213838265 Joscelyn Godwin the Archeometer Creation of a Universal System

8/12/2019 213838265 Joscelyn Godwin the Archeometer Creation of a Universal System

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The Creation of a Universal System:

Saint-Yves dAlveydre and his Archeometer by Joscelyn GodwinFirst published as La Gense de lArchomtre: Documents indits de Saint-Yves dAlveydre rassembls etintroduits par Joscelyn Godwin, LInitiation , 2 & 4 (1988): 61-71, 153-166. Abbreviated English version publishedas The Creation of a Universal System: Saint-Yves dAlveydre and his Archeometer, Alexandria , 1 (1991): 229-249. This complete English version produced and edited by Ariel Godwin with the authors gracious permission.[Publishers Note: The various articles referred to in the following document have all been translated and areincluded in the Sacred Science Translation Society Edition of The Archeometer, making it the most completeand comprehensible version of this important work ever presented.]

When one opens a heavy folio volume entitled The Archeometer: Key to All the Religionsand All Sciences of Antiquity; Synthetic Reformation of All Contemporary Arts , something tellsone that it may not quite live up to its ambitions. 1 Unfortunately the work of Saint-YvesdAlveydre which bears this resounding title is not even the work of his own hand: it is acollection made by Papus (Grard Encausse) and other Friends of Saint-Yves of somefragments from the universal synthesis that the great esotericist was putting in order when deathinterrupted him in 1909. Although it would be churlish to underrate the devotion of this group,and particularly that of its leaders, Papus and Dr. Auguste-Edouard Chauvet, it must be said thatthey were worried, up to the last minute, about the principles and the coherence of theircompilation. 2 Thanks to the patronage of Count and Countess Keller, Saint-Yves son- anddaughter-in-law and his heirs, the elegant edition of LArchomtre , with its many illustrationsand colored plates, appeared in a form more fit for admiration than for comprehension.

Nevertheless, the serious scholar will know to refer to another explanation of the system,also called LArchomtre , published between 1910 and 1912 in twelve numbers of the short-lived review La Gnose : the periodical that also carried the astonishing articles of the 21-year-oldRen Gunon. 3 The articles on the Archeometer are signed T, the pen-name of the journalseditor, Alexandre Thomas (also known as Marnes). They are thought to be based oninformation furnished by F.-Ch. Barlet (= Albert Faucheux), another friend of Saint-Yves whohad evidently parted company from the official Friends. Gunon supplied some very eruditenotes, mostly on the Hindu tradition. 4 But all in all, one is at a loss to find any indications of theoriginal source of this imposing and ambitious scheme. Should one regard it as traditionaldoctrine, as independent revelation, as pure fantasy, or as an inextricable mixture of all these?

For Papus, the work of the man he acknowledged as his intellectual master went, likemuch else, without criticism or question. For the dignitaries of the Gnostic Church, it was more

1 LArchomtre: Clef de toutes les Religions et de toutes les Sciences de lAntiquit; Rforme Synthtique de tousles Arts Contemporains (Paris: Dorbon Ain, n.d. [1912]). The best of several reissues (Paris: Gutenberg Reprints,1979) has an introduction by Jean Saunier, and is followed by LArchomtre musical and La Thogonie desPatriarches .2 Letter from Chauvet, probably to Papus, July 13, 1912: It is inadmissible: we owe it to the master to make areadable book, not a heterogeneous compilation. During the previous days, Chauvet was writing to the printerDarantire, still discussing the order of the sections of the book, whose publication date is customarily given as1911. (Letters in the Bibliothque de la Sorbonne, MS. Carton 42)3 Beginning with No. 9 (July-Aug., 1910), 179, and continuing through the last number of the journal (Feb. 1912).4 Mostly collected by Nicolas Sd in J. P. Laurant, ed., Ren Gunon (Paris: Cahiers de lHerne, 1985), 117-135.


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of a basis for their own speculations. 5 Gunon never renounced it, no matter how far he traveledfrom Saint-Yves kind of thinking, and he cited Saint-Yves approvingly in Le Roi du Monde asubject to which I have devoted a specific article. 6 Here we are concerned solely with theenigmatic figure of the Marquis himself, and in the circumstances which led him to construct soprofound and so personal a system. There was a time when one might accept some individualssystem as an infallible dogma; but we have seen too many of them! All the same, theArcheometer remains a true summation of the intellectual and esoteric currents of the nineteenthcentury, just as Saint-Yves himselfmore than Papus, Stanislaus de Guaita, or Pladanis thearchetypal universal man of the Symbolist (and decadent) period. He is the supremeHermeticist of his epoch.

There is fortunately a third primary source for archeometric studies: Saint-Yves ownmanuscripts, willed by Papus (died 1916) to some public library, and eventually deposited by hisson, Dr. Philippe Encausse, in the Sorbonne Library in 1938, as part of the enormous PapusBequest (including several hundred books, many of them from Saint-Yves own collection). 7 Our interest here is not in the heap of papers concerning the posthumous edition of

LArchomtre , but rather in the scruffy school notebooks in which Saint-Yves recorded andworked out his systems, philosophy, schemata, and visions. Sometimes written in a fine, floweryhand, sometimes in a scarcely legible scrawl, these notebooks reveal a part, at least, of the eventsthat preceded the elaboration of the Archeometer as it is found in the printed sources.

