INSTRUCTIONS FOR ELECT COENS

JB WILLERMOZ, Eques ab Eremo

(The Rectified Scottish Diet, developed by Willermoz according to the principles of the Strict Templar Observance of Baron de Hund, will also be enriched with contributions from the Rite of the Elus Coëns created by Martinès de Pasqually. These "Instructions for the Elus Coëns " by Willermoz "Knight of the Desert", are structured around the ternary Mercury-Sulfur-Salt of Hermetism. They are a complement to the "Treatise on the Reintegration of Beings" by Martinès de Pasqually. LAT)



1st Instruction of January 7, 1774

On the Universal Creation, Temporal Material and the senaire number which produced it, and its relationship with man.

(1) The Creator wanting to form this Physical Universe of apparent matter for the manifestation of his Power, his Justice and his Glory. The plan he conceived presented itself to his Divine imagination in a triangular form much as the plan or the drawing of a painting presents itself to the imagination of the painter who undertakes it before beginning the execution. This plan being triangular, the work which came from it had to bear its imprint and be triangular or ternary like it and it is indeed.

(2) I say that the material universal creation was wrought by the Creator for the manifestation of his Power, Justice and Glory; his Power was manifested in fact by the very act of creation which was produced out of nothing by his Will alone, his Justice was manifested by the punishment of the first prevaricating spirits that he drove out of his presence, the Creator being immutable in his decrees could not deprive them of the Virtues and Powers which were innate in them by their principle of divine emanation but he changed their laws of spiritual action. He formed this material universe where he relegated them to be a place of deprivation and so that they exercised there for an eternity their action Power and bad Will within the limits that he fixed for them; from this manifestation of Power and Justice of the creator results unquestionably that of his Glory; this universe was yet to serve for the manifestation of His infinite Goodness and Mercy, which will be explained in due time.

(3) It is by the senary number that the universal Creation was operated as Moses gives it to be understood by the Six days of which he speaks in Genesis which are only a veil that he used to express what 'he wanted to say. The Creator is a pure and simple, eternal Spirit who cannot be subject to time, besides time only began with the universal Creation of which we speak. All that preceded it could not be temporal, it cannot therefore be of six days nor of any determined period of time that Moses wanted to speak but rather of the six Divine thoughts which really operated the Creation. We learn to know them by the mysterious addition that the Order teaches of the three divine faculties which are Thought, Will,

(4) Thought is one, simple and indivisible like the Spirit which produced it, it is the principle of any free spiritual act and therefore holds the first rank among the three spiritual faculties of which we speak. This is why we count it 1; it engenders the Will without which all thought would be null and produce nothing. By its binary rank it is worth two and by joining to it the thought from which it comes we count it 3. What completes forms the first spiritual ternary; but Thought and Will would be null and produce no effect if they were not acted out. It is this effect-producing faculty [which proceeds from Thought and Will] (sentence crossed out) that we call action. This action by its ternary rank is worth 3; and by adding to it the preceding ternary of Thought and Will from which it proceeds, it completes the senary number which wrought universal Creation.

(5) The table of the three innate powerful faculties in the Creator gives us at the same time an idea of ​​the incomprehensible mystery of the Trinity. [The Intention] (word crossed out, replaced by "Thought") The Thought given to the Father: 1. The Word or Intention attributed to the Son: 2, and the Operation attributed to the Spirit: 3; as Will follows Thought, and Action is the result of Thought and Will, so the Word proceeds from [Intention] (Idem) Thought, and Operation will proceed from [Intention ] (Idem) Thought and Word. Therefore the mysterious addition of these three numbers also gives the principle senary number of all temporal Creation; you recognize by this examination three faculties really distinct and proceeding from each other and producing different results and yet all united in one and the same unique and invisible being.

(6) We are taught that man was created in the image and likeness of God. The Creator being pure Spirit, it is not by his corporeal form that man can be his image and his likeness; that it can therefore only be through his spiritual faculties, since the minor spiritual Being or man is an emanation of the Divinity and must participate in the very essence of this Divinity and in its faculties. We have a very faint but sensitive image of it in the daily reproduction of all temporal beings. likewise, likewise man comes from God, participates in his essence and his faculties without being God himself, without destroying the image and the resemblance which bind one to the other. There will always be the immense difference that must be between the Creator and the Creature. Therefore, as man feels within him the Power or distinct faculties of Thought, Will, and Action, we may truthfully say that he is really by those three spiritual faculties which are innate in him the true image of the Creator as it is the resemblance by the three powerful faculties which are likewise innate in him: [the Intention] (Idem) the Thought, the Word or the Intention, and the Operation of which we will speak in a another time and which should not be confused with Thought, Will and Action. There will always be the immense difference that must be between the Creator and the Creature. Therefore, as man feels within him the Power or distinct faculties of Thought, Will, and Action, we may truthfully say that he is really by those three spiritual faculties which are innate in him the true image of the Creator as it is the resemblance by the three powerful faculties which are likewise innate in him: [the Intention] (Idem) the Thought, the Word or the Intention, and the Operation of which we will speak in a another time and which should not be confused with Thought, Will and Action. There will always be the immense difference that must be between the Creator and the Creature. Therefore, as man feels within him the Power or distinct faculties of Thought, Will, and Action, we may truthfully say that he is really by those three spiritual faculties which are innate in him the true image of the Creator as it is the resemblance by the three powerful faculties which are likewise innate in him: [the Intention] (Idem) the Thought, the Word or the Intention, and the Operation of which we will speak in a another time and which should not be confused with Thought, Will and Action.

(7) After having explained the senary number by virtue of which the Creation took place, I am going to speak of the ternary number producing the forms and the ninth number that we attribute to matter, because we must not confuse either this apparent matter and palpable that strikes our senses with the impalpable principles that constitute it. It is the union of these principles put into action which compose the bodies.

Note of the Things treated in the first instruction in general assembly of January 7, 1774

[In the original, this note is placed after the 2nd Instruction]

(15) On the temporal material universal Creation operated by the Virtue of the senary number of the divine thoughts veiled in Genesis by the six days of Moses, mysterious addition of the 3 divine faculties: thought, will, action. Blueprint of Creation presents to the imagination of the Creator in a form e; imprint of this triangle in all the products of Creation, ternary number of the spirituous essences producing the forms mysteriously called: sulphur, salt and mercury. Principle essences of the elements, principle elements of the bodies produced by the spirits of the central fire axis or uncreated fire, spirit essences in aspect of each other in their state of indifference having their innate vehicle without action formed chaos. Envelope of Chaos formed by the spirits of the producing axis. Vehicle inserted in the chaos developed and re-activated by the descent of the spirit [of the Creator] (words crossed out) higher agent, there is no action without reaction, explosion of chaos by the retreat of the agent divine major, extension of chaos. Limits of Creation fixed by the spirits of the axis, they maintain the limits of creation, it serves as a barrier to the bad will of the first perverse spirits, they exercise their malice there and seek relentlessly to degrade it . Ternary of the three fires, of the axis, of the earth and of the sun. Effects of these three fires operating on each other. Passive and active mercury, vegetative and active sulphur, sensitive salt. explosion of chaos by the retreat of the divine major agent, extension of chaos. Limits of Creation fixed by the spirits of the axis, they maintain the limits of creation, it serves as a barrier to the bad will of the first perverse spirits, they exercise their malice there and seek relentlessly to degrade it . Ternary of the three fires, of the axis, of the earth and of the sun. Effects of these three fires operating on each other. Passive and active mercury, vegetative and active sulphur, sensitive salt. explosion of chaos by the retreat of the divine major agent, extension of chaos. Limits of Creation fixed by the spirits of the axis, they maintain the limits of creation, it serves as a barrier to the bad will of the first perverse spirits, they exercise their malice there and seek relentlessly to degrade it . Ternary of the three fires, of the axis, of the earth and of the sun. Effects of these three fires operating on each other. Passive and active mercury, vegetative and active sulphur, sensitive salt. Ternary of the three fires, of the axis, of the earth and of the sun. Effects of these three fires operating on each other. Passive and active mercury, vegetative and active sulphur, sensitive salt. Ternary of the three fires, of the axis, of the earth and of the sun. Effects of these three fires operating on each other. Passive and active mercury, vegetative and active sulphur, sensitive salt.

