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Assotutr Kry To Occunr Science.






‘For the exclusive use of Initiates.


“All intellectual light, like all physical light, comes from the East, and I come with it, also from the East.”—NaRabD, the Bohemian.


= TS

RicHarp Ciay & Sons, Limiriy, Lonpon & Buncay,


Ghe Occult Srience




Tue Tarot pack of cards, transmitted by the Gypsies from generation to generation, is the primitive book of ancient initiation. This has been clearly demonstrated by Guillaume Postel, Court de Gébelin, Etteila, Eliphas Levi, and J. A. Vaillant.

The key to its construction and application has not yet been revealed, so far as I know. I therefore wished to fill up this deficiency by supplying Initiates, 7. ¢. those who are acquainted with the elements of occult science, with an accurate guide, which would assist them in the pursuit of their studies.

The uninitiated reader will find in it the explanation of the lofty philosophy and science of ancient Egypt; whilst ladies are enabled to practise the use of the divining Tarot, by methods which we have rendered easy in Chapter XX.

The book has been so arranged that cach part forms


a complete whole, which can, if necessary, be studicd separately.

I have used every effort to be as clear as possible; the public that has warmly welcomed my other books will, I hope, forgive the imperfections inherent to a work of

this kind. PAPUS.




PAGE Cuapv. I._—Inrropuction to tue Srupy oF THE TaRoT: Approaching End of Materialism—Synthesis —The Occult Science—The Secret Societies —The Cultus—The People, Transmitter of Esoterism—The Gypsies—The Sacred Word

of Freemasonry—Our Work ie we O

Ifi.—Tue Sacrep Worp Yopo-He-Vau-He: The Kabbalah and the Sacred Word—The Yod— The He—The Vau—The 2nd He—Synthesis of the Sacred Word ... As j ely?

IfL.—Tuse Esorerism or NumpBers: The Theosophic Numbers and Operations—Signification of the Numbers ... isn abe ses wo =—-26

IV.—AWNALOGY BETWEEN THE SacreD WorD AND Noumpers: The Kabbalistic Word and the Series of Numbers—Explanation of the Tetractys of Pythagoras—Figuration of the General Law nen a ad .. 32


V.—Tae Key to taz Mryor Arcana: Formation of the Tarot—Study of a Colour—The Four Figures—The Ten Numbers—Affinity be- tween the Figures and the Numbers—Study of the Four Colours—A Comprehensive Glance over the Minor Arcana

VI.—Tase Key to raz Masor Arcana: The Major Arcana—lst Ternary—2nd Ternary—Ist Septenary—2nd Septenary—The Three Sep- tenaries and the Ternary of Transition

VIL—ConnecrioN BETWEEN THE Masor anv Minor Arcana: Domination of the Ist Septenary— Affinities of the 2nd Septenary in the Tarot, Card by Card—Ditto of the 38rd Septenary— General Affinities —A ffinities of Yod, He, Vau, and of the 2nd He . eae

General Figure giving the Key to the Tarot




VIII.—Inrropuction to THe Stupy or Sympoxism: The Symbols—The Primitive Terms—Key of Symbolism-—Definition of the Sense of one of the Symbols—General Law of Symbolism

IX.—History or Tue SyMBOLISM OF THE Taror. Inquiry into 118 Origin: The Turot is an Egyptian Book—Its Transformations—Man- tegna’s Pack—Venetian Tarot—Florentine Tarot Bolognese Tarot—- Hindu Tarot—




61 68




Chinese Tarot—Modern Tarots—Etteila— Marseilles—Besancon Watillaux Oswald Wirth—Italian and German Tarots—Consti- tution of the Symbolism of the Tarot—The 16 Primitive Hieroglyphic eee 22

Hebrew Letters

X.—Tue SympouicaL Tarot. THE Ist SEPTENARY. Arcana 1 To 7. Turocony: Scheme of Work—Key to the lst Septenary—The Ist Card of the Tarot the Origin of all the others —The Three Principles of the Absolute— The Trinity—Figure of the lst Card and its


2nd Card—The High Buisteee (Beth) .

. 115 . 119 . 128 . 127 . 132

3rd Card—The Empress (Gimel)

4th Card—The Emperor (Daleth)

5th Card—The Pope (He)

6th Card—The Lovers (Vau) Summary—Constitution of God

XI—2np Seprenary. AnpDrogony: Key to the 2nd

.. 133 . 185 . 188

Septenary ve 7th Card—The Chasee'( Vane 8th Card—Justice (Cheth) 9th Card—The Hermit (Teth) .

