Introduction to the Study of Occultism

to the Study of Occultism

The greatest men of genius that have been born in the last centuries have been interested in this world of the marvelous represented by Magic. Not to speak of the ancients, all enamored with love of the mystery, it is easy to verify our assertion in the mystical work of Dante, built according to the septenary keys of the Kabbalah; in the manuscripts of this prodigious artist, doubled by an eminent scholar, who was Leonardo da Vinci; in the purely magical works of Shakespeare, Macbeth, Hamlet or the Tempest; in the writings of Goethe, admitting that he has devoted much attention to alchemy, and even to the music of the great Richard Wagner, to whom the world of enchantments has given up all its secrets. And our list would be very long if we wanted to cite one by one all those of our century who were attracted by this study, from Balzac to Edgar Poë.

And let it not be said that literary men or philosophers alone have taken a liking to these reveries. Did not Newton spend several years of his life in search of a mystery of the Christian Kabbalah: the number 666? Does Kepler admit that it is the analogical method which, by bringing together the musical laws and astronomy, has led him to his admirable discovery? Finally, Bacon, the defender of the experimental method, Did not he take care of astrology?

It is true that it is commonly asserted that all great men lose their heads at the end of their lives. Why? Because they are interested in these studies.

For us, a prejudice, more or less, scarcely frightens, this investigation indicates above all the necessity of the human mind to reason the faith, and to apply to the sentimental data the cold methods of science.

The occult science claims to realize this ideal.

What is occult science?

A body of doctrine taught in the Universities of Egypt and transmitted from age to age, not without serious mutilations. What essentially constitutes occult science is less its teachings than its method of investigation.

It is certainly interesting to note that the ancients had a science just as we did, that this science was taught under the seal of secrecy, and after serious physical and moral trials for the future members of the “ruling classes.” But these are the sum of the investigations, the utility of which does not appear to be immediate.

What interests us chiefly from the practical point of view is this method of analogy, which, handled with prudence, can be of the greatest utility to us.

We can not insist too much on this point. The occult science comes to offer to its disciples a new method, that is to say, a wonderful working tool.

It is immediately understood that if this tool is handled by unskilled laborers, it can not, in spite of its precision, but give very poor results. If, on the contrary, he who holds this instrument of investigation in his hands knows how to use it intelligently, the result will be surprising.

Do we really need new methods at this time? Do we not have enough for our needs?

No; And we shall see at once why.

The love of analysis to excess has led our scientists to an area where specialization is very early.

The accumulated knowledge of each science is such that it is necessary to resolve itself, or to know only general data, or to specialize immediately.

We do not speak of the necessity of studying only one science, the divisions go much further, and he who, for example, wants to study “Medicine” is obliged, if he wishes to devote himself entirely to this art, to specialize soon in “the Clinic” or in “Physiology” or in “Histology” without counting the thousand specialties contained in the clinic itself, etc., etc.

The domain embraced by the study of the universe, according to the rigorous methods of our age, appears to the impartial observer as an immense city, where sumptuous temples rise, an image of each of our great sciences. In these temples an infinity of small chapels are filled with fervents who struggle with influence or merit to enter the sanctuary. These chapels are the image of these thousand specialties for which students and teachers are always found.

But no overall plan. The chapels are raised at random in every temple, the temples erected without any order in the city, so that the stranger can no longer recognize in this inextricable confusion.

No system set. No synthesis. This is what is really missing in our time.

Is it impossible to discover the intermediate milestones which must unite all the branches of human knowledge? Is it impossible to find in natural sciences a classification which follows so closely the laws of nature that it is applicable to minerals as well as to plants and animals which seem to be governed by the law of evolution?

The minerals are classified according to their chemical properties, the vegetables according to their genital and animal organs according to their framework. How do you want to recognize yourself?

Oken has given a very curious system to this subject, which directly connects the natural sciences with the physical sciences by a classification based on the four elements.

Yes, in the middle of the nineteenth century, on the four elements; but if these words shock our chemists too much, I shall say, in four ways, that simple bodies behave according to their atomic constitution. The carbon corresponding to the Earth is tetratomic, the NITROGEN corresponding to the Water is triatomic, the OXYGEN corresponding to the Air is diatomic and the HYDROGEN corresponding to the Fire is monoatomic1).