2nd Instruction of Monday, January 10, 1774

(8) Quaternary emanation of man from the fourfold divine essence represented by Thought 1, Will 2, Action 3, and Operation 4 whose mysterious addition completes the denary number 10 or , that is- that is to say the circumference which is the emblem of the Eternal Power and of the universal Creation, and its center which represents the indivisible Unity from which all originated and in which all will be reintegrated.

(9) Quaternary Emanation and Power privileges of man represented by the 4 signs or characters applied to him in the reception to the first grades of the Order. The 1st on the heart recalls his very spiritual existence, the 2nd on the right side the Good Companion given to him to direct him, the 3rd on the top of the head the major spirit of double power which actuates, directs, dominates the 2 others and finally the 4th by the perpendicular drawn from the top of the head to the stomach represents the same divinity which presides, directs and governs and from which all Power comes.

(10) The first three forming a triangle represent the Power of man over the universal creation from his principle of quaternary emanation where he received the laws, precepts and commandments that he lost through his Prevarication and that he cannot reacquire that by returning to direct correspondence with its quaternary number represented by the perpendicular which makes the center of the triangle, this triangle still represents the ternary Power which was returned to it after its reconciliation on the three terrestrial horizons: West, North and South and on the three parts of the universal Creation: terrestrial, celestial, and supercelestial, but useless power and without action if it does not obtain the divine quaternary power represented by the perpendicular.

(11) Quaternary correspondence of man, namely: the man or the minor spiritual being 1, the Good Companion spirit 2, the major spirit of double power 3, the Creator 4 - 10 -.

(12) The man was emanated and placed in the center of the six circumferences or divine thoughts to command, direct, preserve and defend the universal Creation, he had a power proportionate to these acts. But after his prevarication, the Creator had to replace him with a being clothed with a much greater double power, since he had to perform all the same acts for which man had been destined, and moreover to direct either directly or through its agents, to preserve, support and defend the minor spiritual being and its form against the pitfalls and the daily attacks of the perverse spirits to which it has subjected itself by its prevarication.

(13) Triangular figure of the man formed from the end of the hands, the outstretched arms, to that of the feet dominated by the head or the celestial perpendicular which makes the center.

(14) Ternary division, the bones of the islands, the pelvis or belly 1, the sides or capacity of the chest 2, the head 3, make three parts which cannot be separated without destroying the being, the 4 limbs are adhesions or the vegetative part, they form a receptacle of which the bust is the center, their meeting [form] (word crossed out) repeats the septenary number which directs Creation.

3rd Instruction Friday January 14, 1774

(16) Opening of the 4 doors of the Temple and the 3 doors of the Porch.

The 3 sensitive visual rational circles and its 3 reports.

The septenary of Creation and its duration.

The binary number opposition of two powers.

The quinary number division of the denary.

The good quaternary opposed to bad thought and intellect.

The minor becomes an evil intellect and perverts his fellows.

The neuvium, 3 essences, 3 elements, 3 bodily principles.

The neuvary by the multiplication of the 3 mixed.

The neuvary by the number senaire, of invoice, of Creation and the 3 essences created.

Superior Spirits, 10; majors, 8; lower, 7; land miners, 3; or greater, 10; major, 8; lower, 3; male miner, 4 or 1

Everything was done by the senaire and is directed by the 7aire. (septenarian)

The junction of the major spirit is done at 7 years.

Men and religion do not punish before 7 years.

Old people in childhood, their spiritual being sometimes occupied elsewhere.

Earth sensitive circle in the west, visual in the north, rational in the south.

Sensitive within the mother, visible during life, rational during reintegration.

Sensitive from earth to moon, visual from moon to sun, rational from sun to saturn.

Minor spiritual beings led and actuated by the majors in these 3 circles.

Free will destroyed by joining the middle finger, felix culpa.

Ternary minor spirits are corporeal without intelligence.

The ordinary axis is the horizontal line that supports and crosses the center.

The uncreated fire axis is at the same time the envelope, the support and the center of Creation, it is uncreated because the ternary spirits which produce it are emanated and not created.

The man destined for the molestation of evil spirits. He disturbs the work of the Creator by attempting his life and making excesses, his body is a temple, fasts weaken the attacks of the enemy.

The five senses are the gates of the enemy and the guardian.

The bodily soul or vehicle resides in the blood, the spiritual soul likewise and operates on the blood or adhered vehicle.

4th Instruction of Monday January 17, 1774

(17) All the beings coming from the Creator are temples, it is necessary to distinguish the different kinds of temple.

Material temple, the smallest atom of matter is one since it has its vehicle which animates it.

Spiritual temple of the beings who activate and direct the temporal Creation without being subject to time such as Adam was in his first principle.

Temporal spiritual temples raised visibly on this surface for the duration of time for reconciliation.

The 7 main ones are that of Adam, Enoch, Melchizedek, Moses, Solomon, Zerubbabel and Christ, types of deliverance and reconciliation.

The others, like Noah, Abraham, etc. are different types.

The body of man is a lodge or a temple which is the repetition of the general, particular and universal temple.

Masonry is the raising of buildings on their base, so we are spiritual Masons.

(18) The apocryphal masonry derived from the Order calls its assemblies lodges and we temple, they call themselves masons and we today to distinguish ourselves, we call ourselves philosophers Elus Coëns.

(19) The temple of Solomon on which all Masonry is founded holds among the 7 main temporal spiritual temples a remarkable rank by its infinite allusions with the universal Creation.

Reports to its ternary division: the porch, [the temple] (words crossed out) where the multitude of Levites assembled to attend and help in the sacrifices, the temple where the Priests assembled who helped the High Priest in his functions. The Holy of Holies where the High Priest alone entered to do his particular works.

Relations with the terrestrial, celestial and supercelestial parts of Creation, and with the belly, the chest or seat of the soul by the blood, and the head of man.

(20) The garments of the High Priest were allegorical and his particular functions or works, he ran the risk of death if he presented himself impure or ill-prepared in the Holy of Holies; he wore bells at the bottom of his robe to point out his inanition if it was too long, he entered there with very long cords trailing behind, the end of which remained in the temple, they were used by priests who could not enter the Holy of Holies to remove his body in case he had succumbed there.

Priests today have kept these cords, the stole or receptacle, alb, mitre, etc.

(21) All the spiritual temples were founded on seven columns which are allegorical to the seven gifts of the Spirit granted to man in his principle and whose faculty of action can only be developed in him by the junction and the direct correspondence with its quaternary of divine emanation.

These seven columns were represented in the temple of Solomon by the candlestick with 7 branches which carried seven stars or lighted lamps and represented the 7 planets which are the 7 columns of the universal Creation. The High Priest transposed this candlestick according to the different parts on which he wanted to operate.

(22) Man was created at 3 o'clock, number of the spirit essences which cooperated in the formation of the bodies, he prevaricated at 5 o'clock, number of the junction of his divine quaternary to the so-called bad unity, he was incorporated at 6 hours, number of the invoice of the Universe on which it was to command, it was driven out to 9, number of the matter of which it was covered.

