An original thesis on space-time.
A JOURNEY INTO THE UNIVERSAL MATRIX
” Those with the courage to explore the weave and structure of the Cosmos, even where it differs profoundly from their wishes and prejudices, will penetrate its deepest mysteries. “
Carl Sagan (1934-1996)
INTRODUCTION
Published October 28, 2021
Pre-Scriptum
: this text was originally written in French. Unfortunately, when it
comes to semantics, etymology, and homophony, no translation can effectively
preserve the original meaning. To remedy this, and to preserve the explicit
content, I have decided to keep the original French words and put their English
translations in brackets.
First of all, I would like to clarify that this is not an academic
thesis, as many people might automatically assume. According to the definition
of the word « thesis » in the Larousse dictionary: « theoretical proposition, opinion, or
position on something, the truth of which is sought to be demonstrated »,
my work can bear this title without needing recognition from any system or
authority. It neither requires nor seeks such validation. Thus, with complete and uncompromising freedom of
thought and, above all, without being answerable to anyone, we are free to
explore all topics dear to our polymathic enthusiasm from any perspective.
Thanks to this state of mind, original ideas have flourished,
blossomed, and revealed themselves beyond the confines of the plantation where
our curiosity is often restricted. To be invigorated by such openness is truly
a blessing. I wish to share the rose of its quintessence with you, unabashedly
and wholeheartedly.
•••••
The genesis of this thesis dates back to the moment when my eyes
turned to the sky, or more precisely, to the night I realized that the vault of
stars was revolving inexorably around a fixed point, like a wheel spinning
around an axle. As I marveled at this awe-inspiring spectacle, I could never
have imagined that my open-minded reflections on the workings of the cosmos
would lead me to explore a plethora of disciplines, bridging astronomy with the
seemingly immutable realms of mineralogy.
I first turned to academic science and, despite compelling
discoveries in certain fields, such as quantum physics, I encountered many
theories but very few theorems. Unlike a theorem, a theory is grounded in
speculation: it is a system of hypotheses that seeks coherence with established
principles, whether philosophical or mathematical. In other words, a theory
does not establish rules or laws that are immutable in the real world.
Surprisingly, this explicit distinction seems to have eluded some members of
the scientific community, those who continue to mistake the smoke for the fire.
Contemporary scientific dogma is, in fact, rooted in complex
theories that cannot be demonstrated outside the confines of a mathematical
language whose abstraction verges on increasingly surreal horizons. This is
especially true given that this language relies on a semantic architecture
where equations tend to feed upon, intertwine with, and reflect one another in
a closed loop. This process inevitably forms an artificial construct upon which
further structures are built, often without questioning the actual solidity of
its foundations.
Theoretical science can thus be likened to the Tower of Pisa: a
structure that holds together admirably yet risks collapsing under the
cumulative weight of its aberrations each time another division is added. The
intricate lines of glyphs showcased in equations may impress the average
person, but, as René Guénon aptly noted, they remain
far removed from the sensible reality they purport to explain.
String theory stands as perhaps the most striking example of how
the synthetic complexity of mathematics can diverge from the rationality of the
biological environment. This raises a critical question: why do we continue to
devote so much time and energy to studying abstract spaces that bear no
reciprocal relationship to the metrology of terrestrial life
?
Before turning their attention to realms invisible to the naked
eye – ranging from the infinitely large in astrophysics to the infinitely small
in particle physics – the scientific elite might gain greater authenticity by
devoting more time to reflecting on the manifestations of natural laws with the
seriousness they deserve. It is paradoxical that, at the dawn of the 21st
century, the physiognomy of life remains an enduring mystery within a community
that prides itself on understanding the origins of our cosmos and continually
expanding its boundaries. Perhaps it is time to take a step back and focus on
what is truly essential.
The
causes (or perhaps the cause?)
of life merit far more attention than its effects. By attempting to dazzle us
with conceptual abstractions that lack any foundation in fact, academic
prestidigitators conceal their incompetence and their ignorance of the
elementary principles of observable reality. Instead, they subjugate their
audience – students and science fiction
enthusiasts alike – with an undeniably
captivating display of smoke and mirrors.
The day academics distance themselves from a theoretical science
that leads nowhere, the great mysteries of nature may finally be reconsidered
within their lecture halls. When that day arrives, science will once again
harmonize with the universal foundations of physics. Research topics will be abundant.
We
could begin, for instance, by exploring the influence of lunar radiation on the
vertical growth of plants or investigating the analogous polarized relationship
between the bronchi of a lung and the branches of a tree (the former, sheltered
from sunlight, inhales oxygen and exhales carbon dioxide, while the latter,
directly influenced by the sun, absorbs carbon dioxide and releases oxygen).
At the beginning of the 20th century, Nikola Tesla (1856-1943) – the visionary of invisible physics – had already warned us
about the mystifying excesses of theoretical science (embodied in his time by
Albert Einstein) in the American newspaper The New York Times: « Einstein's
work on relativity is a magnificent mathematical garment that fascinates,
dazzles and blinds people to its underlying errors. The theory is like a beggar
dressed in purple, whom ignorant people mistake for a king... Its exponents are
brilliant men, but they are metaphysicians rather than scientists. »
Indeed, the case of Albert Einstein is more than symptomatic of
the intellectual morass in which we find ourselves. By ‘borrowing’ the main
lines of his theory of general relativity from the French physicist Henri Poincaré (1854–1912), we don’t take much of a risk in
asserting that the fame of the multigenerational icon of science is more a
matter of social engineering than genuine genius. These lies don’t just affect
the honesty and morality that are the pillars of our society; they also affect
the technology we use every day. At a time when electromagnetic waves connect
everyone on earth, the anachronism between the engineering of a cell phone and
that of a car’s gasoline engine, whose basic technology is about one hundred
and seventy years old, is more than laughable and raises a question that should
be seriously considered: Is it only the ‘scientific’ work that the system is
proud of that does not threaten its hegemony and the prosperity of its economic
model? It’s a question worth investigating.
Beware! If you want to graduate from a prestigious university and
build a career, it’s best to avoid certain subjects. Conducting your research
outside the framework imposed by conformism, especially when it challenges the
theories of the indestructible gods of the scientific pantheon, is a mistake
not to be made. Today, despite the obvious impasses, it is unthinkable to
question the structural beliefs of the scientific ‘church’: refusing to bow
down before its idols would mean excommunication, loss of credibility, and
respectability.
