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The Creation of a Universal System:

Saint-Yves dAlveydre and his Archeometer


by Joscelyn Godwin

First published as La Gense de lArchomtre: Documents indits de Saint-Yves dAlveydre rassembls et
introduits par Joscelyn Godwin, LInitiation, 2 & 4 (1988): 61-71, 153-166. Abbreviated English version published
as 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 are
included in the Sacred Science Translation Society Edition of The Archeometer, making it the most complete
and comprehensible version of this important work ever presented.]

When one opens a heavy folio volume entitled The Archeometer: Key to All the Religions
and All Sciences of Antiquity; Synthetic Reformation of All Contemporary Arts, something tells
one that it may not quite live up to its ambitions.
1
Unfortunately the work of Saint-Yves
dAlveydre which bears this resounding title is not even the work of his own hand: it is a
collection made by Papus (Grard Encausse) and other Friends of Saint-Yves of some
fragments from the universal synthesis that the great esotericist was putting in order when death
interrupted 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 that
they were worried, up to the last minute, about the principles and the coherence of their
compilation.
2
Thanks to the patronage of Count and Countess Keller, Saint-Yves son- and
daughter-in-law and his heirs, the elegant edition of LArchomtre, with its many illustrations
and 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-old
Ren Gunon.
3
The articles on the Archeometer are signed T, the pen-name of the journals
editor, Alexandre Thomas (also known as Marnes). They are thought to be based on
information furnished by F.-Ch. Barlet (= Albert Faucheux), another friend of Saint-Yves who
had evidently parted company from the official Friends. Gunon supplied some very erudite
notes, mostly on the Hindu tradition.
4
But all in all, one is at a loss to find any indications of the
original source of this imposing and ambitious scheme. Should one regard it as traditional
doctrine, 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, like
much 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 tous
les 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 des
Patriarches.
2
Letter from Chauvet, probably to Papus, July 13, 1912: It is inadmissible: we owe it to the master to make a
readable book, not a heterogeneous compilation. During the previous days, Chauvet was writing to the printer
Darantire, still discussing the order of the sections of the book, whose publication date is customarily given as
1911. (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.
of a basis for their own speculations.
5
Gunon never renounced it, no matter how far he traveled
from Saint-Yves kind of thinking, and he cited Saint-Yves approvingly in Le Roi du Mondea
subject to which I have devoted a specific article.
6
Here we are concerned solely with the
enigmatic figure of the Marquis himself, and in the circumstances which led him to construct so
profound and so personal a system. There was a time when one might accept some individuals
system as an infallible dogma; but we have seen too many of them! All the same, the
Archeometer remains a true summation of the intellectual and esoteric currents of the nineteenth
century, just as Saint-Yves himselfmore than Papus, Stanislaus de Guaita, or Pladanis the
archetypal universal man of the Symbolist (and decadent) period. He is the supreme
Hermeticist of his epoch.
There is fortunately a third primary source for archeometric studies: Saint-Yves own
manuscripts, willed by Papus (died 1916) to some public library, and eventually deposited by his
son, Dr. Philippe Encausse, in the Sorbonne Library in 1938, as part of the enormous Papus
Bequest (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 and
worked out his systems, philosophy, schemata, and visions. Sometimes written in a fine, flowery
hand, sometimes in a scarcely legible scrawl, these notebooks reveal a part, at least, of the events
that 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 be
referred to Jean Sauniers indispensable book.
8
We meet him in 1885, aged 43: the author of a
mystical book on Life, Death, and the Sexes (Clefs de lOrient), a huge historical study (Mission
des Juifs), and a few other books on politics and poetry. He was living in a fine house near the
Etoile 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; and
beginning to study Sanskrit. At this point, the Archeometer did not exist. We will follow its
progress 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. See
Robert Amadou, LErreur spirite de Ren Gunon, Sphinx (Beaugency), No. 3/4 (Autumn, 1978): 21 unpaginated
pages; 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).
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 place
three times a week, beginning on June 8, 1885, and continued with a few interruptions at least
until November 12, 1886. Sometimes the Marquise was also present. These lessons, written out
very carefully by Haji, are in the Sorbonne Library (MS. Carton 42); they are also interesting for
the 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 for
his Dwija (twice-born), Vattan was mentioned as the primitive source of all the languages in
the world. On October 25, 1885, Haji wrote Saint-Yves name and title in these characters.
10
As
Haji also knew Hebrew (and Arabic), he was evidently the source for the equivalents of the 22
letters of Vattan with those of Hebrewcrucial for the Archeometerand with part of the
Sanskrit alphabet.
As for the sources from which Haji got this Vattanian alphabet, totally unknown to
philologists, 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. Blavatsky
and other Theosophists were mentioning at almost exactly the same time, but which has never
been 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, whose
tradition 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 has
been preserved in India, and it is through the Brahmins that it has come down to us.
11
But their
presentation of such facts is so much woven in with concepts reminiscent of Fabre dOlivet that I
cannot believe in them as coming from Haji Sharif, any more than the fantasies of the
underground world which Saint-Yves wrote as Mission de lInde. Table 1 shows this alphabet,
with its equivalents.

Second Revelation: The Aum
The 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
This
name 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, and
Vattanian letters, centers on the cosmogonic explanation of the Sanskrit word Aum; it also treats
the 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 masculine
principle; 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 de
lInde (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. Tan
signifies 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 into
English as literally as possible, in order to preserve its spontaneous character.
behind cosmic manifestation, shown through the cosmogonic analysis of the Sanskrit word
with the correspondences of the primordial sounds of the hum
Vattan: a symbolic link between eye and ear. A secondary layer, which could open up many
linguistic developments, is the correspondence of Sanskrit with Hebrew words. But one cannot
be sure how much of that came from t
made a thorough study of Hebrew from the work of Fabre dOlivet.



The unity in the trinity: masc. fem. neuter m
The the great breath of God, creative soul and es
and he formed
behind cosmic manifestation, shown through the cosmogonic analysis of the Sanskrit word
with the correspondences of the primordial sounds of the human voice to the primordial letters of
Vattan: a symbolic link between eye and ear. A secondary layer, which could open up many
linguistic developments, is the correspondence of Sanskrit with Hebrew words. But one cannot
be sure how much of that came from the guru, and how much from the pupil, who had already
made a thorough study of Hebrew from the work of Fabre dOlivet.

Table 1
On the Aum 1
st
degree
The unity in the trinity: masc. fem. neuter m f.
the great breath of God, creative soul and essence the in the created beings.
behind cosmic manifestation, shown through the cosmogonic analysis of the Sanskrit word Aum,
an voice to the primordial letters of
Vattan: a symbolic link between eye and ear. A secondary layer, which could open up many
linguistic developments, is the correspondence of Sanskrit with Hebrew words. But one cannot
he guru, and how much from the pupil, who had already
in the created beings.
Wa I BaRa Alahim ath ha Adam: Moses c. 1, v. 27
The Brahmins say Al
principles which, before Creation were united into a single abode, the Thoh
great, Alahy habitation. Alhym the great abode of the
Veda Aham, the Aum
A, masc. principle. 1
st

There, breath, soul, existence, secret, marvel, terro
Circle, serpent, continuation, measure, time, respiration, expiration, thought, spirit,
death, etc.
Trinity of functions: father, mother, husband corresponding to water, air, fire. [41']
Science of the mystic Union.
The echo of the is , the image and resemblance of
analysis of this mystic word in the Vedas is written thus
without being attached to the soul of souls, breath of
respiration; because other than
Hashdi-bibyah secret name one
antiquity
always present in the breathed. This, he says, is the mystery of Yg, yogi, yogm. This is the
ihova.
Thus the in its origin has been the neuter Principle, neither vowel nor consonant, nor
sign, an abstract circular dot in the imagination of the human spirit. [42]
Only when it has become supreme thought, in order to show itself outside of itself, has it
made its return into itself to show itself in
was hidden in the his Holy of Holies which is the
Being. This is the Sanskrit
male force, and Amovi: I am the
The Vedic compound
is breathed or supported by the great breath.
The Kabbalists call the
hibor, sign of the Union (s masks Sh of Moses, the Prophets, Daniel, Jesus and
[42'] Secret pronunciation of the Kabbalists: IhHOuHa of the initiates IaHh
order not to pronounce it, one substitutes IOD Ki for IOD Kyam, eternal Point. Why the point?
IOD is enough. In the synagogues, ADONa
the Iod or the Nicod. According to the Manu Veda
it the day of Kipor, IOM Kipor. Likewise the day of the
The Panditas with the Bratma and the Yogis bear it as a s

