INTRODUCTION
Publié le 28 octobre
2021
Pre Scriptum : the
original language of this text is French. Unfortunately, when it comes to
semantics, etymology, and homophony, no translation can be effective in
preserving the original meaning. To remedy this and maintain explicit content,
I have decided to include the original French word in parentheses and underline
it.
First of all, I would
like to clarify that this thesis is not a part of any academic work, as many
often assume. If we go by the definition of the word « thesis » given
by the Larousse dictionary: « a theoretical statement, opinion, or position on something that one
strives to prove », then my work certainly qualifies for this title
without the recognition of any system or authority. It does not require or seek
it. It is with unlimited
freedom of thought, without making any concessions, and, above all, without
being answerable to anyone, that we will examine, from all angles, our favorite
topics as polymaths.
Thanks to this state of mind, original ideas
have been able to flourish and reveal themselves outside the boundaries in
which our curiosity is typically confined. To be invigorated by such an opening
is a blessing, and I would like, without having to blush, to share with you the
rose of its quintessence.
•••••
The genesis of this thesis goes back to the
day my eyes turned to the sky, or at least, the night I realized that the
starry sky was turning inexorably around a fixed point, like a wheel around an
axle. As I pondered this grand spectacle, it never crossed my mind that my
honest contemplation of the workings of the cosmos would inspire me to delve
into a multitude of fields, connecting astronomy to the seemingly stationary
world of mineralogy.
At first, I turned to academic science.
Despite convincing discoveries in certain fields, such as quantum physics, I
found many theories and very few theorems. Unlike a theorem, a theory is based
on speculation. It is a system of hypotheses that attempts to find cohesion in
established principles, whether philosophical or mathematical. In other words,
a theory cannot be proven through an empirically demonstrable line of
reasoning. Therefore, it does not define immutable rules and laws that apply to
reality. And, surprisingly, this explicit observation seems to have escaped the
attention of some players in the scientific community: those who continue dressing something up.
Indeed, contemporary
scientific dogma is based on complex theories that cannot be demonstrated
outside of a mathematical language, whose abstractions border on increasingly
surreal horizons. All the more so because this language is based on a semantic
architecture where equations tend to interconnect, intertwine, and reflect each
other in a closed circle. This forms an artificial structure on which we
continuously build without considering the actual solidity of its foundation. Theoretical science can be compared to the
Leaning Tower of Pisa, with a solid base that supports itself well. However,
with each new addition, it runs the risk of toppling under the accumulation of
its deviations and inconsistencies. The lines of glyphs highlighted in the
equations are, of course, very impressive for the average person. However, as
René Guénon pointed out, they are far removed from the sensible reality they claim
to explain. Currently, string theory is undeniably the most noteworthy
illustration of the intersection of complex mathematics with the logical
complexity found in the biological world. Faced with this observation, a
question arises: why do we continue to spend so much time and energy studying
spaces that have no relevance to the measurements used in everyday life on
Earth?
Before delving into the
realms invisible to the naked eye, such as astrophysics and particle physics,
perhaps the scientific community would benefit from taking time to reflect on
the manifestation of the real laws of nature with the seriousness they deserve.
It is paradoxical that at
the dawn of the twenty-first century, the physiognomy of life still remains an
enigma. This is surprising given that our society prides itself on its
knowledge of the origins of our cosmos and constantly pushes the boundaries of
our understanding. Perhaps it would be wise for us to humble ourselves and
focus on the essentials. The causes (the cause?) of life deserve much more
attention than its effects. Instead, university professors often use conceptual
abstractions that are not based on concrete evidence. This masks their
incompetence and lack of understanding of observable reality. By subjugating their
audiences, such as their students and science fiction fans, with smoke and
mirrors, they manage to impress and fascinate. However, their works do not
align with the basic principles of scientific inquiry and understanding.