The life and work of Saint-Yves have not yet been described adequately in English,which is a pity since he is often mentioned superficially. The reader of French needs only to bereferred to Jean Sauniers indispensable book. 8 We meet him in 1885, aged 43: the author of amystical book on Life, Death, and the Sexes ( Clefs de lOrient ), a huge historical study ( Missiondes Juifs ), and a few other books on politics and poetry. He was living in a fine house near theEtoile with his aristocratic wife Marie-Victoire (born de Riznitch), his senior by fourteen years;dreaming up developments of his theory of ideal government which he called Synarchy; andbeginning to study Sanskrit. At this point, the Archeometer did not exist. We will follow itsprogress through a series of six revelationsfor that is how they seemed to Saint-Yves,whether given by more or less mysterious Orientals, by the soul of his wife (who died in 1895),or in response to his prayers and meditations. They are:

1. The Vattanian Alphabet (1885)2. The Aum (1885-86)3. The cosmic correspondences of Vattan (1885-86)4. The Definition of Life (1896)5. The table entitled The Heavens declare (1897)

6. The Triangle of Jesus (1898)

First Revelation: The Vattanian Alphabet

5 Also for their spiritualist sances, following (whether they knew it or not) in the footsteps of Saint-Yves. SeeRobert Amadou, LErreur spirite de Ren Gunon, Sphinx (Beaugency), No. 3/4 (Autumn, 1978): 21 unpaginatedpages; no. 5 (Spring, 1979): 45-60; No. 7/8 (Autumn-Winter, 1979): 83.6 J. Godwin, Saint-Yves dAlveydre and the Agarthian Connection, in The Hermetic Journal (Tysoe, G.B.), 32(1986): 24-34; 33:31-38.7 See the summary of R. Amadou, Les Fonds Saint-Yves dAlveydre la Bibliothque de la Sorbonne, in

LInitiation , 2 & 3 (1981). I have adopted his numbering of the manuscript notebooks.8 J. Saunier, Saint-Yves dAlveydre ou une synarchie sans nigme (Paris: Dervy-Livres, 1981).


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Saint-Yves learned this from Haji Sharif (or Hardjji Scharipf), his Sanskrit teacher.Haji came from Bombay and lived in Levallois-Perret, a suburb of Paris. The lessons took placethree times a week, beginning on June 8, 1885, and continued with a few interruptions at leastuntil November 12, 1886. Sometimes the Marquise was also present. These lessons, written outvery carefully by Haji, are in the Sorbonne Library (MS. Carton 42); they are also interesting forthe information they contain on Agartha, which I have treated elsewhere. 9

Already in the first lesson, which Haji entitled Secret and sacred method of a guru forhis Dwija (twice-born), Vattan was mentioned as the primitive source of all the languages inthe world. On October 25, 1885, Haji wrote Saint-Yves name and title in these characters. 10 AsHaji also knew Hebrew (and Arabic), he was evidently the source for the equivalents of the 22letters of Vattan with those of Hebrewcrucial for the Archeometerand with part of theSanskrit alphabet.

As for the sources from which Haji got this Vattanian alphabet, totally unknown tophilologists, it is a mystery. Certainly he belonged to some secret Brahmin society, which Saint-Yves chose to imagine as a great university, and in the end as the subterranean realm of Agartha.Could there be some connection with the language and alphabet of Senzar that H. P. Blavatskyand other Theosophists were mentioning at almost exactly the same time, but which has neverbeen revealed? For Saint-Yves, according to his interpreters in the Gnose articles, This[Vattanian] alphabet, which was the original script of the Atlanteans and of the Red Race, whosetradition was transmitted to Egypt and India after the catastrophe in which Atlantis disappeared,is the exact transcription of the astral alphabet [...] The primordial alphabet of the Atlanteans hasbeen preserved in India, and it is through the Brahmins that it has come down to us. 11 But theirpresentation of such facts is so much woven in with concepts reminiscent of Fabre dOlivet that Icannot believe in them as coming from Haji Sharif, any more than the fantasies of theunderground world which Saint-Yves wrote as Mission de lInde . Table 1 shows this alphabet,with its equivalents.

Second Revelation: The AumThe notebooks contain an essay entitled On the Aum 1 st degree, and described as the

Secret teaching of the Brahmins, communicated to me by Rishi Bagwandas-Raji-Shrin. 12 Thisname may be that of the other Oriental to whom several commentators (Barlet, Jean Reyor,etc.) have alluded; but in the text one also finds the suggestive words Haji says... The essay,which is extremely complex, elliptical in style, and peppered with Sanskrit, Hebrew, andVattanian letters, centers on the cosmogonic explanation of the Sanskrit word Aum ; it also treatsthe correspondences of the primary sounds of the human voice with the primary signs of Vattan:a symbolic link of the audible with the visible. For example, the Vattanian A is the masculineprinciple; the OU, the breath or soul; the M, the neutral, temporal, and terminal principle.