The alchemists, of whom M. Berthelot so competently studied the works at the present day, made chemistry alive, and conceived the chemical bodies somewhat as we now conceive organized beings; hence their idea of the transmutation of metals, which, after all, was nothing but transformism in action.

A chemical body was for them an integral being constituted like all beings by organs and exercising functions.

What have we done now? We have dissected these mineral beings, we have searched the constitution of the element Water, and we have placed in separate jars the two organs or simple constituent bodies: hydrogen and oxygen, all the others.

We have constituted, under the name of chemistry, an anatomy of the mineral kingdom; When we come to physiology we shall recognize that the alchemists were still our masters.

This alliance of the physical and natural sciences, we shall find it, if we wish to seek it, in the books of those old fools who occupied themselves with Magic.

Always Magic.

It must be admitted that I am connected with it; but I could hardly do otherwise if I did not want to get out of my subject.

By this name of Magic we designate the apparently supernatural practices exercised by the thaumaturges, initiates of the temples of India or of Egypt. The science taught in these temples was hidden from the profane, hence its name of occult science.

The occult science, we have said, can be conceived as a body of doctrine taught in the Universities of Egypt and transmitted from age to age, not without serious mutilations.

This definition raises many objections.

Our classical studies have accustomed us to regard the eminent men of antiquity as sweet dreamers, doing much philosophy, and blindly worshiping a multitude of gods as diverse as the stars of heaven.

The idea of a body of doctrine with a scientific character, of a hierarchical organization of teaching in the pagan world, of a transmission of this teaching through the ages, etc., thus upsets our conceptions to such a point that, despite everything, we do not want to pay any attention to it.

That is why we have devoted the greater part of our work to accumulating in various chapters all that we have been able to find positive about this.

The prolegomena (chapters 1 and 2) are devoted to the study of this synthetic body of doctrine, based on reasoning by analogy.

This science exists, but it is totally different from ours by its results. It would be madness to seek in antiquity the existence of the perfected devices we possess today; M. Franck, therefore, is a hundred times justified in raising, in the letter he has done us the honor of addressing, against this tendency to regard occult science as the origin and the fatal point of arrival of all our knowledge. But, on the other hand, the application of the analogical method to our present discoveries will produce very curious results, and above all very unexpected results.

If the merit of the general principles of our sciences is granted to the ancients, it would be an injustice not to insist on the admirable way in which the unity of teaching was practiced in this the so-called pagan world.

It is well known that every people and even every city had its gods and priests; it is also known that these priests were scientists, engineers, astronomers, or doctors; but it is unclear that these scholars were all attached to the same center and all recognized by a sacred language known in all the then existing temples.

Each of these temples represents a regional faculty, a preparatory school of philosophy, law, art or medicine. But all these schools are connected with a university which alone confers high grades, that is to say, gives the necessary knowledge for the direction of peoples or the subtle forces of nature. What proof can we give of this assertion?

Open the first book of history available, the most basic biographical dictionary, and look for where Lycurgus went to learn the art of governing men: in Egypt; where Pythagoras went to acquire his prodigious knowledge; in Egypt; where Plato learned the foundations of his admirable philosophy: in Egypt. That's the answer to our earlier question.

And if there is any doubt about the existence of a sacred language common to all the priests of all countries, the unanimous affirmations of thirty-two ancient authors collated by de Briere (see pp. 388) will victoriously prevent any possible objection.

Moses is also an initiate of the temples of Egypt, and this sacred language, which we may believe to be lost, will be found again, still intact after many centuries, in the book for the preservation of which Moses chose an indomitable and savage people.

The Kabbalah teaches us the principles of the occult teaching of the sanctuaries of antiquity; Gnosis renews this teaching, and the efforts of all hermetic societies: Alchemists, Templars, Rose-Croix or Freemasons only tend towards a single goal: the reconstitution of this unity of teaching, this brotherhood of intelligences, represented under the symbol of the edification of a universal temple.