Since I have nothing to lose, gain, or even prove, it’s easier for
me to be honest and point out the frivolity of extraterrestrial physics when it
comes to the primary interest of this study: the revolutions of the stars above
our heads. Although astrophysicists are still light years away from revealing
the underlying mechanics of these revolutions, they still insist, rooted in the
dogma of their upbringing, on demonstrating this phenomenon through Isaac
Newton’s (1642–1726) universal law of gravitation.
The equation of this theory quantifies the parameters of the fall
of an object towards the Earth and provides a mathematical solution to explain
the equilibrium between two celestial bodies, but it does not specify the cause
of their displacement, which is, to say the least, regular. Since the former
president of the Royal Society made his pronouncement on the law of gravity, no
member of the establishment has attempted, with applied seriousness worthy of
the scientific method, to expand on the cause of the force of rotation
(vectorized by f in the illustration below, where the orbit of the Moon around the
center of the Earth is taken as an example). This force, to use the current
nomenclature, is never taken into account; and that’s precisely where the
problem lies.
If no answer can be formulated to the question of the origin of
the force f, gravity cannot be validated as presented by contemporary
cosmology. And let’s not forget that no instrument can detect it, and no
scientist can reproduce its field in the laboratory. Of all the fundamental
interactions, and because it defies our understanding the most, this so-called
cohesive force remains one of the greatest mysteries in physics today.
Consequently, we shouldn’t be afraid to admit that the lack of scientific rigor
surrounding this concept is not reassuring for the quality of expertise and
weakens the pillars on which its reputation rests. Despite all this,
speculations, each more improbable than the last, continue to make their
presence felt on the scientific scene. In fact, we haven’t made a single step
forward since the theory of the curvature of space-time and the hypothetical
subatomic particles of the quantum world called ‘gravitons’.
Why not? Simply because the origin of this natural phenomenon remains
inscrutable to the science of our peers, who are content to explain that the
kinetics of the celestial bodies is the reminiscence of a hypothetical
explosion at the origin of our universe – the so-called ‘Big Bang’ – presented
to the world by the Jesuit Georges Lemaître at the
end of the 19th century.
In any case, Newtonian gravity poses another problem: the
unification of quantum mechanics and general relativity. If gravity cannot be
taken out of the equation, we must recognize that theoretical physics is once
again reaching the limits of its own extravagance.
Once we accept the fact that certain theories are currently taught
as truths, it’s easier to see that science has lost the core of its immanent
beauty; the glorious hours that made its reputation are behind it, and the
torches that separated it from religion now cast more than a faint light.
Richard Feynman (1918-1988), winner of the 1965 Nobel Prize in Physics for his work in
developing quantum electrodynamics, had no problem admitting this: « Science
is the belief in the ignorance of experts. »
Even if the standard model of astrophysics seems to be satisfied,
our understanding of the universe is still juvenile, inaccurate, and stitched
with white threads. The human race will never be able to emancipate itself from
its cosmic Stone Age if we insist on building ever higher on the foundations of
a ‘science’ that has demonstrated its limitations and that is more the stuff of
fantastic theory than empirical theorem. It’s a fact that science has sunk into
doctrinal systems from which it is difficult to exorcise. And the academic
guardrails, in their vanity, never miss an opportunity to ridicule anything
that doesn’t fall within their realm of possibility. Such a mentality will
never be able to initiate the paradigm shift that the scientific world needs to
evolve. On the day that our approach merges with the principles at the source
of creation, perhaps nature will once again reveal to us the gears used by the architect
of her masterful clock.
Despite this consensus, annoying as it may be, we should not fall
into the trap of extremism and dismiss all theories out of hand; some are
worthy of interest because they come not from mathematics but from pure
intelligence. We are thinking in particular of the somewhat obscure concepts of
dark energy and dark matter, which set the scientific community abuzz after
Edwin Hubble’s observations in 1929. Since then, many astrophysicists believe
that the expansion of our universe is linked to a dynamic phenomenon that is invisible
and intrinsic to space. Previously thought to be 96% (6) empty, this space would not be empty at all.
It would be filled with an energetic substance indescribable to our tangible
world, yet interacting with it. The vacuum would therefore be full of a more or
less dense kinetic essence that nobody can explain, measure, or reproduce at
the moment. So, it’s not impossible that behind the world accessible to the
human senses lies a continuum about which we know nothing. And it’s not David
Bohm (1917-1992), one of the fathers of quantum physics, who will bring us the
contradiction, because he declared: « Space is not empty, it's full. The
universe is not separate from this cosmic sea of dark energy ».
To understand how the spirit of the Hermetic Cabal is articulated,
let’s take a literary example using the word « occult » (this
choice is not insignificant, as it helps to distance your thoughts from the
association that vulgar culture makes with demonic practices). The structure of
this word breaks down into « o »,
« c » and « cult ». For a Hermetist,
the « o » represents the
hieroglyphic sign for the Sun and the «
c », in its curvature, for the Moon; consequently, « occult » emphasizes the cult of
these two luminaries. From an operational point of view, this reading
corresponds to the definition given by the Larousse dictionary: « That which
acts, or which is done in a secret way, whose aims remain unknown, hidden: an
occult influence ».
Before the universality of the Hermetic Cabal was overshadowed by the
Qabbalah and L’école
des Beaux-Arts feigned amnesia, all Artists (worthy of this capital letter)
used it in their works to perfect beauty under its best arcana until the end of
the 10th century. When I fully realized that these aesthetes were using their
creation as an initiatory canvas, my feet didn’t touch the ground for a few
days, and my excitement bordered on enlightenment. Indeed, the importance of
such a practice in my relationship with art, both for the interpretation of the
concept and for the exegesis of culture in general, was a revelation without
precedent in my life, for I could never have imagined that the natural
predisposition to find analogies between things that a priori had none would
one day prove to be one of my greatest assets in my quest for the absolute.
What I had always considered a curse, a psychological pathology, now seemed
like a gift to be exploited. A sign had just been sent to me, and I took its
message with the utmost consideration: Hermeticism embodied me.