10th Card—The Wheel of F Piaae (Yod)

11th Card—Strength (Kaph)

12th Card—The Hanged Man (Lamed) ..

Summary—Constitution of Man

X1L.—8rp Sretenary. Cosmocony: Key to the

.. 156 ... 158 .. 161 . 164

8rd Septenary 13th CardssDenth: (Mem) 14th Card—Temperance (Nun) 15th Card—The Devil (Samech)




96 112

142 145 . 148 151

: eibe


CHAP, PAGH 16th Card—The Lightning-struck Tower

(Zain) ... : ... 168

17th Card—The Sian (Phe) i. can Dl

18th Card—The Moon (Tzaddi) ... w 174

Summary—Constitution of the Universe ... 177

XITL.—Generat Transition... oat -. 178

19th Card—The Sun (Qoph) de, ... 179

20th Card—The Judgment (Resh) .. 182

21st Card—The Foolish Man oy + 185

22nd Card—The Universe Sa .. 188

Summary... or seid suel 92

XIV.—GeneraL SUMMARY OF THE SYMBOLICAL TAROT: Involution and Evolution ... at 193 Theogony: The Absolute according to

Wronski, Lacuria, and the Tarot—Theo- gony of Divers Religions identical with

that of the Tarot—Summary nea) tore ADE Androgony : Figure with Summary ... --» 210 Cosmogony: Figure with Summary .. . 214

Figure containing the Symbolism of ‘all thes Major Arcana, enabling the Signification of each Card to be easily defined ... 220—221



XV.—GeENERAL Key To THe APPLICATIONS OF THE Tarot: The Principle and the Forms—The 21st Card of the Tarot is a Figure-Principle— The Tarot—The Year—The Month—The Day—The Human Life

bo bo on

CONTENTS, xiii CHAP. PAGE XVI.—Tue Astronomic Tarot: Egyptian Astronomy— The Four Seasons—The Twelve Months— The Thirty-six Decani—The Planets—Abso- lute Analogy with the Tarot—Figure contain- ing the Application of the Tarot to Astron- omy—Key to the Astrological Works of Chris- tian—Oswald Wirth’s Astronomical Tarot 233

XVIL—tTae Iwitiative Tarot: Ch. Barlet’s Essay on this Subject—Involution and Evolution—The Hours of Apollonius of Tyana—The Phases

of Initiation represented by the Tarot 253

Barlet’s Work upon the Cosmogonic Tarot ... 2538

XVITI.—Tuz Kassaristic Tarot: Deductions by Etteila upon the Book of Thoth—Example of the Application of the Tarot to the Kabbalah, the Hierogram of Adam by Stanislas de Guaita 291

XIX. —Tuas AUTHORS WHO HAVE INTERESTED THEMSELVES in THE Tarot: Raymond Lulle—Cardan— Postel—The Rosicrucians—Court de Gébelin —Titteila—Claude de Saint-Martin—J. A. Vaillant—Christian—Eliphas Levi—St. de Guaita—Joséphin Péladan—The Platonist— Theosophical Publications—F. Ch. Barlet— O. Wirth—Poirel—Ely Star—H. P. Blavatsky —Ch. de Sivry—Mathers ... ca -. 297

XX.—TsHe Divinine Tarot in Seven Lessons. Introduction: To our Lady Readers—As- tronomy and Astrology—Intuition—Fortune-

telling by the Tarot in Seven Lessons .. 301 lst Lesson—Simplification of the Rules of Fortune-telling by the Tarot ... .. 305

2nd Lesson—Minor Arcana—Signification



—A good Memory unnecessary for their retention—Key to the Divining Tarot ... 307

3rd Lesson—Major Arcana—Signification from a Divining Point of View ... 316

4th Lesson—Basis of the Application of

this Knowledge—Arrangement of the

Cards... oe ee, WestOLS 5th enone heads the Tarot—Rapid Process—Elaborate Process... wee O22

6th Lesson—Ktieila’s original and un- published Method of reading the Tarot (from one of hisrarest works). 1st Deal 2nd Deal—3rd Deal—4th Deal... 327 7th Lesson—Conclusion—Bibliography ... 333

XAXIT—Appuication oF THE Tarot to Gamus: The Royal Game of the Human Life according to the Egyptians—The Unity of Games in

the Tarot aS we ris oe .. 830 XXIL—Conc.usion oF THE Work as 2 Meet BaD INDEX... ane < we sas w. 049








Approaching End of Materialism—Synthesis—The Occult Science— The Secret Societies—The Cultus—The People, Organ of the Transmission of Esoterism—The Gypsies—The Sacred Word of Freemasonry—Our Work.