It may be very interesting, you will say, for a historian or a philosopher to seek what is true in these affirmations; but of what use can these facts be for an adept of experimental science?

It is here that we must approach the question from a quite different point of view, that of the method employed by the old initiates.

When you want to know the height of a tower, the simplest procedure is to climb the tower and unroll a rope bearing pre-established divisions. This is the experimental means par excellence, that which will be employed by the most ignorant people.

But go get an engineer. Do you think he will take the trouble to make this painful ascent? Trigonometry allows him to find exactly the height of the tower thanks to a very simple calculation. Knowing one side and two angles of the rectilinear triangle, he will quickly solve the entire triangle and thus find the height sought.

Two known elements are enough to find the unknown element.

This example makes it possible to understand the use of the two methods of investigation: the experimental method corresponding to the first means of obtaining the height of the tower and the analogical method corresponding to the second of these means.

An experimenter, who wishes to realize how the sensation transforms into movement in the spinal cord, will multiply the processes of investigation on poor animals and make real hecatombs without often arriving at a very serious result.

An occultist will first determine the unity of action which governs the transformations in the organism, showing that the same law explains the circulation of blood, the circulation of food (digestion), and the circulation of the nervous fluid (innervation) (See Gérard Encausse, Essay on Synthetic Physiology Paris 1890 in-8°)). Establishing thus the general formula which will serve for the resolution of unknowns, he will have no difficulty in showing that the transformation of the sensation into motion in the marrow is analogous to the transformation of black blood into red blood in the lung or the transformation of the chyle food into the digestive organs. Knowing only one of these transformations, the analogical method will allow him to discover the others.

But the known points, the foundations of later research, can be supplied to the analogist only by the experimenter. Moreover, the data determined by the analogy become truly scientific only when they have been sanctioned by experience. Claude Bernard boasted of appealing to experimentation only to verify a preconceived idea. The first quality of analogy is to provide methodically this preconceived idea which will become the beacon of the experimenter.

The analogy does not aspire to replace the experimental method; on the contrary, it offers a new field of action to this method, allowing the poet to be as precise in his developments and comparisons as an algebraist, without further impeding the liberty required by the imagination of the poet, than the rigor demanded by the reason of the mathematician.

That is why all the ancient poets were at the same time profound scholars, and not content with having a vague tint of science, acquired hastily and without application.

Thus this method seriously studied by our scientists can render them important services. It is clear, however, that researchers will only ask the occult science for its method and will pay no attention to the historical and philosophical data that characterize occultism as a body of doctrine transmitted uninterrupted through the ages.

Science has made considerable progress since the beginning of this tradition, analysis has been pushed everywhere to the most extreme limits; a synthesis is necessary. We think that the analogical method, taking up the thousands of established facts and grouping them according to an entirely new process, is alone capable of constituting this synthesis; may we not be deceived!

If anything can make us hope for the future of these studies, it is the growing success of the movement begun only a few years ago.

Seven years ago, occult science was only known as a very original philosophy, and only by a few, disciples of Eliphas Levi or Fabre d'Olivet. The Western tradition was not interrupted; but it was kept very secret. The spiritist and magnetic schools continued their studies, but each was confined to their special field.

At present, occult science is taken seriously by a pleiad of researchers applying the analogical method to the various branches of intellectual activity. Generally, the birth of a school is characterized by the application of more or less revolutionary theories to literature, art or science taken separately. What constitutes the peculiar character of this movement determined by occult science is that everywhere it tends to show vitality.

In literature, it is Joséphin Péladan, initiated by Dr. Péladan his brother, and responding by a series of magical writings, begun in 1883, to the ferocious attacks with which he is the object; It is Léon Hennique applying in A Character the data of spiritism and in his play Love the teachings of occult science; it is Paul Adam re-editing the Sabbath and reviving by his conception the tradition taught by Eliphas Levi; It is George Montière hiding the deepest truths of philosophy under the ironical jests of Dr. Selectin; it is Leonce de Larmandie, the friend and disciple of Péladan, studying the esotericism of the form in many volumes.