The day academics distance themselves from
theoretical science, which often leads nowhere, may be the day that the great
puzzles of nature are finally reconsidered in their lecture halls. Once this
happens, science can once again be in symbiosis with the universal fundamentals
of physics. There will be no shortage of research topics. We might start, for
example, by looking at the influence of lunar radiation on the perpendicular
growth of plants, or the analogous relationship between the bronchi of a lung
and the branches of a tree (the former is sheltered from sunlight and performs
the function of inhaling oxygen and exhaling carbon dioxide, while the latter
absorbs carbon dioxide and releases oxygen under the direct influence of the
sun).
At the beginning of the
twentieth century, Nikola Tesla (1856-1943) – the visionary of
invisible physics – had already warned us in 1931 about the mystifying excesses
of theoretical science embodied by Albert Einstein. In an article published in
the New York Times : « Einstein's relativity work is a magnificent
mathematical garb which fascinates, dazzles and makes people blind to the
underlying errors. The theory is like a beggar clothed in purple whom ignorant
people take for a king... its exponents are brilliant men but they are
metaphysicists rather than scientists. »
Indeed, the case of
Albert Einstein is more than symptomatic in revealing the intellectual doldrums
in which we are immersed. By ‘borrowing’ the basic principles of his theory of
general relativity from the French physicist Henri Poincaré (1854-1912), it is difficult to deny that the fame of this
transgenerational science icon is more a product of social engineering than
genuine genius.
To consider a ‘thief’ as
a revered role model speaks volumes about the current state of affairs and the
level of respect given to our institutions. Such deception not only affects the
integrity and ethics of the very foundations of our society, but also impacts
the technology we rely on in our daily lives.
At a time when electromagnetic waves connect
all the inhabitants of the earth, the discrepancy between the engineering of a
mobile phone and that of the gasoline engine of a car, whose basic technology
is about one hundred and seventy years old, is not only laughable but also
prompts us to consider a question in earnest: are the ‘scientific’ works
brought to the forefront by the system the only ones that do not pose a threat
to its dominance and the success of its economic model? This question is worth
exploring...
So, beware! If your goal
is to graduate from a prestigious university and have a successful career, it
is imperative to steer clear of certain subjects. Directing your research outside the framework
imposed by regal conformism, especially when it challenges the theories of the
infallible gods of the scientific pantheon, is a mistake that should be
avoided. Despite the obvious impasses, it is unthinkable to question the
ingrained beliefs of the scientific community. Refusing to bow down to these
widely accepted doctrines would result in excommunication, loss of credibility,
and respectability.
Since I have nothing to lose, gain, or even
prove to anyone, it is easier for me to be honest and highlight the
insignificance of ‘extraterrestrial’ physics in comparison to the main focus of
this study: the revolutions of the stars above us. Although astrophysicists have yet to
determine the mechanics driving these revolutions, they remain steadfast in
their pursuit, bound by the tenets of their education, to prove this phenomenon
through Isaac Newton's universal law of gravitation (1642-1726).
The equation of this theory does indeed
quantify the parameters of the fall of an object on Earth, and provides a
mathematical solution to explain the equilibrium between two celestial bodies.
However, it does not specify the cause of their displacement, which is also
regular. Ever Since the former president of the Royal Society pronounced on the
law of gravity, no member of the establishment has sought to elaborate on the
cause of the rotational force with diligent seriousness worthy of the
scientific method (vectorized by f in the illustration below,
where the orbital path of the moon around the center of the Earth is taken as
an example). This force, to
use current nomenclature, is never taken into account: this is precisely where
the problem lies.
If no answer explaining
the origin of the force f can be formulated, then
gravity cannot be fully validated as it is presented by contemporary cosmology.
It is important to consider that this force cannot be detected by any device
and cannot be reproduced in a laboratory by scientists. Of all the fundamental
interactions, the so-called cohesive force remains one of the biggest mysteries
of physics today. It eludes our comprehension the most, making it even more
perplexing. As a result,
we should not be afraid to acknowledge that the lack of scientific rigor surrounding
this concept is not reassuring about the quality of expertise and weakens the
pillars on which its reputation rests.