“Therefore you must open the book and carefully weigh the statements made iu it. Then you will know that the drug within is of very different value from the promise of the hox, that is to say, that the subjects treated in it are not so frivolous as the title may imply.”— RaBExais.

WE are on the eve of a complete transformation of our scientific methods. Materialism has given us all that we can expect from it, and inquirers, disappointed as a rule, hope for great things from the future, whilst they are unwilling to spend more time in pursuing the path adopted in modern times. Analysis has been carried, in every branch of knowledge, as far as possible, and has only deepened the moats which divide the sciences.

Synthesis becomes necessary ; but how can we realize it ?

If we would condescend to waive for one moment our belief in the indefinite progress and fatal superiority of


later generations over the antients, we should at once per- ceive that the colossal civilizations of antiquity possessed Science, Universities, and Schools.

India and Egypt are still strewn with valuable remains, which reveal to archeologists the existence of this ancient science.

We are now in a position to affirm that the dominant character of this teaching was synthesis, which condenses in a few very simple laws the whole of the acquired knowledge.

But the use of synthesis had been almost entirely lost, through several causes, which it is important to enumerate.

Amongst the ancients, knowledge was only transmitted to men whose worth had been proved by a series of tests. This transmittal took place in the temples, under the name of mysteries, and the adept assumed the title of priest or Initiate This science was therefore secret or occult, and thus originated the name of occult science, given by our contemporaries to the ancient synthesis.

Another reason for the limited diffusion of the higher branches of knowledge, was the length and difficulty of the journeys involved before the most important centres of initiation could be reached.

However, when the Initiates found that a time was approaching when these doctrines might be lost to humanity, they made strenuous efforts to save the law of synthesis from oblivion. Three great methods were used for this purpose—

1. Secret societies, a direct continuation of the mysteries ;

2. The cultus, a symbolic translation of the higher doctrines, for the use of the people;

1 See Jamblichnus, Porphyry, and Apuleius.


3. Lastly, the people itself became the unconscious depository of the doctrine. ,

Let us now see what use each of these groups made of the treasure confided to it.


The school of Alexandria was the principal source from which the secret societies of the West arose.

The majority of the Initiates had taken refuge in the East, and quite recently (in 1884) the West discovered the existence in India, and above all in Thibet, of an occult fraternity, which possessed, practically, the ancient synthesis in its integrity. The Theosophite Society was founded with the object of uniting Western initiation with Oriental initiation.

But we are less interested in the existence of this dectrine in the East, than in the history of the develop- ment of the initiative societies in the West.

The Gnostic sects, the Arabs, Alchemists, Templars, Rosicrucians, and lastly the Freemasons, form the Western chain in the transmission of occult science.

A rapid glance over the doctrines of these associations is sufficient to prove that the present form of Freemasonry has almost entirely lost the meanings of the traditional symbols, which constitute the trust which it ought to have transmitted through the ages.

The elaborate ceremonials of the ritual appear ridiculous to the vulgar common sense of a lawyer or grocer, the actual modern representatives of the profound doctrines of antiquity.


We must, however, make some exceptions in favour of great thinkers, like Ragon and a few others.

In short, Freemasonry has lost the doctrine confided to it, and cannot by itself provide us with the synthetic law for which we are seeking.


The secret societies were to transmit in their symbolism the scientific side of primitive initiation, the religious sects were to develop the philosophical and metaphysical aspects of the doctrine.

Evéry priest of an ancient creed was one of the Initiates, that is to say, he knew perfectly well that only one religion existed, and that the cultus merely served to translate this religion to the different nations according to their particular: temperaments. This fact led to one important result, namely, that a priest, no matter which of the gods he served, was received with honour in the temples of all the other gods, and was allowed to offer sacrifice to them. Yet this circumstance must not be supposed to imply any idea of polytheism. The Jewish High Priest in Jerusalem received one of the Initiates, Alexander the Great, into the Temple, and led him into the Holy of Holies, to offer sacrifice.