(23) He received three powerful words: mor, ya, in, by which he had to operate the power which are represented by these words, laws, precepts and commandments under which he operated, directed by the Creator. The three acts of power which were innate in him on the general, the particular and the universal, or terrestrial celestial and supercelestial, but he also wanted against the will of the Creator to operate on the Divine and he lost the use of his three powers , they were returned to him by his reconciliation, but his three faculties which are in him remain without action and without life if they are not re-activated by the divine quaternary power which each must work to obtain.

(24) These three powers, words or faculties, are represented to the candidate in the first grades by the three signs placed on him, on the heart, the right side and on the head, the perpendicular line drawn from the forehead to the stomach represents the quaternary divine power which makes the center of the three others and without which they are null. The temple of Solomon was built on the mountain of Mount Mor, a land high above all senses, which corresponds to the Garden of Eden in the earthly paradise in which the first man was created, he was raised without any metal tool to figure that the universal Creation had come from the sole will and power of the Creator and that matter is only apparent,

(25) Origin of the Sabat - Necessity to observe it, way of doing it every day and at any time while deserving the protection of the 7 main agents and their 8th chiefs. (octonary)

The 8th (octonary) directs the 7th (septenary), the 7th (septenary) directs and governs the work of Sénaire Creation, in the same way the sénaire will be destroyed by the retirement of the 7th, (septénaire) after which the 8th (octonaire) will reinstate everything he formed.

The 7 seals of the book of the Apocalypse on which is lying the lamb or 8re (octonaire) who alone has the key.

(26) In Solomon's temple there were four hieroglyphs and a number for each.

5th Instruction of Friday January 21, 1774

(27) At the entrance of Solomon's temple were two equal columns 18 cubits high, the right one was called Jak which means: he will establish, the left one was called Bo which means: confusion; the first alluded [to the body] (words crossed out) to the incorporation of man into his body of matter, the second to that of woman, they were equal because the minor spiritual being of man and of the woman having the same origin, the same emanation, they are equal and have the same act to perform; they were divided into 3 parts, namely: 10, 4, 4. Which represents by 10 the direct correspondence of the minor with the divinity of the circumference in the center, by 4 from the terrestrial surface to the celestial part, and by another 4 from the celestial part to the supercelestial one.

The word Jak, "he shall establish", announces the power of command which was reserved for man in principle, the word Bo, "confusion", expresses that which resulted from the prevarication of the 1st man, which was a repetition of that of the first spirits that he had to contain, molest, he alone could serve as their Good intellect, and by his communication with them inspire repentance in them, and therefore put an end to evil, but by dragging man away they deprived of this unique resource.

Man, despite his fall, still has the same work to do for which he was destined; and must first work for its reconciliation, the only means of reacquiring its three powers on the west, north and south, which represents the celestial and supercelestial terrestrial, and of getting back into correspondence with its quaternary, unceasingly molesting the perverse spirits by refusing their snares and ceaselessly destroying their wicked projects, and finally regaining over them the authority which was reserved for it, because if divine mercy ever wants to work any good in their favor, it will be by the communication of man alone. with them that they may conceive the desire, since man was appointed for this purpose, and the immutable decrees of God must have their fulfillment,

(28) The number of confusion of the second column is designated by the binary rank held by the first letter of the word Booz in the Hebrew alphabet.

These two columns had still another application, that of the south designated the soul of man or the minor, that of the north the spirit Good which is given to him to direct it, if the part of the south in the universal Creation is that where perverse spirits are more especially relegated, that of the north must be inhabited by beings capable and responsible for containing them. What the Holy Scripture often gives to understand either by speaking of the Demon of the South, or by speaking of the holy spirit that it always brings to the side of the aquilon.

These things had likewise been represented before the flood by the two pillars, one of stone or brick which had been raised in the northern part by the posterity of Seth, and the other by that of earth which had been raised in the southern part by that of Kain; the first announced the strength and stability of good spiritual works, it resisted the inundations of the deluge and was preserved long after; the other, announced the weakness and the corruption of the works of matter, which was even indicated by the number of confusion of its proportions; so it was totally destroyed by the waters of the flood.

(29) It was forbidden for the children of God to ally themselves with the children of men. This defense must not be understood materially. The men of this time, being able to multiply only according to the physical laws of nature to which they were subjected like all the other animals, were to be free to ally themselves indiscriminately with the women of the two races; but it was forbidden for the children of God, that is to say, those who observed the laws, precepts and commandments of God, to ally themselves with women who had forgotten them or despised them, for fear of allowing themselves to be perverted and lead into the same oblivion by their example.

From Adam until the flood, only two nations have been counted, that of the children of Seth established in the north, called children of God, because his law was preserved there; and that of Kain, called children of men, relegated to the south. These two nations, by the place of their dwelling, represented the perverse spirits relegated to the south of Creation, and the Good spirit in the northern part; there are only two nations descended from Adam because Abel, his second son, left no material posterity, he only came to effect, by his death, the reconciliation of his father Adam and to be the type of the universal regeneration. Kain and his posterity typify the first emanated evil spirits and their leaders. Seth and his posterity make the type of the minors or of the second man emanated but become the eldest in the spiritual order; it must be observed that it is in this posterity of Seth and of Enos, his son, that all the spiritual types that have arisen among men for their instruction have passed down to Noah.

In the origin we see Adam, temporal father of all his posterity, making the type of the Creator, Abel making that of the regenerator, and Seth that of the Spirit who instructs and directs.

(30) Although all men have the same work of molestation to perform, it does not follow that there is an absolute necessity for the fulfillment of the decrees of the Creator and the good of Creation, that all fulfill it; a small number, even a single one, can be enough for him, which is proven in several places in Scripture where, to save a considerable part, he is content to find there ten just men, even one.

The posterity of men is saved from the deluge by Noah found alone righteous in the eyes of the Creator. Noah at the event of the flood, 600 years old, is the type of the Creator, floating on the waters and preserving in the ark the germ of all animal reproductions. The dimensions of the ark still have a significant relationship with universal creation: it had 3 floors, which recalls the three spirit essences from which all bodily forms originated. By its dimensions, length 300 cubits, width 50, height 30, we recognize in its age the number of Creation, that of the 3 essences and by the total product, that of confusion coming from two powers in contradiction to support it on the one hand and destroy it on the other, by 5 the number which caused its construction.

Solomon's temple was 60 cubits long, 20 wide, and 30 high; the oracle was 20 cubits long, wide and high; the temple was 40 cubits long and 20 wide, in front of the temple a vestibule 20 cubits long and 20 wide.

Same reports in the dimensions of the temple of Solomon. 20 wide, 60 long, 30 high. Divided into three floors or distinct parts, the porch, the temple, the sanctuary in which was the Holy of Holies, which announces the correspondence of the divine immensity with the figured earth through the porch by means of the celestial and supercelestial.

(31) Since Noah there have been three nations by Cam, Shem and Japheth. Cam the eldest, relegated to the southern part, repeats the type of Kain and the first prevaricating emanated spirits. Sem father of the posterity of the Israelites by Abraham, makes the type of that of Seth. Japheth is the father of the third nation, which is that of the Gentiles among whom the light has been transported by the contempt shown by the Hebrews, descendants of Shem, in punishment for their abandonment of the divine law, and the Christians of today. hui or Gentiles from Japheth became by the pure mercy of the Creator senior in the order of grace of the descendants of Shem. But since these descendants of Shem were the people chosen by the Creator to manifest his wonders and his glory there and his decrees must always be fulfilled,

The Egyptians from Cam appear, with their king, in all that is told about them in the Holy Scriptures, the evil demonic spirits and their leader. The land of Egypt represents the part of Creation where they are relegated to operate their evil will, which helps to explain many passages.


Special notes to review.