In spite of everything,
speculations – with each one more implausible than the last – continue to be
put forward on the scientific scene. In truth, since the introduction of the
curvature of space-time theory and the hypothetical subatomic particles of the
quantum world known as gravitons, we haven't advanced one iota. Why? Because the origin of this natural
phenomenon still remains unfathomable to the science of our peers. They simply
explain that the kinetics of celestial bodies are reminiscent of a hypothetical
explosion at the origin of our universe – the smokey ‘big-bang’ – presented to
the world by the Jesuit, Georges Lemaître, at the end of the nineteenth
century. In any case, Newtonian gravity poses another problem: the unification
between quantum mechanics and the theory of general relativity. If gravity
cannot be removed from the equation, we must recognize that theoretical physics
is once again facing the constraints of its own complexity and extravagance.
Once we accept that some
theories are now taught as absolute truths, it becomes clear that science has
lost its inherent beauty. Its glory days are now in the past, and the
boundaries that once distinguished it from religion are now blurred. Richard Feynman (1918-1988), the Nobel Prize winner in Physics in 1965
for his work on the development of quantum electrodynamics, had no problem
admitting that: « Science is the belief in the ignorance of experts. »
Even though the Standard Model of
astrophysics may seem satisfactory, our understanding of the universe is still
juvenile, incorrect, and riddled with inaccuracies. The human race will never
truly progress from its cosmic stone age if we continue to build upon the
foundations of a science that has proven its limitations. Rather than being an
empirical theorem, it is more of a speculative theory. It is a fact that
science has become entrenched in doctrinal systems from which it is difficult
to extricate. The guards of the university, adorned with an attitude of
superiority and an open vanity, often mock anything that falls outside their
narrow scope of possibilities. Such a mentality will never be able to initiate
the paradigm shift needed for the scientific world to evolve. The day our
approach merges with the principles at the source of creation, perhaps nature
will reveal to us the gears used by the steward of its masterful clock again.
Despite this consensus, it is important not
to fall into the trap of extremism and dismiss all theories. Some theories are
worth considering as they stem from pure intelligence rather than just
mathematical calculations. One such theory is the concept of energy and dark
matter, which has captured the attention of the scientific community since
Edwin Hubble's observations in 1929.
Since then, many astrophysicists have
believed that the expansion of our universe is linked to a dynamic, invisible
phenomenon intrinsic to space. Considered 96% empty, this space would not be
empty at all; it would be filled with an energetic substance that is
indescribable to our tangible world, yet capable of interacting with it. The
void would thus be full of a kinetic essence, more or less dense, that no one
can understand, measure, or replicate. It is not impossible that behind the
world accessible to man's senses lies a continuum of which we are totally
unaware. It was not David Bohm (1917-1992), one of the fathers of quantum physics, who
brought the contradiction. He actually declared: « Space is not empty, it is full. The universe
is not separate from this cosmic sea of dark energy. »
From an academic
cosmology perspective, there
are still several fundamental questions about celestial
mechanics that remain unanswered. In my opinion, the most insightful questions are as follows:
-
What causes the earth to rotate on its axis?
-
What causes the earth to revolve around the sun?
-
What causes the solar system to revolve around the center of the galaxy?
-
Why do the planets revolve around the sun on a common plane?
-
Why do planets rotate on their axes?
-
Why can we predict the movement and position of the stars with such
great accuracy over time?
-
Why do the earth, the sun, and all the planets have the shape of a
sphere?
-
According to the empirical law of action-reaction physics, what kind of
energy is consumed in the movement of the stars?
-
Is it possible that the circular motion of our bright stars is a
reaction to the action of this mysterious dark energy?
-
Aren't the mysteries surrounding the mechanics of universal gravity the
observable effects of an invisible cause within dark energy?
I think the answers to these questions lie at
the heart of the abstraction known as « dark energy ». But how can we apprehend this invisible, unknown, and unexplored
space? If modern science has reached its limits, where should we turn?