The revelation consists in the fact that this alphabet encodes the archetypal realities

9 J. Godwin, Saint-Yves dAlveydre and the Agarthian Connection, op. cit. 10 This can be seen in the otherwise undeciphered inscription that prefaces Saint-Yves posthumous book Mission delInde (Paris: Dorbon-Ain, 1910; more complete edition, Nice: Blisane, 1981).11 La Gnose 9 (1910), 185. Saint-Yves explains thus the etymology of the word Vattan: Vat signifies to speak, say,share, measure, distribute, envelop, connect, knot. Vata signifies circle, sphere, equality of form and dimension. Tansignifies to deploy. (MS. 1823, Notebook 2, f. 44')12 This is how the essay is catalogued in MS. 1826, Notebook 26. The essay itself is in MS. 1823, Notebook 2,beginning f. 41. The original was written rapidly in black ink; the complete text appears below, translated intoEnglish as literally as possible, in order to preserve its spontaneous character.


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behind cosmic manifestation,with the correspondences of tVattan: a symbolic link betlinguistic developments, is thbe sure how much of that camade a thorough study of He

The unity in the trinit

The the great breathand he formed

shown through the cosmogonic analysis of te primordial sounds of the human voice to teen eye and ear. A secondary layer, whice correspondence of Sanskrit with Hebrew

e from the guru, and how much from therew from the work of Fabre dOlivet.

Table 1

On the Aum 1 st degree

: masc. fem. neuter m f.

of God, creative soul and essence the in t

he Sanskrit word Aum ,e primordial letters ofcould open up manyords. But one cannot

upil, who had already

he created beings.


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4-7 of Table 2). 19 The very shapes of the traditional symbols seemed to confirm his choices, as shown in a

large leaf, drawn by a professional hand, found among the papers concerning the publication of LArchomtre by the Friends of Saint-Yves. 20 This leaf was doubtless intended to take its placein the finished work. It comprises three columns, titled Vattanian alphabet, Derivation, andAstral alphabet. These derivations were presumably arrived at as a speculative exercise bySaint-Yves, perhaps with Haji Sharifs collaboration.

19 MS. 1823, Notebook 5, f. 134'.20 MS. Carton 42.


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Table 2

The reader can judge their validity (see Table 2, columns 6-9), keeping in mind that thederivation goes from right to left; the signs of the zodiac and planets are supposed to have beenderived from the primordial letters of Vattan.

Saint-Yves played with these materials for a few monthsone cannot say much morethan that. He filled about forty pages of his Hermetic notebook with alphabets, herbal recipes,messages in code, all rather more magical than Hermetic in content. In the course of these pages,


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revolution of the celestial spheres, universal exchange, brewing and mixing of thecosmic substance

integration and disintegration of bodies, assimilation and de-assimilation ofelements, fixation and mobilization of souls, astral identification of beings andmigration through the transition of death

such is life

fruit of the celestial ocean

present agitation in fear of the future

repose, assured security

temporary and mobile shelter of mortal man, eternally stable goal of hisimmortality.

The words thus obtained make no sense in Hebrew. They appear with quite anothermeaning in the Oedipus Aegyptiacus of Athanasius Kircher as names of God in theSaracenic, namely, Arabic, Kabbalah. 24 Without a doubt, Saint-Yves consulted La Langue

Hbraque Restitue (The Hebrew Tongue Restored) of Fabre dOlivet, which includes aRadical Vocabulary of all the possible combinations of two letters, and many of three. FabredOlivets interpretations are taken virtually word for word by Saint-Yves, except in the case ofthe sixth root, where the earlier writer understands a whispering in the ear, even a temptation ofthe devil, that would not fit very well in the present case; and in the last word, which FabredOlivet says is not used in Hebrew or Arabic.

For Saint-Yves, this grouping confirmed his cosmogony, the first three words

corresponding closely to the hypostases symbolized by his three foundation letters Aleph,Shin, Thau. And of course, Maries visitation was the experiential proof of life beyond death. Itinspired him to write a poem, Let the Peace of Jesus, King of Heaven, be on Us. Then hestarted an essay called Life after Death. But he stopped after having written only a few wordson the parts of the human being according to the Egyptians. The next page of his notebookcarries a new revelation.

Fifth Revelation: Marie-Victoire helps in the composition of the table, The Heavensdeclare.

This is the most important revelation of all (see Table 3). It confirms Saint-Yves originalarrangement of the cosmic elements (planets and signs of the zodiac) with the Hebrew alphabet,as arrived at in the Third Revelation. The confirmation consists in the numbers which result fromadding up those of the signs, in two groups of six, and the planets. Saint-Yves uses kabbalisticmeans to reduce these numbers and to find in them archetypal words. For example, the sum ofthe twelve signs of the zodiac, 565, becomes 5, 6, 5, corresponding to the letters He, Vau, He.These make the name of Eve, and with the addition of Yod, that of Yahweh. The sum of theseven planets numbers, 469, gives the Sanskrit word De-va-ta, or God.

Finally, by a procedure that some would class as mere juggling, Saint-Yves succeeds inextracting the name of Jesus (Ye, Sh, V): a discovery which moved him profoundly, as he relates

24 A. Kircher, Oedipus Aegyptiacus , Vol. II (Rome: V. Mascardi, 1652-54), 382-383.


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in the long commentary beloThe emphasis of this

key not only to the integraphilosophy behind it: a philoSaint-Yves Missions and sexpression in the essay La S

Saint-Yves drew the t

25 MS. 1823, Notebook 5, ff. 163-1896.

, to which I have applied the title The Wor revelation of the Word which created all th

ion of colors and tones into the Archeoophy that is at once religious, moral, and hi

ketched out in this unfinished commentagesse vraie which prefaces LArchomtre .