Our religious disputes for the supremacy of one creed over another would have caused much amusement to one of the ancient Initiate priests ; they were unable to suppose that intelligent men could ignore the unity of all creeds in one fundamental religion. ~ Sectarianism, chiefly sustained by two creeds, equally



blinded by their errors, the Christian and the Mussulman, was the cause of the total loss of the secret doctrine, which gave the key to Synthetic Unity.

Still greater labour is required to re-discover Synthesis in our Western religions, than to find it in Freemasonry.

The Jews alone possessed, no longer the spirit, but the ‘letter of their oral or Kabbalistic traditions. The Bible, written in Hebrew, is marvellous from this point of view, for it contains all the oecult traditions, although its true sense has never yet been revealed. Fabre d’Olivet com- menced this prodigious work, but the ignorant descendants of the Inquisition at Rome have placed these studies on the list of those prohibited. Posterity will judge them.

Yet every cultus hag its tradition, its book, its Bible, which teach those who know how to read them the unity of all creeds, in spite of the difference existing in: the ritual of various countries.

The Sepher Bereschit of Moses is the Jewish Bible, the Apocalypse and the EHsoterie Gospels form the Christian Bible, the Legend of Hiram is the Bible of Freemasonry, the Odyssey the Bible of the so-called polytheism of Greece, the Avneid that of Rome, and lastly the Hindu Vedas and the Mussulman Koran are well known to all students of ancient theology. ;

To any one possessing the key, all these Bibles reveal the same doctrine; but this key, which can open Esoterism, is lost by the sectarians of our Western creeds. It is therefore useless to seek for it any longer amongst them.

1 See Fabre d’Olivet, La Langue Hébraique Restituee,



The Sages were under no illusions respecting the possible future of the tradition, which they confided to the intelligence and virtue of future generations.

Moses had chosen a pecple to band down through succeeding ages the book which contained all the science of Egypt; but before Moses, the Hindu Initiates had selected a nation to hand down to the generations of the future the primitive doctrines of the great civilizations of the Atlantides.

The people have never disappointed the expectations of those who trusted it. Understanding none of the truths which it possessed, it carefully abstained from altering them in any way, and treated the least attack made upon them as sacrilege.

Thus the Jews have transmitted intact to us the letters which form the Sepher of Moses. But Moses had not solved the problem so authoritatively as the Thibetans.

It was a great thing to give the people a book which it could adore respectfully, and always guard intact; but to give it a book which would enable it to live, was yet better.

The people intrusted with the transmission of occult doctrines from the earliest ages was the Bohemian or Gypsy race.


The Gypsies possess a Bible, which has proved their means of gaining a livelihood, for it enables them to tell


fortunes; at the same time it has been a perpetual source of amusement, for it enables them to gamble.

Yes; the game of cards called the Tarot, which the Gypsies possess, is the Bible of Bibles. It is the book of Thoth Hermes Trismegistus, the book of Adam, the book of the primitive Revelation of ancient civilizations.

Thus whilst the Freemason, an intelligent and virtuous man, has lost the tradition; whilst the priest, also intelligent and virtuous, has lost his esoterism ; the Gypsy, although both ignorant and vicious, has given us the key which enables us to explain all the symbolism of the ages.

We must admire the wisdom of the Initiates, who utilized vice and made it produce more beneficial results than virtue.

The Gypsy pack of cards is a wonderful book according to Court de Gébelin? and Vaillant.2 This pack, under the name of Tarot,? Toora,* Rota,® has formed the basis of the synthetic teachings of all the ancient nations successively.°

In it, where a man of the people only sees a means of amusement, the thinker will find the key to an obscure tradition. Raymond Lulle has based his Ars Magna upon the Tarot; Jerome Cardan has written a treatise upon subtility from the keys of the Tarot;* Guillaume Postel has found in it the key to the ancient mysteries ; whilst Louis-Claude de Saint-Martin, the unknown

1 Court de Gébelin.—Le Monde Primitif.

2 Vaillant.—Les Rémes, Histoire des Bohémiens. 3 Eliphas Levi.— Rituel de la Haute Magie.

4 Vaillant.-—Op. cit.

& Guillaume Postel.—Clavis.