•••••
At the age of 30, I came
across a book titled: The Mystery of the Cathedrals and the Esoteric
Interpretation of the Hermetic Symbols of the Great Work, written by Fulcanelli, a renowned French adept. This book, a
quintessential piece in the field of alchemy, provided me with the long-awaited
keys to unlock the elusive doors to the metaphysical realm of dark energy. It
was the spark that set off an explosive chain reaction of insights and
revelations.
However, the keys to this access were
carefully guarded behind the smokescreen of a ‘pictorial language’, of cryptic, cabalistic nature. Curiously, the mysterious essence
of this art mesmerized my mind from
the first paragraphs written
by the master. Despite feeling powerless
to capture its essence, its
vibration was not unfamiliar
to me. Its alluring aroma had already
resonated with me since childhood, though at the time, I was unaware of its existence beyond the understanding of my own
secret garden. The best way to shed light on the meaning of « cabale » (derived from the Latin « cabbalus ») is to define it: « It is a language of hieroglyphic symbols that encompasses all forms of
expression, including images, words, letters, numbers, sounds, colors, shapes,
and weights. It also involves secret codes and conventions, with metaphor and
emblematic rebuses being the most common. It takes on various forms and depends
on the culture and creativity of those who use it. »
Today, unfortunately,
the only known cabale
in Western culture is the atrophied
version preserved by speculative
Masonry and the rabbinic
tradition, which emerged in
thirteenth-century Spain through
the Zohar (the Book of Splendors). Contrary to popular belief, « Kabbalah », or « Qabbalah » for a more effective
mystification, is not an original or predominant current, but rather a reflection of an ancient tradition that predates Jewish mysticism. Furthermore, the word « kabbalah » is not of Hebrew origin, as it comes from
the Greek word « kabbalès
». This is
why to avoid any confusion and promote the true meaning of the term, experts in the field prefer to use « Hermetic cabale » (in honor of the Greek god Hermes) instead of « cabale » to showcase the universal
nature of the concept.
In any case, whether it is « cabbalus » in Latin or « kabbalès » in Greek, these terms both define the
emblematic animal of knowledge since ancient times: the horse. The semantic
relationship between « cabalist » (cabaliste) and « horseman » (cavalier) becomes more obvious, coherent, and justified
in the light of the initiatory tales written by Chrétien de Troyes during the
first crusades and the discovery of oriental folklore. From the vastness of our
earthly astronomical fascination, how can we not ponder the legendary Knights
of the Round Table, King Arthur, and their pursuit of the Holy Grail – the
ultimate chalice – through a hermetic lens? It is no coincidence that the day
of the hero, always embodied by a valiant horseman – the expression of the Donum
Dei – is so emblematic for an initiatory tradition that dates back to the dawn
of time. It is a fact, and we shall have occasion to demonstrate it in more
detail, that the Pegasus mount was already well-known under the starry sky of
the Chaldeo-Egyptian priestly castes.
In order to understand how the spirit of the cabale
is articulated, let's take the well-known example of the word « occult » (this choice is not trivial since it will
allow you to remove from your thinking the association that popular culture
makes of it with demonic practices). The structure of this word breaks down
into « o », « c » and « cult ». To a
Hermetist, the « o » is the hieroglyphic sign of the sun and the « c » in its curvature is the sign of the moon. Therefore, « occult » emphasizes the worship of these two
luminaries. In terms of its
significance, this reading resonates with the definition given by the Larousse
dictionary: « pertaining to
actions or beliefs that are performed or held secretly, with hidden goals or
intentions: an occult influence. »
This topic holds a vast
amount of potential for inspiration and serves as a conduit for my most
thought-provoking ruminations. I am certain that the path of this mysterious
tradition is not one that is permanently closed, and I am constantly drawn
towards the enigmatic realm of the invisible. As I approach my 33rd birthday,
I turn my gaze towards the rising sun from the sublunar world.
•••••
Before continuing, I believe it is important
to briefly explain why the Hermetic Philosophy and its 3 practical applications
– alchemy, magic, and astrology – are no longer esteemed and revered as they
were by our ancient predecessors.
Certainly, just the
mention of either of them is enough to trigger sneers from our contemporaries.
