligence of the first Patriarchs when they apprehended the Cycle of Science, its rational Unity, and its physiological Universality. The force of Truth led them to answer negatively on all points—through observation and experience.

The social Reason of the visible Universe bears the Seal of the Word, but it is no more the Word Itself than a royal seal is the King, or a written Torah is God.

This Reason is social through the association of Powers in harmonic functions, and these Powers are intelligent and free. Their harmony is the very fruit of their intelligence’s freedom and their love. Their social State is founded not merely upon the divine Torah which serves as their charter, nor upon the Science whose entrusted Fact is the visible Universe under their guardianship—but upon the ineffable, forever adorable Being who created them before this Universe. For this Being, Science itself is but an instrument of supreme intelligence, inconceivable love, inexhaustible foresight and providence for all and for everything that, without Him, would forever remain only Chaos and Nothingness.

By whatever name they are called—Powers, ALHIM, Angels, or Gods—these Guardians of universal Functions stand to the Word as letters to the Utterance. Each, according to its function, presides over an entire Regime of Forces in the astral Heavens. Thus, through the Cycles of organic Time, this Function extends instantaneously across the Ether, throughout the Universe, to all hierarchies of beings and things contained within the dual visible Heaven—down to the central Fire of each Globe, a fire that itself belongs not only to the astral Heaven but above all to the fluid Heaven.

Such are the Powers, each in its isolated function. But their functional Harmony constitutes their social State, and its product is universal Existence—ceaselessly renewed according to Kingdoms, Species, and Genera, whose preservation and, when necessary, destruction are entrusted to them by supreme Reason.

Is Existence Life? The first Patriarchs needed only self-observation to find the answer. Man attains true thought only through reflection. He possesses existence only through reproduction. The same holds for every Star, every Solar system, and the astral Universe in its totality. Only what is reflection in man is called evolution within annual involution there; and what is reproduction in human Physiology is termed Renewal in general Physiology.

And yet Existence proclaims Life—the supreme, undeniable Fact; it affirms this miracle inexplicable by exoteric science alone.

(1) See Appendix I: The 500-Year Cycle. ↩

THIRD CRITERION

Religion

The Criterion of Religion—the intimate union of the two true Criteria, that of Science with that of Life—requires as conditions internal observation and experimentation: those not merely of manifest Existence, but of Life and its Revelation. When dealing with the visible Universe, observation and experimentation employ as instruments the simple or mechanically augmented terrestrial physiological senses. When dealing with the invisible Universe and Life, observation transforms into Observance, Experimentation into Experience—preliminaries to Wisdom—and they are pursued through the internal senses and through their intimate senses.

The external senses have as their common or central Sense the focal point of cerebral reflection called the Sensorium commune.

The internal senses have as their common Sense their point of convergence with the intimate senses—a vital point known as Consciousness, corresponding to the direct seat of Life in the heart.

The internal senses are the direct senses of Biology, just as the external senses are the direct senses of Physiology. It would be erroneous to conflate these two organic Orders, which correspond yet stand in inverse proportion. Biology belongs properly only to Life, whatever environments it assimilates to exist. Physiology belongs properly only to Existence evolving according to astral or dynamic environments, ponderable or otherwise; for the Organism is not weighed in kilograms, and it has many other possible environments and conditionalities beyond those subject to Gravity or the central Attraction of a given Star. An ethereal wave, a ray of light, a sound—all carry within them the regimes of Harmony and Organy of which they are the vehicles.

As regards Beings, these same regimes correspond to the internal or direct senses of Life. Metaphysicians would call these Senses the Faculties of the Soul; but metaphysics is a human abstraction, and its definitions fall far short of expressing the living qualities of their objects—here lies all the difference between vain abstraction and Life itself.

Just as the external senses—or rather their organs—can be mechanically magnified, penetrating more deeply into the exteriorities of Existence and the entire visible Universe, so too can the internal senses be magnified by the Intimates.

Communication from external to internal senses occurs through the Sensorium commune, physiologically—that is, in a mechanically organic manner, though already biologized.

Communication from internal to intimate senses occurs through Consciousness; but here nothing remains mechanical—all is organically vital, though with immediate reaction upon the physiological support.

To convince oneself of this, one need only perform the following observation and experiment: to think forcefully—that is, in the heart as in cerebral reflection—that one might have harmed good beings, even involuntarily. To imagine these beings—that is, to conceive them and render them present, to see them again in spirit with all the qualities that made them admired and loved. Then, to this thought—which this time is a reflex of Life—there responds a disturbance of Life itself, and Physiology registers this emotion as a contraction in the heart and a sensation of suffocation in the lungs.