6 Vaillant.—Loe. cit.

7 Eliphas Levi.—Op. cit.


philosopher, finds written in it the mysterious links which unite God, the Universe, and Man!

Through the Tarot we are now able to discover and develop the synthetic law, concealed in all these symbolisms.

The hour is approaching when the missing word will be refound. Masters, Rosicrucian and Kadosh, you who form the sacred triangle of Masonic initiation, do you remember !

30th Knight Kadosh

Master / Rosicrucian 3rd 18th

Remember, Master, that illustrious man, killed through the most cowardly of conspiracies; remember Hiram, whose resurrection, promised by the Branch of Acacia, thou art looking for in faith!

Remember, Rosicructan, the mysteriows word which thou hast sought for so long, of which the meaning still escapes thee !

Remember, KaposH, the magnificent symbol which radiated from the centre of the luminous triangle, when the real meaning of the letter G was revealed to thee!

HIRAM—INRI—YOD-HE-VAU-HE! indicate the same mystery under different aspects.

He who understands one of these words possesses the key which opens the tomb of Hiram, the symbol of the


synthetic science of the Ancients; he can open the tomb and fearlessly grasp the heart of the revered Master, the symbol of esoteric teaching.

The whole Tarot is based upon ‘this word, ROTA, arranged as a wheel.

yod ee (I)

VA |

A he (N) SS (I) he O


| (R) rau


INRI! is the word which indicates the Unity of your origin, Freemasons and Catholics!

Igne Natura Renovatur Integra.

Lesus Nazareus Rex Iudeorwm are the opposite poles, scientific and religious, physical and metaphysical, of the same doctrine.

YOD-HE-VAU-HE (7) is the word which indicates to you both, Freemasous and Kabbalists, the Unity of your origin. TAROT, THORA, ROTA are the words which point out to you all, Easterns and Westerns, the Unity of your requirements and of your aspirations in the eternal


Adam-Eve, the source of all our knowledge and of all our creeds.

All honour, therefore, to the Gypsy Nomad, to whom we are indebted for the pfeservation of this marvellous instrument, the synthetic summary of the whole teaching of antiquity.


We will commence by a preliminary study of the elements of the Kabbalah and of numbers.

Supplied with these data, we will explain the construc- tion of the Tarot in all its details, studying separately each of the pieces which compose our machine, then studying the action of these pieces upon each other. Upon this point we shall be as explicit as possible. We will then touch upon some applications of the machine, but upon a few only, leaving to the genuine inquirer the work of discovering others. We must confine our personal work to giving a key, based upon a synthetic formula; we can only supply the implement of labour, in order that those who wish for knowledge may use it as they hke; and we feel assured that they will understand the utility of our efforts and of their own.

Lastly, we will do our best to explain the elements of divination by the Tarot as practised by the Gypsies.

But those who think that occult science should not be revealed must not be too angry with us. Experience has taught us that everything may be fearlessly said, those only who should understand can understand ; the others will accuse our work of being obscure and-incomprehensible.


We have warned them by placing at the head of our work—

For the exclusive use of Initiates.

It is one characteristic of the study of trne occult science, that it may be freely explained to all men. Like the parables, so dear to the ancients, it appears to many only the expression of the flight of a bold imagination : we need, therefore, never be afraid of speaking too openly, the Word will only reach those who should be touched by it.

To you all, philosophers of Unity, enemies of scientific, social, and religious sectarianism, I now address myself, to you I dedicate this result of several years’ study. May I thus aid in the erection of the temple which you are about to raise to the honour of the UNKNown Gob, from whom all the others emanate throughout Eternity !





The Kabbalali and the Sacred Word—The Yod—The He—The Vau —tThe second He—Synthesis of the Sacred Word.

AccoRDING to the ancient oral tradition of the Hebrews, or Kabbalah,’ a sacred word exists, which gives to the mortal who can discover the correct way of pronouncing it, the key to all the sciences, divine and human. This word, which the Israelites never uttered, and which the High Priest pronounced once a year, amidst the shouts of the laity, is found at the head of every initiative ritual, it radiates from the centre of the flaming triangle at the

1“Tt appears, according to the most famous rabbis, that Moses himself, foreseeing the fate which awaited his book, and the false interpretations which would be given to it in the course of time, resorted to an oral law, which he delivered verbally to reliable men, whose fidelity he had tested, and whom he charged to transmit it to others in the secret of the sanctuary, who in their turn, transmiiting it from age to age, secured its preservation even for the most distant posterity. This oral law, which modern Jews still flatter themselves that they possess, is called the Kabbalah, frem a Hebrew word which signifies that which is received, that which comes from elsewhere, that which passes from hand to hand. *—Fapre DOuiver, La Langue Hébraigque Restituée, p. 29.