13
In the margin, in pencil: Shda, ShdeH. haYBi.
Wa I BaRa Alahim ath ha Adam: Moses c. 1, v. 27-28.
The Brahmins say Al-LaHIM the Powerful among them, and, mystically, say his two
principles which, before Creation were united into a single abode, the Thoh
great, Alahy habitation. Alhym the great abode of the . The all, the whole, the
.
chief, scepter, staff, unity, seed, power.
There, breath, soul, existence, secret, marvel, terror.
Circle, serpent, continuation, measure, time, respiration, expiration, thought, spirit,
Trinity of functions: father, mother, husband corresponding to water, air, fire. [41']
The primitive tongue Veda has been constituted on the
, the image and resemblance of . Thus, the Infinite
analysis of this mystic word in the Vedas is written thus . The human Being cannot exist
without being attached to the soul of souls, breath of . God is the , the mortal is the
respiration; because other than , action and armor, nothing acts but the
bibyah secret name one finds inlaid in all ancient [illegible] of
analysis:
13
Hardji says: the supreme breath
always present in the breathed. This, he says, is the mystery of Yg, yogi, yogm. This is the
in its origin has been the neuter Principle, neither vowel nor consonant, nor
n the imagination of the human spirit. [42]
Only when it has become supreme thought, in order to show itself outside of itself, has it
made its return into itself to show itself in . Thus is the Vasdva, the abode of God, when he
oly of Holies which is the . MV. in Vedic elevation exaltation of
, by euphony and often through
male force, and Amovi: I am the producing the A, the O producing the I.
The Vedic compound would relate to IHOH, and would signify: The all
is breathed or supported by the great breath.
The Kabbalists call the the Nicod bila SOPh, the point of the Infinite, and the
hibor, sign of the Union (s masks Sh of Moses, the Prophets, Daniel, Jesus and
[42'] Secret pronunciation of the Kabbalists: IhHOuHa of the initiates IaHh
order not to pronounce it, one substitutes IOD Ki for IOD Kyam, eternal Point. Why the point?
IOD is enough. In the synagogues, ADONa-I the Lord I. Adni, my Lord. ADONa
the Iod or the Nicod. According to the Manu Veda as the Cabbalists secretly pronounce
it the day of Kipor, IOM Kipor. Likewise the day of the : of the complete Aum.
The Panditas with the Bratma and the Yogis bear it as a symbol on their foreheads, toques and

n the margin, in pencil: Shda, ShdeH. haYBi.
LaHIM the Powerful among them, and, mystically, say his two
principles which, before Creation were united into a single abode, the Thohou VVa Boh. Ala
. The all, the whole, the of the
Circle, serpent, continuation, measure, time, respiration, expiration, thought, spirit,
Trinity of functions: father, mother, husband corresponding to water, air, fire. [41']
n constituted on the .
. Thus, the Infinite , . The
. The human Being cannot exist
, the mortal is the , nasal
, action and armor, nothing acts but the .
finds inlaid in all ancient [illegible] of Vedo-Brahm.
Hardji says: the supreme breath
always present in the breathed. This, he says, is the mystery of Yg, yogi, yogm. This is the
in its origin has been the neuter Principle, neither vowel nor consonant, nor
Only when it has become supreme thought, in order to show itself outside of itself, has it
is the Vasdva, the abode of God, when he
in Vedic elevation exaltation of
through , above, on
producing the A, the O producing the I.
te to IHOH, and would signify: The all
the Nicod bila SOPh, the point of the Infinite, and the , saman
hibor, sign of the Union (s masks Sh of Moses, the Prophets, Daniel, Jesus and his Apostles).
[42'] Secret pronunciation of the Kabbalists: IhHOuHa of the initiates IaHh-Va-Ha. in
order not to pronounce it, one substitutes IOD Ki for IOD Kyam, eternal Point. Why the point?
my Lord. ADONa-I the Lord of
as the Cabbalists secretly pronounce
: of the complete Aum.
ymbol on their foreheads, toques and
miters, thus A, H, M, O, H, I. (Putting I in the place of M: AHIOHI and reversed, 1. IHo
MaHa; 2. IHOHI-A. Moses is written MOShIaH according to the Misra Sastra Veda lect. 100
Sloka 1. The Kabbalists for their part s
Moses, is the name of God. In writing [43] MOShoH, MOShaH one has IShOH
The rule of Oshi-Ri.
The Nothing. in Hebr.
cause nor as essence. AiN KaDMON
the universe, Pourvalokam, anterior even to the wisdom Jajnanas on which the world was
founded.
Jajnanas indicates the
Moshi, a name that sacerdotally made the Title of Pharaoh
MOShI-Hah say the Sastras
BaRAShITh
The movement of the incessant divine march, the Circle of Life.
What is the essence of Wisdom, how, by what
(anteriority) in the supreme crown?
To this question the Vedo
masc. Seed that breathes it into the fem. Principle

Third Revelation: The Cosmic Correspondences of the
For his first attempt to align the 22 Vattanian letters with the cosmic archetypes, Saint
Yves naturally referred to the
of 3, 7, and 12 letters, the last two categories
the twelve signs of the zodiac. There remain three mother letters, A, M, and Sh (see Table 2,
left-hand columns). Saint-Yves wrote this system down in his Hermetic Notebook, where the
corners of the pages are signed with Haji Sharifs monogram, denoting the gurus approval.
the pupil was not satisfied.
From a note in the same notebook, it appears that Saint
othersconsulting the History of Magic
In that book there is another system of correspondences for the planets and zodiacal signs. In a
context of practical astrology, but without giving any source, Pitois aligns them with the 22
major arcana of the Tarot, which
Saint-Yves adopted the letter
2). But he had only to read the titles that Pitois gives to the arcana to think up a better
arrangement from the thirteenth letter onwards.
Sun itself? And the 15th, Typhon, genius of catastrophes, fits very well with the symbol of
duality, the primordial source of evil. The crocodile of Arcanum 0 could be
devours time, thus Chronos or Saturn. Whatever his reasonings, Saint
pages, at a new and definitive system which would become that of the Archeometer (see columns

14
In the Margin: 356.
15
In the Margin: 366.
16
MS. 1823, Notebook 5, f. 126'.
17
P. Christian, Histoire de la Magie
18
P. Christian, op. cit., 115.
A, H, M, O, H, I. (Putting I in the place of M: AHIOHI and reversed, 1. IHo
A. Moses is written MOShIaH according to the Misra Sastra Veda lect. 100
Sloka 1. The Kabbalists for their part say Shem Moshe Sha Ma ha ShiM: There, in the name of
Moses, is the name of God. In writing [43] MOShoH, MOShaH one has IShOH
in Hebr. AiN [sic], means exactly what one conceives neither as
ence. AiN KaDMON AbVaT the primitive non being would be the Anterior to
the universe, Pourvalokam, anterior even to the wisdom Jajnanas on which the world was
Jajnanas indicates the .
Moshi, a name that sacerdotally made the Title of Pharaoh given to Moses
Hah say the Sastras
15

movement : Dvyo Brasthananta gtis.
The movement of the incessant divine march, the Circle of Life.
What is the essence of Wisdom, how, by what mode is it contained in Non
(anteriority) in the supreme crown?
To this question the Vedo-Brahm answers and O
that breathes it into the fem. Principle .
Third Revelation: The Cosmic Correspondences of the Vattanian Alphabet
For his first attempt to align the 22 Vattanian letters with the cosmic archetypes, Saint
Yves naturally referred to the Sephir Yetzirah, where the Hebrew alphabet is divided into groups
of 3, 7, and 12 letters, the last two categories corresponding to the seven Chaldean planets and
the twelve signs of the zodiac. There remain three mother letters, A, M, and Sh (see Table 2,
Yves wrote this system down in his Hermetic Notebook, where the
are signed with Haji Sharifs monogram, denoting the gurus approval.
From a note in the same notebook, it appears that Saint-Yves was currently
History of Magic of Paul Christian (actually the historian J.
In that book there is another system of correspondences for the planets and zodiacal signs. In a
context of practical astrology, but without giving any source, Pitois aligns them with the 22
major arcana of the Tarot, which he recognizes as also correlating with the Hebrew alphabet.
Yves adopted the letter-equivalences of the first twelve planets and signs (see Table
2). But he had only to read the titles that Pitois gives to the arcana to think up a better
from the thirteenth letter onwards.
18
For number 14, the solar genius, why not the
Sun itself? And the 15th, Typhon, genius of catastrophes, fits very well with the symbol of
duality, the primordial source of evil. The crocodile of Arcanum 0 could be
devours time, thus Chronos or Saturn. Whatever his reasonings, Saint-Yves arrived, after a few
pages, at a new and definitive system which would become that of the Archeometer (see columns

Histoire de la Magie (Paris: Furne, Jouvet, n.d.), 495.
A, H, M, O, H, I. (Putting I in the place of M: AHIOHI and reversed, 1. IHo-
A. Moses is written MOShIaH according to the Misra Sastra Veda lect. 100
ay Shem Moshe Sha Ma ha ShiM: There, in the name of
Moses, is the name of God. In writing [43] MOShoH, MOShaH one has IShOH-Ma, Ma-OShi.
AiN [sic], means exactly what one conceives neither as
AbVaT the primitive non being would be the Anterior to
the universe, Pourvalokam, anterior even to the wisdom Jajnanas on which the world was
given to Moses
14