[The stay of the Israelites in the land of Egypt where they are subject can represent the state of the man in the womb of the woman deprived of all his faculties and the deprivation of his flight and his apprehensions. The aspect of the Egyptians who pursue them designates the continual pains and struggles of this fleeting [prison] life. The ark in the middle of the sea is the guiding Spirit, the good companion defender who helps to make the journey. The passage of the Red Sea can also be considered as the passage from this life to the next. It is done in the same way which announces the privation where we are in this one. The arch stops in the middle of the sea and supports the waters to facilitate its passage. It is the guiding Spirit, the good companion defender; he leads to port those who follow him with confidence,

Deprived of all celestial light, their eyes darkened by the dark cloud which hides from them the pillar of fire which lights up the just, they follow blindly the road which is cleared before them, and they are swallowed up under the waters, and the same passage which has put the Israelites in safety cast their enemies into the abyss. The various camps they make in the desert after this passage seem to announce the arduous work of the miner in the sensitive circle. Wouldn't the law he receives at the bottom of Sinai announce his return to his primary power in the visual circle and finally the entry of the Israelites into the Promised Land, the entry of the minor into the place of his spiritual reintegration? or the full exercise of his power within the rational circle...etc. etc etc Notes to review.

6th Instruction of Monday, January 24, 1774

On the sacrifices of Abel, Abraham, Solomon, Moses and Christ.

(33) On the nature of the crime of the first man.

He was a thinking being, a pure spirit; destined to command over all of creation and to occupy its center from which he could transport himself at will to all the spaces of this creation, he can no longer traverse it today except in thought, but this faculty of traversing it thus makes it clear that he is currently in deprivation and that he was formerly of a very different nature, the material body in which he is enveloped is completely contrary to his first nature. This is why the spirit which is enclosed in it always tends to get rid of it and desires with ardor to see its bonds broken.

Man, in his first body of glory, received direct communication from the Creator through the Greater Spirit; in his present body of matter he can no longer receive any good except through secondary agent spirits who act on him as ordered and which he must render favorable. The Creator is a being too pure to be able to communicate directly with an impure being such as man in this body of matter which he is only clothed with as a punishment, he can only hope for this direct communication after his Reconciliation which cannot be perfect for the duration of his material temporal course, he must begin by purifying his material corporeal form in order to be able to begin his Reconciliation here below.

(34) Although the Spiritual Beings agents and ministers of the Creator to operate his wills are pure spirits, nevertheless there is a great difference between their purity and that of the Creator because the crime of man has caused a kind of stain in the different classes of these beings, even among the Divine Spiritual Beings of the Denar Circle, in that they had to operate in the presence of the Creator only a purely spiritual worship and that since the prevarication of the first man there has taken place a change in their laws of actions which subjects them to an action partly spiritual and partly temporal, and it is through them that man receives the communication of the good thought that the Creator sends to him, being unable to have any more of him -even.

(35) Man, emanated in a state of glory and purity to operate the decrees of the Eternal in the universal Creation, far from acting according to the laws, precepts and commandments he had received, proud of his power which he had just put into action under the very eyes of the Creator, received in this state the insinuation of the evil intellect to which he abandoned his own good will and acted according to their demonic advice.

The crime of the first spirits was twofold: 1° - They attacked the power of the Creator before time and wanted to make themselves equal to him. 2° - Far from submitting to the decree of punishment brought against them and from repenting of their crime, they aggravated it by a second by striving to seduce and pervert the man who was to command them, they thus aggravated their punishment by depriving themselves of the help they could receive from him. The demonic intellect seized the good will of the minor and by this binary junction they made it operate by laws all contrary to those of the Creator, the man was punished for his crime in a manner consistent with the very nature of the crime,

(36) Adam, fallen from his state of glory and buried in a body of tenebrous matter, soon felt his deprivation. His crime was always before his eyes, he repented of it but he needed a victim to deserve his grace, his material corporeal form had to be purified by the destruction of the form of his son Abel and by the shedding of his blood. , so that, thereby purged of its impurity, it would become more susceptible of communication. Abel's death did not bring about the reconciliation of his father, but it disposed him to obtain it, he could obtain it perfect only by the destruction of his own material form, but it had to be purged of his impurity by the shedding of the blood of his son Abel, and this son was given to him only for this purpose.

(Margin note)

[Error to be corrected concerning the fruit that Adam derived from the sacrifice of Abel and on the whole of this instruction which is written false on the same plan.]

Kain, Adam's firstborn, delayed his father's reconciliation because he was conceived by him with excess of his material senses. The demonic intellect had presided over this act of impurity, so it seized the corporeal work as its own domain from where it attacked with much more certainty the minor who was incorporated into it. This son thus conceived increased his father's punishment by the disorders to which he soon got involved since it was he who took his brother's life.

Abel, second-born of Adam, was conceived by him without excess of the material senses according to the views of the Creator and the purity of the laws of nature. It thus became a temple better disposed to receive the minor who was to inhabit it, also this minor elected by the Creator to operate or arrange the Reconciliation of his father was endowed with greater spiritual virtues and such as they suited his mission. . He ended it by the sacrifice of his life, that was all the work he had to do and that is why he had no other posterity. In this he was the type of the universal Regeneration which was to take place in the same way in time by the shedding of the blood of the just par excellence.

(37) The bloody sacrifices, or this shedding of blood for the purification of the form and to purge the impurity that the minor contracts while inhabiting this body of matter so contrary to his nature, have been practiced in all the ages of the world. It was necessary for men who lived under the old law but it is no longer so under the law of grace, this universal purification of material forms having been effected by the very shedding of the blood of Christ at his temporal advent. .

(38) Noah coming out of the ark offers victims as a sacrifice of thanksgiving. But under Abraham we see a much greater sacrifice in the person of his son Isaac who voluntarily submitted to it to complete the Reconciliation of his father and prepare that of the chosen people who were to be born from him. If this sacrifice was not completed, it is because the Creator contented himself with the good will of the father who proved his confidence in him and that of the son who proved his perfect resignation to the orders of the Creator. But he was none the less a real figure of the sacrifice which was to take place through Christ in Jerusalem, of whom Isaac makes the type, as Abraham, the father of a numerous posterity, makes that of the Creator.

(Marginal note to "Reconciliation")

(39) It is not by the shedding of Abel's blood that his sacrifice operated the purification of the bodily form of Adam, since each being must work himself for the purification of his own form, but it is It was by the strength of the spiritual virtues which were in him, which made him agreeable to the Creator, that he disposed his father to his Reconciliation.

(40) This sacrifice had been preceded by another shedding of blood which began with Abraham and was perpetuated as it still is in all his posterity. It was operated by the circumcision of his own flesh which was ordered to him by the Creator as a sign of the eternal covenant which he contracted with him and with all his race in which he elected by his pure mercy a privileged people destined to be an eyewitness to all its wonders. The purpose of this circumcision perpetuated in this posterity was therefore to purify the bodily form of each being and to prepare the minors who inhabited them for their Reconciliation if they followed exactly the laws of the Creator.