In poetry it is Emile Goudeau, it is Jean Rameau, it is Albert Jhouney, making the profound teachings of the Zohar in admirable verses, it is Paul Marrot, Robert of Villehervé, Ch. Dubourg, and Lucien Mauchel Applying the analogy to the most poetic developments.

Émile Michelet makes a transcendental study of aesthetics: esoterism in art (1890).

The novelists are also interested in these new data and we owe to Jules Lermina, besides two literary studies: To Burn and The Elixir of Life, the clearest summary that has been made of Hidden Science: Practical Magic. M. Lermina is an example of what can be done when one wishes to join the assiduous work to the qualities of the literary. Desiring to know thoroughly these questions, this author does not hesitate to work Hebrew and Sanskrit at the same time as the most arduous books of the masters of occultism. He is now one of the most highly educated representatives.

Finally, our list would be very long if we had to mention all the contemporary writers attached to these ideas, such as Guy de Maupassant ( Horla ), Anatole France (Thaïs), Gilbert-Augustin Thierry (The Blond Braid), R. de Maricourt (The Eye of the Dragon, Batracian Music-lover), or Huysmans (Over There), etc., etc.

Aesthetics, in all its branches, has representatives among the students of occult science. Let us recall the work of Augusta Holmes, the pieces by Ch. De Sivry and Henri Welch on the music and studies of Joséphin Péladan and his disciple F. Vurgey on painting.

And let no one tell me that the defenders of the imagination are solely concerned with these questions. Movement, as we have said, shows the traces of its action in all the branches of intellectual activity, even the most rigorously technical. Thus Charles Henry, who has studied Wronski seriously, applies these data to his mathematical works; Gérard Encausse applies the analogical method in his Essay on Synthetic Physiology. Albert Faucheux obtains an Academy prize by applying this same method to pedagogy, while Horace Lefort recalls, according to the esoteric tradition, the return to national genius in his Latin Error.

Everywhere movement is accentuated; In PHILOSOPHY it is F. Ch. Barlet, the most learned and the most modest of all the occultists of France, who shows the depth of esotericism in his Essay on the Evolution of the Idea; in SOCIOLOGY it is Julien Lejay who brings to light his theory of analogical sociology, a truly magisterial work; in orientalism it is Augustin Chaboseau who writes the Essay on the Philosophy of Buddhism, showing the relations between the two Eastern and Western traditions; in history finally, it is Jules Doinel, the archivist of the Loiret, resuscitating the Gnosis, it is Marcus de Vèze studying Egyptology in its relations with the esoteric science, it is Napoleon Ney revealing the possession of the occultism by the Secret Muslim Societies, it is Dr. Delézinier who restores the origins of chemistry by the in-depth study of hermetic philosophy, it is Albert Poisson explaining finally the theories and symbols of the Alchemists.

We have only spoken of those who study occult science from the point of view of its applications; let us now do justice to the militant occultists, the most authorized representatives of the Western tradition.

The Marquis of Saint-Yves d'Alveydre, a disciple of Fabre d'Olivet, can not be considered as an absolute partisan of the ideas defended by occultism. This eminent author is chiefly concerned with esoteric science in its relations with the government of peoples.

Eliphas Lévi found a successor of the highest caliber in the person of Stanislas de Guaita. The irreproachable and colorful style of the author of On the threshold of the Mystery and the Serpent of Genesis, his profound knowledge and his wonderful erudition make him the highest representative of the occult science considered in his Philosophical developments.

The studies of Lavater and Desbarolles are renewed from the synthetic point of view by Gary de Lacroze in his Exoteric Treatise on Divination, and G. Vitoux in his Scientific Occultism, issued in recent years. Let us note at the last moment the forthcoming appearance of a book of popularization of SCIENCE OCCULT by Plytoff. We do not know what the book is worth; we point out that popularization (alas!) has also fallen on this issue.

Finally, if we mention the names of the authorized scientists who have approached the study of practical occultism: Colonel de Rochas (of l'Ecole Polytechnique), M. Lemerle (former student of the same school) and Dr. Gibier, will have shown rapidly the present state of this movement, still little known.