This contemptuous mentality was overseen by a school of thought that was born
in the eighteenth century, which dared to divert the meaning and use of the
word « Philosophy » without any shame. Let us be very clear on this
subject – authentic Philosophy has nothing in common with the « philosophy » of the Enlightenment. The sociological, humanist, and naturalist
speculations of the latter were never the same interests shared by philosophers
of antiquity, such as Zarathustra (c. 6th BCE), Aristotle (384-322 BCE), or Confucius (551-479 BCE). The quest for spirituality, wisdom, and truth
certainly did not have the same purity among the editors of the encyclopedia
and their Germanic counterparts.
Why did the intellectual movement of the eighteenth
century choose to label itself as « the philosophy of the Enlightenment (the philosophy of
lights) » rather than « the philosophy of the Light »? The use of the plural form for « light » suggests a malevolent intention to fragment a concept that cannot be
divided. Such manipulation, seemingly harmless, distorts the truth, altering it
into a multi-faceted and ever-changing idea, dependent on one's individual
perspective.
Let us not allow
ourselves to be blinded by the worldly deceit of a certain bourgeois
drawing-room. Let us not lose sight of the true definition of Philosophy: the love of wisdom. As Pythagoras (6th century BCE) stated : « I am a
philosopher, one who strives for wisdom, not one claiming to possess it. ». Manipulating words to alter their original
meaning, in order to weaken the power of their egregores, is a tactic used by a
dominant ‘elite’ to establish and maintain their power, while disregarding the
traditional heritage of our past.
Under the revolutionary
influence of the Age of Enlightenment, often incorrectly credited to the
general population by our history books, society descended into a frenzied and
perilous state of obscurantism. All remnants of the previous culture's beliefs
were to be eradicated, disregarded, and ultimately forgotten. As a symbolic
manifestation of this destructive mindset, our grand cathedrals were subjected
to looting and devastation.
The Jacobin mentality,
completed by spurious initiations, has allowed for the rise of upstart
individuals who have definitively dealt the final blow to the abject idea that
man could ever be considered equal to God. This kind of doctrine is
blasphemous, in direct opposition to the words of 1 Corinthians 6:19: « Do you not know that
your bodies are temples of the Holy Spirit, who is in you, whom you have
received from God? You are not your own ». As a result, the
Gnostic belief in divine transcendence has been pushed aside, replaced by a
cunningly devised system that no longer acknowledges any truth beyond the one
of the all-seeing eye.
Ever since the rise of
Illuminism, which is characterized by materialism, naturalism, and nominalism,
anything that cannot be demonstrated, qualified, or measured is deemed
nonexistent. Similar to the standpoint of St. Thomas, the encyclopaedia now
only accepts what is observable, and Hermetic doctrines have been firmly
branded as superstitious beliefs. However, we must not underestimate the
consequences of this dominant rationalism, which has led to the inertia,
conformism, and narrow-mindedness prevalent in today's scientific community. René
Guénon further describes that: « Rationalism is essentially defined by the belief in the supremacy of
reason, proclaimed as a true dogma, implying the negation of pure intellectual
intuition, which logically entails the exclusion of all true metaphysical
knowledge. »
Parentheses closed, let
us return to a more vertical approach to our considerations.
•••••
The first crucial step
involves understanding the mysteries of Hermetic Philosophy, and this can only
be accomplished through studying its texts. However, this task is not an easy
one for the occultist, as this literature is often filled with deception.
Without knowledge of the fact that initiates purposely conceal their writings
with the aid of the cabale to protect them from the envious, reading
their grimoires is futile. Countless aspirants have been misled as a result. Michael Sendivogius, the famous alchemist of
the seventeenth century, better known as the Cosmopolitan, already warned us: « If Hermes, the father of the Philosophers,
were to rise today, with the subtle Geber and the profound Raymond Lulle, they
would not be regarded as Philosophers by our vulgar Chymists. Our vulgar
Chymists would scarcely deign to place them among their Disciples, as they
would be ignorant of their methods of distillation, circulation, calcination,
and all the innumerable operations which our vulgar chymists have invented due
to their misinterpretation of the allegorical writings of these philosophers. »
Adding to this, it is
imperative to avoid the many misinterpretations and fraudulent additions that
have plagued this tradition. During the eighteenth and nineteenth centuries,
there was a widespread enlightenment that caused a tsunami of new ideas.