The sacrifice of Abel and Isaac was renewed by Moses, but in a different form. The Israelites had almost lost all sense of their spiritual being during the subjugation they had lived in the land of Egypt which, according to the principles of The Order, signifies the demonic empire. If the Creator had demanded bloody sacrifices of man, these rude and ignorant people would have seen in him only a cruel and destructive god, but he wanted to call him back to himself under figures and make him feel the need to purge the impurity of the forms of matter to achieve Reconciliation. This is why Moses, by his orders, prescribed animal sacrifices. There were different ones for the different graces that the people wanted to obtain, these sacrifices were preserved and perpetuated in the temple of Solomon, but it was expressly ordered to choose animals without exterior or interior spot. It was not a question of the colored spots on the skin, but the animal had to be perfectly healthy and had no defects. The High Priest spread the blood of the victim around the altar (he dyed the horns with it) and he separated the 4 members which he caused to be consumed by fire in a holocaust. It shed blood because it is the seat of the soul and it is necessary, so to speak, to deaden the senses for the Spirit to make its Reconciliation. but the animal had to be perfectly healthy and without any defect. The High Priest spread the blood of the victim around the altar (he dyed the horns with it) and he separated the 4 members which he caused to be consumed by fire in a holocaust. It shed blood because it is the seat of the soul and it is necessary, so to speak, to deaden the senses for the Spirit to make its Reconciliation. but the animal had to be perfectly healthy and without any defect. The High Priest spread the blood of the victim around the altar (he dyed the horns with it) and he separated the 4 members which he caused to be consumed by fire in a holocaust. It shed blood because it is the seat of the soul and it is necessary, so to speak, to deaden the senses for the Spirit to make its Reconciliation.

This part of the animal thus consumed by fire indicates that any bodily reintegration takes place through the action of fire, which is the principal agent of any dissolution.

(The following paragraph is crossed out and accompanied by the words "to review", in the margin)

(41) The Spirit operates on the soul, and the soul on the corporeal vehicle; the fire, vehicle of the corporeal principles after the retirement of the soul or of the general vehicle activated by the higher fire, seeks to free itself from its envelope and to reintegrate itself into its principle. The parts dissolve immediately and are reintegrated in their turn, and as long as this Reintegration of the bodily principles is not complete, the Spirit wanders before beginning its passage in the sensitive circle.

Continuation of the 6th Instruction of January 24, 1774

(42) This shedding of blood was finally wrought by Christ in Jerusalem. This divine being seeing his creation attacked by the perverse spirits whose triumphs over the minors increased every day, came himself in person of his own will to defend it and to operate on them that molestation for which man had been created, the stripping them of their prey, constricting them in greater privation and shortening the course of the painful labors which the reinstated and unreconciled miners still had to perform.

He took birth in the womb of a virgin woman like ordinary men. He came there clothed in all his virtues and powers, but he was conceived there without any material physical operation, which makes an immense difference with the conception of Abel operated by Adam according to the physical laws of nature.

A body thus formed was only to undergo a very succinct Reintegration, also it was very prompt since having been buried with his material body he resurrected on the 3rd day with a glorious and incorruptible body. He had all the appearance of matter, since he drank and ate after his resurrection with his disciples and made himself palpable to the touch of one of them. But it was immaterial and of a very different nature from the first, since it was transported rapidly almost at the same time to different and distant places, that it appeared in the midst of its disciples in well-closed apartments and also disappeared from them. suddenly. True image of the nature of the first body of man in its first state of glory and innocence, he was born with a sensitive and material body similar to that with which man was clothed after his crime to purify minor men of the defilement they contract in this material body opposed to their nature and to advance their bodily reintegration and Spiritual reconciliation. He rose again with the same body, since after his Resurrection he bore on him the same signs of the torture he had just undergone, but this body had changed in nature and had become impassive. The essences or bodily principles were reintegrated and there remained in the eyes of his disciples only the external appearances. He remained three days in the tomb and the Order teaches us that during these three days, he went to operate in the Spirit the three important points of his advent.

On the first day he descended into Hell, that is to say, he penetrated into the depths of the earth to deliver there the minors who were groaning there, held in captivity by the prince of the demons.

This is where he exercised his double power by acting on them in their favor and by molesting and further constricting in deprivation the demonic prince and all his agents, he began his work in this stay because the minors who were there found themselves in the greatest oppression.

7th Instruction of Friday January 28, 1774

(43) The man emanated to command and govern the universal creation was clothed with all the Virtues, Powers and Faculties necessary to operate his work; they were designated by the three mysterious columns which were presented to him by the Creator during his spiritual emanation from the bosom of the Creator, and again during his material temporal incorporation, in the first time or in the first epoch, these three columns placed in the north , to the south and to the east reminded him of the laws, precepts and commandments of which he was to make use; in the second, they traced to him the three means or Virtues which were granted to him to reacquire what he had lost through his fault.

(44) Man has fallen from his principle of divine emanation: 1°, by his negligence in making use of the intelligence given to him to untangle the traps of the perverse spirits who tempted him; 2nd, by the lack of strength and courage which he had to employ to repel them; 3°, by the presumption and the pride that he had in wanting to be equal to the Creator.

(45) Christ, by these words: "I will destroy this temple and I will rebuild it in 3 days", seems to want to make us understand by this ternary number, which cannot relate to ordinary days, the three roads indicated at n order to be returned to his principle of divine Creation, he can only hope to achieve this by exercising the three virtues opposed to the vices which have caused him to fall, which are Wisdom, Strength and Humility.

By studying what is represented to him by the southern column, he will acquire Wisdom and Discernment to discern the True and the False, the Good and the Evil, finally the true source from which come to him the thoughts which he feels to be born. in him, since he knows that, having fallen, he no longer has any thoughts of his own and that they are all suggested to him either by his good intellect or by his bad intellect. He must therefore give his first aid before giving the acquiescence of his will to the thoughts which are suggested to him, to know from what part they come to him in order to then act according to his lights.

By the study of the northern column, which designates the part from which comes to him the superior aids, he will acquire the strength and the courage necessary to adopt and join with the Good and to reject the false, to molest it and to separate from it, for it is not enough for him to have been able to discern, his will must then act and fix his choice, he will do it well if he demands with force and perseverance the help of the superior agents emanating from the Creator for the to support in its combats and which are indicated to it by this column of the north.

Finally, since it is pride that made him fall, it will therefore be through humility, submission and confidence that he can be returned to his Principle. He will inquire into these Virtues with the help of the column of East. He will find there the perpendicular which unites him with the very Creator from whom he emanated. He will thereby preserve himself in wisdom, intelligence, strength and courage, to accomplish his temporal and spiritual work.

(46) Man cannot reflect on the nature of his being and on his faculties without discovering therein a remnant of his original greatness. The thought of which he is susceptible, by which he transports himself in Spirit throughout all universal Creation, the word which is given to him by which he makes his will known and operated by all that surrounds him, finally all the intellectual faculties which are in him, which distinguish him alone among all the classes of the other animals, his very bodily position, walking alone without exception usually on two feet with his face up, and forming a perpendicular line, emblem of his spiritual correspondence with the Creator, everything proves to him the nobility of his origin, the grandeur and sublimity of his being, the memory of which he has not entirely lost. He feels that he is in deprivation and buried in the thickest darkness, but this very feeling tells him that he is not made to stay there, that his bodily nature is contrary to him and foreign to him, that he is made to to go out and to enjoy his first rights, if he knows how to reacquire them. It is repugnant to think that the infinitely just, good and merciful Creator would have given or left man alone this intimate feeling of his superiority and self-knowledge, if he were to return to nothingness and never enjoy by his nature from the advantages which so visibly seem to be made for him. that his bodily nature is contrary to him and foreign to him that he is made to get out of it and to enjoy his first rights, if he knows how to reacquire them. It is repugnant to think that the infinitely just, good and merciful Creator would have given or left man alone this intimate feeling of his superiority and self-knowledge, if he were to return to nothingness and never enjoy by his nature from the advantages which so visibly seem to be made for him. that his bodily nature is contrary to him and foreign to him that he is made to get out of it and to enjoy his first rights, if he knows how to reacquire them. It is repugnant to think that the infinitely just, good and merciful Creator would have given or left man alone this intimate feeling of his superiority and self-knowledge, if he were to return to nothingness and never enjoy by his nature from the advantages which so visibly seem to be made for him.

