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On the brink of mystery, the spirit of man is seized with giddiness. Mystery is the abyss which ceaselessly attracts our unquiet curiosity by the terror of its depth.

The greatest mystery of the infinite is the existence of Him for whom alone all is without mystery.

Comprehending the infinite which is essentially incomprehensible, He is Himself that infinite and eternally unfathomable mystery; that is to say, that He is, in all seeming, that supreme absurdity in which Tertullian believed.

Necessarily absurd, since reason must renounce for ever the project of attaining to Him; necessarily credible, since science and reason, far from demonstrating that He does not exist, are dragged by the chariot of fatality to believe that He does exist, and to adore Him themselves with closed eyes.

Why? — Because this Absurd is the infinite source of reason. The light springs eternally from the eternal shadows. Science, that Babel Tower of the spirit, may twist and coil its spirals ever ascending as it will; it may make the earth tremble, it will never touch the sky.

God is He whom we shall eternally learn to know better, and, consequently, He whom we shall never know entirely.

The realm of mystery is, then, a field open to the conquests of the intelligence. March there as boldly as you will, never will you diminish its extent; you will only alter {xi} its horizons. To know all is an impossible dream; but woe unto him who dares not to learn all, and who does not know that, in order to know anything, one must learn eternally!

They say that in order to learn anything well, one must forget it several times. The world has followed this method. Everything which is to-day debateable had been solved by the ancients. Before our annals began, their solutions, written in hieroglyphs, had already no longer any meaning for us. A man has rediscovered their key; he has opened the cemeteries of ancient science, and he gives to his century a whole world of forgotten theorems, of syntheses as simple and sublime as nature, radiating always from unity, and multiplying themselves like numbers with proportions so exact, that the known demonstrates and reveals the unknown. To understand this science, is to see God. The author of this book, as he finishes his work, will think that he has demonstrated it.

Then, when you have seen God, the hierophant will say to you:—“Turn round!” and, in the shadow which you throw in the presence of this sun of intelligences, there will appear to you the devil, that black phantom which you see when your gaze is not fixed upon God, and when you think that your shadow fills the sky,—for the vapours of the earth, the higher they go, seem to magnify it more and more.

To harmonize in the category of religion science with revelation and reason with faith, to demonstrate in philosophy the absolute principles which reconcile all the antinomies, and finally to reveal the universal equilibrium of natural forces, is the triple object of this work, which will consequently be divided into three parts. {xii}

We shall exhibit true religion with such characters, that no one, believer or unbeliever, can fail to recognize it; that will be the absolute in religion. We shall establish in philosophy the immutable characters of that Truth, which is in science, reality; in judgment, reason; and in ethics, justice. Finally, we shall acquaint you with the laws of Nature, whose equilibrium is stability, and we shall show how vain are the phantasies of our imagination before the fertile realities of movement and of life. We shall also invite the great poets of the future to create once more the divine comedy, no longer according to the dreams of man, but according to the mathematics of God.

Mysteries of other worlds, hidden forces, strange revelations, mysterious illnesses, exceptional faculties, spirits, apparitions, magical paradoxes, hermetic arcana, we shall say all, and we shall explain all. Who has given us this power? We do not fear to reveal it to our readers.

There exists an occult and sacred alphabet which the Hebrews attribute to Enoch, the Egyptians to Thoth or to Hermes Trismegistus, the Greeks to Cadmus and to Palamedes. This alphabet was known to the followers of Pythagoras, and is composed of absolute ideas attached to signs and numbers; by its combinations, it realizes the mathematics of thought. Solomon represented this alphabet by seventy-two names, written upon thirty-six talismans. Eastern initiates still call these the “little keys” or clavicles of Solomon. These keys are described, and their use explained, in a book the source of whose traditional dogma is the patriarch Abraham. This book is called the Sepher Yetzirah; with the aid of the Sepher Yetzirah one can penetrate the {xiii} hidden sense of the Zohar, the great dogmatic treatise of the Qabalah of the Hebrews. The Clavicles of Solomon, forgotten in the course of time, and supposed lost, have been rediscovered by ourselves; without trouble we have opened all the doors of those old sanctuaries where absolute truth seemed to sleep, — always young, and always beautiful, like that princess of the childish legend, who, during a century of slumber, awaits the bridegroom whose mission it is to awaken her.

After our book, there will still be mysteries, but higher and farther in the infinite depths. This publication is a light or a folly, a mystification or a monument. Read, reflect, and judge.

 

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TRANSLATORS NOTE v

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INTRODUCTION vii

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PREFACE xi

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PART I (RELIGIOUS MYSTERIES) 1

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PRELIMINARY CONSIDERATIONS 1

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FIRST ARTICLE 12

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SKETCH OF THE PROPHETIC THEOLOGY OF NUMBERS 14

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ARTICLE II 72

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ARTICLE III 77

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ARTICLE IV 82

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ARTICLE V 89

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RÉSUMÉ OF PART I 91

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PART II (PHILOSOPHICAL MYSTERIES) 98

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PART III (MYSTERIES OF NATURE) 108

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FIRST BOOK

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CHAPTER I 110

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CHAPTER II 117

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CHAPTER III 127

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CHAPTER IV 226

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BOOK II

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CHAPTER I 234

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CHAPTER II 239

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CHAPTER III 244

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CHAPTER IV 256

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PART IV (PRACTICAL SECRETS) INTRODUCTION 267

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CHAPTER I 270

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CHAPTER II 274

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CHAPTER III 281

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CHAPTER IV 285

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EPILOGUE 289

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