Chapter 7: Chapter Two: Truth

I

Identity of Christianity Before and After the Incarnation

It was by following the Path we have just traversed—from Science to Science, from verification to verification—that the first University of Earth constituted the first Church, in other words the first terrestrial social State, corresponding with the Celestial. Through successive stages and degrees in the hierarchy of Facts and Laws, the human Spirit arrived at the divine Spirit: Substance; at the divine Word: Existence; and at Being—at Life in itself: the Essence of God.

We have stated this, adding that since then, through its own fault, Humanity has successively lost an entire regime of Faculties—all but one remaining: Consciousness. Apart from this, it is now deaf and blind to what was once experimentally intelligible, perceptible, evident to it. Jesus had restored everything; the pagan Spirit has made it lose all anew.

From its primordial organization recounted by Saint John—and for as long as it remained faithful—mankind was Christian, Christian of the creative and saving Word who had promised His allies to descend upon Earth and incarnate there to reunite all in Himself, when all would have been divided by His adversary. That is why, from Cycle to Cycle, its representatives—Pontiffs and Kings, biblical Patriarchs, Rishis of the Vedas, the Tis of the Kings—called themselves, as every Hebrew dictionary tells us: MeShIaH-IM, Christians. Likewise, beginning in the year 590, the Kings of France bore this name—yet these are not the true successors of the patriarchal MeShIaH-IM. Only our Popes would have continued them, had Neo-Paganism not forced the normal progress of Christendom to regress—away from the fulfillment of the promise, away from the Social State and universal civilization whose Golden Keys all lie in the Gospel.

One Shepherd: Humanity has never had in ancient Cycles, and will never have in future times, any other possible unity than this; which is why at Jesus’ birth, the Angels—divided into two choirs—sang the following strophe and antistrophe: “Glory to God in the highest. Peace on earth to men of good Will!”

Indeed, without the religion of the MeShIaH, without its dual University and Social State—as we shall later see—no peace is possible between Nations, nor within any, even if Emperors and Kings—in the modern and pagan senses of these words—were to dance the Carmagnole with all the disciples of Julian the Apostate. To have God’s peace on Earth, then, His Word must be glorified to the highest Heavens: SheMa of the SheMaIM—for Peace is He Himself reflected in His Shema, in His living social Organism.

The terrestrial Adam of Moses was the first Patriarch who led mankind from Anthropology to Andrology—from individual dust to one Spirit, one Soul, one ecclesial Body with as its head—as with the ALHIM and their MILAH—the celestial MeShIaH represented on Earth. From this arose the Unity of all Teachings, the Unity of Language traced to the divine Utterance, the social Unity from one end of Earth to the other—excluding all politics, all anarchy. Elsewhere, we have shown how this tradition is confirmed by the Sanskrit etymology of the name AD-aM.

Inheritor of the patriarchal Tradition, it was Pythagoras who translated the sacred tongues into the Ionic Greek term Philo-SoPh-Ya—Love for the Wisdom of God. Yet this Wisdom of the Proto-Synthesis of the Word—or of the vestiges thereof that lingered then in the depths of more or less orthodox Universities of Europe, Africa, and Asia—was far from being the human Philosophy we have identified as the supreme false criterion. Objective, experimentally demonstrable—it formed the third degree of patriarchal Instruction; it alone constituted the summit of Higher Learning: Wisdom. It was the supreme object of Revelation.

It is this primal Wisdom that bestows from above upon the human Spirit and its vain philosophy a nimbus of Paradise Lost^[*], a prelapsarian glory, a dim remembrance of heavens in the halo of a fallen demigod—the prestige of a thunderstruck and blind, fallen angel. She is the Queen of Heaven for thought, the Morning Star of intellects, the sacred Refuge of wings and ascents, the Muse of true poets, the Advocate of even the most misguided true philosophers. But she is also the terrible Accuser who, with a glance, rallies all the Angels, points all their swords, and directs all their darts against the transgressors—against the simoniacs, against the defilers: thinkers, scholars, artists who sow Darkness in Souls, who heap clouds of Hell between the human Spirit and the divine.

In Jesus, she has nine lightning flashes; nine, the number of the solar Lion—nine roaring, thundering curses against the Scribes and Pharisees of Church, State, and University, and moreover, against the Agoras, Forums, Emporiums, streets, and gutters of all Babylons across all Time. Here I beg the reader to pay heed to the Siboleth-Shiboleth⁽¹⁾.

ShOPh-Ya, the Theogene, must not be confused with Minerva the Cosmogene: divine Incidence with Reflection not merely human but cosmic; nor the Ya of the Father and Son with the M of Adam and Adamah. We have elsewhere unveiled this mystery concerning the CaBa-LaH of the XXII Powers of the Word and its Proto-Synthesis, and we shall return to it again.

ShOPh-Ya is the union, Ya, of the psychic Infinite SOPh and the spiritual Absolute, Ya again. It is the Union of IShO and IHOH—of the Son and the Father, of the living Utterance and Thought, Golos and Logos, of the Word through whom all exists: IPhO, and of the adorable generative Essence that begat Him: IHOH, in whom we are and through Him-Word. And this Union is wrought in the co-essential Power that presides over the function of the Letter Ya, common to Father and Son. Finally, it is the Union of Father and Son with the Holy Spirit—the IO-Ga and IO-Va of divine Essence and divine Existence with equally divine Substance, through whose luminous virtues all subsists: ROaH, Ha-OR. And this union is made in the Power of divine Conjunction presiding over the Letter O: IHOH; IPhO-ISHO; ROaH. This third Union is Ya-O in the evangelical IO-Ga and IO-Va⁽²⁾; and the three—Essence, Existence, and Substance, are one God and one Life in three Persons or functional Aspects of One Being. One alone—that is, Unique, Absolute and Universal, Infinite.

A lengthy investigation into the holy Books of all the Earth has led us to conclude that this Mystery was perfectly known to the patriarchal Orthodox and consequently to dissidents, under one of the following ten aspects, several of these aspects, or all simultaneously.

(1) Exoterically, do not confuse Siboleth with Shiboleth—these two words of closely resembling pronunciation having diametrically opposed meanings of Happiness and Misfortune. Esoterically, do not confuse the Shin and the Samech; the S of dualistic center, symbol of human philosophy: Sophia, with the triune Sh symbol of verbal Incidence in the visible Universe: ShOPh-Ya. (Note by the Friends of St. Y.) ↩

(2) IO-Ga: Splendor of IHOH; IO-Va: Union, Unity in IHOH. We urge the reader to consult the Gospel of Saint John, ch. xvii, particularly verses 5, 21, 22, 23. (Note by the Friends of St. Y.) ↩

The Father is IHOH, God-Life. This name is read in vattan characters traced in precious stones upon the golden frontal of the Bratmahs of Nepal, ancient universal Sovereign Pontiffs whose antediluvian ancestors Moses designates under the name of Nepaliim or Nephilim. In this Name of the Father—as we shall prove elsewhere—is expressed His Essence which is Life, His Existence which is His living Word, His Substance which is the living and life-giving creative Fire. This is why Moses, following the Vedas and the first Zoroaster, declares: “Our God is a consuming fire.” And this utterance is repeated in the Gospel. Indeed, this spiritual Fire is as terrible to the wicked as it is sweet to the good, and when His wrath is stirred against the former in defense of the latter, it unleashes even the central fire of the Stars. May no modern Babylon, alas! be instantaneously swallowed into Earth’s blazing bowels beneath heaven’s thunders.