Consciousness is thus biological, not metaphysical, and it influences Existence and its physiology through Life.

The word Consciousness signifies: with Science—that is, in agreement with the constitutive Truth of the visible Universe. This Truth itself is but one manifestation of the Word. Consciousness is therefore the common sense through which the Legislator-Word—that of Science—directly illuminates Life through His own Sapience. This sense, through which the internal communicates with the intimate and which belongs simultaneously to both these regimes, is the sole remnant of the latter. For, by virtue of the profound mystery called the Fall, all the intimate senses of human Being have closed and atrophied—save this one.

What I designate as internal senses corresponds to the autonomous development of individual being, grounded upon the prior unfolding of its external senses or Physiology. Balance and health summarize this unfolding. Reason and Consciousness summarize the development that rests upon it and grows therefrom—though not resulting from it. Does the highest degree of this development as Reason and as Consciousness give the ultimate measure of all the sum of life that man is capable of living within himself and manifesting outwardly? No, for here we are dealing only with a second stage of individual autonomy.

Through his reason as through his conscience, man will live and manifest only what these two Modes of Life can provide: Accuracy regarding Science, Justice regarding Consciousness. This is already much—and far be it from us to diminish the human type from this degree: not that the merit belongs to the individual, as many men of this sort are inclined to believe.

The spirit of Accuracy is not man’s own, since it is universal Reason that reveals it to his reason, Science to his Knowledge.

No more is the Spirit of Justice the property of the human individual, since it is the Being of this universal Reason that reveals it to man’s intimate being; since it is the living Sapience that thus speaks in Consciousness.

The individual’s merit lies in having been sufficiently alive for this double graft to lead him to this development which constitutes him in Truth as an intellectual and moral Being, fit to serve as the foundation for that superior degree of Life or participation in Life which we shall now discuss.

Just as there is communication through relation between Existences, so too between Lives and between these and the absolute Life that specifies them through its Word.

When the first Masters of humanity—the Patriarchs—in the flower of their psychic Virginity, came to recognize the Word through its exoteric character, they experienced the shock of the Living God in their hearts. Even in profound solitude, they felt this emotion did not originate from themselves alone, but that it was dual—shared and reciprocated—with a sweetness of attention and energy both human and superhuman.

Their psychic substance being untainted, their internal senses not atrophied by centuries of mental sophistication or ontological degenerations, they observed piously within themselves this extraordinary emotional experience.

Then the mightiest in heart and thought—suspecting, then becoming certain that the creative Word was not only living but present—prayed to and adored Him.

The reciprocity of love increased, and when the Word of Life found them strong enough not to be frightened by sensing His own Essence in its absolute fullness, He engulfed them within Himself. Through the opening of their internal senses, their intimates opened completely, utterly penetrated.

This divine State, this supreme experience which reveals to man the invisible Universe—its facts, Laws, degrees and Cycle—bears an insufficient though familiar name: Ecstasy. Insufficient, for what concerns us here rather merits the name Instasis, Integration, if not Reintegration into direct Life and its environments. These latter are intra-ethereal and supra-ethereal, like the invisible Universe of Life.

Such is the theological State—the Instasis of Man in the divine Word of Life.

Thus was given to him the esoteric Revelation of the “Verbum Vitæ,” that of the invisible Universe. Thus was human Utterance brought—as we have said—into perfect concord with this Word of God, and the supreme Synthesis—that of eternal Life, Religion—revealed with the same exactness as its exotericism, Science. But what was Science in the external Revelation is Wisdom in the internal. Until then, the Word had been perceived only in His Shadow—the external Light of His Laws. Now He was known in His Glory, in the direct Light of His Life.

For if the visible Universe contains all signs of the Logy of the Word, only the invisible Universe holds and gives its living meaning—direct Verbality. Only the Principle reveals the sense of the Laws that are His means and the Finality of His eternal Act.

Without Him, Man—prisoner of evolutionary conditionalities—will see only Individuals subjected to physiological formation and deformation. Blind to biological Species not belonging to the Visible World, he will be led to conclude that Death is definitive—the supreme attraction of every astral center—and through death, to individual Irresponsibility and collective Anarchy. Yet this conclusion would be false even from the standpoint of the external Criterion which leads of itself—through Universality to Unity, through the complete Cycle of Laws to affirmation of the Legislator.

But for every eagle Spirit that will follow through to the ultimate reflective power of his reason under the external incidence of supreme Reason, how many owl spirits will prove incapable of this victorious effort—denying its Epiphany, the View from above, because they shall never be worthy of it.