However, this also opened the door for false prophets to manipulate the
teachings of Hermes in order to captivate their audience. To truly understand
Hermeticism, it is essential to focus on original texts from the Eastern
tradition that were translated into Greek after Alexander the Great's conquests
in the fourth century BCE. By avoiding these deceptions, we can attain a more
accurate understanding of this ancient Philosophy.
When the Macedonian
seized Egypt and installed one of his generals as the new pharaoh (« pharaoh » is a term of Greek origin that translates as « he who carries the sun »), the horizon of this
ancestral land was revived by the luminous flame of a new lighthouse. In most
cases, the annexation of a land signifies the downfall of the local culture.
However, with the line of Ptolemaic pharaohs, this was not the case. Instead of
destruction, they focused on rebuilding the country to its former glory. Under
the influence of Aristotelian Philosophy, Greco-Hellenistic culture blended
with the teachings of the Egyptian mystery schools and the ancient traditions
of the Mesopotamian world. The initiatory teachings received by the Greeks were
not entirely new, as it is said that Plato (428-347 BCE) and Pythagoras (570-495 BCE) had already uncovered their secrets. The city of
Alexandria, renamed after its conqueror, became a hub of knowledge and exchange
for scholars and magi interested in Hermeticism. In this magnificent city, the
gnose (« gnosis » translates from Greek as « knowledge ») flourished. However, most of the
manuscripts produced during this era seem to have perished in the flames of the
infamous library. This act of barbarism against the legacy of our historical
counterparts not only marked a shift in societal beliefs, but also symbolized
the beginning of Roman domination over our civilization for centuries to come.
Even though the power of Rome may not be as
dominant or visible as it once was, its influence has undoubtedly endured
through the ages. After expanding its territory through conquest, the Catholic
Church, as the direct successor of the Empire, solidified its hold on
individuals’ soul through the crucifix.
Fortunately, for
tradition, seventeen manuscripts from Egyptian Philosophy during the Ptolemaic
era resurfaced under the translations of Marsilio Ficino (1433-1499) – a notable figure of the Italian Renaissance.
These texts, known as the Corpus Hermeticum, are considered to be the founding
texts of Hermeticism. On the path of the sages, their radiant Philosophy acts
as a natural prism, breaking down the Light of divine revelation into the
following themes :
- Order of the cosmos
- Unity (omniscience, omnipotence, and omnipresence of the Lord)
- The sun
- The demiurge
- Cohesion of the spheres
- Fusion of opposites and polarity
- The visible and the invisible
- The truth and illusion of our reality
- Creation through the circular movement of unity
- The noos and the creative will
- Time, space and matter
- Body, soul and spirit
- The good, the beautiful, the good and the right
- Vices and virtues
- Creation is an Art and the notion of harmony
- L’Ogdoade
- Intelligence and its relation to the god-man
- The 12/10 (or 6/5) ratio
- The zodiac and astrology
Obviously, the mention
of astrology in this list may seem surprising, but it should be noted that the
Magi-initiates have always considered it as the cornerstone of all the sciences
in ancient times. Along with magic and alchemy, this esotericism forms the 3 operative paths of
Hermetic Philosophy, known as theurgy. These paths are intertwined and cannot
be separated from each other. It is unlikely that an alchemist would identify
themselves as such without having undergone initiation in the magisteriums of
the other two disciplines. The importance of this trinity was well understood by the Greeks, as
evidenced by the name of the god associated with the father of Philosophy, the
aptly named Hermes-Trismegistus. This name is commonly translated as « the 3 times very great », but there is also a phonetic interpretation that suggests another
level of meaning: « the 3 magisteriums ». Although the Trinitarian doctrine of unity has
survived in the Pantheon of the Greek world, its historical origin can be
traced back to ancient Egypt. The magnificence of this testament is evident on
the Giza plateau, where the 3 pyramids stand as a tribute to the timeless,
immortal, and indestructible nature of the divine trinity. It is impossible not
to be overwhelmed by the grandeur, greatness, and genius of the civilization
that constructed them. The geometric, astronomical, and energetic properties inherent
in these structures reveal the beauty of a mindset that our modern society has
yet to match.