As for ShOPh-Ya, it unites the two names of the Son; its key of Sapience is what Daniel secretly indicated to Ezra under the name “Nicod bilo ShOPh.” Ezra retained only the abstraction SOPh, and after him all Jewish Qabbalists followed suit.

These three words—Nicod bilo ShOPh—written thus, signify indeed: the Point within the Infinite. But the point Nicod also designates the letter I or the divine Ya. Nevertheless, this veil would remain impenetrable, and its metaphysical interpretation would only thicken it, without the Archeometer—where Letters place themselves objectively, not by human will, not subjectively.

Now, those sounded by the first triangle—that of the divine Trinity and its northern angle, defining the Circle of the Infinite—are precisely Sh, O, Ph, Ya: the three of the Name of the Word (IPhO), the three of the Name of Jesus (IShO). Here there is no longer abstraction, but a fact bearing within itself its Law, and Daniel’s Nicod bilo ShOPh thus becomes ShOPh-Ya—whence Sophia—through the Union of Ya with the SheMaM.

The SheMaM, indeed, marks the northern solstitial angle (Capricorn; Saturn) of the Creative and Incarnate Word—the Nativity of Earth and Heavens—and its number: Sh = 300 + Ph = 80 is 380. This number 380 also equals 300 (Sh) + 40 + 40 (M + M), hence SheMaM. This is why Daniel called these two letters SheMaM—the supreme Sign, that of the King of Glory, in Hebrew of the Messiah, of the SheMa. And this Glory is the divine Theogony of the sacred Letters, of the Archangelic Powers of the Utterance.

As for the SheMa, whose number is 340, it also has as equivalent SPhR, SePheR—Circle and Book; in Sanskrit, Heaven in Svar-Ga; in ancient Slavic, Russian dialect, Svar-OG.

Such is—by experimental demonstration, with the Archeometer before our eyes—the difference between the metaphysical Qabbalah of the Jews and the mathetic GaBa-LaH of the Patriarchs, of Moses, the Prophets and Apostles—that is, of eternal Christianity. Moreover, Daniel’s Nicod bilo ShOPh, demonstrated by this instrument of precision, yields simultaneously the word ShOPh-Ya and the divine Arcanum that manifests it not only as Essence in Ya, but as Existence in Ph and Sh, and finally in Ō as Substance of existing Beings. What thus manifests it is therefore the Word of God: I-PhO, the Son of God: I-ShO—for in Sanskrit this latter word equally signifies this: I-SOü.

In the archeometric Shema by which Moses had enclosed and sealed in God Himself his black and Semitic pariahs, the entire esoteric Life of his Egyptian and patriarchal ALHIM was launched by the creative Word toward His return as Incarnate Word.

Pythagoras was not in this terrible and sweet current of divine Spirit and Fire; his intimate Senses were not opened, but his internal ones were powerfully oriented by the Orphic Tradition toward the creative Word, toward the Principle of the lost Utterance and not toward the reconquered Finality. The degree of Life is lesser—and yet I have qualified his bearing and influence as royal, in accordance with the Laws of ancient Sapience.

Was I wrong? Would there be two Wisdoms—the patriarchal and the Christian? Would there then be two Religions, two Syntheses of objective Truth? Then both opposing each other would thereby be erroneous; they would fall to the rank of human systems begotten and swept away by the wind of decadences; they would crumble from the height of the Throne of Truth’s Objectivity.

The holy oracles of the Barith Ha-Kadosha shall reassure us. Pilate: “Thou art then a King?” — Jesus: “Thou sayest that I am a King. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth.” (Saint John, Gospel XVIII, 37.)

To be King is to make the Light, the Truth, said the ancient priests of the Word. “Ye are a chosen generation, a royal priesthood, a holy nation, the conquered and conquering people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light.” (Saint Peter, Ep. I, v. 9.)

What celestial joy for Pythagoras when, from the depths of Limbo, he heard the Ether bring him this word of the King of kings, then of His Apostles thus opposing the Legitimacy of Truth to the Legality of Falsehood. But what gnashing of teeth to Hell’s depths for all Apostates of the Word, when the angelic Trumpets of the first Judgment strike them backward, sounding these same words to them.

Certainly, it is a far cry from the Renovator of Orpheus—not to mention Jesus Christ, the Incomparable—but to Saint Peter, the humble Galilean fisherman, divinely transfigured by the Lord into a true Pontiff and true King. The spirit of Pythagoras is wholly of lunar reflection, that of the Apostle wholly of solar radiation. The one is internal, supremely human, individualized for immortal Life by his Reason and Consciousness; but the other is no longer external nor internal—he is already reabsorbed into the intimate, reintegrated even here below into the very Life not only of individual Immortality, but of divine Eternity. This Dwi-Ja of Jesus gave Himself entirely: Reason, Consciousness, Existence to receive this supreme Life. He is in the Holy Spirit, in the divine living Whirlwind of the Son’s Ascension, through the angelic hierarchies from which He had descended, to the right hand of the Father which He had left to restore to us celestial Existence and Substance, to His Throne as King of Glory which He had abandoned to come be unrecognized, slandered, insulted, scourged, crowned with thorns, and nailed to a cross. Yet is there not a spiritual kinship between the last faithful of the Creative Word and the Worshippers of the Incarnate? Is there not something of the crown of thorns upon the martyred brow of Pythagoras, as upon that of his master Orpheus?

Were it otherwise, there would be two divine Words—that is to say, none.

But there is only one King of kings, only one royal Seal of His Truth, says Saint John with the ALHIM of Moses, and they themselves after the protogenic Aryas of the Veda.

We have said enough about what this Seal of the Living God was—transmitted in whispers by Moses and his Egyptian and patriarchal colleagues, which Daniel, Israelite prophet and Grand Master of the University of Chaldean Magi, had repeated to Ezra—this Key of the Seal, this A^MaTh of the Matha or patriarchal Mathesis. But the Utterance of which Saint John speaks goes further still; it always unites Religion with Science. “BRA-ShiTh is Ha-DaBRA, the verbal Gift, the Utterance, and DaBRA is the ATH of the ALHIM,” writes Saint John in the first verse of his Gospel. We shall have occasion elsewhere to explain what the ALHIM are, but we can already understand why the incarnate Word says: “I am the A and the Th,”^[*] the Ray and the Circumference, the divine Soul of the divine Universe AThMa.