: Dvyo Brasthananta gtis.
mode is it contained in Non-Being (?)
breath of the in the
Vattanian Alphabet
For his first attempt to align the 22 Vattanian letters with the cosmic archetypes, Saint-
, where the Hebrew alphabet is divided into groups
corresponding to the seven Chaldean planets and
the twelve signs of the zodiac. There remain three mother letters, A, M, and Sh (see Table 2,
Yves wrote this system down in his Hermetic Notebook, where the
are signed with Haji Sharifs monogram, denoting the gurus approval.
16
But
Yves was currentlylike many
ly the historian J.-B. Pitois).
In that book there is another system of correspondences for the planets and zodiacal signs. In a
context of practical astrology, but without giving any source, Pitois aligns them with the 22
he recognizes as also correlating with the Hebrew alphabet.
17

equivalences of the first twelve planets and signs (see Table
2). But he had only to read the titles that Pitois gives to the arcana to think up a better
For number 14, the solar genius, why not the
Sun itself? And the 15th, Typhon, genius of catastrophes, fits very well with the symbol of
duality, the primordial source of evil. The crocodile of Arcanum 0 could be the serpent that
Yves arrived, after a few
pages, at a new and definitive system which would become that of the Archeometer (see columns
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 place
in the finished work. It comprises three columns, titled Vattanian alphabet, Derivation, and
Astral alphabet. These derivations were presumably arrived at as a speculative exercise by
Saint-Yves, perhaps with Haji Sharifs collaboration.


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

Table 2

The reader can judge their validity (see Table 2, columns 6-9), keeping in mind that the
derivation goes from right to left; the signs of the zodiac and planets are supposed to have been
derived from the primordial letters of Vattan.
Saint-Yves played with these materials for a few monthsone cannot say much more
than 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,
Hajis monogram gets more and more cursory, then, in the middle of a section on Botanical
magic, it disappears entirely. Perhaps one can see in this the process of the gurus
disillusionment to which several commentators have alluded.

Fourth Revelation: Marie-Victoire provides a Definition of Life
Marie-Victoire de Riznitch, born 1827, the divorced wife of Count Keller, married Saint-
Yves in London in September 1877. Thanks to her, he was able to resign from his job at the
Ministry of the Interior, acquire the Italian title of Marquis dAlveydre, have his books
published, and pursue his esoteric researches and his plans for political reform through Synarchy.
Their marriage is said to have been very happy, but Marie suffered much from ill health in her
last years, and died on June 7, 1895.
Towards the end of 1895, Saint-Yves installed an oratory in his apartment on the ground
floor of 9 Rue Colbert, just opposite the Palace of Versailles, and had it consecrated in correct
Catholic fashion. On June 6, 1896, the eve of the anniversary of Maries death, he had a mass
celebrated there, after which he had an ecstatic experience. He described it on a blank page of the
Hermetic notebook which he had neglected for nine or ten years.
21
This seems to have been the
first reappearance of Marie, who appeared to him again on July 21, 1896 in a blinding light, as
he told Alfred Erny on August 16.
22
This initiated a new period of researches, which would fill
out this notebook and several others. Saint-Yves writes: My wife demonstrated to me a
definition of life, and inspired me to find it in this grouping of the sacred letters.
23
There follows
the Hebrew alphabet with its numerical equivalences, and then a grouping of it into threes and
twos:


1 2 3 4 5 6 7 8 9

10 20 30 40 50 60 70 80 90


100 200 300 400
111 222 333 444

1 2 3 4 5 6 7 8 9

center of obedient activity
compression inwards, manifestation spreading outwards

21
MS. 1823, Notebook 5, f. 166'. For the description of the mass, see Saunier, Saint-Yves dAlveydre, 401.
22
The notes of Ernys visit and conversations are partly in MS. carton 42, and partly in the Fonds Papus of the
Bibliothque Municipal de Lyon. They range over a fascinating variety of topics, and deserve to be published as a
contribution to the very sparse documentation of Saint-Yves later thought.
23
MS. 1823, Notebook 5, f. 157.
revolution of the celestial spheres, universal exchange, brewing and mixing of the
cosmic substance
integration and disintegration of bodies, assimilation and de-assimilation of
elements, fixation and mobilization of souls, astral identification of beings and
migration 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 his
immortality.

The words thus obtained make no sense in Hebrew. They appear with quite another
meaning in the Oedipus Aegyptiacus of Athanasius Kircher as names of God in the
Saracenic, namely, Arabic, Kabbalah.
24
Without a doubt, Saint-Yves consulted La Langue
Hbraque Restitue (The Hebrew Tongue Restored) of Fabre dOlivet, which includes a
Radical Vocabulary of all the possible combinations of two letters, and many of three. Fabre
dOlivets interpretations are taken virtually word for word by Saint-Yves, except in the case of
the sixth root, where the earlier writer understands a whispering in the ear, even a temptation of
the devil, that would not fit very well in the present case; and in the last word, which Fabre
dOlivet 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. It
inspired him to write a poem, Let the Peace of Jesus, King of Heaven, be on Us. Then he
started an essay called Life after Death. But he stopped after having written only a few words
on the parts of the human being according to the Egyptians. The next page of his notebook
carries a new revelation.

Fifth Revelation: Marie-Victoire helps in the composition of the table, The Heavens
declare.
This is the most important revelation of all (see Table 3). It confirms Saint-Yves original
arrangement 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 from
adding up those of the signs, in two groups of six, and the planets. Saint-Yves uses kabbalistic
means to reduce these numbers and to find in them archetypal words. For example, the sum of
the 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 the
seven 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 in
extracting 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.
in the long commentary below, to which I have a
The emphasis of this revelation of the Word which created all things in six days is the
key not only to the integration of colors and tones into the Archeometer, but also to the
philosophy behind it: a philosophy that is at on
Saint-Yves Missions and sketched out in this unfinished commentary, it finds its fullest
expression in the essay La Sagesse vraie which prefaces


Saint-Yves drew the table whi

25
MS. 1823, Notebook 5, ff. 163-
1896.
in the long commentary below, to which I have applied the title The Word.
The emphasis of this revelation of the Word which created all things in six days is the
key not only to the integration of colors and tones into the Archeometer, but also to the
philosophy behind it: a philosophy that is at once religious, moral, and historical. Anticipated in
and sketched out in this unfinished commentary, it finds its fullest
expression in the essay La Sagesse vraie which prefaces LArchomtre.
Table 3
Yves drew the table which he entitled Coeli enarrant (The heavens declare) twice

-165', 167-171'. Folios 166-166' contain the description of the mass of June 6,
pplied the title The Word.
25

The emphasis of this revelation of the Word which created all things in six days is the
key not only to the integration of colors and tones into the Archeometer, but also to the
ce religious, moral, and historical. Anticipated in
and sketched out in this unfinished commentary, it finds its fullest
.

ch he entitled Coeli enarrant (The heavens declare) twice
iption of the mass of June 6,
in his Hermetic notebook.
26
He followed the first version with a Sanskrit alphabet, ecstatic
exclamations 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 Vattanian
letters on which he tried to distribute the musical tonesseven diatonic and twelve chromatic
and 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 Sunday
1897. 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. The
discovery of the name of Jesus encoded, as it were, in the heavens themselves confirmed the
words of the Psalmist: The heavens declare the glory of God, and the firmament shows his
handiwork (Ps. 19.1). It gave him the impulse to write the extraordinary commentary in which
one can see Saint-Yves in his philosophic workshop, both oratory and laboratory, writing at top
speed 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 history
the polemical history that he had published in Mission des Juifswith the added dimension of
the Brahmin universities unveiled in Mission de lInde.
27

This version of history is marked by Saint-Yves disapproval of the way the Jews
abnegated the principles given them by Moses, and by his hatred of the Romans. These two
peoples he reckoned enemies of the ancient Synarchy propagated by Moses and known to
previous civilizations, whose key and essential symbols he believed himself to have
rediscovered.
The commentary then addresses music. No subject gave Saint-Yves more trouble than
speculative music: over the succeeding years he filled hundreds of pages with notes, mostly on
the problems of finding a tuning of the scale that would agree with the sacred numbers. The
culmination of this quest is the musical ruler in LArchomtre (page 263) for which he even
took out a patent, intending it to be used by artists, designers, and architects to make their work
properly archeometric. It bears all the diatonic, chromatic, and enharmonic tones, assigned their
tuning-numbers within the framework of the apocalyptic number 144,000, which may actually
have been the result of a further (seventh) revelationthe last of which I have found any
mentionon November 1, 1901.
28
But at this point, in 1897, Saint-Yves was limited to making
the planets correspond with the tones of the diatonic scale. He took as his basis the same system
as 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 that
was the natural reflection of the Six Days creation: he substituted the hexad for the heptad. In
returning to his work on the correspondences of tones and colors with the zodiacal circle, he
worked henceforth with six, instead of with seven. He abandoned the rainbow, to which Newton
had 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, 2
nd
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 cyclical
mode . . . Response from my angel, All Saints Day, 1901.
same reason, he extracted the tone E of the Sun from the scale a
Archeometer, leaving twice six tones on the circle.
his Bechstein piano and his harmonium, and, as one discovers in another series of notes,
constructed colored circles which
reflections on the sexual act: a fine example of the universality of his thought.
Now the majority of elements of the Archeometer were assembled, without yet being
united in a single diagram. They