The facetiousness that surrounds destiny is decidedly more than
romantic, for the path of this tradition had the potential to become an
inexhaustible source of inspiration and to channel my most metaphysical
thoughts. I knew then, without a shadow of a doubt, that the doors to this
mysterious kingdom of the invisible were no longer sealed forever. At the dawn
of my 33rd (6) birthday, I turned from the sublunary world toward the rising
sun.
•••••
Before continuing, it seems important to open a brief parenthesis
in order to explain why Hermetic Philosophy and its operative applications – alchemy,
magic, and astrology – are no longer respected and valued as they were by the
science of our ancestors.
Certainly, the mere mention of one of them is enough to provoke a
snigger from our contemporaries. This mentality, as contemptuous as it is, was
supported by a current of thought born in the 18th century that dared to hijack
the meaning and use of the word «
Philosophy ». Let’s be clear on this point: authentic Philosophy has
nothing in common with the ‘philosophy’ of the Age of Enlightenment; the
sociological, humanistic, and naturalistic speculations of the latter were
never the salvific interests of ancient philosophers such as Zarathustra (c. 6th century B.C.), Plato (427-348 B.C.), or Confucius (551-479 B.C.). Certainly, the search for spirituality, wisdom, and truth was
not of the same purity among the editors of the Encyclopédie and their Germanic
counterparts.
Moreover, why not call its intellectual current « la philosophie
de la Lumière » (« the
philosophy of the Light »)
instead of « la philosophie
des lumières » (« the philosophy of lights » which is the true translation of « the philosophy of enlightenment ») ?
The pluralization of the word « light
» is a diabolical attempt to
fragment what cannot be fragmented. Through this seemingly harmless
manipulation, truth no longer exists as such but becomes falsely multiple and
variable, depending on one's orientation.
Above all, let's not be dazzled by the worldly pretensions of a
certain bourgeoisie. Let's not lose sight of the fact that the true definition
of Philosophy, in its etymological excellence, is the love of wisdom.
Pythagoras (6th
century B.C.) said: « I am a philosopher, not one who
claims to possess wisdom, but one who aspires to it. » Ascribing a new
architecture to words, in order to divert the power of their egregores, is one
of the perversions that have been used and financed by a domineering ‘elite’ to
consolidate its power by destroying the traditional heritage of our past.
Under the revolutionary impulse of the Age of Enlightenment, which
our history books wrongly attribute to the people, society fell into an
unbridled and deadly obscurantism. Everything associated with the beliefs of
the previous culture had to disappear, fade away, be forgotten, and as a
symbol, our majestic cathedrals were sacked and desecrated.
The Jacobin mentality, perfected through deceptive initiations
that absorbed upstarts of all kinds, dealt the final blow with the humiliating
idea that man could now be considered equal to God. This kind of teaching is
blasphemy according to 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. » From then on, the Gnostic doctrine of
divine transcendence had no place in the temple. And the operative was cunningly
replaced by the speculative: why bother to look at the sky and its planisphere
of stars, since in the eyes of these merchants, who never really left the
temple, there is no truth outside that of the all-seeing eye?
Since the advent of illuminism – materialistic, naturalistic, and nominalistic – anything that cannot be demonstrated,
qualified, or measured no longer exists. Like St. Thomas, encyclopedic science
now believes only what it sees, and Hermetic teachings have been relegated to
the shelves of superstition. And let's face it, this triumphant rationalism is
at the root of the immobility, conformism, and rationalism of today's
scientific community. René Guénon explained: « Rationalism
is essentially defined by the belief in the supremacy of reason, proclaimed as
a true dogma, which implies the negation of pure intellectual intuition, which
logically leads to the exclusion of all true metaphysical knowledge. »
With the parenthesis closed, let's return to a more vertical
approach to our considerations.
•••••
Since societies are only initiatory in name, the only way to find
the grace you are looking for is to help yourself. The first step is to
assimilate the secrets of Hermetic Philosophy, and within this, the study of
its texts is inevitable. For an occultist, this is no easy task, as this
literature is full of pretenses. If you didn’t know that the initiates, with
the help of the Hermetic Cabale, always veiled their
writings to keep the envious away, their grimoires would be useless. Many aspirants
were thus led astray. Michel Sendivogius, the famous
17th century alchemist better known as the Cosmopolitan, warned us: « If
Hermes, the father of the philosophers, were to rise today, along with the
subtle Geber and the profound Raymond Lulle, they
would not be considered philosophers by our vulgar chymists,
who would hardly deign to include them among their disciples because they would
not know how to proceed with all those distillations, circulations,
calcinations, and innumerable other operations that our vulgar chymists have invented because they have misunderstood the
allegorical writings of these philosophers. »
Moreover, after the tsunami of Illuminism between the 18th and
19th centuries, false prophets took the liberty of ‘enriching’ the legacy of Hermes
with texts of their own imagination in order to captivate and manipulate their
audience. Knowing that these deceptions must be circumvented, the essence of
our exegesis must therefore focus on the texts of the Eastern tradition,
translated into Greek since the conquests of Alexander the Great in the 4th
century BC.
When the Macedonian conquered 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. Most of the time,
the annexation of a land sounds the death knell for the local culture, but this
was not the case with the Ptolemaic pharaohs. Instead of destroying the land to
impose their vision, the new rulers restored the land to its former glory.
Inspired by Aristotelian philosophy, Greco-Hellenistic culture blended with the
teachings of the Egyptian mystery schools and the ancient traditions of the
Mesopotamian world. Whether it came from one of the first Persian prophets, in
the person of Zarathustra (whose name means « the golden star » or « the
splendor of the sun »), or from the temples on the banks of the Nile, the
initiatory teachings of the priestly castes received by the Greeks were
certainly not new, as it is often repeated that Plato (428-347 B.C.) and Pythagoras (570-495 B.C.) had already benefited greatly
from them in their time. The city of Alexandria – so renamed after its
conqueror – became a popular meeting place for Hermetic occultists from all
over the Mediterranean basin. In this prodigious and marvelous hotbed of
scholars, scientists, and magicians, the Gnose («
Gnosis » translates from Greek as « knowledge » and derives from
the desire to know God and His secrets) was incredibly magnified. But,
unfortunately for the salvation of humanity, most of the manuscripts produced
during this spiritual effervescence seem to have perished in the flames of the
memorable library. This ultimate barbarism against the heritage of our
historical peers not only signaled a change in mentality but also marked the
entry of our civilization under the temporal yoke of the Roman hegemon for millennia
to come.