This same word AThMa, in the primordial angelic Language—that of the Correspondences of the Utterance of the Word—is simultaneously a Number: 1440. This same number, in modern sonometry, is the verbal hierarch of the central chromatic mode of mi and in angelia, the solar archangelic Harp of our zodiacal System. Multiplied by 100, it is the hierarch of the enharmonic Mode of divine Wisdom. It is the Harp of its Archangel: Herm-es-Thoith, Raphael-Trismegistus—but this in the World of Glory, whose living Sun is the “Light of Light” from the Creed of Saint Athanasius and Moses’ Genesis: Ha-OR. And lest there be any mistake, Saint John (Rev. VII, 4, 9, 10 and XIV 1, 2, 3, 6) has it sounded by 144,000 Harps and sung by 144,000 Elect. The golden standard of the Archeometer provides its sonometric verification, just as the Archeometer itself provides all its sacred Correspondences.

Let us pass from the royal Seal to the King of Glory, and return to a point we have already touched upon—let us see whether there are two divine Words.

One may observe historically in Brahmanic documentation that the Proto-Synthesis of Saint John is that of IShVa-Ra, phonetically altered into ISOua-Ra. And this Synthesis is the universal, the primordial one. The next, abbreviated from the first, is ethnic within the ancient Indian Empire and its colonies. It bears the name BRA and Bha-Ra-T, the Utterance represented pontifically and royally. This is why India of that antediluvian era is called Bharata-Varsha, Continent of the Creative Word.

That none may doubt Jesus: IShO, IShVa, OShI = 316 was known as the creative Word from the highest Antiquity, let us consult the Vedas. Written in Vattan, transcribed and abbreviated by Krishna’s Vyasa 3,200 years before the Incarnation, they name the Word ShVa-DHA which in Vattan equals 316. In Vedic and Sanskrit, it is pronounced SWÁDHA. This word, composed of two Datous, means Self-Gift. It is the Datou-Sho of the first Zoroaster, the Giver of Himself.

Thus there are no more two divine Words than two Religions of this Word, than two Wisdoms of this Religion, than two divine Wisdoms.

Though Saint John’s Gospel has told us this, at twenty centuries’ remove we must thus reproclaim the Truth, the AMaTh of the AThMa, and definitively reapply the Seal of the living God upon the summit of Higher Studies, despite the modern Scribes and Pharisees who have enthroned Agnosia then Anarchy, finally Anti-God and Antichrist.

We have just seen that we are in perfect accord with the universal theologal Order—that of the Word and Its Inspired of all Times and all Temples. Let us see whether we are simultaneously in harmony with the post-apostolic theological Order—that of the teaching Church, meaning the Episcopal: Popes, Patriarchs, Primates, Metropolitans, Archbishops and Bishops of all denominations united or not united to Rome. I include the Anglican Episcopate, for as a layman, while remaining faithful to my worship, I have placed my works upon the purely lay terrain of Higher Studies, for the Peace of Jesus among all Earth’s denominations, beginning with those of directly Christian Religion.

Saint Augustine shall answer us regarding Christianity and post-apostolic Christendom. If we choose him, it is because he came to the Lord through His Church, after having exhausted—like Pythagoras, to the dregs—the cup of all so-called initiations of his time.

”I read all their Books and found therein all these great truths:

“That the Word was in God, and that the Word was God; that this was God from the Beginning, that all things were made by the Word; that of all that was made, nothing was made without Him; that in Him is Life; that this Life is the Light of men; but that the Darkness comprehended it not; that though the soul of man bears witness to the Light, it is not itself the Light, but the Word of God; that the Word of God is God Himself and the true Light which enlightens every man that cometh into the world; that He was in the world and the world was made by Him and the world knew Him not. For though this doctrine was not in these books in so many words, it was there in the same sense, and supported by proofs of many kinds. But that this Word came unto His own house (that of the Utterance and Its CaBa-LaH), and His own received Him not, and that He gave to those who received Him, who believe in Him, and who invoke His holy Name, the power to become Children of God—this I found not there.

”I did find that the Son was born in the Form of the Father, and that He usurped nothing when He called Himself equal to God, since by His nature He is of the same substance with God, and this doctrine is expressed in their books in several different ways. But that this Son of God emptied Himself, taking the form of a servant; that He was made like unto men; that He appeared outwardly as a common man; that He humbled Himself and became obedient unto death, even the death of the cross, and that as reward, God raised Him from the dead; that He gave Him a Name which is above every other name, so that at the name of Jesus every knee should bow in Heaven, on Earth, and in Hell, and every tongue confess that the Lord Jesus Christ is in the Glory of His Father—this is not found in those books.

”One indeed finds therein that your only Son is before all Times, above all Times, that He is eternal, immutable like You, and that it is from His Fullness that our Souls receive what can make them happy; that it is by partaking of this eternal Wisdom which dwells in Itself that they are renewed and become wise. But that this only Son died in Time, for the ungodly, that You spared Him not, and delivered Him to death for us all—this one finds not there.”

What fervor! What a race toward Truth! And with what precision both steed and rider reach the goal: the Unity of the Word across all Teachings, all Cults, all dismemberments of eternal Religion—Religio vera as he says elsewhere—the true synthesis, the Amath of the Athma, and the Athma of the Amath, and their Matha.

I said steed and rider; these two words used in prophetic Language deserve a mention not unrelated to the subject.

Among poets sometimes, always among prophets, the intimate senses vividly perceive the relations, the connections between human Reflection and the divine Incidence of Truth, and vice versa—relations dead, like glaciers and avalanches in the minds of metaphysicians who deem them purely subjective, like their reflection devoid of vital incidence.

The most direct of these relations, of these “pathways pathing,” as Rabelais says, of these Sephiroth in the mathetic sense of the word, appear in certain cases to the most divinely biologized souls, to the Prophets, as celestial Horses of diverse colors. One might say such a courser carries Saint Augustine away.

No painter has ever seen, none could ever render the perfect beauty of all these Types, primal models not only of physiological or visible individuals, but even of their invisible Species.

In their corresponding Séphira, the Prophets see them, hear them, mount them or behold them mounted by one of the XXII Powers of the Utterance, or by one of the Angels of its divine and cosmological Archangelia.

These objective Theophanies succeed one another unbrokenly in Saint John’s Apocalypse.

Is Saint Augustine then a Prophet? Hardly any emerge from Greco-Latin Gentilism, though it breeds legions of Saints. In any case, he is a metaphysician thawed by the direct sun of the Gospel who has drawn near its oriental cradle. This Light has reawakened in him the living Soul; it has made him a Bard, a Vates, an Aede, a sacred Cavi, the Vedantins would say. He does not yet possess direct divine vision, the intimate; he does not speak as a theologal Inspired like Saint John, Saint Paul, or Saint Peter—he expresses himself as a theologian, yet so mighty that none whatsoever, even to this day, may be compared to him.

Indeed, none has ever thought, felt thus—not only in such clarity, but in such warmth—the Light and the Fire, the Universality and solar Unity of the Word, the Autonomy of its Religion whence all has issued and whither all must return.