38rd degree of the Freemasonry of Scotland, it is displayed above the gateways of our old cathedrals, is formed of four Hebrew letters, and reads thus, Yod-he-vau-he, TW,

It is used in the Sepher Bereschit, or Genesis of Moses, to designate the divinity, and its grammatical construction recalls even by its formation! the attributes which men have always delighted to ascribe to God. Now we shall see that the powers attributed to this word are real up to a certain point, for with its aid the symbolical gate of the arch, which contains the explanation of the whole doctrine of ancient science, is easily opened. It is therefore necessary to enter into some detail respecting it.

The word is formed of four letters, Yod (*), he (4), raw (1), he (71). This last letter he is repeated twice.

A number is attributed to each letter of the Hebrew alphabet. We must look at those which relate to the letters we are now considering.

» Yod = 10 m he = 5 Y vau = 6

1“ This name presents first the sign which indicates life, repeated twice, and thus forming the essentially living root EE (717). This root is never used as a noun, and is the only one which enjoys this prerogative. It is from its formation not only a verb, but a unique verb, from which all the others are merely derivations ; in short, the verb M71 (EVE), to be, being. Here, as we can see, and as I have carefully explained in my grammar, the sign of intelligible light ) (V6) is placed in the midst of the root of life. Moses, when using this unique verb to form the proper name of the Being of Beings, added to it the sign of potential manifestation and of eternity, > (1); he thus obtained 717 (IEVE), in which the facultative Being is placed between a past lense without origin, and a futuré without limit. This admirable word thus exactly signifies the Being who is, who was, and who will be.”—-Fasre D’OLIvEr, La Langue Heébratque Restitwée.


The total numerical value of the word mm is therefore 10+5+6+4+65 = 26.

Let us now study each letter separately.


The Yod, shaped like a comma or a dot, represents the principle or origin of all things.

The other letters of the Hebrew alphabet are all pro- duced by different combinations of the letter Yod1 The synthetic study of nature had led the ancients to conclude that one law only existed, and ruled all natural productions. This law, the basis of analogy, placed the Unity-principle at the origin of all things, and regarded them as the reficctions at various degrees of this Unity-principle. Thus the Yod, which alone forms all the other letters, and there- fore all the words and all the phrases of the alphabet, was justly used as the image and representation of this Unity- principle, of which the profane had no knowledge.

Thus the law which presided over the creation of the Hebrew language is the same law that presided over the creation of the Universe, and to know the one is to know the other, unreservedly. The Sepher Vetzirah,? one of the most ancient books of the Kabbalah, proves this fact.

Before proceeding any further, let us illustrate the definition which we have just given of the Yod by an example. The first letter of the Hebrew alphabet, the aleph (8), is composed of four yods placed opposite to each other; the other letters are all formed on the same basis.?

1 See the Kabbala Denudata.

* Translated into English by Dr. Wynn Westcott. 3 See the Kabbala Denudata.


The numerical value of the yod leads to other consider- ations. The Unity-principle, according to the doctrine of the Kabbalists, is also the Unity-end of beings and of things, so that eternity, from this point of view, is only an eternal present. The ancients used a dot in the centre of a circle as the symbol of this idea, the representation of the Unity-principle (the dot) in the centre of eternity (the cirele, a line without beginning or end).!

ios eel

According to these demonstrations, the Unity is regarded as the whole, of which all created beings are only the con- stitwent parts; just as the Unity-man is formed of an agglomeration of molecules, which compose his being.

The Kabbalah, therefore, places at the origin of all things the absolute assertion of the being by itself of the Ego- Unity, which is represented by the yod symbolically, and by the number 10. This number 10, representing the All- principle 1, with the Zero-nothing 0, well supplies the requisite conditions.