When we say “little known,” we show ingratitude to the most prominent members of the press who have pointed out to astonished readers the progress made daily by these seemingly curious ideas.

For example, Maurice Barres and Emile Gautier in Figaro, Aurélien Scholl in his newspapers, L. de Meurville and Emile Michelet in The Gaul, Harry Alis in The Debut, Anatole France in The Times and in the Illustrated Review, Montorgueil in Paris and The Eclair, Jules Huret in the Echo of Paris, Des Houx and Le Duc in The Morning, Paul Ginisty and G. Vitoux in the 19th Century, The Parisian in The Word of Order, Miss Marie-Anne de Bovet in the foreign press, have made who chronicles, which interviews, which feature articles on this movement and its consequences. In the last few years, not a month has passed without some study of one of the great newspapers of Paris insisting on the importance of these new ideas.

It is easy to understand, therefore, that determined opponents were soon to be born, seeking to disfigure by all means the character of the ideas defended and the defenders themselves. I shall not dwell on the arguments put forward by uneducated, Buddhist opera-comic lecturers, by doctors without clients and jealous of the successes of others, by all the powerless of the intellect and of work, all the parrots who “whistle well, but do not sing,” according to the remark of the fabulist. The figures are easy to establish: thirty-one volumes of literature and a play, thirty-five scientific books have been produced in less than six years by those who study occult science and its applications.

Add to this the encouragement given to this movement by minds as eminent as M. Ad Franck, and you will understand the cause of all the attacks with which we are the object, and which will soon cease, hopefully, a speaking enemy of a work generally ten times more than a friend, even the most intimate.

It would, moreover, be naive to expect an open protection from the mass of intellectuals. Launched forward in search of new ideas, we can be compared to scouts charged to explore unknown regions and often to wipe first the fire of the enemy. The scouts must rely only on themselves; they have nothing to expect from the bulk of the army which advances in the distance. They are soldiers sacrificed beforehand, but they know that the best soldiers are chosen for this sacrifice, too happy if their devotion can be of some use to save the mass of their brothers marching behind them, Humanity, once again, victory in the struggle against Evil, against Error and against Injustice.

When an independent man, understanding all that can be drawn from these studies, wants to go deeper into the data of occult science, a thousand obstacles hinder the fulfillment of his desire.

The most important books are not to be found for sale, we must go to public libraries, and there shatter ourselves with the use of technical words and obscurities, insoluble if one consults contemporary encyclopedias.

Our Elementary Treatise on Occult Science, very incomplete, has had four editions since its appearance.

We have resolved to transform this little volume into a sort of methodical collection containing, summarized, the works and the technical treatises which can not be obtained with much difficulty. Hence the size of the work.


In the making of this volume, several problems had to be solved.

Thus people who wish to have a general idea of the question must be able to satisfy their taste without being obliged to traverse from one end to the other the most technical points of the occult science.

On the other hand, those who want to deepen a particular point, Kabbalah, Alchemy, or even Chiromancy, often have neither the time nor the means to go to the libraries and to take cognizance of the special works.

Add to this the people in a hurry, obliged to make a quick article or to express an opinion which strives to be precise, and you will understand the difficulties which have arisen in the creation of this work.

We do not pretend to have resolved them all, but we have done our best, and we will indicate how we have done that.

To readers in general we have devoted the BIG TEXT, except the chapters preceded by the word technique.

It is therefore sufficient to read the large text by methodically skipping all the chapters or passages in small text, to avoid too abstract or too special questions and to have a very complete idea of occult science and its history.

To students of Occultism we provide a series of technical chapters in SMALL TEXT, representing the reproduction or summary of special works which have become very rare. The methodical treatise on occult science reproduces almost verbatim more than ten of these works, which cost (on average) twelve to fifteen francs.

The analysis of the works of Lenain and Kircher on the Kabbalah, the correct translation of Genesis, Fabre of Olivet, the treatise of Cyliani on alchemy, the works of Wronski on numbers, come into this case.