Table 3

ble which he entitled Coeli enarrant (The

165', 167-171'. Folios 166-166' contain the descripti

.25 ings in six days is theeter, but also to thetorical. Anticipated iny, it finds its fullest

heavens declare) twice

on of the mass of June 6,


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in his Hermetic notebook. 26 He followed the first version with a Sanskrit alphabet, ecstaticexclamations such as Glory! Glorify him! Sing, whirl!, and an equally ecstatic poem, Glory!Glorify IEVE, Angels and Gods! Then he constructed a circle of the zodiac and its Vattanianletters on which he tried to distribute the musical tonesseven diatonic and twelve chromaticand the seven colors of the rainbow. But he was not yet contented with the result.

The second version of the table bears the rubric: Made with my Angel, Easter Sunday1897. What was new here were the numbers and letters beneath the table, in which, as Saint-Yves described in his commentary, he saw emerging the sacred name of the Word. Thediscovery of the name of Jesus encoded, as it were, in the heavens themselves confirmed thewords of the Psalmist: The heavens declare the glory of God, and the firmament shows hishandiwork (Ps. 19.1). It gave him the impulse to write the extraordinary commentary in whichone can see Saint-Yves in his philosophic workshop, both oratory and laboratory, writing at topspeed with the red ink that he reserved for his most important (though also most illegible) notes.Without any care for literary style, the authors mind ranges around his discovery in ever-widening circles. After explaining the kabbalistic derivations, he throws himself into historythe polemical history that he had published in Mission des Juifs with the added dimension ofthe Brahmin universities unveiled in Mission de lInde .27

This version of history is marked by Saint-Yves disapproval of the way the Jewsabnegated the principles given them by Moses, and by his hatred of the Romans. These twopeoples he reckoned enemies of the ancient Synarchy propagated by Moses and known toprevious civilizations, whose key and essential symbols he believed himself to haverediscovered.

The commentary then addresses music. No subject gave Saint-Yves more trouble thanspeculative music: over the succeeding years he filled hundreds of pages with notes, mostly onthe problems of finding a tuning of the scale that would agree with the sacred numbers. Theculmination of this quest is the musical ruler in LArchomtre (page 263) for which he eventook out a patent, intending it to be used by artists, designers, and architects to make their workproperly archeometric. It bears all the diatonic, chromatic, and enharmonic tones, assigned theirtuning-numbers within the framework of the apocalyptic number 144,000, which may actuallyhave been the result of a further (seventh) revelationthe last of which I have found anymentionon November 1, 1901. 28 But at this point, in 1897, Saint-Yves was limited to makingthe planets correspond with the tones of the diatonic scale. He took as his basis the same systemas Fabre dOlivet had used, generally attributed to the Egyptians on the authority of Dio Cassius:

Moon = A, Mercury = G, Venus = F, Sun = E, Mars = D, Jupiter = C, Saturn = B.

In the notes following the essay The Word, Saint-Yves took the crucial decision thatwas the natural reflection of the Six Days creation: he substituted the hexad for the heptad. Inreturning to his work on the correspondences of tones and colors with the zodiacal circle, heworked henceforth with six, instead of with seven. He abandoned the rainbow, to which Newtonhad attributed seven colors, for the six primary and secondary colors of the painters. For the

26 MS. 1823, Notebook 5, ff. 158', 162', drawn in red, black, and green ink. My redrawing follows the first version,with the additions from the second version at the head and foot of the diagram.27 See Mission des Juifs , 2nd ed. (Paris: Dorbon Ain, 1928), chapter XVI, 576ff.28 MS. 1823, Notebook 4, f. 105: 144,000 is called the theogonic number for the divine Wisdom and for its cyclicalmode . . . Response from my angel, All Saints Day, 1901.


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same reason, he extracted theArcheometer, leaving twice sihis Bechstein piano and hisconstructed colored circlesreflections on the sexual act:

Now the majority ofunited in a single diagram. Th

1. The zodiacal circle2. The planets, placed a3. The twelve Hebrew/4. The seven letters corr5. The numbers corresp6. The six or seven tone

7. The six colors arrang

I am the - saidThis affirmation of th

angelic, cosmogenic, and coseverything.

The sum of the Elohiliving letters, of their spheres,

heaven, has given us 469, orVa ta, God, Divinity. The adletters of the three columns ocreation.

The sum of the two zoThe Universe therefor

the whole NAME, the 19 uniitself alone [163'] and the DVsay in or . It is now thatheavens, all the astral heaveaccomplishment of his worprimordial geneses, in whicheverything is constituted incan be uttered and sanctifiindissoluble Life, manifesteddivine Love, given, received,union, Being and Life, Husba

Here is what the abs

29 The musical notes are scarcely lehouses, the Sun taking the samethese notes as the bases of triads, pr30 MS. 1823, Notebook 3, ff. 66-70.

tone E of the Sun from the scale and replacex tones on the circle. 29 Always practical, Sai

harmonium, and, as one discovers in anhich he spun on a top, while assimilatingfine example of the universality of his thou

elements of the Archeometer were assembey were the following:

cording to their rulershipsattanian letters corresponding to the signs of thesponding to the planetsnding to these nineteen letters, A, G, F, (E), D, C, B

d in a six-pointed star.