He sees subjectively, rationally, yet with astonishing force of evangelical influx, this Genesis and eternal Synthesis of the two Worlds—invisible and visible—which on both sides bear the same mark, though inverted, the same Seal of the same Lord. Truly it is the Wisdom of God bending toward this sublime intellect and kissing its brow. A splendid kiss of living Light, a radiant halo unveiling the entire Cycle of thought and the divine Phany, illuminating at once its mirror: the human Spirit.

Creative Word on one hand, Incarnate and Crucified Word on the other—such is, in the music of Intelligences, the second interval that the Angel of Christian Theology, the great and holy son of Saint Monica, tightens and modulates repeatedly. But in this sacred fugue ascending tone by tone—if not mode by mode—he too fully obeys the Laws of eternal Harmony not to resolve his seconds into sevenths, his oppositions into sabbatic amplexions of rays, into symphonic septenaries of radiantly accomplished Universality.

II

Esoteric Christianity

If we bring Saint Augustine near to Moses, we may at a glance measure all the space separating the greatest of post-apostolic Christian Theologians from a theologal Prophet of patriarchal Christianity.

When the Bishop of Hippo tells us: “All Stars are before God as a single Earth,” he comments—with what lucidity!—Moses’ word: AReTs, the Unity and gravitating Universality, AsTeR-ity, Astrality. But the visible Universe, the astral Heaven, is itself but the schematized Chaos. It is not schematic by itself alone, but through the Powers of Logy, Harmony, and Organy contained in the invisible Universe, that of the undulatory fluid Heavens: SheMa-IM, SheMa of immense Waves, says Moses, summarizing herein as in all things his predecessors MeShlaH-IM, the patriarchal Christians.

For though our glorious Name of Christians comes from the Latin Christiani, and this from the Greek Christos, it nonetheless derives from MeShlaH-IM, the Royalists of the King of Heavens, and of His supra-astral, cosmic, solar, and zodiacal Kingdom: ISh-Ra-Êl, three words which in Tibetan, in the Veda as in Sanskrit, mean: Lord-King-Celestial Earth. Christos, indeed, is the translation into vulgar tongue of one of the most important hierograms of the sacred Utterance common to all patriarchal Universalities until the Division of Tongues and even several centuries thereafter. It is this Language that transmitted to us, through the intermediary of Vattan and the Veda, the word MESHI-Ha = 360. Upon the Seal of the Word on its archeometric blazon, 360—a musical Number—presides over the double circle of degrees. It is one of the chromatic modes of the divine luminous Year: Eternity, and its correspondence the liturgical Year of the celestial HáOuR, boundless Time, then the astral Year and all its solarized cycles.

MESHl-Ha, 360, is thus the King of Glory, the SheM-a of the SheMa-IM, of the Heaven of fluid Heavens, and of AReTs—Astrality, not merely Earth, as Saint Augustine so clearly perceived.

Through variations in Sanskrit, Zend, Chaldean, Egyptian, and finally Hebrew, we have MeShla-H = 358. Upon the Seal of the Word, this Number 358 presides over the solstitial Diameter, the axis of the Poles of the double Universe, the lunar Year: ShaNaH, 358—that of Incarnations and dis-Incarnations. Its antinomy is NaHaSh, the Serpent of generations, upon which Moses prophesies that Woman must tread. Indeed, the Blessed Virgin Mary Victorious crushes the Serpent beneath the lunar crescent, astral Blazon of the Annunciator Angel Gabriel, who exalts Her in Assumption through the MESHl-Ha.

After the foregoing, one understands why the ancient Patriarchs divided Languages into prakrits—wild or natural—and devanagaris—tongues of divine City, celestial Civilization—in other words, aligned with the cosmological Utterance of the Word.

As for NaHaSh, the adversary of MESHl-aH, it is the Serpent of Eden, the Dragon of celestial Living Waters, the Attractor of Biology toward evolving Physiology. It is the subtlest Beast in the Field of Expanse substantialized by the ROuaH-ALHIM.

In the work of patriarchal Mysteries—approached only at thirty years of age—the Baptized, in running waters, hands joined upon the chest, eyes closed, received the Holy Spirit, the ROuaH of the ALHIM. When his internal then intimate senses were thus opened, head turned toward the Sun, eyes still shut, he beheld only its spiritual and spirituous Light. And in this Light descended toward him the IONaH, in the form of a Dove, and a NaHaSh, shaped as a patriarchal Crozier or augural Staff. Saint John the Baptist did not by chance receive an archeometric name containing that of the Dove. He is the IOHaN of the IONaH only because the Word had marked him with Its Shéma, thus fulfilling the celestial Thorah of Its Seal before fulfilling those It had inspired upon Earth.

Na is the central Letter and, in God, the Power presiding over every luminous and solarized center. It is assigned to the Son of Man as Son of God. Thus, to fully accomplish Its Utterance in the sacred Languages inspired by It, Jesus would have upon His Cross’s inscription the four letters I.N.R.I: in Vattan, Veda, and Sanskrit I-NRI, He, Humanity; I-NaRa, He the Soul of the Universe; I-Na-Ra-Ya, He the NaRa-Déva, the God-Man.

Traces of the sacred Tradition—though less pure—are found in the Indo-Egyptian Mythology of Orpheus and other ethnic prophets. At Delphi and Dodona, Apollo, the Python Serpent, prophetic Doves, votive Oaks, and running Waters of consecrated Springs and Fountains indicate correspondences with patriarchal Mathesis.

What then is NaHaSh? A spiritual creature fulfilling its role and function of transferring the Soul and its Form from invisible Species to visible Incarnation through generation.

The Letter N, of IONaH and NaHaSh, is the Focal, the central Archeometric, and among the verbal Powers of the Word, that which homologates to the Center—in white rays—all complementary Rays of the radiant Circle of Infinity, 360; that is, of biogenized luminous Substance, universally distributed. This focus is Sun in the SheMa-IM, in the undulatory fluid Heavens, before being so in gravitating Astrality. Thus, all the latter may vanish in a fundamental vibration of the Ether, leaving no corporeal mass; but the Stars would then be transfigured into imponderable, radiant Substances, governed by the same Shéma, and diversely luminous, as their Spectroscopy shows.

The Power N thus naturalizes Souls and their Forms in the invisible as in the visible Universe. In the first case, Light is direct; in the second, reflexive through the series of musical Modes governing the regime of Forces and their deployment. In the first, its sole vehicle is the Ether of the SheMa-IM; in the second, the same is compounded by the downward dynamism from undulatory Heavens to Astrality and its Metallism—support of Forces, occluder of Gases, condenser and conductor of their logical, harmonic, and organic transactions. Finally, in the first case, it is the IONaH at play; in the second, NaHaSh.

Hence, when psychic Naturalization occurs solely through NaHaSh, the ascent of mortal life cannot—in the best case—surpass the point of the Trigone of Living Waters whence it descended under the breath of the Dragon of Generations. Such has been the case since the Fall.