1. The zodiacal circle
2. The planets, placed according to their rulerships
3. The twelve Hebrew/Vattanian letters corresponding to the signs of the zodiac
4. The seven letters corresponding to the planets
5. The numbers corresponding to these nineteen letters
6. The six or seven tones, A, G, F, (E), D, C, B
7. The six colors arranged in a six


I am the - said JeShV, as he also said I am the
This affirmation of the
angelic, cosmogenic, and cosmological, absolute basis of the Word and the life in us men and in
everything.
The sum of the Elohim of the middle column opposite, the total of the numbers of
living letters, of their spheres, organic and biogenic, both in the fluid
heaven, has given us 469, or in Vattanian, Vedic, and Sanskrit letters,
Va ta, God, Divinity. The addition of the three letters and n
letters of the three columns opposite or of the
creation.
The sum of the two zodiacal columns has given us 565
The Universe therefore tells us in it
the whole NAME, the 19 unite 1 + 9 into 10, on the central column, which contracts them into
itself alone [163'] and the DVT, deVata 469 = 19 has its absolute union in its God in 10, that is to
say in or . It is now that the creative Word pronounces, through all the Angels, all the fluid
heavens, all the astral heaven divinely biologized, the sanctification of the NAME, the perfect
accomplishment of his work, that of the six divine illuminations, of
primordial geneses, in which nothing can die, in which everything lives again eternally because
everything is constituted in God Life Eternal. And it is only on the 7
can be uttered and sanctified by the unive
indissoluble Life, manifested by the Word in Universality, infinite Life, enjoys all of its Gift of
divine Love, given, received, and returned in the Adoration; and in this absolute, infinite, eternal
union, Being and Life, Husband and Wife are a single God
Here is what the absolute Word has just proven to us through all its genesic letters

29
The musical notes are scarcely legible on the Archeometer (see Table 4); they follow the planets in their zodiacal
houses, the Sun taking the same A as the Moon. The archeometric developments in music and architecture take
these notes as the bases of triads, proportions, etc.
30
MS. 1823, Notebook 3, ff. 66-70.
same reason, he extracted the tone E of the Sun from the scale and replaced it at the center of his
Archeometer, leaving twice six tones on the circle.
29
Always practical, Saint
his Bechstein piano and his harmonium, and, as one discovers in another series of notes,
constructed colored circles which he spun on a top, while assimilating these experiments to
reflections on the sexual act: a fine example of the universality of his thought.
Now the majority of elements of the Archeometer were assembled, without yet being
united in a single diagram. They were the following:
2. The planets, placed according to their rulerships
3. The twelve Hebrew/Vattanian letters corresponding to the signs of the zodiac
4. The seven letters corresponding to the planets
5. The numbers corresponding to these nineteen letters
6. The six or seven tones, A, G, F, (E), D, C, B
7. The six colors arranged in a six-pointed star.
The Word
said JeShV, as he also said I am the and the .
This affirmation of the Word incarnate cannot not be uttered by the creative word, divine,
angelic, cosmogenic, and cosmological, absolute basis of the Word and the life in us men and in
The sum of the Elohim of the middle column opposite, the total of the numbers of
living letters, of their spheres, organic and biogenic, both in the fluid-heavens and in their astral
heaven, has given us 469, or in Vattanian, Vedic, and Sanskrit letters,
Va ta, God, Divinity. The addition of the three letters and numbers 4, 6, 9 gives us 19, the 19
letters of the three columns opposite or of the - of the creative Word speaking through his
The sum of the two zodiacal columns has given us 565 ,
The Universe therefore tells us in its living Word: Divinity is absolute Life. But to utter
the whole NAME, the 19 unite 1 + 9 into 10, on the central column, which contracts them into
itself alone [163'] and the DVT, deVata 469 = 19 has its absolute union in its God in 10, that is to
. It is now that the creative Word pronounces, through all the Angels, all the fluid
heavens, all the astral heaven divinely biologized, the sanctification of the NAME, the perfect
accomplishment of his work, that of the six divine illuminations, of
primordial geneses, in which nothing can die, in which everything lives again eternally because
everything is constituted in God Life Eternal. And it is only on the 7
th
day that the Name is and
can be uttered and sanctified by the universal Life united to its unity. Unity, absolute,
indissoluble Life, manifested by the Word in Universality, infinite Life, enjoys all of its Gift of
divine Love, given, received, and returned in the Adoration; and in this absolute, infinite, eternal
Being and Life, Husband and Wife are a single God .
Here is what the absolute Word has just proven to us through all its genesic letters

carcely legible on the Archeometer (see Table 4); they follow the planets in their zodiacal
houses, the Sun taking the same A as the Moon. The archeometric developments in music and architecture take
these notes as the bases of triads, proportions, etc.
70.
nd replaced it at the center of his
Always practical, Saint-Yves tested them on
his Bechstein piano and his harmonium, and, as one discovers in another series of notes,
he spun on a top, while assimilating these experiments to
reflections on the sexual act: a fine example of the universality of his thought.
30

Now the majority of elements of the Archeometer were assembled, without yet being
3. The twelve Hebrew/Vattanian letters corresponding to the signs of the zodiac
Word incarnate cannot not be uttered by the creative word, divine,
angelic, cosmogenic, and cosmological, absolute basis of the Word and the life in us men and in
The sum of the Elohim of the middle column opposite, the total of the numbers of their
heavens and in their astral-
4 + 6 + 9 de
umbers 4, 6, 9 gives us 19, the 19
of the creative Word speaking through his
, absolute Life.
s living Word: Divinity is absolute Life. But to utter
the whole NAME, the 19 unite 1 + 9 into 10, on the central column, which contracts them into
itself alone [163'] and the DVT, deVata 469 = 19 has its absolute union in its God in 10, that is to
. It is now that the creative Word pronounces, through all the Angels, all the fluid-
heavens, all the astral heaven divinely biologized, the sanctification of the NAME, the perfect
accomplishment of his work, that of the six divine illuminations, of the six supreme and
primordial geneses, in which nothing can die, in which everything lives again eternally because
day that the Name is and
rsal Life united to its unity. Unity, absolute,
indissoluble Life, manifested by the Word in Universality, infinite Life, enjoys all of its Gift of
divine Love, given, received, and returned in the Adoration; and in this absolute, infinite, eternal
Here is what the absolute Word has just proven to us through all its genesic letters
carcely legible on the Archeometer (see Table 4); they follow the planets in their zodiacal
houses, the Sun taking the same A as the Moon. The archeometric developments in music and architecture take
through all their numbers, through all their Angels, through all their fluid heavens, through all
the astral heaven, vivified and organized.
[164] It is therefore not IV who is the
NAME is only uttered on the 7
The 6 preceding illuminations are the work of the 6 ALOHIM of the central column who
form it themselves: six on the right, six on the left in the Zodiac of the Gods of which that of the
Heavens is only the Shadow.
But a Power, the organic Power, the creative Word, the
the and through the Gods all the Angels Aleph
and Aleph-Thau of the astral heaven, that is to say organic Powers, instrumentally organizing
functionalities of this same biogenic Word incarnate in the universe. The Elo
a Master, a King of the Gods; and this King is not directly
unity, , from all Eternity, before the heavens, before the Gods.
It is therefore to the Son, to the Word Himself, that we say his Nam
Speech.
Let us examine the middle column. Its d, Va, ta, 4, 6, 9, then its Ya, Ta, 10, 9, [164'] all
return by summation to the number 10, to the letter Y. Therefore I is the first letter of the King of
the Gods, of the son of who w
manifested and through all this living manifestation. By this letter he is one with the Father,
consubstantial, co-essential.
The 2
nd
letter is at the base of the middle column of the 6. Its An
one to the rear in the anterior Eternity of life, the other forward. Its letter is Shin, its star is
Saturn, its zodiacal heaven by right is Capricorn. For there are not two absolute words but a
single one, and that of the Stars rela
All the patriarchal universities have called Capricorn the Gate of the Gods. It is through
this Gate that at the northern solstice Mother Night is the Mother of the Savior, and the King of
Glory opens the cosmic year.
It is thus in the astral world, because it is thus in the divine world. The name of the
creative Word is therefore IS, pronounced ISh in Hebrew. And since he is the lord of the 6 and,
through them, of the universe, there must be added to his name the letter of
and this divine Name before which everything bows, from heaven down into Hell, heaven itself
shows us this and utters it to us in the absolute Speech
summation 10, namely again the letter
must be confirmed thus, both in front and behind, in Living Eternity.
in the Hebrew of Moses signifies the divine Man, the Hero of the Spirits
savior, therefore the King.
Anterior to Moses and his
Sanskrit, in Vedic, in Vattan, I Sh V
of the spiritual or angelic world, its sun. In Egyptian I Sh V has the same meaning.
The ancient Noachide and pre
Name in the absolute Speech of the Angels and the heavens as we have just read it, and they
worshiped it as I worship It.
Read in Egyptian style, from right to left, this name
SIV I Sh V the lord InShV. Read from left to right, in Sanskrit it is IShU
Fire, Motion or [165'] motive cause, divine desire, prayer.
r archetypal Gift, sacrifice to heal and save and redeem.
through all their numbers, through all their Angels, through all their fluid heavens, through all
, vivified and organized.
[164] It is therefore not IV who is the - at least in a direct manner, because the
NAME is only uttered on the 7
th
day.
The 6 preceding illuminations are the work of the 6 ALOHIM of the central column who
s: six on the right, six on the left in the Zodiac of the Gods of which that of the