To the pressed readers we offer a collection of documents not found contemporary dances “encyclopedias”, main source of the so-called articles studied. The alphabetical table of contents, located at the end of the volume, makes it possible to refer immediately to the special point that we want to know; The table of the movement of the occult science since 1750 makes it possible to judge at a glance the historical side of the question.

Thus one can realize a technical detail, as quickly as by means of a dictionary and in a much more complete way.

Concerning the composition of the volume itself, I wish to reply in advance to several objections which will undoubtedly occur.


What will first strike superficial readers is the number and diversity of quotations interspersed in the volume.

It would, of course, have been easy for us to avoid this objection at once by assimilating to us, as best we could, the works which we have been able to consult and summarizing the author's thoughts without taking the trouble to name him.

This is a method too often employed in popular books or encyclopaedias, so that we have never thought of using them. But it is a consideration which takes precedence over all others in this respect.

For a long time a number of authors have devoted themselves to the study of the various parts of occult science. These authors, placed by their very work outside the usual stream, have seldom seen the success deserved to crown their effects, and died for the most part unknown or misunderstood.

It is therefore a duty of justice that we come to fulfill by grouping as best we can our excerpts from those works that are unknown today. We want to show the persistence of the esoteric tradition through the centuries and, to do this, is there a better way than these quotations from the original?


So we can say that it is a compilation that we present to the public; but it is a compilation of unknown authors, all of them attached to the esoteric doctrine, each of which requires a very special study. If one of our readers wishes to realize the work required by this kind of compilation, let him open the Larousse and look for the name of Louis Lucas. He will not find it there, any more than in any biographical dictionary; that he is also seeking the analysis of the works of Lenain, Barrois, de Brière, Fabre d'Olivet and Wronski, etc., etc.; he will see how these authors have been misunderstood or denigrated by bias.

Personal work :

However, it is important to respond in advance to this objection by summarizing the points where our personal work has been particularly implemented. Thus the application of the doctrines of esoterism to our experimental sciences, which forms almost the whole of the first part of the Treatise, the considerations on the relations of embryology and physiology with the data of occult science, the relations of hypnotism and spiritism are particularly interesting from this point of view. If we wish to add to it the reproduction of several of our studies on Freemasonry, Alchemy, Kabbalah, etc., which have lately appeared and are now exhausted, we shall see that the objection of everything to the hour can not have a serious value for an impartial reader2).

The topic:

From the point of view of the subject treated, it is often said that science ceases to be occult as soon as the elements are published. This objection would have some value if occult science formed something distinct from ordinary science. Mr. Ad. Franck has done justice to this claim. The teaching methods have given the name of occult to this body of doctrine professed in antiquity. We wanted to keep that name. We even went further.

Divination held a great place in the temples of antiquity. Our work would have been incomplete without at least one example of one of these sciences of divination; That is why we shall find in this work a treatise of Chiromancy, reduced as far as possible to its scientific elements.

Thus we hope to provide to all who are interested in these questions the means of studying in the quickest way this occult science in all its branches and through all its transformations.

In summary, occult science can be considered from two distinct points of view:

1. As a traditional doctrine, it furnishes elements of study entirely new to the philosopher and the historian.

It allows us to consider antiquity at its true value and to affirm the existence of general discoveries affecting our applied sciences at a very remote period.

The esoteric teachings on the constitution of the Universe and of Man, on the invisible beings and their existence make it possible to understand in a more scientific light a host of facts known to be miraculous.

Finally, the struggles of Gnosticism and Clericalism in the West, and the ever more complete triumphs of the latter over it, enable the historian to see clearly in the actions produced by the secret societies still in operation since the destruction of the Order of the Temple.

2. As method, occult science comes to give all contemporary researchers a new working tool.

There is no need to go into the philosophic theories of esotericism in order to understand this method of analogy, which provides experimenters with multiple elements of research.

By associating the theoretical data furnished by analogy with the proofs furnished by the experimental method, we can remake on a completely new plane most of our treatises on Physics, Chemistry, Natural History, and even Philosophy and Psychology. This is a source of work, some of which has already been undertaken, but the greater part of which remains at the disposal of those who wish to seize it.