This abode of Souls is called, according to tongues: Limbo or Nirvana, Bosom of Abraham or of Brahma. And this return to the Waters of their cosmic Embryogeny has no outcome but the annual Renewals of Time and a new matricial Embryogeny. It is the Fall from the World of eternal Principle into that of temporal Origins, from the divine Gate of the Archeometer—North Solstice—toward the lunar Gate of Men—South Solstice.

For it to be otherwise—for Man to be reintegrated from evolutionary Origins into the Principle of divine Involution—the entire trajectory of constituting Substance must be re-biologized by the Principle Itself, securing through descending Path, voluntary abasement, living Spirit of sacrifice, the invisible and visible Modes of human Existence.

Hence the Incarnation of the MeShIa-H, 358, after the descent of the same MESHI-Ha, 360, into the divine purity of the ROuaH-ALHIM, subordinating from one angelic Order to another—down to Gabriel’s—all the Power of NaHaSh.

Once more, the latter is no more evil in itself than any Creature, visible or invisible. Polarized light and that of caloric and chemical rays—infrared and ultraviolet returning to blue—are no more evil in themselves, provided they do not rupture the luminous Wave wherein the IONaH hovers.

When the Living God Himself said to the invisible species: “Increase and multiply across all Astrality,” He blessed all Generation and every generation—provided they be accomplished among Men in the holy spirit of this Blessing. This is why the danger of NaHaSh lies in making one forget the celestial Species for earthly Individuality, Involution for Evolution, Biology for Physiology, Andrology for Anthropology, Immortality for Mortality, Principle for Origin. Its peril lies in presenting Generation as an animal Fatality rather than as Woman’s Cooperation with all the constitutive Powers of the double Universe—visible and invisible—with their angelic Correspondences in the two feminine brains and their dual imagination. Of these two brains, one is nervous, the other sanguine; one ideal, the other formative and immediately realizing; one the viscus of the head, the other of Childbearing.

Woman brings to fruition what she conceives—not merely physically, but above all spiritually.

Alma of the Temples until her puberty, the Holy Mother of Jesus—marked by Him as Word with the Name of celestial Living Waters—offered incense to the ALHIM and partook of their heavenly Bread in the Temple of the Living God. She conceived in formative manner the incarnate Messiah MeShIa-H, 358, because she had first conceived and seen ideally the Messiah, King of Glory, MeShI-Ha, 360. How had she seen and conceived Him ideally? Thus:

As we have said and repeated, Man possesses not only external senses served by organs of the same name. These senses are but epigenetic and evolutionary fulcrums for a dual series of internal and intimate senses—the former half evolutionary, half involutionary; the latter pertaining solely to Involution, the biological Universe, and its Powers.

The possible developments of human life are thus limitless, since they may re-enter divine Life itself through its Mediator: the Word, and His spiritual Powers: ROuaH-ALHIM.

The profanation of Woman by Man, and vice versa, is therefore a tremendous Fall from the highest Modes of Life into the lowest—from the Dove beneath the Serpent, from the Holy Spirit beneath the subtle Beast which, though not essentially impure in itself, renders us so through our understanding if we conceive naught else, and through our will if we love naught else.

In the first case, Man and Woman being in Love, are in the ROuaH-ALHIM; in the second, being in Egoism—not shared but individual, they are under NaHaSh instead of above.

But the mystery penetrates deeper still. Woman may dwell directly in the One—whom the Egyptians called the Same, He who is ever identical to Himself, the Eternal—or in the Other, whose Essence is to change with Time’s course. NaHaSh is to Time in spirals what the ROuaH in cycles is to Eternity. The fault of Eve, first Patriarch’s Spouse, was above all cosmogonic. And if one recalls how the Pythia of Delphi cooperated with Apollo’s Python who inflamed her with frenzy, one will be less surprised that NaHaSh also expresses the genre of Divination over which it presides.

The sacerdotal Spouse of the first Patriarch, thus regulating the Initiations of the feminine Sacred College, inevitably precipitated the Fall of all Modes of human Life, reducing them as senses to temporal Existence alone.

Herein lies a Mystery of Substance and its transmission that in no way opposes the reciprocal Love of Man and Woman with all its consequences—for to believe otherwise would blaspheme the God of Life and the Holy Spirit Himself. On the contrary, this Mystery militates against the danger of too great a separation of their initiatic faculties. Hence Saint Paul declares: “In Our Lord, the Man is not without the Woman, nor the Woman without the Man.”

The epoch of greatest danger from this drawing of human Substance into temporal NaHaSh was solemnized in deepest Antiquity. But it was not the Holy Spirit present in the Orgiastic Mysteries—it was the Other, unmastered by the Holy Spirit.

Only the MESHl-Ha could remake, as MeShla-Í, the entire divine Trajectory from Man’s spiritual to carnal Substance, descending from divinity’s bosom through all degrees of the double angelic and astral Universe. And for this a Virgin was needed—not merely in body (for the Soul may be violated though the body remain virgin, despite this monstrous assault)—but a Virgin in imagination, heart, and deed, seeing, imagining, conceiving no evil, only true Life: IHOH, and its image: IShO-MESHl-Ha.

This conclusion regarding the necessity of the Incarnation of the sole MESHl-Ha amounts to saying there is and can be but one true Religion in Heaven, on Earth, on all Earths; in Eternity, in Time from one end to the other of all Times. And the great African Bishop fails not to proclaim it, moreover with that intellectual clarity and conscious power that characterize him. Why?

Because through his prior investigations, his pilgrimage through all initiatic centers, his contact not only with the superficial rationality—and hence all the more presumptuous and brutal—of the Latin world, with the puerile, muddled, and exclusively dialectical sophistry of the Greek world, but with the more atavistically profound and reflective mentality of other human communions, he ascended from the plain to the mountains of the human Spirit.

The universal relations he embraced correspond precisely to the vantage point and orography of Higher Studies in our day. Likewise, the young anarchic Greco-Latin mentality mirrors our secondary and—alas!—our higher Education. The latter, lacking dual scientific and religious counterbalance, constitutes what Molière so clearly saw—the supreme Humanism of Monsieur Jourdain and his philosophy professor. And alongside the philosophical Paganism of Humanists, we now have the scientific Paganism of neo-Sabaeans, worse than the ancients.

Now, by the blazing Light of the dual scientific and religious Criterion—which they ignore or despise—could they fail to observe that every solar zodiacal system, for instance, is a vibrational mode of divine Reason and its Powers? Their Logy, Harmony, and Organy thus schematize every dynamizing Undulation of Ether, Sound, Light, Heat, Electricity, Magnetism—then all dynamized substances: gases, liquids, and solids. A circular vibrating plate manifests, under the bow, a solar-zodiacal schema by an objective virtue having nothing human save its observation—by a Power that is at once Logy, Harmony, and Organy, regulating the Equivalences and Correspondences of Number and Form, as of all other signs of the cosmogonic Utterance.