But a Power, the organic Power, the creative Word, the of the 6, has itself created all
and through the Gods all the Angels Aleph-Thau, living Alphabet of the fluid
Thau of the astral heaven, that is to say organic Powers, instrumentally organizing
functionalities of this same biogenic Word incarnate in the universe. The Elo
a Master, a King of the Gods; and this King is not directly : it is his Son engendered from his
, from all Eternity, before the heavens, before the Gods.
It is therefore to the Son, to the Word Himself, that we say his Nam
Let us examine the middle column. Its d, Va, ta, 4, 6, 9, then its Ya, Ta, 10, 9, [164'] all
return by summation to the number 10, to the letter Y. Therefore I is the first letter of the King of
who will only pronounce the Name of the Father after having totally
manifested and through all this living manifestation. By this letter he is one with the Father,
letter is at the base of the middle column of the 6. Its An
one to the rear in the anterior Eternity of life, the other forward. Its letter is Shin, its star is
Saturn, its zodiacal heaven by right is Capricorn. For there are not two absolute words but a
single one, and that of the Stars relates that of the Heaven of Glory.
All the patriarchal universities have called Capricorn the Gate of the Gods. It is through
this Gate that at the northern solstice Mother Night is the Mother of the Savior, and the King of

thus in the astral world, because it is thus in the divine world. The name of the
creative Word is therefore IS, pronounced ISh in Hebrew. And since he is the lord of the 6 and,
through them, of the universe, there must be added to his name the letter of
and this divine Name before which everything bows, from heaven down into Hell, heaven itself
shows us this and utters it to us in the absolute Speech IeShV, in numbers 10, 300, 6 and by
summation 10, namely again the letter , consubstantiality, co-essence with the Father, which
must be confirmed thus, both in front and behind, in Living Eternity.
in the Hebrew of Moses signifies the divine Man, the Hero of the Spirits
Anterior to Moses and his sacerdotal Hebrew, in the triple patriarchal anteriority, in
Sanskrit, in Vedic, in Vattan, I Sh V signifies the lord of the Spirits, the King, the Master
of the spiritual or angelic world, its sun. In Egyptian I Sh V has the same meaning.
ancient Noachide and pre-Noachide or Adamic patriarchal university had read this
Name in the absolute Speech of the Angels and the heavens as we have just read it, and they
Read in Egyptian style, from right to left, this name is found in O-Sh I
SIV I Sh V the lord InShV. Read from left to right, in Sanskrit it is IShU-Ra
Fire, Motion or [165'] motive cause, divine desire, prayer.
r archetypal Gift, sacrifice to heal and save and redeem.
through all their numbers, through all their Angels, through all their fluid heavens, through all
at least in a direct manner, because the
The 6 preceding illuminations are the work of the 6 ALOHIM of the central column who
s: six on the right, six on the left in the Zodiac of the Gods of which that of the
of the 6, has itself created all
Thau, living Alphabet of the fluid-heavens
Thau of the astral heaven, that is to say organic Powers, instrumentally organizing
functionalities of this same biogenic Word incarnate in the universe. The Elohim therefore have
: it is his Son engendered from his
It is therefore to the Son, to the Word Himself, that we say his Name in his absolute
Let us examine the middle column. Its d, Va, ta, 4, 6, 9, then its Ya, Ta, 10, 9, [164'] all
return by summation to the number 10, to the letter Y. Therefore I is the first letter of the King of
ill only pronounce the Name of the Father after having totally
manifested and through all this living manifestation. By this letter he is one with the Father,
letter is at the base of the middle column of the 6. Its Angel has two faces, the
one to the rear in the anterior Eternity of life, the other forward. Its letter is Shin, its star is
Saturn, its zodiacal heaven by right is Capricorn. For there are not two absolute words but a
All the patriarchal universities have called Capricorn the Gate of the Gods. It is through
this Gate that at the northern solstice Mother Night is the Mother of the Savior, and the King of
thus in the astral world, because it is thus in the divine world. The name of the
creative Word is therefore IS, pronounced ISh in Hebrew. And since he is the lord of the 6 and,
through them, of the universe, there must be added to his name the letter of the number [165] 6
and this divine Name before which everything bows, from heaven down into Hell, heaven itself
IeShV, in numbers 10, 300, 6 and by
essence with the Father, which
in the Hebrew of Moses signifies the divine Man, the Hero of the Spirits , the
sacerdotal Hebrew, in the triple patriarchal anteriority, in
signifies the lord of the Spirits, the King, the Master
of the spiritual or angelic world, its sun. In Egyptian I Sh V has the same meaning.
Noachide or Adamic patriarchal university had read this
Name in the absolute Speech of the Angels and the heavens as we have just read it, and they
Sh I-RIS, and inversely
Ra Ra, Light,
riah glory and glorification by Gift and sacrifice.
The ancient word I.Sh.Va Ra, the lord of Glory, has passed from the ancient Church
whose sacred language was Vattan, to the Noachide or Manavic Church in Vedic, then into
Sanskrit, then from the Ramids of In
knew all this through the ancient brotherhood of the metropolitan patriarchal universities, made
this name into the hierogrammatic standard of the Egyptian pariah people which he had
established only in order to carry these sacred relics. Wild ass of the desert, as its terrible
master called it, this people, cobbled together by Moshe, receives from
of Glory, the celestial Messiah: ISh
is because it is replaced by the word AL signifier of the ALOHIM Gods, Angels,
Let us dwell again on this
the Word is verified by first of all verifying the [167] NAM
all the organism of the creative Word had to be exactly placed, all his powers, each in its letter
and its angelic, celestial, astral number, was in its place and concordance in the A
Aleph-Thau, that is to say in the whirling ray that emanates from the Absolute
the ungraspable center that constitutes the boundless sphere of the Infinite, that is to say again
the universal Living Soul or the Vital Glory of
letter S or Samek, and all that it signifies, to make
universal Essence Aleph-Thau, and this time gave us the ASTh, the Asoth, the archetypal
substance of this essence. Jesus having said: I
light, meditating on the Vedic characters, and above all the Vattanian in which the sacred
morphology is preserved in the alphabet of the most ancient temple, the Atlantean or Adamic
alphabet of the 22 Powers. That of the Jews is also exact in its number of letters and letters
of numbers, but it ceases to be sacred or holy, that is to say true and just, in terms of the forms of
these letters or the morphology of the Word
the remarkable theologian, the diplomat writer who was Esdras shows himself
disciple of Moses than directly living and seeing in God, [167'] no more epopt than prophet. He
was a good Jew but not an Israelite at all, not a
ra-El, of the Word I Sh V son of IHOH. He was all the more the man of the Jewish political
bourgeoisie who despite Samuel had annihilated the social synarchy of Moses. If he had been
more than that, they would have assassinated him like all the prophets. Besides, this caste in
rupture with the divine and social synarchy was not only the plague of the Jewish nation, it also
stank up the earth after the schism of Irshou. Master of all through the political Sta
which was born from it and died from it, Babylon (Bab
nature, people of [illegible])
Zodiac of the Greece was already disfigured by the politi
and Athens, the divine synarchy of IEVE, of the Etruscans, the social zodiac of Italy was already
devoured from heart to head by the enraged wolf through the demonic conspiring of the
bourgeois of Rome. All that Moses
and in the Word that lives in the
exercised in the desert under
the memories and promises of the Patriarchs, all the anti
and Satan unwound his anti-
cycle, sepher by sepher, scroll by scroll. Only Chinese Prudhomm
schism of Irshou having had the good sense to establish itself in the Celestial Empire of IAO, in
social although anti-sacerdotal synarchy, competed in vitality with [168] the ancient Indo
h glory and glorification by Gift and sacrifice.
The ancient word I.Sh.Va Ra, the lord of Glory, has passed from the ancient Church
whose sacred language was Vattan, to the Noachide or Manavic Church in Vedic, then into
Sanskrit, then from the Ramids of India and Egypt to the Abramids of Chaldea. Moses, who
this through the ancient brotherhood of the metropolitan patriarchal universities, made
this name into the hierogrammatic standard of the Egyptian pariah people which he had
order to carry these sacred relics. Wild ass of the desert, as its terrible
master called it, this people, cobbled together by Moshe, receives from him the name of the King
of Glory, the celestial Messiah: ISh-ra; and if the letter of the number 6, the V
is because it is replaced by the word AL signifier of the ALOHIM Gods, Angels,
Let us dwell again on this word sacred. The exactitude of our zodiaco
the Word is verified by first of all verifying the [167] NAME, the archetypal Shmah. For this,
all the organism of the creative Word had to be exactly placed, all his powers, each in its letter
and its angelic, celestial, astral number, was in its place and concordance in the A
y in the whirling ray that emanates from the Absolute
the ungraspable center that constitutes the boundless sphere of the Infinite, that is to say again
the universal Living Soul or the Vital Glory of Being. It also needed an interior
that it signifies, to make possible the Gift of Love, in the Soul, in the
Thau, and this time gave us the ASTh, the Asoth, the archetypal
substance of this essence. Jesus having said: I am the Aleph-Thau, this was our first beam of
light, meditating on the Vedic characters, and above all the Vattanian in which the sacred
morphology is preserved in the alphabet of the most ancient temple, the Atlantean or Adamic
ers. That of the Jews is also exact in its number of letters and letters
of numbers, but it ceases to be sacred or holy, that is to say true and just, in terms of the forms of
these letters or the morphology of the Word. In this respect as in many others,
the remarkable theologian, the diplomat writer who was Esdras shows himself
disciple of Moses than directly living and seeing in God, [167'] no more epopt than prophet. He
was a good Jew but not an Israelite at all, not a patriarchal Catholic of the angelical Judias ISh