(47) These words of Christ could relate with as much truth to the corporeal Principles of the forms, to their action, their destruction, and their Reintegration, all these objects, although seen under different points of view, nevertheless each have the same relationships. Indeed, in all these particular actions we discover the same ternary law which has produced everything and by which everything will end.

We perceive it 1°, in the number of the three spirituous essences from which everything originated, Sulphur, Salt and Mercury. 2°, in the union of these three spirituous essences taken together 1, in that of the three elements originating from the three essences 2, and finally in the union of the three corporeal principles which constitute all material form, originating in their turn from the three elements 3, ternary number of form or senary of material temporal creation. (Sentence crossed out, in square brackets) [The same ternary law which cooperated in the formation and maintenance of bodily beings of passive life will operate their [reintegration] destruction and their Reintegration.]

This ternary law which operated the Creation of the forms is the same for the maintenance of these same forms during the duration which is prescribed to them, it operates with the same precision in all the bodily beings of passive life. It is found by counting the spirit essences 1, the bodily passive life vehicle 2, and the spirits of the axis which produced the essences and the vehicle 3, another ratio of the ternary law of form maintenance.

the particular vehicle of each of the parts which constitutes the form, no longer being actuated by the upper vehicle, tends to emerge from its envelope or from the essences which it holds in connection. As soon as it is separated from it, the essences devoid of all connection disunite and fall into dissolution.

Thus the same ternary law of creation operated the formation, maintains the duration of the forms, operates their destruction and the Reintegration of the constituent parts. The faculty of life and action of the vehicle body principle of life, suspended and withdrawn by the major spiritual being 1, the particular vehicle of each body part released from its envelope is reintegrated in the spirits of the axis which have it product 2 and the essences thus released from their particular vehicle, dissolved and decomposed by this abandonment, reintegrate themselves in their turn in these same spirits of the axis which also produced them 3.

There is also another spiritual ternary in this way. The axis spirits who produced the particular essences and vehicles 1, the major spiritual Being who presided over creation and gave it action, life and motion 2, and the Eternal Divine Creator Being from whom everything emanated 3.

8th Instruction of Monday, January 31

(48) Important distinction to be made between the corporeal spiritual beings, the temporal spiritual beings, the pure and simple spiritual beings who direct the temporal without being temporal and the divine spiritual Creator Being from whom all the other beings emanated.

The divine spiritual Being Creator of all things does not take any part directly in the temporal but it emanated from pure and simple and intelligent spiritual beings who preside over and direct the temporal or the universal Creation according to its orders and its will; these beings who represent the supercelestial part to us therefore have a double operation to perform, one purely spiritual and the other spiritual and temporal, they are subject to the temporal as charged with directing it without being subject to time.

Temporal spiritual beings are those who, enclosed in the space of universal creation, have a purely temporal action to exercise there, either to support, defend and direct the lesser man, or to watch over the maintenance and defense of this same universal Creation against the continual attacks of perverse spirits.

Finally the corporeal spiritual beings are the major and lesser planetary spirits and the spirits of the axis which have a purely corporeal action to operate, having only the intelligence necessary to operate what they are charged by the Creator from where they are all emanated for the duration fixed by him for this Creation; but being only beings of bodily action, they lack the faculties of thought and will.

(49) The general vehicle which animates each individual in the three animal, vegetable and mineral kingdoms, as well as the particular vehicles which maintain each particle of the bodies are not spiritual beings, they are simple emanations of the spirits of the axis which reintegrate into them after their temporal duration, they are beings of passive life intended simply for the maintenance of forms.

These emanations of faculties produced by the spirits of the axis or vehicles of the forms are inserted there by them according to the law which they have received from them, they withdraw them in the same way from within them according to the will of the Creator when they have received them. the order of the chief major superior agent of the temporal Creation.

There is therefore a great distinction to be made between the nature of the vehicles, passive life beings or sentient vegetative souls emanating from the spirits of the axis and inserted by them into all material corporeal beings; and that of the spiritual beings of which we spoke at the beginning.

These vehicles or passive souls which animate all forms are very different in nature according to the species of corporeal beings for which they are intended, there are even infinite varieties in each kingdom, the one who animates the stone is not of the same nature as that of the plant, although emanating from the same source, these are very different from those which animate animals, the latter still differ greatly from those which animate man; they all have distinct properties superior to each other. These vehicles beings of passive life carry with them in the corporeal being which they animate that feeling which we call instinct in animals, which leads them to act according to their particular law in the maintenance and defense of their form and the reproduction of their species,

These vehicles or passive general soul of each corporeal being have each but one action to operate when fulfilled according to their particular law; this vehicle, this igneous part which animates the being, is withdrawn and is reintegrated without return in the spirit of the axis which produced it. These productions or emanations of the spirits of the axis can only be temporal and momentary; it belongs only to the Creator to emanate from his bosom intelligent and permanent spiritual beings, which destroys the absurd system of metempsychosis.

It is the same with the spirituous essences or corporeal principles of the forms, they have in the same way only one action to operate. Those which have formed a body do not contribute anything after the dissolution to the formation of another body; when the vehicle or principle of passive life is withdrawn from the form which it inhabited, the particular vehicles which served as a link to the bodily principles of each particle of the individual and which were there by the opposition of their nature in a state of constraint, ceasing to be re-actuated by the general vehicle of Being, become free, they tend to free themselves from their envelope. The corporeal principles, after their departure, disunite, reintegrate into the elements, these into the spirituous essences, and finally these last in the spirits of the axis which produced them; this Reintegration of the corporeal principles and of the elements into the essences is more or less slow, but it is to be presumed that the particular Reintegration of the essences into the spirits of the axis which produced them will take place both after the duration fixed for this universal creation, in this way the corporeal principles which have composed one body cannot cooperate to form another, since they are reintegrated each time, and each new corporeal being requires a new production of spirit essences and vehicles of the part of the spirits of the axis whose action is varied and multiplied ad infinitum.

But how to explain the increase in volume of earth in certain places and especially in the cemeteries, if all the particles are reintegrated?

Another proposal that follows the first.

There is no corporeal temporal act which is not preceded by a spiritual action. It is still necessary here to distinguish essentially spiritual action, temporal action and bodily action, what is said above can be used to make these distinctions understood.

9th Instruction of Friday, February 4, 1774

(50) On the universal double action, image of the divine spiritual double action.

On the nature of the minor terrestrial spiritual Being, on his action and his reaction, on his faculties and properties relating to the planetary spirits from which he receives the influences and the action.

On the nature and property of the three spirituous essences, of the three elements and corporeal principles which come from them, and their mutual action and reaction, their applications and their relations.


Explanation of these proposals.

(51) We apply to the three spirituous essences, or to the three bodily elements and principles that come from them, the names of Sulphur, Salt and Mercury. These three things are the principles of all corporatization. They are all mixed and joined together, not only in bodies, but even in the smallest particle of bodies, and without this intimate union which takes place through the vehicle which binds them, the bodies nor the parts which compose them could not subsist, since from the moment that the vehicle inserted into them by the spirits of the axis which produce them is separated from them, the elements constituting the body are disunited, decomposed and reintegrated into the essences from which they came.

These three things called Mercury, Salt and Sulphur, represent the three universal constitutive principles of creation and material embodiment which are the solid part, the aquatic fluid part and the igneous part, although these universal principles are indispensably united, as we have said, in all bodies whatever, nevertheless we apply each of them with a particular distinction to that of the elements in which it abounds the most and again to the parts of the bodies with which one perceives there more analogy, and to the colors which represent them. We examine their plans [or places] to better judge their action.