The Word

eShV, as he also said I am the and the .Word incarnate cannot not be uttered by theological, absolute basis of the Word and th

of the middle column opposite, the totalorganic and biogenic, both in the fluid-heav

in Vattanian, Vedic, and Sanskrit letters,dition of the three letters and numbers 4, 6,posite or of the - of the creative Wor

diacal columns has given us 565 ,e tells us in its living Word: Divinity is abste 1 + 9 into 10, on the central column, whi

, deVata 469 = 19 has its absolute union inthe creative Word pronounces, through all th

divinely biologized, the sanctification of t, that of the six divine illuminations, ofnothing can die, in which everything lives aod Life Eternal. And it is only on the 7 th dad by the universal Life united to its u

by the Word in Universality, infinite Life, eand returned in the Adoration; and in this abd and Wife are a single God .

olute Word has just proven to us through

gible on the Archeometer (see Table 4); they followas the Moon. The archeometric developments in

oportions, etc.

d it at the center of hist-Yves tested them on

other series of notes,these experiments to

ht.30 ed, without yet being

zodiac

creative word, divine,e life in us men and in

f the numbers of theirens and in their astral-

4 + 6 + 9 de9 gives us 19, the 19

d speaking through his

, absolute Life.lute Life. But to utter

ch contracts them intoits God in 10, that is toe Angels, all the fluid-

e NAME, the perfectthe six supreme andgain eternally because

that the Name is andnity. Unity, absolute,njoys all of its Gift ofsolute, infinite, eternal

all its genesic letters

he planets in their zodiacalusic and architecture take


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riah glory andThe ancient word I.S

whose sacred language wasSanskrit, then from the Ramknew all this through the ancthis name into the hierograestablished only in order tomaster called it, this people, cof Glory, the celestial Messiais because it is replaced by th

Let us dwell again onthe Word is verified by firstall the organism of the creati

and its angelic, celestial, astAleph-Thau, that is to say in tthe ungraspable center that cthe universal Living Soul or tletter S or Samek, and all thauniversal Essence Aleph-Thsubstance of this essence. Jelight, meditating on the Vemorphology is preserved in talphabet of the 22 Poweof numbers, but it ceases to b

these letters or the morphologthe remarkable theologian, thdisciple of Moses than directlwas a good Jew but not an Isra-El, of the Word I Sh V sbourgeoisie who despite Samore than that, they wouldrupture with the divine and sstank up the earth after the swhich was born from it andnature, people of [illegible])

Zodiac of the Greece was alrand Athens, the divine synarcdevoured from heart to heabourgeois of Rome. All thatand in the Word that lives iexercised in the desert underthe memories and promisesand Satan unwound his anti-cycle, sepher by sepher, scrschism of Irshou having hadsocial although anti-sacerdo

lorification by Gift and sacrifice.h.Va Ra, the lord of Glory, has passed fro

Vattan, to the Noachide or Manavic Churids of India and Egypt to the Abramids ofient brotherhood of the metropolitan patriarmmatic standard of the Egyptian pariahcarry these sacred relics. Wild ass of theobbled together by Moshe, receives from hih: ISh-ra; and if the letter of the number 6, t

word AL signifier of the ALOHIM Gods,this word sacred. The exactitude of our zodi

f all verifying the [167] NAME, the archete Word had to be exactly placed, all his po

al number, was in its place and concordanhe whirling ray that emanates from the Absonstitutes the boundless sphere of the Infinie Vital Glory of Being. It also needed an in

t it signifies, to make possible the Gift of Lu, and this time gave us the ASTh, theus having said: I am the Aleph-Thau, thisic characters, and above all the Vattaniahe alphabet of the most ancient temple, thers. That of the Jews is also exact in its numb

sacred or holy, that is to say true and just, i

y of the Word. In this respect as in many othe diplomat writer who was Esdras shows hiy living and seeing in God, [167'] no moreraelite at all, not a patriarchal Catholic of thn of IHOH. He was all the more the manuel had annihilated the social synarchy ofave assassinated him like all the prophets.cial synarchy was not only the plague of th

chism of Irshou. Master of all through thedied from it, Babylon (Bab-ilon the city

choked it, the divine synarchy of the IAO

ady disfigured by the politician Prudhommehy of IEVE, of the Etruscans, the social zodid by the enraged wolf through the demo

oses had seen, read, and understood [in] ththe past, present, and future, all that his

the [illegible] to save the sacred relics throf the Patriarchs, all the anti-Word of the anBereshith into action year by year, centuryll by scroll. Only Chinese Prudhommeryhe good sense to establish itself in the Celesal synarchy, competed in vitality with [1

m the ancient Church

h in Vedic, then intoChaldea. Moses, whohal universities, made

people which he haddesert, as its terrible

the name of the Kinge Vau, disappeared, itngels, Ynges.co-planetary sphere ofpal Shmah. For this,

wers, each in its letter

e in the A-Th, in thelute out of the point ofte, that is to say againerior circle, that of theve, in the Soul, in theAsoth, the archetypalwas our first beam of

in which the sacredAtlantean or Adamic

er of letters and lettersterms of the forms of

ers, the Master Scribe,mself to be no more apopt than prophet. Heangelical Judias ISh-