El, of the Word I Sh V son of IHOH. He was all the more the man of the Jewish political
bourgeoisie who despite Samuel had annihilated the social synarchy of Moses. If he had been
uld have assassinated him like all the prophets. Besides, this caste in
and social synarchy was not only the plague of the Jewish nation, it also
stank up the earth after the schism of Irshou. Master of all through the political Sta
which was born from it and died from it, Babylon (Bab-ilon the city of the partisans of the
choked it, the divine synarchy of the IAO of Orpheus, the social
Zodiac of the Greece was already disfigured by the politician Prudhommeries of Sparta, Thebes,
and Athens, the divine synarchy of IEVE, of the Etruscans, the social zodiac of Italy was already
devoured from heart to head by the enraged wolf through the demonic conspiring of the
bourgeois of Rome. All that Moses had seen, read, and understood [in] the university sanctuaries
the Word that lives in the past, present, and future, all that his wild ass
exercised in the desert under the [illegible] to save the sacred relics through
the memories and promises of the Patriarchs, all the anti-Word of the anti
-Bereshith into action year by year, century by century, cycle by
cycle, sepher by sepher, scroll by scroll. Only Chinese Prudhommery born of the bourgeois
schism of Irshou having had the good sense to establish itself in the Celestial Empire of IAO, in
sacerdotal synarchy, competed in vitality with [168] the ancient Indo
The ancient word I.Sh.Va Ra, the lord of Glory, has passed from the ancient Church
whose sacred language was Vattan, to the Noachide or Manavic Church in Vedic, then into
dia and Egypt to the Abramids of Chaldea. Moses, who
this through the ancient brotherhood of the metropolitan patriarchal universities, made
this name into the hierogrammatic standard of the Egyptian pariah people which he had
order to carry these sacred relics. Wild ass of the desert, as its terrible
him the name of the King
ra; and if the letter of the number 6, the Vau, disappeared, it
is because it is replaced by the word AL signifier of the ALOHIM Gods, Angels, Ynges.
word sacred. The exactitude of our zodiaco-planetary sphere of
E, the archetypal Shmah. For this,
all the organism of the creative Word had to be exactly placed, all his powers, each in its letter
and its angelic, celestial, astral number, was in its place and concordance in the A-Th, in the
y in the whirling ray that emanates from the Absolute out of the point of
the ungraspable center that constitutes the boundless sphere of the Infinite, that is to say again
Being. It also needed an interior circle, that of the
possible the Gift of Love, in the Soul, in the
Thau, and this time gave us the ASTh, the Asoth, the archetypal
Thau, this was our first beam of
light, meditating on the Vedic characters, and above all the Vattanian in which the sacred
morphology is preserved in the alphabet of the most ancient temple, the Atlantean or Adamic
ers. That of the Jews is also exact in its number of letters and letters
of numbers, but it ceases to be sacred or holy, that is to say true and just, in terms of the forms of
many others, the Master Scribe,
the remarkable theologian, the diplomat writer who was Esdras shows himself to be no more a
disciple of Moses than directly living and seeing in God, [167'] no more epopt than prophet. He
patriarchal Catholic of the angelical Judias ISh-
El, of the Word I Sh V son of IHOH. He was all the more the man of the Jewish political
bourgeoisie who despite Samuel had annihilated the social synarchy of Moses. If he had been
uld have assassinated him like all the prophets. Besides, this caste in
and social synarchy was not only the plague of the Jewish nation, it also
stank up the earth after the schism of Irshou. Master of all through the political State Niniveh
ilon the city of the partisans of the
choked it, the divine synarchy of the IAO of Orpheus, the social
cian Prudhommeries of Sparta, Thebes,
and Athens, the divine synarchy of IEVE, of the Etruscans, the social zodiac of Italy was already
devoured from heart to head by the enraged wolf through the demonic conspiring of the
had seen, read, and understood [in] the university sanctuaries
his wild ass had built and
save the sacred relics through the accursed ages,
Word of the anti-God, the anti-Christ
Bereshith into action year by year, century by century, cycle by
ery born of the bourgeois
schism of Irshou having had the good sense to establish itself in the Celestial Empire of IAO, in
sacerdotal synarchy, competed in vitality with [168] the ancient Indo-
Egyptian metropolises. As for the Turanian Prudhommeries, rotten from anarchy for more than
fifteen hundred years, they were overcome by materialism in all the attacks on the Faith, the
Law, the economy of the ancient social State of the Patriarchs, imposing its ringleaders on
Assyria, assailing Iran, the supreme protestation of the ancient Habysah from before the Hebrews
of Moses. A last Zoroaster would be incarnated in a last prophet. That of religious and social
Greece had found only one brilliant aid in the initiate Homer, but his Iliad his ileant [sic] of joy
at the annihilation of Trojan Prudhommery says a great deal, read with the keys of our Zodiac of
the Word. It is still ancient religious science, although already disrupted and degenerated, that
was its seducer. Troy is Ilion, word for word Matter conceived as the source of the principal
Being of below opposed to the Bereshith of above by a Prudhommery rupturing the patriarchal
ban, hated by the Elohim because of its anti-religious anti-royal anarchy, erected in the Mother
Doctrine of universality and political State. The emblem of this Alma Mater was not the ancient
winged Yonah, the divine substance Sun ima da, but its terrestrial antithesis through the
patriarchal Templars, having been thus raised to bravado by the [illegible]. The sow there was
Prudhommery 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 the
coat 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, representing
her as the Master Mind of her City of Election, the other social, assassinated by this Demon. It
would reduce social Italy to slavery. The names, although altered, recall those of the Ramid and
Abrahamid patriarchs. Rom-ulus is the Rama of matter and the emanation [?] of a future
Ramayana of brutality. Likewise the new name given to the Etruscan city ruptures it from the
sacred metropolis, Roma, reverses the device Amor, and opposes the Land of hatred to the
ancient universal Charity.
[169] But the Vattanian Alphabet itself [would] never have been useful to us, had we not
had the inspiration to group it first into the letter of the ray, A letter of the great sphere
indicated 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 7
planetary, struck me. I arranged the twelve and 7 letters consequently, and verified the harmonic
and melodic positions and revolutions on an exquisite Bekestein [sic] piano and on the no less
fine Mustal [?] organs. For need I say that the astral world is simply the weight of the numbers of
the divine world and its word, that the dodecenary zodiac is constituted by and upon the creative
mode of all the past, present, and future modes of [169'] 12 tones and semitones, that the
planetary septenary is simply the correct septuple weight, and the exact septuple measure of the
diatonic 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 of
the 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 me
in 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 I
felt, in a superhuman joy of all my being, that a True principle is not an abstraction but an
animation containing all its animate things, not [170] only in potential of being in the vain
manner of metaphysicists, that is to say nothing in nothing real, but that which is the opposite in
the Potential of Being, that is to say in the eternal reality of their realization, always at the
present in Him. So that a Veritable Principle contains in itself all sacredness, its means which are
sextupling, its finality which is septenary.
If the Bereshith is what the meta
For according to them there is no reality except in the temporal progressions of Principles
outside of the Principle. But happily, it is the contrary, and the constitution of the angelic and
astral universe in absolute Being is infinitely living, is the guarantee, the indestructible reality of
every particular life in its ante
vegetable, animal, or man, in the world of Bereshith, before
possible there in the Living God who rules from cycle to cycle. One does not die in Absolute
Life, nor in the world created in its image by its Bereshith; but everything that dies in our world,
destroyed by us, is resurrected in that other world. For the Bereshith creates always and eternally
in the present, preserving and saving its creature of love. For it is called Love itself, the absolute
love of all love, the absolute life of all life, the absolute organizer of al
according to its specific species by him, in him, and in
When this light of life was made in me, I understood that the creative Word of the 6 was
only in them because they were in Him as Him in IEVE, operating through them as th
organic and functional powers, and I opened the Zodiac and the Planetarism of the Word in
trifatic sexenary. The name of Jesus pours forth from it according to his own laws of living light
through the heavens of heavens, as far as the astral heav
the shadow projected by the light of the heavens of eternal Life.
[171] It remains for us to see, on the Sphere of the Living Word, the Shema, the Name of
the ALHIM, the Vattanian A shows us the radiants of the Aleph
Ethereal, 6 three times = 18 six times = 36, 6 60 times = 360, the number of the Decans, then the
infinity of radiances. The second letter L in Vattan
celestial air, the sign of Libra, sign o
as Judges of Lives at the council of the Gods presided over by the King of Glory, ad Dexteram
Patris, because the I, the and the
or translucent. The H, in Vattan
sign of Aries or the solar Lamb where the Sun of the Spirits has his exaltation in his Gift, in the
Agni in the Fire of love of his supreme sacrifice, Life, the
Sh V and to IEVE in the sign of Virgo, and of the earth of glory above, the letter M in Vattan
shows us Scorpio, the executive of their judiciary right after the council of the Gods
presided over by the king of Glo
where all Life is revivified in the celestial Water and in the spirit, which bears witness to it.
[171'] Finally the ALHIM in musical numbers of their letters say 1, 30, 5, 10, 40 and by
summation 86 the Ph (80) the speech in 6 or the breath of the 6. These 86 yield 14 = ID, in
Sanskrit or to glorify, to bear witness to God through worship. Read from left to
right, this is Mihla or mila [end of essay].