Thus, when it is a question of the creation of the general or of the earth and that which surrounds it, although each particle of this earth is a mixture of the three universal principles, nevertheless, as it is the most solid body and the heaviest of creation, which is proved by the inferior place it occupies in it, we apply to it Mercury as representative of the solid and tenebrous principle designated by the black color which we also apply to it. We apply sulfur both to the inner fire of the earth and to the lower fire which the Order teaches us to be placed below it as a hearth always maintained by the spirits of the axis which we call central fire or uncreated fire. , which by its ever-subsisting action unceasingly actuates the inner fire, which in its turn is reacted by the superior or solar fire, which keeps it in balance in its center. It is for this reason that we apply to Sulfur the color red as representative of the fire principal agent of nature.

Finally we apply the Salt to the Water of which it is the particular principle, the Water or the coarse humidity which envelops the earth tempers the action of the fire which would dissolve and divide the parts, as the fire in turn defends it. of the destruction that Water would cause if it remained exposed to its sole action.

In the body of man and other animals we apply Mercury or Earth to the solid or the bone which makes up the framework of the body. Sulfur or fire, to the blood which is the seat of the passive corporeal soul, and Salt or Water to the flesh which is the envelope of the body and defends it from the interior and exterior action of fire.

Which of the three do we apply to the marrow of the bones that we can regard as representative of the three spirituous essences?

D (after this single letter, a white space of about three or four lines)

In plants and trees, Mercury is applied to the body of the Tree, Sulfur to the sap which provides vegetation and growth, Salt to the bark which preserves the Tree from daily accidents.

The Sulfur or the Fire is always placed in the center of the body but the Mercury or the solid is always placed between the two other gasolines and can be considered itself like making the center of the three; it is a general law of nature which is not without design, since it is the depositary of the double action; Sulfur and Salt or Water and Fire are two principles of such an opposite nature that they would never unite without a medium which moderates their reciprocal action and binds their effects; Mercury or the earthly solid body which constitutes all bodies is the medium if necessary. He is the being of double action since he receives on the one hand and communicates on the other.

The general or the earth represents to us in the temporal what creation operates in the spiritual; if we remember that the lower part of the earth, the abysses, is that which is destined for all in greater deprivation.

(The text of the 10th Instruction is missing.)

11th Instruction of Friday, February 11, 1774

(52) On the origin of the Evil coming from the proud thought of the first major spirits emanated and from the confrontation of their virtues, faculties and powers with those of the Creator.

(53) Of the necessity of freedom in intelligent spiritual beings so that they can render in the divine immensity a pleasing worship to the Creator.

(54) On the prevarication of the first man emanated in temporal immensity to govern the universal creation. He had a bodily temporal spiritual worship to operate therein for the manifestation of the justice, power and mercy of the Creator, he received the law by operating on the general earthly body, the precept (or principle) by operating on the inhabitants of the general terrestrial and celestial body, the command in operating on the universal creation; his own proud thought deviated him from the perpendicular line, in this state he received the impression of the demonic intellect, and wrought by their advice a material work of confusion. Having separated himself from the good spiritual part to act only in the temporal, his punishment is to be deprived of this good spiritual part which he then abandoned.

(55) Unintelligent physical spiritual beings, intelligent spiritual beings, the Creator of all things. Spiritual fixed, unfixed, and physical beings in trial.

12th Ash Wednesday Instruction February 16, 1774

(56)Reception of Brother Baron d'Eyben to the three symbolic grades and to the grade of Master Elect.

13th Instruction of Friday, February 18

(57) made to the new F(rère) received on the properties of the simple and double triangle and of the receptacle which fixes its center.

14th Instruction of Monday, February 21, 1774

(58) The first outfit in front of Brother Orsel on his return.


Recapitulation of what was said in the last two on the value and the relations of the three blue grades and the grade of Chosen, of the double triangle and receptacle.

(59) The first three grades allude to the universal creation, as much in its division of terrestrial general, particular and universal, as in the division of celestial terrestrial and supercelestial, and again to the three spirituous essences in their first state of indifference which produced all the corporeal forms contained in the universal creation, which already form three different points of view.

(60) They again allude to the embodiment of the first man in his glorious form, emancipated to direct and command the universal creation, to molest evil spirits and serve them as a good intellect, according to the will and mercy of the Creator. , if they had not aggravated their condition, their deprivation, by seducing this man; to the three spiritual powers with which he was clothed represented by the three symbolic characters which are attached to the person of the recipient and completed by the perpendicular line which represents the center of unity from which emanates all power, virtue, faculty, property, also represented by the 4 mysterious branches figured around the circumferences; by virtue of its three powers and as long as it would remain united by the perpendicular to the center, he had command over the general, the particular, and the universal. Placed at the center of the universal creation represented by the six circumferences of the outline, he had, by his three powerful faculties, authority over the terrestrial, the celestial and the supercelestial which corresponds to the center of the divine immensity.

(61) They also allude to his prevarication represented by the five circumferences, by the characters in black that the tempter makes him trace; to his expulsion from the Garden of Eden, terrestrial paradise represented by the center of the six circumferences and finally to his incorporation into a body of matter which he came to take by order of the Creator into the bosom of the earth where he was precipitated in punishment.

(62) This form of matter in which he was subjected for the punishment of his crime during all the time of his atonement must be considered from two very different points of view, since on the one hand it serves as a means to the evil spirits in taking possession of the bodily senses of man to attack the lesser spiritual Being who is enclosed therein if he allows himself to be dominated by the senses; and on the other hand it serves as a means for the good spirit charged by the Creator with the conduct of the minor who is incorporated therein, to communicate to him through his good intellect, which is fortified and helps him to repel the continual attacks of the pervert.

(63) It is therefore of the greatest importance for man to begin before all things to purify his form, to guarantee it from all defilements, to guarantee it from all the excesses of the senses of matter which facilitate the communication of the demonic intellect, since a form thus prepared, purged of all the impurities of matter, is much more apt to receive communication from the good intellect and to retain its impression. It is then that, uniting his own strength with that of his protector, he becomes superior to the attacks of his enemy, he is even less exposed to them, because the habit he contracts with Good is a continual molestation for the enemy. evil spirit that becomes discouraged in its attacks to direct them more successfully against minors who defend themselves less. With each evil thought that the perverse spirit sends to man through its agents who serve as its intellect, we can imagine it as spying on the use that man will make of it. If his will adheres to it, he endeavors to take hold of this tottering will of man and of all his spiritual faculties to turn him entirely to evil, and by this habit of evil he manages to make of him a veritable demonic intellect. similar to his agents who in turn serves him to seduce the men of his fellow men, which is proved by their daily conduct. It is by the attraction of the pleasures of the senses that the perverse spirit seeks to seduce the man who is exposed to this kind of seduction, as long as he is subject to these same material senses. His life is therefore a continual struggle, that is his punishment. The first fall of man, if he neglects to use his strength and the means given to him to get up immediately, soon leads to another, and the habit of falling throws him into stupefaction, in total oblivion of his duties and his spiritual existence.

The man, on the contrary, who is vigilant over himself and over the insidious steps of his enemy, or who having had the misfortune to fall, promptly strives to get up, contracts a happy habit of mastering himself. The good use he makes of his strength, of his will, makes him worthy of the help of his companion, his protector; their wills unite, he rises above his [own] (word crossed out) senses and becomes much more proper to the understanding of celestial things.