Even if the power of Rome is not as visible as it once was, you
can be sure that its influence has endured through the ages. After conquering
its lands with the sword, the Catholic Church – the direct heir of the Roman
Empire – went on to conquer souls with the crucifix.
Fortunately for tradition, 17 manuscripts of Egyptian Philosophy
from the Ptolemaic era resurfaced under the translations of Marsilio
Ficino (1433-1499) – the inescapable luminary of the Italian Renaissance. Collected
under the name Corpus Hermeticum, these texts
are considered 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 God)
•
The
Sun
•
The
Demiurge
•
Cohesion
of the spheres
•
Fusion
of opposites and polarity
•
The
visible and the invisible
•
Truth
and illusion of our reality
•
Creation
through the circular motion of unity
•
Noos and
the creative will
•
Time, space
and matter
•
Body,
soul and mind
•
The
good, the beautiful, the right and the just
•
Vices
and Virtues
•
Creation
as Art and the concept of harmony
•
The
Ogdoad
•
Intelligence
and its relation to the God-Man
•
The 12/10 (or 6/5) ratio
•
The
Zodiac and Astrology
Obviously, the inclusion of astrology in this list might be
surprising, but despite its current fate, the magi have always considered it
the cornerstone of all the sciences of antiquity. Along with magic and alchemy,
this esotericism brings together, under the heading of theurgy, the 3 operative paths of Hermetic philosophy. They form a harmonious
whole, inseparable from each other. Therefore, it is unlikely that an alchemist
could define themselves as such without having been initiated into the magisteria of the other two disciplines
The importance of this trinity was well understood by the Greeks,
as suggested by the name of the god associated with the father of the
Philosophers, the aptly named Hermes Trismegistus. In fact, in addition
to the generally accepted translation of « Trismegistus » as « the 3 times very great », we can, thanks to phonetics, hypothesize
another level of reading: « the 3 magisteria ». Although the Trinitarian doctrine of unity
has passed through time via the Pantheon of the Greek world, its historical
origin is truly Egyptian. The splendor of this testament is echoed on the Giza
Plateau, where the 3 Pyramids remind
the contemplative mind that the Divine Trinity is timeless, immortal, and
indestructible. How can we fail to be overwhelmed by the majesty, grandeur, and
genius of the civilization that built them? The geometric, astronomical, and
energetic properties implicit in these volumes reveal to all eyes – especially
to those who know how to see beyond appearances – the beauty of a way of
thinking that ours has never equaled.
The legacy of this intelligence from the mists of time is also
embodied in the attributes of the Egyptian messenger of the gods, Djehuty-Thot, whose tradition has always
drawn comparisons to Hermes-Trismegistus. The late Jean Phaure (1928-2002) described Djehuty-Thot
as follows: « He is the scribe of the divine Ennead, the brush with which
the God of the Universe writes, the creator of languages, the great magician of
the spheres who presides over primordial creation, bringing the world into
existence through speech, alongside Ptah. Above all, he is the one who oversees
the order of the world, the great calculator, the master of the cycles of time.
»
It’s important to note that
in the Egyptian theogony, Djehuty-Thot
was not considered a god in the strict sense of the word, but rather a neter (phonetically similar to « nature »); in other
words, the anthropomorphizing of a Force, an action of divine immanence in the
manifested world, a kind of hypostasis or æon,
as the Gnostics liked to define it. We can no longer be so charitable as to
offer you the key that unlocks access to the 12 verses of the Emerald
Tablet (Tabula Smaragdina in Latin or Lawḥ al-zumurrudh
in Arabic), on which the entire firmament of Hermetic Philosophy is
synthesized.
All occultists, lulled by the history of religions, have fallen in
love with these writings engraved on an emerald – a green gemstone. Depending
on the culture or period, the most literate among them produced a multitude of
translations, more or less faithful to the first version written in Arabic in
the 9th century: the Appendix to the Book of the Secret of Creation (Kitâb sirr al-Halîka). From the perspective of tradition, the Arabic
affiliation is not without significance, as the descendants of the Persians
expelled the Byzantines from Alexandria in the 7th century and became, by force
of circumstance, the active vectors of the transmission of the initiation.
Personally, I prefer Hortulain's 14th
century translation of the Latin Vulgate :
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 to St.
John's Gospel, which is 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 more than
striking. Consequently, the scribes of the Catholic Church were likely inspired
by the wisdom contained in the breath of the Hermetic texts.
In the creation of the ‘Holy Scriptures’, the plagiarism of
earlier manuscripts by the Church Fathers is confirmed in two ways. On the one
hand, the Gospel of St. John bears a striking resemblance to the Gnostic
Gospels of Cerinthus, written in the first century of the Christian era. On the
other hand, the Apocalypse (« apocalypsis
» translates from the Greek as “revelation”), written by St. John, is a
compilation of a number of sacred texts, such as the Book of Enoch and the Book
of Ezekiel.
In a sense, the desire to incorporate ancient knowledge into the
message of Christ's favorite apostle, who in iconography is always adorned with
a green mantle, indicates that Catholicism was shaped on the basis of
pre-existing pagan doctrines. Moreover, let us not forget that before the
invention of printing in the 15th century, forging a manuscript was child's
play, and the forgers, thirsting for religious supremacy, carried out this
practice with the success we know. For example, when it comes to the Old
Testament scriptures, all exegetes know that the Ten Commandments supposedly given
by God to Moses on Mount Sinai are nothing more than a vulgar plagiarism of
paragraph 1:125 of the Egyptian Book of the Dead. Whether we 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's nothing new under the
sun: even the Hebrews recycled what came before. This is why the various
biblical texts, the Pentateuch, and the canonical Gospels can never be
considered historical truths or incontrovertible theological references.
In spite of all this, the sacred literature, even if it has been
modified, still contains initiatory treasures that should be studied. The
theosophical syncretism found in the texts of different civilizations
irrevocably suggests a common origin, a syncretism, a kind of primordial
tradition, as René Guénon liked to define it.