Sixth Revelation: The Triangle of Jesu
The idea of the hexad in combination with the zodiac naturally led to an investigation of
the equilateral triangles joining the signs by elements, which form a double Star of Solomon.
Saint-Yves hoped to find significances that would confirm those that
four triangles are as follows:
manner of metaphysicists, that is to say nothing in nothing real, but that which is the opposite in
g, that is to say in the eternal reality of their realization, always at the
present in Him. So that a Veritable Principle contains in itself all sacredness, its means which are
sextupling, its finality which is septenary.
If the Bereshith is what the metaphysicists say, we are all lost, and the universe as well.
For according to them there is no reality except in the temporal progressions of Principles
outside of the Principle. But happily, it is the contrary, and the constitution of the angelic and
universe in absolute Being is infinitely living, is the guarantee, the indestructible reality of
every particular life in its ante- and ultra-temporal specificity. Show me the death of a being,
vegetable, animal, or man, in the world of Bereshith, before the [170'] Fall of Adam. Death is not
possible there in the Living God who rules from cycle to cycle. One does not die in Absolute
Life, nor in the world created in its image by its Bereshith; but everything that dies in our world,
rrected in that other world. For the Bereshith creates always and eternally
in the present, preserving and saving its creature of love. For it is called Love itself, the absolute
love of all love, the absolute life of all life, the absolute organizer of al
according to its specific species by him, in him, and in .
When this light of life was made in me, I understood that the creative Word of the 6 was
only in them because they were in Him as Him in IEVE, operating through them as th
organic and functional powers, and I opened the Zodiac and the Planetarism of the Word in
trifatic sexenary. The name of Jesus pours forth from it according to his own laws of living light
through the heavens of heavens, as far as the astral heaven. For the heavens of mortal time are
the shadow projected by the light of the heavens of eternal Life.
[171] It remains for us to see, on the Sphere of the Living Word, the Shema, the Name of
the ALHIM, the Vattanian A shows us the radiants of the Aleph Thau and of the ASoTh of the
Ethereal, 6 three times = 18 six times = 36, 6 60 times = 360, the number of the Decans, then the
infinity of radiances. The second letter L in Vattan shows us the winged beings of the
celestial air, the sign of Libra, sign of air and the autumnal equinox of the heavens, their quality
as Judges of Lives at the council of the Gods presided over by the King of Glory, ad Dexteram
and the of IEVE is in the sign of Virgo, sign of the earth of glory,
r translucent. The H, in Vattan , shows them to us at the vernal equinox of the heavens in the
sign of Aries or the solar Lamb where the Sun of the Spirits has his exaltation in his Gift, in the
Agni in the Fire of love of his supreme sacrifice, Life, the letter Y in Vattan
Sh V and to IEVE in the sign of Virgo, and of the earth of glory above, the letter M in Vattan
shows us Scorpio, the executive of their judiciary right after the council of the Gods
presided over by the king of Glory, sign of the Living Waters of Heaven, vivified by them and
where all Life is revivified in the celestial Water and in the spirit, which bears witness to it.
[171'] Finally the ALHIM in musical numbers of their letters say 1, 30, 5, 10, 40 and by
on 86 the Ph (80) the speech in 6 or the breath of the 6. These 86 yield 14 = ID, in
to glorify, to bear witness to God through worship. Read from left to
right, this is Mihla or mila [end of essay].
Sixth Revelation: The Triangle of Jesus
The idea of the hexad in combination with the zodiac naturally led to an investigation of
the equilateral triangles joining the signs by elements, which form a double Star of Solomon.
Yves hoped to find significances that would confirm those that the Heavens declare. The
manner of metaphysicists, that is to say nothing in nothing real, but that which is the opposite in
g, that is to say in the eternal reality of their realization, always at the
present in Him. So that a Veritable Principle contains in itself all sacredness, its means which are
physicists say, we are all lost, and the universe as well.
For according to them there is no reality except in the temporal progressions of Principles
outside of the Principle. But happily, it is the contrary, and the constitution of the angelic and
universe in absolute Being is infinitely living, is the guarantee, the indestructible reality of
temporal specificity. Show me the death of a being,
the [170'] Fall of Adam. Death is not
possible there in the Living God who rules from cycle to cycle. One does not die in Absolute
Life, nor in the world created in its image by its Bereshith; but everything that dies in our world,
rrected in that other world. For the Bereshith creates always and eternally
in the present, preserving and saving its creature of love. For it is called Love itself, the absolute
love of all love, the absolute life of all life, the absolute organizer of all substance organized
When this light of life was made in me, I understood that the creative Word of the 6 was
only in them because they were in Him as Him in IEVE, operating through them as through his
organic and functional powers, and I opened the Zodiac and the Planetarism of the Word in
trifatic sexenary. The name of Jesus pours forth from it according to his own laws of living light
en. For the heavens of mortal time are
[171] It remains for us to see, on the Sphere of the Living Word, the Shema, the Name of
Thau and of the ASoTh of the
Ethereal, 6 three times = 18 six times = 36, 6 60 times = 360, the number of the Decans, then the
shows us the winged beings of the
f air and the autumnal equinox of the heavens, their quality
as Judges of Lives at the council of the Gods presided over by the King of Glory, ad Dexteram
of IEVE is in the sign of Virgo, sign of the earth of glory,
, shows them to us at the vernal equinox of the heavens in the
sign of Aries or the solar Lamb where the Sun of the Spirits has his exaltation in his Gift, in the
letter Y in Vattan unites them to Ie
Sh V and to IEVE in the sign of Virgo, and of the earth of glory above, the letter M in Vattan
shows us Scorpio, the executive of their judiciary right after the council of the Gods
ry, sign of the Living Waters of Heaven, vivified by them and
where all Life is revivified in the celestial Water and in the spirit, which bears witness to it.
[171'] Finally the ALHIM in musical numbers of their letters say 1, 30, 5, 10, 40 and by
on 86 the Ph (80) the speech in 6 or the breath of the 6. These 86 yield 14 = ID, in
to glorify, to bear witness to God through worship. Read from left to
The idea of the hexad in combination with the zodiac naturally led to an investigation of
the equilateral triangles joining the signs by elements, which form a double Star of Solomon.
the Heavens declare. The