of the Jewish politicaloses. If he had been

Besides, this caste inJewish nation, it alsoolitical State Ninivehf the partisans of the

of Orpheus, the social

ries of Sparta, Thebes,ac of Italy was alreadynic conspiring of theuniversity sanctuariesild ass had built andgh the accursed ages,

ti-God, the anti-Christby century, cycle by

born of the bourgeoistial Empire of IAO, in68] the ancient Indo-


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Egyptian metropolises. As for the Turanian Prudhommeries, rotten from anarchy for more thanfifteen hundred years, they were overcome by materialism in all the attacks on the Faith, theLaw, the economy of the ancient social State of the Patriarchs, imposing its ringleaders onAssyria, assailing Iran, the supreme protestation of the ancient Habysah from before the Hebrewsof Moses. A last Zoroaster would be incarnated in a last prophet. That of religious and socialGreece had found only one brilliant aid in the initiate Homer, but his Iliad his ileant [sic] of joyat the annihilation of Trojan Prudhommery says a great deal, read with the keys of our Zodiac ofthe Word. It is still ancient religious science, although already disrupted and degenerated, thatwas its seducer. Troy is Ilion, word for word Matter conceived as the source of the principalBeing of below opposed to the Bereshith of above by a Prudhommery rupturing the patriarchalban, hated by the Elohim because of its anti-religious anti-royal anarchy, erected in the MotherDoctrine of universality and political State. The emblem of this Alma Mater was not the ancientwinged Yonah, the divine substance Sun ima da , but its terrestrial antithesis through thepatriarchal Templars, having been thus raised to bravado by the [illegible]. The sow there wasPrudhommery satiated. Likewise, the Prudhommeries of Latium, connecting to their Trojan anti-patriarch and initiator Aeneas, the anti-Enosh, raising as a standard the carnal, the symbol of thecoat of arms that the Italian synarchists applied to them, Lupa, the She-Wolf, starving anarchy,devouring dissolution. She generated for herself a Cain, an Abel, the one political, representingher as the Master Mind of her City of Election, the other social, assassinated by this Demon. Itwould reduce social Italy to slavery. The names, although altered, recall those of the Ramid andAbrahamid patriarchs. Rom-ulus is the Rama of matter and the emanation [?] of a futureRamayana of brutality. Likewise the new name given to the Etruscan city ruptures it from thesacred metropolis, Roma, reverses the device Amor, and opposes the Land of hatred to theancient universal Charity.

[169] But the Vattanian Alphabet itself [would] never have been useful to us, had we nothad the inspiration to group it first into the letter of the ray, A letter of the great sphereindicated by two semicircles joined as a code, and finally by the letter of the small sphere sa,marked by two points to indicate two foci of the ellipse or ovoid.

Having the Aleph-Thau of the absolute Essence, the A.S., and the Sath of the bi-polarizing substance or the biogenic prism of the egg of the world, 19 letters remained for me.Their morphologenic relationship with the most ancient celestial signs, 12 zodiacal and 7planetary, struck me. I arranged the twelve and 7 letters consequently, and verified the harmonicand melodic positions and revolutions on an exquisite Bekestein [sic] piano and on the no lessfine Mustal [?] organs. For need I say that the astral world is simply the weight of the numbers ofthe divine world and its word, that the dodecenary zodiac is constituted by and upon the creativemode of all the past, present, and future modes of [169'] 12 tones and semitones, that theplanetary septenary is simply the correct septuple weight, and the exact septuple measure of thediatonic scale of 7 divine numbers. I did the same testing for the primary and combined colors,then through other correspondences, and I arrived at the supreme proof, at the Sacred Name ofthe 7 th Day. But the first 6 days remained closed to me, even in terms of their true genesic sense,that is to say, neither metaphysical nor physical, but divinely biogenic because God is Life.

Jesus, who had opened to me the Way, the Truth, and the Life of the Word, by telling mein His Gospel I am the Aleph-Thau, had also guided me infallibly, telling me I am the Bereshith.From then on this word, animating itself in my heart, poured forth living as far as my brain, and Ifelt, in a superhuman joy of all my being, that a True principle is not an abstraction but ananimation containing all its animate things, not [170] only in potential of being in the vain


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manner of metaphysicists, thathe Potential of Being, thatpresent in Him. So that a Verisextupling, its finality which i

If the Bereshith is whFor according to them thereoutside of the Principle. Butastral universe in absolute Beevery particular life in its anvegetable, animal, or man, inpossible there in the LivingLife, nor in the world createddestroyed by us, is resurrectein the present, preserving andlove of all love, the absoluteaccording to its specific speci

When this light of lifeonly in them because they worganic and functional powetrifatic sexenary. The name othrough the heavens of heavethe shadow projected by the li