1 See Kircher, Bidipus Aigyptiacus ; » Lenain, La Science Kabbalistique ; » J. Dée, Monas Hteroglyphica. See Saint-Martin, Des rapports qui existent entire Dieu, VHomme ct TO nivers. . » Lacuria, Harmonies de PKtre exprimées pur les nombres,



But the Ego cannot be realized except through its opposition to the Non-Ego. The assertion of the Ezo is searcely established, when we must instantly realize a reaction of the Ego, Absolute, upon itself, from which the conception of its existence will be drawn, by a kind of division of the Unity. This is the origin of duality, of opposition, of the Binary, the image of femininity, even as the Unity is the image of the masculine. Ten, divided by itself, in opposition to itself, then equals = = 5, five, the exact number of the letter He, the second letter of the great sacred name.

The He theréfore represents the passive in relation to the Yod, which symbolizes the active; the Non-Ego in relation to the Ego, the woman relatively to the man; the substance relatively to the essence; life in its relation to the sowl, &c., &e.


But the opposition of the Ego and the Non-Ego imme- diately gives rise to another factor; this is the Afincty existing between this Ego and this Non-Ego.

Now the Vaw, the sixth letter of the Hebrew alphabet, produced by 10 (yod) + 5 (he) = 15 = 6 (or 1 + 5), signifies link or analogy. It is the link which, uniting

? See Eliphas Levi, Dogme et Rituel dela Haute Magie; la Clef des Grands Mystéres ;—Lacuria, op. cit. 2 See Fabre d’Olivet, La Langue Hébiraique Restituee.


antagonisms in the whole of nature, constitutes the third word of this mysterious Trinity.


Affinity of the Ego with the Non-Ego.


Nothing can exist beyond this Trinity, considered as a law.

The Trinity is the synthetic and absolute formula to which all the sciences converge; and this formula, forgotten with regard to its scientific value, has been transmitted to us integrally, by all the religions of the world, the uncon- scious depositaries of the Sctrence Wispom of primitive civilizations.

Thus the great sacred name is formed of three letters only. The fourth term of the name is formed by the repetition of the second letter, the He.

This repetition indicates the passage of the Trinitarian law into a new application; that is, to speak correctly, a transition from the metaphysical to the physical world, or generally, of any world whatever to the world that immediately follows it.?

The knowledge of the property of the second He is the

1 See Louis Lucas, Le Roman alchimique.

Preter hee tria imumera now est alia magnitudo, quod tria sunt omnia, et ter wndecunque, ut pythagorici dicunt ; omne et omnia tribus determinate sunt.,—-AristoTLe, (Quoted by Ostrowski, page 24 of his Mathése. )

2 Ostrowski has seen this clearly, “The passage of 3 in 4 corre- sponds to that of the Trimurti in Maia, and as the latter opens the second ternary of the pregenesetic clecade, so the figure 4 opens that of the second ternary of our genesetic decimal.”’—Mathése, p. 25,


key to the whole divine name, in every application of which it is susceptible. We shall presently see the proof of this statement.’


Now that we have separately studied each of the letters that compose the sacred name, we will apply the law of synthesis to them, and sum up the results obtained.

The word Yod-he-vau-he is formed of four letters, signi- fying :

The Yod The active principle pre-eminent. The Ego = 10. The He ‘The passive principle pre-eminent. The Non-Ego = 5. The Vau The Median letter, the link, which unites the active to the passive.

The Affinity between the Ezo and the Non- Ego = 6.

These three letters express the Trinitarian law of the Absolute.

The2nd He The second He marks the passage from one world to another, The Transition.

This second He represents the complete Being, com- prising in one Absolute Unity the three letters which compose it: Ego, Non-Ego, Affinity.

It indicates the passage from the noumenal te the phenomenal or reciprocal ; it serves as means of ascension from one scale to another.



The word Yod-he-vau-he can be represented in various ways, which are all useful. The circle can be drawn in this way—

yod 5 Ist he . 2nd he Mo ete MR int vau 4

But since the second He, the sign of transition, becomes the active entity in the following scale, 7.¢. since this He only represents a yod in germ,’ the sacred word can be represented, with the second he under the first yod, thus—

you lst he rau 2nd he

Lastly, a third method of representing the word consists in enveloping the Trinity, Yod-he-vaw, with the tonalisating letter, or second He, thus—

2nd he

yod A

he vau

2nd he 2nd he

2nd he

' The second He, upon which we are intentionally dwelling at some length, may be compared to a grain of wheat relatively to the


Now we will leave these data, to which we must return later on, and speak of the occult or Pythagorean conception of numbers. 7

ear. The ear, the Trinity, manifest or yod-he-vaw, exerts all its activity in the production of the grain of wheat, or second He. But this grain of wheat is only the transition between the ear which gave it birth, and the ear to which it will itself give birth in the following generation. It is the transition between one generation and another which it contains in gerin ; this is why the second He is a Yod in germ.