By this same superhuman Reason, yet manifest in the Facts, the water droplet viewed microscopically reveals the Schema with which the entire visible Universe is stamped. Vibrating under the Number of its Form and the inaudible Sound this Number commands at zero degrees, at freezing, this Circle first defines itself as an equilateral triangle equivalent to Number 3, then as a hexagonal star equivalent to Number 6, then as a double or dodecagonal star equivalent to Number 12—thus becoming solarized and zodiacalized.

The Water droplet, like the entire ethereal Heaven of a solar System, is thus verbalized by an arithmology corresponding to its morphology. Hence, when with an arrogance and impudence matched only by their ignorance, our scientiform Sabaeans militantly oppose Religion because they believe they have uncovered the trick behind the solar Myth, they would make us smile—were they not making Jesus weep over our humanity governed by such a race!

Finally, if Jesus the Incarnate Word schematized His action within fallen human Substance by choosing twelve Apostles, seventy-two Disciples, then three hundred sixty Affiliates, He merely fulfilled His own logical, harmonic, organic Law as Creative Word. And it is no more within the mentality of the third caste of the human Spirit to comprehend the reason of supreme Reason than to erect its own verbiage as Teaching contrary to the Sacred Utterance.

And if the same archeometric Seal marks the Works of the MeShlaHIM predating the Incarnation—Numa, Minos, Orpheus, Moses, Zarathustra, Pho-Y, Krishna, and Manu—if even today, despite its decrepitude, the Mother-University of Brahmanism bears this patriarchal mark, this proves something far other than the inept conclusion of voluntary pariahs of the Kingdom—the supreme Kingdom of the Reason of all things, as of the Consciousness that prepares its understanding.

Let one of these Macrobian parrots then ascend to the operative Function concealed behind their so-called solar Myth—to the Unity and Universality of central and cyclic action upon the human Cycle.

Thus falls, and at once, the entire system of neo-pagan interpretation of the sacred Books of all Ages—the pantheistic and naturalistic allegorism of metaphysicians like Fabre d’Olivet. Far from being the result of individual will and subjective reason of a series of modern theosophists, Religions and holy Books concord for those who comprehend their Wisdom and Science. But mastery of this concord belongs solely to the MESHI-Ha, for He alone is the Religion of religions.

Alas! In our day, our university Teachings—blinded and supplemented by Macrobius and Dupuis—form the anti-Religion and anti-Christianity of the bad bourgeois Clergiate, the political, the supplanting, the anti-social, the sectarian. It fulfills the diluvian and resorbent, yet pestilential, function of what the Brahmins called the Bahou of Chaos, the Sow of Mysteries, the Gastromancer of scholarly detritus and excrement. This is the symbol claimed by the Trojans and after them the Romans of the Gens Julia, thus plainly asserting the character of the wilding civilization they opposed to that of the Temples—first a devouring She-Wolf, then an exegetical Sow.

It is this race that the Prophet and Saint Peter designate thus, 2 Pet. II:22, “The washed sow has wallowed again in the mire, the dog has returned to its vomit.” Note this II, and this 22, concerning opposition to the apostate Word, and the XXII Powers of the divine Utterance thus renounced and lost anew.

But the Apostle does not stop there. 1 Pet. IV:17. “For the time is come that judgment must begin at the house of God.” Here is meant the divisions of the Church into rival churches, of Religion into hostile cults, of Catholicity into Cainite ethnicities, finally of the Christian Social State into fratricidal nationalities. “And if it first begin at us, what shall the end be of them that obey not the gospel of God?” Here it is the renegade Clergiate that is targeted after the Clergy.

”Wells without water,” adds the Apostle, 2 Pet. II:17, “clouds that are carried with a tempest; the blackest and most profound darkness is reserved for them.”

18. — “For when they speak great swelling words of vanity, they allure through instinctive greeds and the satisfactions of matter, those that were separated from them who live in error.”

19. — “While they promise them liberty, they themselves are the servants of conception: for of whom a man is overcome, of the same is he brought in bondage.”

Now comes the warning that illuminates the black and profound darkness reserved for blinded peoples who let themselves be led by these blind Clergiates.

21. — “For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.” Likewise, the Lord says of Judas: “It had been good for that man if he had not been born.”

Between this bad humanism and Humanity lies all the difference between Regression and Progress, Instinct and Intelligence, Wilding and Graft, the worst Paganism and Christianity, between Anarchy through Agnosia and the divine Principle of human reason and conscience.

Let us further hear the Apostle on this matter, 2 Pet. II:2. — “The angels, which are greater in power and might, do not ostracize one another with words of execration and malediction.”

12. — “But these, as natural brute beasts, made to be taken and destroyed, (by those who make them perish—conquerors and military invasions). They speak evil of the things that they understand not, (Agnosia) and shall perish as a result in the shameful revolutions into which they plunge; (Anarchy.) And shall receive the reward of unrighteousness.”

The anti-Christian humanist is in truth dehumanized; he is a demented one, castrated from the Holy Spirit and from the soundness of Life and its true Criterion: celestial Life, terrestrial Life, social Life, individual Life at all degrees of these Hierarchies.

It is this humanist who in the name of philosophy cast Pythagoras, a new Hercules, into the flames. It is he who cast the bloody head of Orpheus, a new Abel, into the Ebro. It is he who, after massacring the Prophets successors to the ALHIM of Moses, substituted his own political law for the social Law of God.

Among us, the genre of humanism in question here was severely qualified by Voltaire: “Race of monkeys and parrots!” This was to express in Egyptian fashion a mentality of imitation. By the secret laws of psychic assimilation, it may even extend to infernal, crisic possession, and degenerate from so-called Philosophy into Philomania, from individual rational madness into collective reasoning delirium, ridden by the spirit of anthropophagous Demons whom the Vedas name Rakshasas.

The Brahmins, following the ancient Patriarchs—and this through observation and experience—assign to these demons a certain torrid desert whose geographic location they specify, corresponding to a psychic state. It is the Gûhanna of the Vedas, the Gihen or Gihenon of the Bible, and they add: “In the desert of the Shuman, the starting point of whirlwinds, typhoons, and deadly southern blasts.” The destroyed empire of Dahomey had been under this influence.

Like all mysteries, this one is unveiled in the Barith-Ha-Kadoshah: Ha Bashorah, Ha Kadoshah of Saint Luke: VIII, 27. Note these lunar and monthly numbers: VIII, 27, 28, 29, 30.

‘And when Jesus went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.‘

28. — ‘When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? (The Helion of Melchizedek.) I beseech thee, torment me not.‘

29. — ‘For Jesus had commanded the unclean spirit to come out of the man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.‘

30. — ‘And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.‘

31. — ‘And they besought him that he would not command them to go into Abadôn.‘

Here, as everywhere, shines forth the celestial Humanity of Jesus—that of the divine Model, the divine Image of IHOH, after whose Type Man was created in the divine World, in the Aïn-Shioh of the Word: Aïn, the Primordial, says Moses. The Creator and Incarnate Word heeds the demons. Through His Mercy, they pass from the most terrible trial—that of Fire—to a gentler one—that of Water.