Let's return to the verses of the Emerald Tablet.
•••••
The first thing that strikes us in these verses is the totally
innovative principle that a power (« the Word » in the Prologue of St. John) is
linked to the creation of the world, to the action of the sun (symbol of light)
and to the mediation of unity. This ancestral conception of the genesis of
matter is uniquely close to the statement made by Max Planck, winner of the
Nobel Prize for Physics in 1919: « All matter exists only because of a Force
that makes the particles vibrate and maintains this tiny solar system of the
atom. Behind this force we must assume the existence of a consciousness and an
intelligent mind. This mind is the matrix of all matter. » We cannot
help but marvel at the knowledge of the ancient initiates, who understood what
20th century man has only just begun to discover. And make no mistake, it is
indeed the existence of God that this leading figure of the scientific
community is suggesting. The reality of inaccessible, indescribable, and
incommensurable realms can no longer be dismissed as the stuff of science
fiction movies or the ravings of oriental wisdom masters. It's true that my
generation automatically thinks of the films of George Lucas when the idea of a
Force is mentioned. It's also true that no one doubts Master Yoda's description
of the Force to his young apprentice similar to the tradition of the Magi: «
My ally is the Force, and it's a powerful ally. Life creates it, makes it grow;
its energy surrounds and binds us. We are luminous beings, not this brute
matter. You must feel the Force around you, between you, me, the tree, the
rock, everywhere. » To master the Force is, as you may have guessed, to
attain the rank of Knight... After long centuries of religious ineptitude, undogmatic
science and popular culture can finally be reconciled on the fertile ground of
Gnostic clairvoyance.
Thanks to these revelations about the power that equates creation
with the will of an intelligent consciousness or demiurge, the 12 verses of the Emerald Tablet direct everyone's consciousness
towards the primacy and accuracy of the vision of Hermes' disciples. While our
peers limit themselves to a science of effects: material, our ancestors already
transcended the intelligible world and focused directly on the cause of
manifestation: spiritual, existing beyond time and space.
In Hermetic culture, initiates have always compared the properties
of the spiritual substance that precedes matter to that of an ocean, because
its waters fill the ‘void’ (« vidyā (विद्या) » in Sanskrit means « knowledge »)
like water in any container. This ocean echoes the cosmic sea of dark energy
alluded to by David Bohm. Since the homophone of « mer
» (« sea ») is also « mère » (« mother »), derived from Latin «
mater », we can weave interesting semantic links between « mer » (« sea »), « mère » (« mother »), « mercure » (« mercury ») (the Latin avatar of
Hermes-Trismegistus), « matière » (« matter »), « matrice
» (« matrix »), and « Marie » (« Mary ») (where « Marie » is
an anagram of « aimer », « to love » in english).
If this invisible matrix is at the origin of all manifestation,
the assumption that she is a virgin is self-evident, and the emblem of the
Black Virgin (black, in contrast to the synthesis of the 6 colors of the visible spectrum, expresses the absence of light),
like that of the Virgin Mary, becomes more explicit from the point of view of
Theosophy. The Blessed Virgin, the Queen Mother, « la mère divine » («
the divine sea »), is the ordinary figuration of the Philosophers' mercury.
Curiously, the anagram for « énergie noire »
(« black energy ») is « reine ignorée
» (« ignored queen »), which reminds us of the parable in verse 1:5 of the
biblical poem, the Song of Songs, probably born of the love affair between King
Solomon and the Queen of Sheba: « I am black, but I am beautiful (…) ».
In his 12th century work, Livre secret traitant de l'art caché et de La Pierre Philosophale, the alchemist Artéphius
described « l’eau des sages » (« the water of the
wise ») as follows: « Oh, how precious and magnificent is this water!
Without it, the work could not be completed: thus it
is called the vessel of nature, the womb, the matrix, the receptacle of the
tincture, the earth and its nurse. It is the fountain in which the king and the
queen wash themselves, and the mother who must be placed and sealed on the womb
of her child, who is the Sun. »
Are you beginning to
understand how the cabalists have deliberately blurred the trail back to the
primordial ocean, using a deliberately convoluted lexical field to define a
single concept; in this case the uniqueness of matter – the materia prima ?
In the Corpus Herméticum, verse 16 of an excerpt from a
speech by Hermes to Tat states that « All that exists is in
motion; non-being alone is immovable. » Unity, the
preliminary state to divine manifestation, could then be imagined as energy in
the form of stationary waves, and when this energy is vectorized, the whole is
set in motion to create space, time and, consequently, matter. The universal
matrix is born from the rupture of the spatial equilibrium of unity: this first
impulse is the Strong Force of all forces, its Spiritus Mundi and its
Holy Spirit (« Saint-Esprit » in French). This is the passage from Ain Soph
to Ain Soph Aur
in the Tree of Life of the Hebrew Kabbalah
A skilled cabalist would break down the word « saint » («
holy ») into 3 parts: « s », « ain » and « t ». The silent « t » is the outline of a
cross, expressing the center, « ain » is the
principle that precedes matter and defines « abyss » and
« non-existence » in Hebrew, and « un » (« one ») is the
number of unity, while « s » is the letter of
manifestation, because it undulates like the graphic representation of a pulse.
In other words, the saint is a person whose vibratory signature resonates with
the first impulse that emanates from the center of unity. That's why a saint's
soul – his or her spirit – will always be as close as possible to the resonance
of the divine unity.
The different states of matter could then be compared to the rungs
of a ladder, on which the matrix Force gradually crystallizes, or condenses,
into more or less regular forms. This is supported by the best definition of
alchemy you will find by Fulcanelli: « Alchemy is
the permutation of the form by Light, Fire or Spirit ».
Even if, according to the testimony of Irénée
Philalèthe (1628-1665), the transmutation of metals seems
to be a reality, making gold to enrich oneself has never been the ultimate goal
of alchemy. Again, many have gone astray by not understanding the cabalistic
writings of our elders. To separate the pure from the impure is to go from vile
matter to rectified matter. As the molecular arrangements become simpler and
more orderly, matter and the matrix Source gradually tend toward reunification,
toward unity. Matter is purified in a process that reverses the Luciferian fall
(« Lucifer » is « Lightbearer » in Latin;
it first appears in Greek mythology, where he is the guardian of the horses of
the sun god Apollo), hence the Nietzschean concept of eternal return. The
famous immortality about which dreamers fantasize so much is perhaps, in the
end, nothing more than the search for eternity, for the absolute immobility in
which God rests, as close to unity as possible. The realm of the science of the
adepts is therefore, by definition, outside of time and space.