The Theosophic Numbers and Operations—Signification of the Numbers.


THE ancients had a conception of numbers which is almost lost in modern times.

The idea of the Unity in all its manifestations led to numbers being considered as the expression of absolute laws. This led to the veneration expressed for the 3 or for the 4 throughout antiquity, which is so incomprehensible to our mathematicians.

It is however evident that if the ancients had not known how to work any other problems than those we now use, nothing could have led them to the ideas we find current in the Hindu, Egyptian, and Greek Universities.!

What then are these operations, that our savants do not know?

1 See Fabre d’Olivet, La Langue Hébraiyue Restitude et Saint-Yves d’Alveydre, Mission des Juifs,


They are of two kinds: theosophic reduction and theosophic addition.

These operations are theosophic because they cause thé essentiul laws of nature to penetrate throughout the world ; they cannot be included in the science of phenomena, for they tower above it, soaring into the heights of pure intellectuality.

They therefore formed the basis of the secret and oral instruction confided to a few chosen men, under the name of Esoterism.

1. Theosophic Reduction.

Theosophic reduction consists in reducing all the numbers formed of two or several figures to the number of a single figure, and this is done by adding together the figures which compose the number, until only one remains.

EXAMPLE : 10=1+0=1 1l=14+1=2 12=14+2=3

126=1+4+2+6=9 2488 =2444+848=22=242=4

This operation corresponds to that which is now called the proof by 9.

2. Theosophie Addition.

Theosophic addition consists in ascertaining the theo- sophic value of a number, by adding together arithmetically all the figures from the unity to itself inclusively.

Thus the figure 4, in theosophic addition, equals all


the figures from 1 to 4 inclusively added together, that is to say, 14+24344=10. The figure 7 equals—


Theosophic reduction and addition are the two oper- ations which it is indispensable to know, if we would understand the secrets of antiquity.

Let us now apply these rules to all the numbers, that we may discover the law which directs their progression.

Theosophic reduction shows us, first of all, that all numbers, whatever they may be, are reducible in them- selves to the nine first, since they are all brought down to numbers of a single figure.

But this consideration is not sufficient, and theosophie addition will uow furnish us with new light.

Through it we find that 1, 4, 7, 10 are equal to 1.

for: 1=1 4=1424+34+4=10=1 7=142434445464+7=28=10=1 10=1

So that all the three numbers ultimately return to the figure 1, thus— To ee 23 4. 5. 6 4=10 =1 = 28=10=1

1 See for more details Traité Elémentaire de Science Occulte, by Papus, chap. ii.


Or one could write— Mee2Baid (1) 4. 5. 6 (1), ete.

The results of this consideration are: (1) That all the numbers in ‘their evolution, reproduce the 4 first;

(2) That the last of these + first, the figure 4, represents the unity at a different octave.

The sequence of the numbers may therefore be written in this way—

le 222.3 4. 5. 6 tae 289 10, Jib. 12 13. 14. 15 16. 17. 18 VO see tecnss

We may notice that 4, 7, 10, 13, 16, 19, etc., are only different conceptions of the unity, and this may be proved by the application of theosophic addition and reduction thus—

ho 4= 14243+4=10=1 T= 14243444 54647=28=10=1 10= 1] 138= 4=10= 1 16= 7=28=10=1 19=10= 1, etc., etc.

We see that in every three numbers the series reverts to the unity abruptly, whilst it returns to it progressively in the two intermediate numbers.


Let us now repeat that the knowledge of the laws of numbers and the study of them, made as we have here indicated, will give the key to all occult science.

We must now sum up all the preceding statements in the following conclusion: that all numbers may be reduced, ina final analysis, to the series of the 4 first, thus arranged—

L223 4


But our knowledge of the numerical science of the ancients does not end here. It also attributed