The legacy of intelligence, originating from
the dawn of time, is embodied in the attributes of the Egyptian messenger of
the gods, Djehuty-Thot, often compared to Hermes-Trismegistus by the
tradition. According to the writings of Jean Phaure (1928-2002): « He is known
as the scribe of the divine Ennead and the tool used by the god of the
universe, the creator of languages, and the great magician of the spheres in
the original creation. Alongside Ptah, he calls forth the world into existence
through the Word. Above all, he is the one who presides over the order of the
world, the great calculator, the master of the cycles of time. »
It is important to point out that in the theogony of the Egyptians, Djehuty-Thot was not considered a god
in the true sense of the term, but rather as a neter (which is very
close phonetically to « nature »), which is the anthropomorphization of a
Force, an action of divine immanence in the manifested world, or a kind of
hypostasis or æon, as the Gnostics liked to define it. We cannot simply
offer you the key to unlock the 12 verses of the Emerald
Table (Tabula Smaragdina in Latin or Lawḥ al-zumurrudh in
Arabic), on which the entire firmament of the Hermetic Philosophy is
synthesized.
All occultists,
well-versed in the history of religions, have become fascinated by the writings
engraved on an emerald – a precious green stone. Depending on their culture and
era, the most knowledgeable among them have produced a series of translations,
varying in accuracy from the original Arabic version written in the ninth century: the appendix to the Book of the Secret of
Creation (Kitāb sirr al-Halīka). From a traditional standpoint, the
Arabic connection is significant, as the descendants of the Persians drove the
Byzantines out of Alexandria in the seventh century, and subsequently became the active
carriers of initiatory transmission through necessity.
Personally, I prefer the translation made by
Hortulain from the Latin Vulgate in the fourteenth century:
I.
It is true without lying, certain and very
true
II.
What is below, is what is above: and what is
above, is what is below, to work the miracles of one thing.
III.
And as all things have been, and have come
from one, through the mediation of
one: so all things have been born of this one thing, by adaptation.
IV.
The Sun is its father, the Moon is its
mother, the wind carries it in its womb; The earth is his nurse.
V.
The father of all the Telesme of everyone
is here. His Force or Power is whole,
VI.
If it is converted to land.
VII.
Thou shalt separate the earth from the Fire,
the subtle from the thick gently, with great industry.
VIII.
He ascends from earth to heaven, and again he
descends to earth, and he receives the
Force of higher and lower things. Thou shalt have by this means the glory
of all; and for this all darkness will flee from you.
IX.
It is the
strong force of all Force: for it will overcome every subtle thing, and
penetrate every solid thing.
X.
Thus, the world was created.
XI.
From this will come admirable adaptations,
the means of which is here.
XII.
That's why I was called Hermes-Trismegistus,
having the 3 parts of everyone's Philosophy. What I have said of the operation of the Sun is accomplished,
& completed.
These verses have a curious resonance with
the prologue of the Gospel of St. John, quoted below:
I.
In the beginning was the Word (the Logos), and the Word was with God, and the Word was God
II.
The Word was with God in the beginning.
III.
All things were created by him, and apart
from him not one thing was created that has been created.
IV.
In him was life, and the life was the light
of humanity;
V.
And The
Light shines on in the darkness, and the darkness did not overcome it.
VI.
A man came, sent from God, whose name was John.
VII.
This one came for a witness, in order that he
could testify about The Light, so
that all would believe through him.
VIII.
hat one was not the light, but came in order
that he could testify about the light.
IX.
The Word was the true Light, which enlightens every
man by coming into the world.
X.
He was in the world, through whom the world
was made, but the world did not recognize him.