Direction Element Zodiacal signs Numbers Letters
East Fire Aries, Leo, Sagittarius 5 + 9 + 70 = 84 E, T, Ou
South Water Cancer, Scorpio, Pisces 8 + 40 + 200 = 248 H, M, R
West Air Libra, Aquarius, Gemini 30 + 100 + 7 = 137 L, K, Z
North Earth Capricorn, Taurus, Virgo 80 + 6 + 10 = 96 P, V, Y

Saint-Yves began by treating the four sums as the limiting numbers of musical scales,
namely, as the number assigned to the highest (or lowest) tone, which would allow all the other
tones to be given, in their proper proportion, as whole numbers. He discovered that a harmonious
scale cannot be made with the numbers 137 or 84, but that 96 and 248 give satisfactory tuning
systems, for example:

String length Tone OR Vibrations per sec. Tone
48 cm. E' 96 C'
54 D 90 B
60 C 80 A
64 B 72 G
72 A 64 F
80 G 60 E
90 F 54 D
96 E 48 C

But if only the letters of these triangles gave equally beautiful results! Saint-Yves was at
a loss with the barbaric triglyphs ETOu, HMR, LKZ, PVY. Even Fabre dOlivets book had no
more help to offer.
Saint-Yves found the solution at Pentecost, May 29, 1898.
31
The Triangle of Earth is
nothing other than the Triangle of Jesusso long as one substitutes for the tiresome P of
Capricorn the Sh of his ruler, Saturn. Thereupon it is transformed into YShV, Jesu. The other
musical triangle, that of Water, revealed itself at the same time, but without casuistry, as the
name of Maria, MRHa: Marie-Victoire, of course, no less than the Blessed Virgin. These
triangles are much discussed in LArchomtre.
32

Now the Archeometer was practically finished; it would be ready for Papus to
demonstrate it on September 26, 1900, at the International Spiritist and Spiritualist Conference in
Paris.
33
A passage follows in which Saint-Yves, for the first time, gives it a definition:


31
MS. 1823, Notebook 5, f. 191'.
32
LArchomtre, 186-206.
33
See R. Amadou, Dmonstration de lArchomtre par Papus, LAutre Monde 77 (Dec. 1983): 28-32, for the
stenographic report of Papus demonstration.

The universal Fact, and every fact within it, is in the Law, the Law is in the
Principle, the Three are indivisible, and from the Principle nothing emanates, everything
immanates in Him. The Fact is experimental, the Law is revealed by the Fac
Principle by the Law. The integral science is this revelation, and the Revelation is this
science itself. Antiquity called it Wisdom, profane superstition called it magic,
Christianity calls it religion, total synthesis in the Law and by the Law in
creative Word and preserver of the universal Fact and its supreme miracle: Life. St. Paul,
who knew to their depths the most secret traditions of the Jews, declared them absolutely
ignorant of sacred Wisdom. Three thousand years before him,
poem known by the name of Job proclaimed it lost. It is this supreme Wisdom of the pre
Hebraic Patriarchs that Saint Augustine calls the True Religion, the Christianity of the
creative Word, then of the incarnate Word. [213]
This knowledge was experimental, and the supreme instrument of its experiments
is that which I have reconstituted under the name of the Archeometer.
I cannot give a better brief definition of the Archeometer than the mother
of the Principle and of the universal Correspondences therein.

34
MS. 1823, Notebook 5, ff. 212'-213.
Table 4
The Wisdom
The universal Fact, and every fact within it, is in the Law, the Law is in the
Principle, the Three are indivisible, and from the Principle nothing emanates, everything
immanates in Him. The Fact is experimental, the Law is revealed by the Fac
Principle by the Law. The integral science is this revelation, and the Revelation is this
science itself. Antiquity called it Wisdom, profane superstition called it magic,
Christianity calls it religion, total synthesis in the Law and by the Law in
creative Word and preserver of the universal Fact and its supreme miracle: Life. St. Paul,
who knew to their depths the most secret traditions of the Jews, declared them absolutely
ignorant of sacred Wisdom. Three thousand years before him, the hieroglyphic Christian
poem known by the name of Job proclaimed it lost. It is this supreme Wisdom of the pre
Hebraic Patriarchs that Saint Augustine calls the True Religion, the Christianity of the
creative Word, then of the incarnate Word. [213]
knowledge was experimental, and the supreme instrument of its experiments
is that which I have reconstituted under the name of the Archeometer.
I cannot give a better brief definition of the Archeometer than the mother
the universal Correspondences therein.
34


213.

The universal Fact, and every fact within it, is in the Law, the Law is in the
Principle, the Three are indivisible, and from the Principle nothing emanates, everything
immanates in Him. The Fact is experimental, the Law is revealed by the Fact, the
Principle by the Law. The integral science is this revelation, and the Revelation is this
science itself. Antiquity called it Wisdom, profane superstition called it magic,
Christianity calls it religion, total synthesis in the Law and by the Law in the Principle,
creative Word and preserver of the universal Fact and its supreme miracle: Life. St. Paul,
who knew to their depths the most secret traditions of the Jews, declared them absolutely
the hieroglyphic Christian
poem known by the name of Job proclaimed it lost. It is this supreme Wisdom of the pre-
Hebraic Patriarchs that Saint Augustine calls the True Religion, the Christianity of the
knowledge was experimental, and the supreme instrument of its experiments
I cannot give a better brief definition of the Archeometer than the mother Prism
Conclusions
I 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 than
by the profane Greco-Roman civilization of which we are the unfortunate heirsa wisdom
familiar 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 Hindu
scholars and philologists can explain its existence. It is not enough simply to dismiss it, or to veil
it in further mystifications: one needs to know exactly where Haji Sharif learned it, and what he
understood (not what his pupil understood!) by the great Agarthian school whose tradition he
is supposed to have preserved.
35
At present, the information of Hindus on Saint-Yves work is
anything but satisfactory. The informants of Marco Pallis, for example, absolutely deny any
Hindu origin for the name Agartha introduced by Saint-Yves in his Mission de lInde.
36
But
the anonymous informant of Whitall N. Perry affirms it, and even provides it with an
etymology!
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 striking
resemblances to that of Hebrew? It is at least an ingenious linguistic synthesis of the Vedic and
Hebrew cosmogonies, very similar to that which Madame Blavatsky was working on at exactly
the 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 the
traditional correspondences of the Kabbalah. Without that, nothing in the geometry of the
diagram would have worked. In perhaps the most intelligent article ever written on the
Archeometer, Jean Reyor writes on this point:

Whatever some people have said, the correspondences indicated in LArchomtre seem
to 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 in
point of view. [Note] Thus, to take one example, the correspondence of the letter Beth of
the Hebrew alphabet with the Moon, as indicated by LArchomtre, can be defended just
as 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 by
its results, as the traditional Kabbalists do theirs. Every constructor of a cosmological system
adapts 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.
is led to on admitting different points of view, and for my part, I do not find it troubling. Unlike
purely metaphysical principles, questions of correspondences of a cosmological order are subject
to the psychological and racial formations through which they are viewed. Cosmologies change
with timeeven with individualsbut that does not prevent each from having a certain degree
of truth.
We are touching here on the problem of all universal systems, of which there have been
so many since the Renaissance, if not since the Ionian philosophers. To say, with Thales, that
All is Water is not so very different from saying with Saint-Yves that the universe is created
on Archeometric principles. For each of them, it is a satisfying explanation of a cosmos which
defies the rational mind. But at the same time as Thales, Heraclitus was saying, with just as much
reason, that All is Fire; and contemporary with Saint-Yves there is the admirable Charles
Henry 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 after
the death of Marie-Victoire. Was he a spiritualist? To answer this question, it must be understood
that the whole affair of his wifes deathoratory, rituals, apparitions, and inspirationswas the
natural 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. There
can 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 de
lOrient, contains the valuable evidence that Saint-Yves had drawn up at least the plans for a
secret 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 with
the 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 more
inwardly, not as spiritualist phenomena but as mystical experiences: as encounters with a
reintegrated 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 his
experience may have been authentic from his point of view, the human vessel is not always a
faithful transmitter of what it has received from above; its confessional and psychological traits
have a lot to do with it. I would guess, for example, that in Saint-Yves case it would have been
impossible for him not to discover the name of Jesus as the crown of his system. Like every
universal system of modern timesand I am thinking particularly of Saint-Yves French
precursors Fabre dOlivet, Charles Fourier, Hon Wronski, and his contemporaries Charles
Henry, Azbel (= Emile Chizat), Maurice Griveauthe Archeometer is primarily an
exteriorization of the interior cosmos that constitutes the soul of its author. And how is it
possible, 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.