32. — ‘And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them. And he suffered them.‘

33. — ‘Then went the devils out of the man, and entered into the swine: and the herd ran violently down a steep place into the lake, and were choked.‘

How much there is to say about the foregoing! In all ancient sapience, Water is the vehicle of the Spirit, and the animating Spirit has as its zoomorphic correspondence an aerial and aqueous Dove, just as the impure animal Spirit has a Sow. Hence the name of the Baptist is that of the Dove, which may be read on the Archeometer in the Immersion of the Letters of the Trigon of the Land of the Living, beneath the horizon line of the Triangle of Living Waters.

This hierogram is IO connected to the solar letter N. It is the cosmogonic Ioni of the Vedas and the IONaH of Moses: IOaNÃ, John.

To make them ascend one degree in the Existence of a World invisible only to the half-blind eyes of the flesh, these Demons knew they needed Jesus’ grace and the possibility of casting the sub-etheric fire consuming them upon impure bodies. They knew that after this sacrifice to the divine Substance, they would finally need the lustral Water that only the Lord’s Presence could vivify.

And since they were human Souls, as it were infernalized by their crimes, they suffered; the divine Mercy heeded them because they prayed to It. It will likewise heed the Thief on the right.

I know well that Philosophers who fashion God and the Universe in their image generally admit little of Grace, Mercy, or anything touching the heart more than the brain. Their subjective ideal is a sort of disdainful impassibility toward passions and even sentiment—since, being passible, it is found also in the so-called animal Psychology, which is fundamentally analytical of the human. They forget that behind the Passivity implied by the word passion lies the mother Energy, active, expressed by the word Affection, the Fire whose Light is Thought—but what wonder when Abstraction is put in place of Life.

They would have let the possessed man die in a supreme fit of epilepsy, catalepsy, or paralysis, because their internal senses—let alone the intimate ones—being closed, they would have seen, heard, and understood nothing.

Whether as Creator, Incarnate, or Resurrected, the Word is the Existence of eternal Life, and this Life, in all the Synergy of divine Wisdom, in all the Energy of divine Love—the Existence of sovereign Life with its royal Gift of Grace. Its direct Laws are not abstract; living, they are created, existing, and subsisting Beings.

They manifest in the visible or physiological Universe many Aspects of Equivalence. One of the last is mechanical and of apparent Fatality. But these living decrees of divine Liberty are anything but the ancient Fatum, the Ananke, the Atheism, unjustly set by the Ionian School, by Hesiod, and by Homer over the government of the Gods—who are our Angels (sometimes our demons)—and the universal order invisible to our earthly eyes.

This so-called Fatum is, at bottom, a Gift of the Word; PhaO, Fa-ri, a Gift of royal Grace granted by divine Existence to Nothingness or Chaos. It is a Habeas corpus universal, and this so-called Ananke is in truth Providence, Foresight, Provision of that same sovereign Grace. Moreover, this charter of divine Existence is freely and eternally accepted in its very Substance, in a perpetual Act of Life and Love, as the best possible, by those same archangelic Beings, and these Beings are to the living Utterance of the Word as the Letters of its psychic Alphabet: A-Th.

Hence Saint John, read in the language of XXII Letters, in Syriac or Hebrew, says: ‘The Principle is the Word, and the Word is the ATH of the ALHIM’—meaning the ALHIM are to the Word as, in androgonic Ontology, the Functions or Faculties of the ROuaH are to the NePheSh, and those of the NePheSh to the NiSheMa.

All this may still be read objectively on the Archeometer. Let us seek there, for example, the three hierograms of human Ontology. We shall immediately see all their correspondences in the double Universe, beginning with the divine Trinity, its Hexad, and their solar Center—that of ‘Lumen de Lumine,’ or of any Sun or astral Heart of any solar choir whatsoever.

In this as always, the letters of vulgar pronunciation must be set aside. Those that remain here are, in what precedes, common to Androgony and Theogony.

In the first two hierograms, they rest upon the solar center N. This, through invisible and visible Light, weaves the Knot, operates the Naturalization: NaT.

It is also noteworthy that NiShAMaH, as written, has the numerical equivalent 396. It thus reflects ShOPh-Ya, in the sum of its numbers given by the letters of IPhO and IShO. The verification of the Hebrew by the vattan and the Veda yields HaM-SHIN, for one must not take into account the transformation of M into N according to the rules of the euphonic Table of the Ramayana; a mere matter of pronunciation which nonetheless has its special importance.

The double hierogram HAM and SHIN has the number 45 on one hand, and 360 on the other. Their sum is the number 405 = 45 × 9. 45 is the Number of ADaM. 360 is the Number of the Spirit presiding over the Harmony of boundless Time, the Hebrew Ga-Na of the Vedic Na-Ga. 360 = 45 × 8; 8 = H governs Cancer, the Gate of Man. It is the H of Heva. 360 = 9 × 40 and 40 = M. We shall see, when relating Krishna’s reform, the function of this last letter.

All these facts, which the Archeometer renders experimental by revealing them in their Laws, cast a celestial Light upon the Mystery expressed by the degree of supereternal Life given only by the divine Wisdom of the Most Holy Trinity.

SHIN, in all the Languages of Central and Far East, such as Tibetan, Japanese, and Chinese, expresses the Spirit as a living and existing Being within the Substance of the fluid and non-astral Heavens. These fluid Heavens are the invisible Universe. Universal Attraction proceeds through them from the ROuaH-ALHIM. It involutes evolutionary Gravity or central attraction of each Star. It contains the triple logical, harmonic, and organic Mastery of their mutual relations, that is, the Laws that govern them together.

Returning now to the Hebrew word which has, as its subordinating equivalent, the Number of divine Wisdom 396, it is not without interest to see that the fluid Heavens written thus: SheMAH-IM, also yield the Number 396. And this manner of writing this name corresponds to the Heaven of Heavens, that of the pure Spirit, the SHIN of ISHO, or the divine super-ethereal Heaven. This Heaven, through the Being subject to the ROuaH-HaOuR of the ALHIM, governs all the Enharmony seen by Saint John, all the Chromatism, all the Diatony of the Powers, the organic Forces subject to them, and the Astrality—ponderable support of these Forces. I say ponderable, for there are other supports, ascending from the astral Heaven to the fluid Heaven.

Observation and Experiment, armed as they are today, will soon discover that, in its direct Modes, Energy is its own support, from mode to mode, up to the fundamental which contains them all in its Universality—this while ascending from the particular to the Universal, from Astrality to Ether and beyond. So that, in this as in all things, one must return to the absolute Essence constituting all relative Existence through its Power of Existence and Substance, in other words, Support.

This is precisely what, in agreement with Saint John, Moses says from his first words.

”BRA-ShIth, the Hexadic Principle, the living Support of the Hexad, the Creator of the Six, of the phenomenal Hexad, BRA created the ALHIM, ATh-Ha-ShaMa-IM, Soul of the fluid Heavens and ATh-Ha-A-ReTs, Soul of the Unity and Universality gravitating.” For A = 1, and ReTs means To Gravitate, To Run in a Circle, in Sanskrit: STaR: Star, Astral, Astrality.