Moreover, unlike modern science, which deals exclusively with
matter, alchemy, magic, and astrology focus directly on the matrix and the
invisible laws that animate it.
• Astrology measures the energetic variations of the celestial Fire.
•
Alchemy is the manifestation of
this Fire in organisms that are a priori inanimate (minerals and
plants).
• Magic channels this Fire directly into the body of the adept. The
adept is a magician in the noblest sense of the word, and has always had
perfect mastery of this cosmic Fire, this Force, which he channels through the
chakras of his body, modulating and redirecting it according to its intended
use. Either for positive purposes, when God's love fills his heart (white
magic), or to sow division and destruction, when the dark side (black magic)
has definitely seduced him.
On the horizon of our conclusions, it appears that the driving
principle of all existence – the Force underlying life – is generated by a
matrix that originates outside the boundaries of our reality. This conclusion
seems to be shared by Niels Bohr, winner of the Nobel Prize in Physics, who
stated in 1922: « Everything we call real is made of things that cannot be
considered as real. » Since the matrix Spirit is outside the sensible,
measurable field, how is it possible to perceive its substance in the world
accessible to humans ?
•••••
In my opinion, if this creative Force is the cause of tangible
effects, then its signature must be observable in nature. It’s possible to
glimpse the mechanisms of this matrix by adopting the mentality of an insatiably
curious person – in other words, by keeping our eyes wide open. It would be a
serious mistake to specialize in one field or another; the Philosopher of
nature must open up the field of possibilities to all scientific disciplines,
from astronomy to mineralogy – in other words, to all visible phenomena between
heaven and earth. The imprint of the Force must be present everywhere, and as
the Emerald Tablet suggests, in the infinitely large as well as the infinitely
small. The task is to identify the traces of this Force and then to find the
analogies that connect them.
It was while working on this task that the mathematician Leonardo
Fibonacci, in the 13th century A.D., noticed that an arithmetic sequence was
linked to generation in the biological world. In this progression, each new
number is the sum of the previous two, i.e., 0, 1, 1, 2, 3, 5, 8, 13, 21,
34, 55, 89, 144... and so on. As the numbers become larger, the ratio between one
number and the next tends to a mathematical constant with a value of approximately
1.618. This ratio of proportion was defined by the father of Greek geometry,
Euclid, as the division in extreme and mean reason. This relationship, which is
undoubtedly the most explicit example found in the phyllotaxis of the plant
world, is repeated in all of nature's creations.
Spiral arrangements of this
digital matrix can be seen in flowers, romanesco
cabbage, and pine cones, as well as in nautilus and gastropod shells. These
analogies are astonishing because they are not limited to these few examples
but find a universal echo in the 3 kingdoms
of the living world: mineral, vegetable, and animal. Nature creates geometry
automatically, without the need for a square or compass. Nature doesn't need a
plan; it is the plan. Its architecture, especially when expressed in a helical
(« helical » and « helix » have
the same etymological root as Helios, the Greek sun god) and logarithmic
fashion, is simply dazzling. I never understand why most of us remain stoic in
the face of such beauty and elegance. Don’t they have eyes to see ?
Today, the ratio equal to 1.618 is better known as the « nombre d’or » (« golden ratio »). Popularized by Matila Ghyka in the 20th century,
it is the result of a blend between semantics and mysticism. The etymology «
or » (« gold ») comes from « aor », « aour », « aur » or « our » in Semitic
languages, and its translation is « the Light ». When we recall the prologue of
St. John's Gospel; « The Word was God (...) The Word was the true Light »,
the correlation between God, the Word, Light, and the golden ratio becomes more
than obvious for one of the Magi's modes of thinking: synonymic reasoning. If
you were looking for concrete proof of the existence of God, of the Creator,
the golden ratio would provide your argument with a factual dimension that
would be difficult to refute. All the more so since the Greek symbol for the
golden ratio, Φ, was used by early Christ
worshippers to define « the Force of God », « the Will » (« the Telesme» of the Emerald Table) or the principle of the
concentration of the Spirit in matter.
The signature of Φ can also
be seen in human anatomy. Among the many examples, the position of the navel is
the most significant. In fact, knowing that the word "nombril"
("navel") is the phonetic counterpart of « nombreel », cabalists would break it
down into « nombre » (« nomber ») and « el
». El
is the name given to God by the ancient Semites, making this point, so special
to Vitruvian man, a physical revelation of the divine signature in the
proportions of the human body. On the one hand, it was from here that the
nourishing energy of the mother was breathed into us, and on the other – and
this is what interests us here – it divides the average distance between the
feet and the head by the golden ratio. Therefore, verse 1:27 of Genesis, which
states that « man was created in the image
of God », is not just a parable but must be taken literally, at the first
degree.
The Larousse dictionary explains: « Φ (phi) is the 21st letter of the
Greek alphabet (21 = 3x7), corresponding, in ancient Greek, to an aspirated « p » and,
in modern Greek, to an « f ». It is transposed by « ph » in French words derived from Greek. » The
first syllable of the words « Philosophy », « physics », « phyllotaxis », «
firmament », « Force » and « Fire » underscores the close relationship these
words have with the golden ratio. Etymology is a science to be treated with the
utmost seriousness because, as you may have already noticed, the keys to
investigation offered by this tool are incomparable.