[171] It remains for uthe ALHIM, the Vattanian AEthereal, 6 three times = 18 sinfinity of radiances. The secelestial air, the sign of Libraas Judges of Lives at the couPatris, because the I, the anor translucent. The H, in Vattsign of Aries or the solar LaAgni in the Fire of love of hisSh V and to IEVE in the sig

shows us Scorpio, thpresided over by the king ofwhere all Life is revivified in

[171'] Finally the ALsummation 86 the Ph (80) t

Sanskrit or tright, this is Mihla or mila [e

Sixth Revelation: The TrianThe idea of the hexad

the equilateral triangles joiniSaint-Yves hoped to find signfour triangles are as follows:

t is to say nothing in nothing real, but thatis to say in the eternal reality of their realtable Principle contains in itself all sacrednes septenary.at the metaphysicists say, we are all lost, an

is no reality except in the temporal proghappily, it is the contrary, and the constituting is infinitely living, is the guarantee, the ite- and ultra-temporal specificity. Show methe world of Bereshith, before the [170'] Fall

od who rules from cycle to cycle. One doin its image by its Bereshith; but everythingin that other world. For the Bereshith creat

saving its creature of love. For it is called Llife of all life, the absolute organizer of a

s by him, in him, and in .was made in me, I understood that the creatre in Him as Him in IEVE, operating thrours, and I opened the Zodiac and the Plane

Jesus pours forth from it according to his ons, as far as the astral heaven. For the heavght of the heavens of eternal Life.to see, on the Sphere of the Living Word, tshows us the radiants of the Aleph Thau anx times = 36, 6 60 times = 360, the numbercond letter L in Vattan shows us the, sign of air and the autumnal equinox of thncil of the Gods presided over by the King

the of IEVE is in the sign of Virgo, sigan , shows them to us at the vernal equinob where the Sun of the Spirits has his exaltsupreme sacrifice, Life, the letter Y in Vattaof Virgo, and of the earth of glory above,executive of their judiciary right after th

Glory, sign of the Living Waters of Heaventhe celestial Water and in the spirit, which beIM in musical numbers of their letters say

e speech in 6 or the breath of the 6. Thes

glorify, to bear witness to God through wornd of essay].

gle of Jesusin combination with the zodiac naturally le

ng the signs by elements, which form a doificances that would confirm those that the

hich is the opposite inization, always at thes, its means which are

the universe as well.ressions of Principlesion of the angelic andndestructible reality of

the death of a being,of Adam. Death is nots not die in Absolutethat dies in our world,s always and eternallyove itself, the absolutell substance organized

ive Word of the 6 wash them as through hisarism of the Word inwn laws of living lightens of mortal time are

e Shema, the Name ofd of the ASoTh of thef the Decans, then thewinged beings of theheavens, their qualityf Glory, ad Dexteram

n of the earth of glory,x of the heavens in thetion in his Gift, in the

unites them to Iethe letter M in Vattan

council of the Gods, vivified by them andars witness to it.

1, 30, 5, 10, 40 and by86 yield 14 = ID, in

ship. Read from left to

to an investigation ofble Star of Solomon.

Heavens declare. The


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The universalPrinciple, the Three areimmanates in Him. ThPrinciple by the Law.science itself. AntiquiChristianity calls it reli

creative Word and presewho knew to their depthignorant of sacred Wisdpoem known by the naHebraic Patriarchs thatcreative Word, then of t

This knowledgeis that which I have reco

I cannot give aof the Principle and of t

34 MS. 1823, Notebook 5, ff. 212'-2

Table 4

The Wisdomact, and every fact within it, is in the Law, thindivisible, and from the Principle nothing emae Fact is experimental, the Law is revealedhe integral science is this revelation, and the

ty called it Wisdom, profane superstition cion, total synthesis in the Law and by the Law

rver of the universal Fact and its supreme miracls the most secret traditions of the Jews, declaredom. Three thousand years before him, the hieroe of Job proclaimed it lost. It is this supreme WiSaint Augustine calls the True Religion, the Ce incarnate Word. [213]was experimental, and the supreme instrument onstituted under the name of the Archeometer.etter brief definition of the Archeometer than te universal Correspondences therein. 34

13.

e Law is in theates, everythingy the Fact, theevelation is thisalled it magic,in the Principle,

e: Life. St. Paul,them absolutelylyphic Christiansdom of the pre-

ristianity of the

f its experiments

he mother Prism


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ConclusionsI doubt that there is anyone todayeven that there ever was anyonewho shares the

opinion of Saint-Yves: that the Archeometer is the result of his rediscovery of the true,primordial wisdom of mankind, disfigured and denatured no less by the Jewish Kabbalists thanby the profane Greco-Roman civilization of which we are the unfortunate heirsa wisdomfamiliar to Moses and Jesus, but since preserved solely in the secret universities of the Brahmins,their very existence unsuspected to this day.

Nevertheless, the origin of this Vattanian alphabet remains an open question until Hinduscholars and philologists can explain its existence. It is not enough simply to dismiss it, or to veilit in further mystifications: one needs to know exactly where Haji Sharif learned it, and what heunderstood (not what his pupil understood!) by the great Agarthian school whose tradition heis supposed to have preserved. 35 At present, the information of Hindus on Saint-Yves work isanything but satisfactory. The informants of Marco Pallis, for example, absolutely deny anyHindu origin for the name Agartha introduced by Saint-Yves in his Mission de lInde .36 Butthe anonymous informant of Whitall N. Perry affirms it, and even provides it with anetymology! 37

It is also up to the Hindus and Sanskritists to judge the validity of the Second Revelation,the Aum. Do they know of any metaphysic of letters such as is found here, with its strikingresemblances to that of Hebrew? It is at least an ingenious linguistic synthesis of the Vedic andHebrew cosmogonies, very similar to that which Madame Blavatsky was working on at exactlythe same time, with the assistance of Oriental sources no less mysterious than those of Saint-Yves.