Now, what is the Principle of the inscribed Hexagon, then of the Circle, if not the Trigone? It follows from this and from what precedes that the ALHIM are to the Trinity as Reflection is to Incidence; that they are the logical, harmonic, and organic Soul of the Duality of the fluid Heavens and the gravitating Heaven; that they are finally the substantial Reality of the first and the last, even if the matter which seems to serve as support to the Substance should relapse into the primordial Chaos, into the Tohu: Amorphy, into the Bohu: Nebulous Inanity, Inorgany.

Let us not forget either that the ALHIM operate according to the ROuah, the AH-OuRa of the first Zoroaster.

We cannot sufficiently prove that the Word designated as the Creative Principle of the divine Hexad, the Inspirer of Moses, is indeed the same as Jesus. As always, we shall not content ourselves with the tradition of a single University.

The Name given by the Egyptian princess to Moses includes, as we have seen, the name of Jesus: M-OShI, IShO. If the Rabbis could not find it in the usual writing of Moses’ name: MOSHÉ, it is because they ignored the ablation of the Key of 5, made by Daniel in numerous words that needed to be veiled⁽¹⁾. In Hebrew, however, this Key is restored in another hierogram: MOShÍ-Wo, the Liberator. Moses was indeed the Liberator, less of the Jews than of the patriarchal Orthodoxy whose divine Seal he imposed upon them in the Name of Jesus.

The Talmud and the Kabbalah designate the celestial Inspirer of Moses by the name of Metatron, but this is but a veil of the true Name. Pronunciation has altered it, indeed, by assigning the sound è, among the Jewish and Arab peoples, to certain positions of the letter a, as in Alhim pronounced Elohim; but, written thus: MAETATRON = 316 = IShO. The Rabbis have sought in vain everywhere the etymology of Matatron; it is in the Sanskrit MATA, Mathesis, TRON, Trâna Savior and Salvation.

The correspondence of words through Numbers survived the Division of Languages. For example: M, 40, pronounced Ma signifies Water in vattân, in Vedic, and in many other Eastern languages. In the Far West, among the Incas, ATL, 40 root of the word Atlante, also signifies Water. This key, which explains only one of the sacred correspondences of the archeometric Utterance, thus applies to all holy Books and even to all Mythologies. It proves what we have said in our notes on the CaBa-LaH of the Patriarchs and of Our Lord Jesus Christ their Inspirer. In this, too, the Jews have been but intermediaries, most often involuntary and unconscious save for the Prophets.

(1) This Key of 5 was based on a doubling comprising an exoteric Written part, and an esoteric Oral part, each marked with the Number 5, and whose reunion constituted the number 10, corresponding to the Letter I, assigned to Identity in the double Universe. The Key removed, the I became scripturally II or É = 5; and this sacred cryptography was accessible only to the Initiate possessing the Key and the Names to which he had to adapt it. Such is the reason, moreover, for the division into five parts of all sacred Books referring to the Proto-Synthesis. See Appendix III. (Note by the Friends of St-Y.) ↩

The difficulties that render the meaning of the word Matatron so obscure to those ignorant of these correspondences, arise before another Name that has also exhausted the patience of the Rabbis: Shadaï; for there are two writings of this name which, read thus: ShADAI = 316 the Word, the ShVa-DHA vattan, the Swadha Vedic, IShO, Jesus⁽¹⁾.

Moreover, even the Cabalim of the Alphabets which I call lunar and among others the esoteric Koranites say, according to the liturgical Book called Maksurâ, folio 40: “He who sees God face to face is called Maetatron; he is also called ShOua.” The biblical figure of IShO under this theoptic relation is Joshua fixing the Sun.

I hope all these proofs will be conclusive regarding the identity of the Word and Jesus, across all dismemberments of the patriarchal Proto-Synthesis. I am far from having exhausted all those I could give, but I must conclude and I shall conclude the preceding with but one, which will not be the least extraordinary.

The Name of the Father proclaims the Son, the divine Essence and the divine Existence. IHOH which means: “I the Life” and “I am,” has for Number 26. This mysterious number rendered letter for cipher gives CO in Vattan and in Vedic, then in Sanskrit CV, CaVi, the Creator by his Word, God-Poet. On the first archeometric Trigone, that of the Word and Jesus, this divine Poetry reads PhOSh-Ya, and we are brought back here by the Veda and the Sanskrit and the groups called Semitic, but anterior to Moses, to this PhOSh-Ya of which we have spoken elsewhere, and which, in these ancient languages, has the meaning of solar Manifestation, of Cosmo-Phany of the Ya, of Supreme creative Beauty, and it is its radiant splendor in the same Letters, those of the Nicod bilo ShOPh.

Must we prolong this ascending verification of the hierarchical evidences of divine Truth? The inaccessible Holy Essence IHOH, shall answer us again by the Utterance of its Word. But let us interrogate it piously, for the supreme Reason is not afraid of our reason; for the divine Principle demands our verification as Word-Creator, as when, clothed in our flesh, He said to Saint Thomas to verify the wounds of His Side and His Hands.

What is there behind this manifestation of divine Existence, behind this Poetry of its Word, behind the Wisdom itself of which this Cosmo-Phany is the creative Splendor? What is its foundation, its motive, its motor, in the very Center of the absolute Energy of the Father?

Is it the folding of Thought upon itself? Is it the Me… of the lunar Vedic School substituted by Krishna for the solar of the Word, 3100 or 3200 years before the Incarnation of Our Lord?

Here is the answer: 26, the sum of the numbers of IHOH, has given us the Ca-Vi of the Vedas: “Brahma-Cavi,” say the sacred Books dating from Krishna. Now, there is no numerical correspondence of extraction between these two juxtaposed words, and that which undeniably exists between CaVi and IHOH, 26, obviously proceeds from the Proto-patriarchal Synthesis, from which the Aryan School inherited without preserving the first Principle.

(1) The other writing is ShaDaI, it is the lesser Shadaï, whose number 314 or 3.14, expresses the ratio of the Diameter to the Circumference. (Note A. de St-Y.) ↩

Let us go further. The radical of 26, its intimate is 13. Now, in Etruscan, 13 is IG; in Vedic and decimal Sanskrit, this same number reads AG, 1 and 3. This root gave rise to IGnis, AGni, AGiosh. The inversion gives GA and GI; GA in Hebrew the Splendor, in Vedic the organic Power of AGni, and also its universal penetration. “Our God is a consuming Fire.”

This Fire of the divine Essence, if it can sometimes be terrible, is nonetheless the very foundation of Life; its Heart is the Creative Love, the Preservative Love, the Renovating and Savior Love, Absolute, Eternal, Infinite. It is indeed the ShVa-DHA Vattan, the Vedic and Sanskrit Swādha, the DatU-ShO of the first Zoroaster, 2800 years before Our Lord.

It is therefore indeed the Sacrificer of Himself to all, the Agni of the Vedas, our AGNUS DEI.