Indeed, the similarities between the two
texts are striking. Therefore, it is possible that the scribes of the Catholic
Church were inspired by the wisdom contained in the Hermetic texts.
In the creation of the ‘Holy
Scripture’ the plagiarism of earlier manuscripts by the Fathers of the Church
is confirmed in two instances. Firstly, the Gospel of John bears a striking
resemblance to the Gnostic Gospels of Cerinthus, which were written in the
first century of the Christian era. Secondly, the apocalypse (« apocalypsis » comes from Greek as « revelation ») written by
St. John, is an amalgamation of numerous sacred texts such as the Book of
Enoch or the Book of Ezekiel.
In a way, the desire to incorporate ancestral
knowledge into the message of Christ's favorite apostle, who is often depicted
wearing a green cloak in iconography, suggests that Catholicism may have been
influenced by pre-existing pagan doctrines. Additionally, it is important to
remember that before the invention of the printing press in the fifteenth
century, it was relatively easy to falsify manuscripts, and those seeking
religious dominance frequently engaged in this practice with great success. For
example, scholars are aware that the Ten Commandments, believed to have been
given to Moses by God on Mount Sinai, are actually a direct copy of paragraph
1:125 from the Egyptian Book of the Dead. Whether you like it or not,
Judeo-Christian theology is a pale copy of the Gnostic precepts of the neter
with the one green eye: Hor or Horus – the Egyptian light-bearer.
There is nothing new under the sun; the Hebrews also recycled ideas that
existed before them. This is why the various biblical texts, the Pentateuch,
and the canonical gospels can never be considered historical truths or
indisputable theological references.
In spite of everything,
even if altered, sacred literature still conceals initiatory treasures that it
would be beneficial to examine. This is because theosophical syncretism, which
can be found in texts from various cultural backgrounds, suggests a common
origin, a syncretism that could be seen as a
primordial tradition, as René Guénon liked to define it.
With that said, let's get back to the verses
of the Emerald Table.
•••••
The first thing that
draws our attention in these verses is the groundbreaking idea that a Force (« the Word » in the prologue to St. John) is
responsible for the creation of the world, the functioning of the sun (a symbol
of Light), and the mediation of unity. This ancient belief in the origin of
matter closely mirrors the statement made by Max Planck, Nobel Prize winner in
Physics in 1919, who stated: « All matter
originates and exists only by virtue of a force which brings the particles of
an atom to vibration and holds this most minute solar system of the atom
together... We must assume behind this force the existence of a conscious and
intelligent Mind. This Mind is the matrix of all matter. »
One cannot help but be astounded by the
knowledge of the initiates of antiquity. They had already understood concepts
that the men of the twentieth century were just beginning to discover. It is
remarkable that the existence of God is suggested by this luminary of the
scientific community. The reality of inaccessible, indescribable, and
immeasurable fields can no longer be regarded as an artifice of science fiction
films or as the ramblings of the masters of wisdom from the East. It is true
that our generation automatically thinks of George Lucas' films whenever the
idea of a force is mentioned. However, it is important to note that no one
suspects that Master Yoda's description of the Force to his young apprentice: « My ally is the Force, and a powerful ally it
is. Life creates it, makes it grow. Its energy surrounds us, binds us. Luminous
beings are we, not this crude matter. You must feel the Force flow around you.
Here, between you, me, the tree, the rock, yes, even between the land and the
ship », is similar
in every way to that of the Magi tradition. Mastering the Force means, as you
guessed it, reaching the rank of knight... After long centuries of religious
ineptitude, adogmatic science and popular culture can finally be reconciled on
the fertile ground of Gnostic clairvoyance.
Through these
revelations, a concept which links creation to the will of an intelligent
consciousness or demiurge, the 12 verses of the Emerald Table serve as a guide to
understanding the primacy and accuracy of the vision held by followers of Hermes.
While modern science primarily focuses on observable and material effects, our
ancestors already delved into the spiritual realm, beyond the constraints of
time and space, and sought to comprehend the source of manifestation.