The decisive point in the Archeometers development was the decision to reject thetraditional correspondences of the Kabbalah. Without that, nothing in the geometry of thediagram would have worked. In perhaps the most intelligent article ever written on theArcheometer, Jean Reyor writes on this point:

Whatever some people have said, the correspondences indicated in LArchomtre seemto us worthy of consideration; the fact that they differ from those given in the Sepher

Ietsirah , for example, does not necessarily mean that one or the other is wrong.Divergence is not always contradiction; it may be a question of a simple difference inpoint of view. [Note] Thus, to take one example, the correspondence of the letter Beth ofthe Hebrew alphabet with the Moon, as indicated by LArchomtre , can be defended justas well as the correspondence with Saturn indicated by the Sepher Ietsirah .38

Admittedly there are at least two systems of cosmic correspondences in the traditional

Kabbalah: another one gives the Moon the letter Ain, and Saturn the Lamed. But one wonders just how far these different points of view can go. Certainly Saint-Yves justified his system byits results, as the traditional Kabbalists do theirs. Every constructor of a cosmological systemadapts the traditional and scientific data (planets, constellations, etc.) to his own point of view.Perhaps the author of the Sepher Ietsirah did exactly that; this, at least, is the conclusion that one

35 See J. Godwin, Saint-Yves dAlveydre and the Agarthian Connection, op. cit. 36 M. Pallis, letter to J. P. Laurant, Ren Gunon , 354.37 W. N. Perry, Gurdjieff in the Light of Tradition, part I, Studies in Comparative Religion, Vol. 8, no. 4 (1974),215n.38 J. Reyor (= Maurice Clavelle), Saint-Yves dAlveydre et lArchomtre, Le Voile dIsis , Vol. 40 (July 1935):290.


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is led to on admitting different points of view, and for my part, I do not find it troubling. Unlikepurely metaphysical principles, questions of correspondences of a cosmological order are subjectto the psychological and racial formations through which they are viewed. Cosmologies changewith timeeven with individualsbut that does not prevent each from having a certain degreeof truth.

We are touching here on the problem of all universal systems, of which there have beenso many since the Renaissance, if not since the Ionian philosophers. To say, with Thales, thatAll is Water is not so very different from saying with Saint-Yves that the universe is createdon Archeometric principles. For each of them, it is a satisfying explanation of a cosmos whichdefies the rational mind. But at the same time as Thales, Heraclitus was saying, with just as muchreason, that All is Fire; and contemporary with Saint-Yves there is the admirable CharlesHenry whose system also connects, but in a very different way, tones, words, colors, numbers,and even the survival of the soul.

This last subject leads us to reconsider the revelations which Saint-Yves received afterthe death of Marie-Victoire. Was he a spiritualist? To answer this question, it must be understoodthat the whole affair of his wifes deathoratory, rituals, apparitions, and inspirationswas thenatural consequence of ideas he had expressed twenty years before, in his book Clefs de lOrient (1877). 39 There he described the procedures to be used in assisting the soul to leave the body,and recommended that this science of psychurgy should be cultivated within the family. Therecan be no doubt that he used it himself at Maries death.

There is more. A small dossier of manuscripts, dating from the same period as Clefs delOrient , contains the valuable evidence that Saint-Yves had drawn up at least the plans for asecret sanctuary dedicated to psychurgy, that is, to the evocation of souls for obtaining messages,either through table-rapping or through a human medium. This sanctuary had obvious links withthe cult founded by Fabre dOlivet in the last months of his life. 40 But twenty years later, Saint-Yves doubtless regarded the visitations of Marie-Victoire, either in a blinding light or moreinwardly, not as spiritualist phenomena but as mystical experiences: as encounters with areintegrated beinghe calls her a Saint in Paradisewhom he rightly named his Angel. 41

Yet it is not obligatory to believe everything that people say about angels. Although hisexperience may have been authentic from his point of view, the human vessel is not always afaithful transmitter of what it has received from above; its confessional and psychological traitshave a lot to do with it. I would guess, for example, that in Saint-Yves case it would have beenimpossible for him not to discover the name of Jesus as the crown of his system. Like everyuniversal system of modern timesand I am thinking particularly of Saint-Yves Frenchprecursors Fabre dOlivet, Charles Fourier, Hon Wronski, and his contemporaries CharlesHenry, Azbel (= Emile Chizat), Maurice Griveauthe Archeometer is primarily anexteriorization of the interior cosmos that constitutes the soul of its author. And how is itpossible, after all, to reproduce the Macrocosm without filtering it through some microcosm?

39 Reissued with introduction by J. Saunier (Nice: Blisane, 1980).40 See Lon Cellier, Fabre dOlivet (Paris: Nizet, 193), 312-321; and Celliers edition of Fabre dOlivets La Vraie

Maonnerie et la Cleste Culture (Lausanne: La Proue, 1977). The dossier on the Psychurgic Sanctuary is in MS.carton 42.41 The Abb Simonin, who celebrated the mass of June 6, 1896, brought sacerdotal vestments of white and gold,believing with me that my beloved wife is a Saint in Paradise. See Saunier, Saint-Yves dAlveydre , 401.

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