With all these connections, it hardly seems presumptuous to me to
assert that Φ, the true whirling fulcrum of
universal harmony (to be understood as « uni vers al », « uni vers el » (« united toward el ») or « uni vert sel » (« united green salt »), i.e. « the green salt
that unites » for a right-to-left reading), is the organic imprint of a
creative matrix, whose structure is subject to the laws of geometry and
arithmetic. Plato understood this very well when he declared: « God always makes
geometry » and « Geometry draws the soul toward truth, and forms
the Philosophical Spirit, by forcing the soul to raise its gaze upward, instead
of lowering it. »
Historians tell us that the golden ratio was called
« phi » in honor of the sculptor Phidias (480-430 B.C.), famous for his contribution to the construction of the Pantheon
in Athens, where the precious ratio is exalted in the proportions of the
facade. Should we be surprised to learn that the golden ratio was already used
five centuries before the Christian era by Greek architects, but also,
according to the work of René Adolphe Schwaller de Lubicz (1887-1961), by their Egyptian counterparts?
Absolutely not, because all the artists worthy of this capital letter have
always tried to make their works resonate with this particular signature. In
their desire to mimic (« singer » in French, to be heard « saint G » («
holy G »), where G is a graphic representation of the spiral), they
attributed to Φ the ultimate canon of beauty. Every time Φ is used, it's a
syncretic tribute to nature and the Creator. From the grandiose pyramids of
Giza to the abstract paintings of Kandinsky, Φ has always been
the prerogative of artistic genius and the mark of a symbiotic relationship
with the universe. This form of expression was certainly born out of necessity:
to reveal and glorify in the material world the invisible intelligence of
divine creation.
•••••
Whether our contemporaries like it or not, the art of the 20th
century has nothing in common with the ‘works’ of today, and the word « art » has
become a catch-all term for any kind of plastic creation. One only has to visit
the galleries to realize that art has become an intellectual masquerade and a visual
pollution on which bad people or charlatans try to make their fortune. In 1973,
Jean Phaure described this trend with the objectivity
it deserved: «
modern art is black magic, sometimes in the most operative sense of the term,
and has the eschatological function, like psychoanalysis, of bringing back into
the field of our consciousness our infra-psychism, populated by all the psychic
and demonic residues that, in the previous phases of the cycle, were contained
in these cellars by sacred art, religions, and initiatory knowledge. »
It doesn't take a Ph.D. in art history to realize that creativity, compared to
the achievements of our past, is the victim of a controlled process of
destruction. Indeed, how can we place the paintings of Jackson Pollock (1912-1956) on the same pedestal as those of Michelangelo (1475-1564), Raphael (1483-1520) or Botticelli (1445-1410) ? Unfortunately for our enlightenment and well-being, this imposed
form of intellectual terrorism is not limited to the boundaries of art, but
rots all the pillars on which the emancipation of a healthy and balanced
society rests.
To this, we must add that a person’s creativity does not
necessarily make him or her an artist. The Masters are formal and are always
there to testify: you don’t become an artist overnight, and perfecting your Art
requires a lot of hard work and constant spiritual asceticism. Without having
gone through the purification and rectification of one’s soul – the
demonstration of holiness – it is virtually impossible to receive divine
inspiration, to resonate with the Force, and become one with the grace of its
quintessence to produce anything. Leonardo da Vinci (1452-1519) drives the nail a little deeper into the flesh of the often talentless pretenders by suggesting that the
qualification of an artist is actually earned in high places: « The artist,
ceaselessly engaged in the contemplation of creation, pays everlasting homage
to the Creator. Our patient study of God’s work requires more effort than
singing matins. »
Art thus creates a fusional relationship with the sacred, and in
this sense, it must be a reflection of the matrix space. To achieve this, every
detail must be carefully thought out, measured, and weighed. Nothing can be
left to chance. As Jean Phaure pointed out, this kind
of work is the antithesis of spontaneous art. Arithmetic proportions and
regulating geometric lines organize a harmonious, resonant composition. The
choice of colors corresponds to the symbolism of the figures and volumes.
Mythological and religious archetypes mix with cabalistic references of all
kinds. And, of course, never forgetting the hermetic nature of the form – that
is, as the traditional saying goes: « to show, to signify, and to hide...
all at the same time ». The divinity doesn't show... it suggests !
In this highly creative magma, and since it is often considered
the cornerstone of all the Arts, architecture occupies a privileged place in
its relationship with the natural elements. The synchronization between the
characteristics of the temple and the temporal cycles has always been one of
the best-kept secrets of the high initiatory spheres of the priestly castes. By
squaring the circle, the building is elevated to the sacred and thus asserts
its operative function by combining celestial and terrestrial energies within
it. When a temple is built according to the rules of Art, its geometric form
gives orientation to space and, like a hand on a sundial, gives the measure of
time. In this respect, the scientific knowledge of the cosmic cycles elevates
the architect to the rank of initiate, and in this sense, it cannot be
otherwise.
Unfortunately for humanity, few people truly understand the coding
systems used in the artwork of our ancestors. And even when their attempts are
successful, the academic doxa automatically labels them as mildly enlightened.
This label makes it all the more appropriate for modern artists to approach art
through the prism of psychology, since we must try to explain, even in a
phantasmagorical way, the allegories, metaphors, and parables of the
traditional culture of our masters. In any case, in this work, we will try to decipher
some works for what they really are. In this sense, the best way to do this is
to use the tools that have been bequeathed to us, and in this virtuosity, the
measure of the Liberal Arts is inescapable.
There are 7 Liberal Arts, divided into two paths: the Trivium
and the Quadrivium.
•
The Trivium is defined by
the expression of the Word (the Light) through words. It is divided into 3 subjects: grammar, dialectic
and rhetoric.
• The Quadrivium refers to the powers of numbers, or the
expression of the Word through mathematics, and is divided into 4 subjects:
arithmetic, music, geometry and astronomy.
In addition to these 7 paths,
a linguistic axiom of the Hermetic Cabale, known as
the Language of the Birds, completes the artist’s already extensive palette.
Described as a solar language whose principles are sanctified by the appearance
of its ibis-headed initiator, Djéhuty-Thot,
it is based exclusively on the assonance of words, without ever considering the
rules of spelling and grammar. Richard Khaitzine (1947-2013) put it this way: « This
Language of the Birds is the language that Jesus revealed to the apostles
through His Spirit, the Holy Spirit. Remember this episode from the Gospels.
It’s Pentecost, and the apostles receive the gift of tongues in the form of
tongues of Fire, Fire being a synonym for the Spirit. But then, you ask, why is
it called the Language of the Birds? Because the Holy Spirit, being volatile by
nature, is often symbolized by a bird, often a dove. »
In order to overcome the
weaknesses of language and to provide the final keys needed to open the closed
realm of the Magi, the disciples of Hermes used another means of
transmission, one that is still poorly understood today: the symbol.