Morality :

“In the ancient East there was neither reward nor punishment after death; Man was rewarded in this world, whether on his person or on that of his descendants and always in material interests.

“Egyptian theology granted two souls to man; One, the intelligent and thinking soul, on leaving the body, joined the supreme intelligence from which it emanated; The other, the sensitive soul, returned by the door of the gods or Capricorn in the Amenthes the watery sky where she always lived with pleasure, until That, descending by the door of men or Cancer, she came to animate a new body3).”

This extract summarizes much of the arguments invoked by esotericism in favor of rational faith, the source of morality.

Science pretended to kill forever any possibility of any faith, thanks to the rigor of its demonstrations. This very rigor has extended the field of faith, abandoning the hollow affirmations of theology to enlighten itself by the ever more astonishing discoveries of experimentalism.

Truth can no longer be the exclusive prerogative of a cult or a sect. The principles of esotericism are identical to the foundations of Buddhism and to the depths of Christianity; there can be only one Science and only one Morality as there is only one Truth; none of these terms can be the opposite of the other two.

The science showing that in the embryo the heart beats rhythmically before the nerves which animate it have arisen or even that the muscular tissue is differentiated, proclaims the existence of a principle unknown to it and making the body physics according to a fatal plan.

The science showing that the nerve cells disappear a hundred times without memory losing a single one of its memories implicitly confesses the existence of something which coordinates sensations outside the material world. And we shall not speak of the phenomena of hypnotism or telepathy repeatedly observed by Professor Richet, all the discoveries converge, unanimously, towards this affirmation: the soul exists.

But is this soul the scholastic entity of theologians or dreamers of any school? Is this enemy principle of the flesh subject to eternal sufferings or bliss after death? To the invention of clericalism tending to allow social vultures to exploit the poor and the humble by tithe, esotericism responds by a law that manifests the most terrible but also the most lenient justice: the law of equal reactions and contrary to the actions produced.

Come, gentlemen of finance, to the gain. Ruin the humble without fear, torture the mothers, crush the children with hard labor and increasing taxes; the priest, an official employed by you, is there to inspire them with courage in the name of the Almighty God who protects you and kills them. You laugh at eternal pains, as infinite felicities. Happiness is the possession of the million by all means, known or unknown, and morality is the art of preventing the naive from becoming your competitors by condemning the processes you use. Those who deal with the problems of the afterlife are gentle jokers, dilettantes of the unexpected, or bold exploiters of human stupidity. That is your morality.

But if it were true that the impotent complaints of the unfortunates whom you massacre become cosmic energies of an unknown order, who will ask you for their existence? If no personal God responded to the salaried voice of the priest who sings for your body a “first class”? If you truly harvested in your children the seeds of selfishness and hatred that you have sown? If you really had a soul? Do you know that it would be terrible!

Think of the consequences of demonstrating the existence of morality as a positive science, regulated by the most elementary laws of mechanics! You morally or socially wound your neighbor, it increases the more the empire of misfortune over you, not only … there, but here first. You are happy, your family is full of joy. One day your beloved child dies despite the care of the “princes of science”; your wife, a former enlightened and active companion, is slowly extinguishing herself, grumbling under the embrace of the cancer that gnaws at her, and meanwhile the millions are gathering in your boxes, the lackeys are more numerous under your feet.

You seek, distraught, the source of the misfortunes which fall upon you, forgetting that it is within you and that you reap, foolishly, the fruits of which you have sowed the seed by your desires.

But all this is the domain of the dream. These are games of the imagination destined to disturb the tranquility of honest financiers, builders of synagogues4). Your doctor will show you that when you are dead all is over. Believe me, listen to your doctor, and let the dreamers wander at their ease. Is not the study of occult science and the problems of the hereafter too metaphysical to be true; unless it is too true to be metaphysical?


This correspondence being based on the physical properties of elements does not respond in all respects to the relations established by esotericism.
The workload entirely personal, excluding any quotation, amounts to 687 pages. Quotations, excerpts, summaries, etc., amount to 423 pages, all included.
Porphyry, De antro nympharum quoted by de Briere
see Kalixt de Wolski, Jewish Russia