•••••
The symbol plays a more than
singular role: stimulating only the psyche, this figurative sign links man to
his imagination and connects his thought to spheres indescribable by words. In
fact, the sound of a word is a vibration that can be heard, and in this state,
it already has a material manifestation. A word clumsily cuts off the dynamics
of the idea it seeks to define; it is precisely to remedy this weakness that
the use of the symbol proves its effectiveness: by creating a bridge between
the created and the uncreated, this mode of reading allows the mind to pass
through the mirror of appearances, to see the other side of the image, outside
of space and time. Ferdinand Brunetière (1849-1906) wrote: « The symbol is an
image; it is thought… It makes us grasp between the world and ourselves some of
those secret affinities and obscure laws which may be beyond the reach of
science, but which are no less certain for that; every symbol is, in this
sense, a kind of revelation. »
If a picture is worth a thousand words, as ancient Taoist wisdom
suggests, then a symbol is worth a thousand images.
We could not continue this introduction without paying tribute to
René Guénon (1886-1951), because his life and work alone
crystallize an uncompromising spirituality. In his book Symboles de la Science Sacrée,
he wrote: « We have already had occasion to speak of the importance of the
symbolic form in the transmission of traditional doctrines. Why is there so
much more or less open hostility to symbolism? Certainly, because it is a form
of expression that has become completely alien to the modern mentality, and
because man is naturally inclined to distrust what he does not understand.
Symbolism is the most suitable means of teaching the higher religious and
metaphysical truths, in other words, everything that the modern mind rejects or
neglects; it is the very opposite of what is appropriate to rationalism, and
all its opponents behave, some without realizing it, as true rationalists. In
this way, the supreme truths, which would not be communicable or transmittable
in any other way, become so to a certain extent, when they are incorporated, as
it were, into symbols which will undoubtedly hide them from many, but which
will reveal them in all their brilliance to the eyes of those who know how to
see. If the Word is thought within and spoken without, if the world is the
effect of the divine Word uttered at the beginning of time, the whole of nature
can be considered a symbol of supernatural reality. Everything that is, in
whatever form, having its principle in the divine intellect, translates or
represents that principle in its own way and according to its own order of
existence; and thus, from one order to the next, all things are related and
correspond to each other in order to coincide in the universal and total
harmony which is like a reflection of the divine Trinity itself. This
correspondence is the true foundation of symbolism, and it is for this reason
that the laws of a lower realm can always be taken as symbolizing the realities
of a higher order, where they have their profound reason, which is both their
principle and their end. »
In its vulgar figuration,
the « saint bol » (« holy cup ») takes the form of a cup or chalice. In the
magical ritual of the Mass, at the moment of the Eucharistic Sacrament, it
collects the Christic Blood, a metaphorical liquid
representing the cosmic fluid. The evocation of a watery substance inevitably
recalls the way in which the Hermetists associated
the behavior of the Mercurial spirit with a primordial ocean. By analogy, the
symbol fulfills exactly the same function as its homophone revealed by the
Language of the Birds; namely, the « saint bol » (« holy cup ») is the
receptacle and revelation in the tangible world of the ineffable principles of
the universal matrix.
I am aware that for most of
you, Hermeticism seems mysterious, even chimerical, all the more so because
this philosophical current proposes historical and scientific perspectives that
mainstream thinking considers irrational from the outset. I can already hear
the rhetoric of the most indoctrinated: « How could the men of the
past have known what modern science is just beginning to glimpse? Aren't we superior to those hicks ? »
Yes, and no matter what he thinks, man today is unaware of his
ignorance. But it’s important not to blame him, because from kindergarten
benches to university lecture halls, he is driven to naively repeat what he has
been taught. And since the majority have grown up in the same system, it’s
logical that ‘normal’ people are all formatted in the same way. To their
credit, the pursuit of knowledge and intellectual and cultural enrichment is no
longer a valued activity. Absolutely nothing is organized to encourage us to
read library books and to multiply our general knowledge; this sad fact is the
inexorable consequence of a royal education that is constantly being dumbed
down, of the propagation and standardization of the culture of the artificial
(to the detriment of the natural), of the promotion and standardization of
mediocrity by the dominant media, and of the dumbing down and hypnotic
manipulation of the masses by television. And above all, the growing denial of
a transcendent, saving spiritual realm. It’s a fact that there are now
countless friends who are very proud of their agnosticism… How sad!
At the beginning of the 21st century, the collapse of thought
reflects the decadence, degeneration, and decline of our civilization. This
intellectual sclerosis has become an increasingly thorny obstacle to overcome
for those who follow the path of spiritual evolution, personal emancipation, or
the Gnostic path. Social conditioning is so powerful that the intrepid – those
who still dare to think for themselves – are often sidelined and ridiculed. It
takes great strength of character to free oneself from the vindictiveness and
judgment of others. This work requires deep and delicate self-introspection,
and very few people are willing to suffer in order to dissolve the illusions of
daily life and become completely free. To be able to empty one's chalice of all
dross and then fill it anew with a brighter light is an accomplishment that
must be earned over time.
Prudence, temperance,
fortitude, and justice are the cardinal virtues needed to open the Kingdom of
God; if perseverance and truth are our faithful servants on the path of truth,
the vertical essence of the Solar Fire will illuminate our hearts, and the work
we undertake will always be crowned with success. Without this spiritual quest,
I probably wouldn’t have found the courage to share these few lines with you,
because the metaphysical currents on which the winds of this demonstration will
carry us are ridiculed by the orthodoxy of the educational system and are very
poorly understood by today’s globalized culture.
To this end, the scientific and syncretic study of the major
religious symbols is the main axis – its axis mundi – around which this
thesis will unfold. Like a modern-day Jason in search of the Golden Fleece,
guided by the clarity of the North Star, we will navigate the most mystical and
unimaginably vibrant oceans. So, I invite you to explore sacred science aboard
my ship, to lift the veil on the naturalistic nature of the Holy Spirit, and to
set sail for the most absolute mysteries of all: creation and the origin of
space-time.
Ludovic Nicolas