(64) The first man incorporated after the prevarication in a body of matter, deserved by his repentance his reconciliation and to reacquire part of the rights of which he had been deprived by his crime. All his posterity can therefore claim the same graces by taking the same means. But the Reconciliation of man as long as he is in his body of matter must be for the general less regarded as a Reconciliation than as a beginning, or a preparation, for his perfect reconciliation, which can only be effected after the destruction and reintegration of its form, and after it has finished its course in the three passages which we call Sensitive, Visual, and Rational Circle; However, this beginning of Reconciliation that he is in his power to make by the good use of his freedom and his will during his elementary course, can put him in a position to enjoy from this life onwards a part of his rights by virtue of his three powerful faculties which remained innate in him. He was clothed with it by an immutable decree of the Creator which he could not withdraw from him without distorting his essence as a minor spiritual being; he suspended his enjoyment of it because he made himself unworthy of it by his prevarication, but the mercy of the Creator restores from this life a part of this enjoyment, when he pleases, to those who make themselves truly worthy of it. . can put him in a position to enjoy from this life a part of his rights by virtue of his three powerful faculties which have remained innate in him. He was clothed with it by an immutable decree of the Creator which he could not withdraw from him without distorting his essence as a minor spiritual being; he suspended his enjoyment of it because he made himself unworthy of it by his prevarication, but the mercy of the Creator restores from this life a part of this enjoyment, when he pleases, to those who make themselves truly worthy of it. . can put him in a position to enjoy from this life a part of his rights by virtue of his three powerful faculties which have remained innate in him. He was clothed with it by an immutable decree of the Creator which he could not withdraw from him without distorting his essence as a minor spiritual being; he suspended his enjoyment of it because he made himself unworthy of it by his prevarication, but the mercy of the Creator restores from this life a part of this enjoyment, when he pleases, to those who make themselves truly worthy of it. .

This restitution of power is represented in the West, in the North and in the South by...(Unfinished sentence)

(65) The grade of Chosen, by its quaternary rank of the grades of the Order, designates the spiritual emanation of the minor and his incorporation into a body of matter composed of the three essences or bodily principles of which he is the centre. Anatomists recognize that the body of the animal does indeed have an active life after 40 days in the mother's womb, which supports this quaternary number of emanation.

(66) We can notice two different allusions in this grade, that of the corporeal Being and that of the spiritual being or the minor for the first. We can regard these first three grades as designating the three spirit essences in their state of indifference in the philosophical matrass before its explosion, and the grade of Chosen as representing the principle vehicle of passive life inserted into these three essences and forming the center, whose action is developed by the major spirit whose presence in the chaos imparted order and movement to all the parts contained therein.

For the second, he represents to us the minor spiritual being occupying the center of his three innate powerful faculties in him and represented by his three intellectual faculties, thought, will, action.


15th Instruction of Friday, February 25, 1774

(blank page)


16th Instruction of Monday, February 28, 1774


(67) On the different kinds of temples that have appeared on this earthly surface and their spiritual allusions.

We distinguish three kinds of temples, that of Enoch under the race of Seth, that of Moses among the Israelites and that of Solomon in Jerusalem. These three different temples refer to the three different and main classes of intelligent spiritual beings who operate, who preside over, and who defend the universal creation.

The temple of Enoch is entirely spiritual, it raised no material building, its only object was to instruct the posterity of Seth in the divine Law which was beginning to fall into oblivion among this posterity called children. of God, and in this he alludes to the divine spiritual beings of the divine immensity who take no part in the temporal.

The temple of Moses or the Tabernacle the Ark of the covenant is enclosed in the Tabernacle together spiritual and temporal; it was built by divine order, of an incorruptible, incombustible, indestructible wood called wood of Sétim, these properties of the materials which were employed there announce the stability of this building and how much it was superior to all others. Indeed, it is in this temple that the Creator was pleased to manifest his power in the eyes of his servant Moses, that Moses came to learn the ceremonial laws of true worship in order to instruct in turn the faithful chosen by the Creator. . Finally, it was in this ark that the famous tablets of the law were placed, which the Creator gave to Moses on the mountain for the guidance of the people whom he had chosen by his pure mercy to operate there visibly the manifestation of his glory, of his power and his justice. It is by these striking connections that we see that this temple erected by Moses alludes to the class of spiritual beings of the supercelestial who are purely spiritual without being clothed with any form which preside and work for the conservation of the temporal without being themselves even subject to the laws of time.

Finally, the temple of Solomon in Jerusalem is at the same time spiritual, temporal and [material or] (words crossed out) corporeal, it was as much by its form as by its dimensions and divisions and by the ornaments which it contained an exact repetition of all universal Creation and of the body of man himself, it was spiritual since it had been built according to the plans given by the great Arch., since on the day of the dedication the glory of the Lord came visibly to rest on the Ark ; it was temporal since it was in the Holy of Holies of this temple that the High Priest came to operate the ceremonial laws of true worship and that he offered in the interior of the temple in the name of the people the sacrifices that the law [brought by ] of Moses prescribed, it was bodily [material] since it was built with stones and other suitable materials to give it shape, but the stones were of a different nature from the others since the Order teaches us that they were found in the ready-made quarries and that no tool of metal was needed to assemble them, and in this we find a perfect allusion of this temple with the class of heavenly spiritual elect who work in the universal creation and direct it; they are spiritual by their emanation from the bosom of the Creator, they are temporal and subject to time since they are depositories of the laws of the Creator to operate according to his will in this creation for the duration he has set for it, they are corporeal because if they were not invested with a corporeal form suitable to their functions, they could not operate their actions on the other corporeal beings contained in creation; but we must make a great difference between the corporeal form which these spiritual beings are clothed with and the material corporeal form which man has been obliged to put on subsequently by his sin.


Instruction of Wednesday July 6, 1774

(68) The Creator is in a way subject to the binary power in that the reaction of the perverse power forces, so to speak, his divine power to act ceaselessly on the bad one in order to contain it.

These two powers are represented by the two columns, one of stone or brick which resisted the efforts of the flood, and the other of earth which was carried away by the waters.

(69) Although we distinguish in the Creator four essences or divine powers, we do not pretend to limit them to this number of four since he is the assembly of an infinity of powers, virtues and faculties which are his attributes, but we only hear about the 4 main ones. The man or the minor being emanated from him and formed in his image and likeness, must therefore similarly have in him an infinity of virtues and spiritual faculties not equal to those of the Creator, but in similarities. They [manifest themselves] (word crossed out) are figured by the quaternary division of the creation where he was to manifest them, which number by its mysterious addition known in the Order relates to the unity principle of all creation and emanation and to the denary which produces and embraces infinity. This division is applied to the terrestrial, the celestial, the supercelestial and the universal creation; the latter containing alone the three other divisions, really forms a quite distinct 4th division which we apply to the divine immensity dominating and directing the three lower ones. These last three belong to man's own domain, but he can only make use of them by claiming the first, which he can obtain by confidence in his principle and by the other means available to him. Thus, in this sense he possesses all 4 in similarity since it is in his power to secure the first which alone can give force and action to the 3 others. Man has lost the use but not the ownership of his power, but if his power is quaternary in likeness of its principle, the means of reacquiring it must bear the same number and be similarly quaternary; and indeed they are figured in the quaternary number on his bodily form by the 4 main organs which are the heart on which the strongest impression of the sensitive is made, the eyes by which he obtains conviction, the ears by which he acquires understanding. interpretation of what he has seen and felt, and finally the word by which he operates and manifests the result or the product of the three others. Just as the three spiritual powers which are innate in him can be regarded as passive in relation to the first divine and active which enhances them, in the same way also one can distinguish among the 4 means or bodily organs which are given to him to reacquire that of speech as the active one on the three others which in this respect are passive. These 4 means were also designated, and in the same order, by the 4 doors of the tabernacle that Moses had built by Bethsaleel. That of the East represented the power of divine or universal immensity and was truly dominant and active over the other three. That of the West alluded to the lower earthly power. That of the South has celestial P(uissance) and that of the North has supercelestial P(uissance). It was according to the order of this division that Moses directed his work. through the 4 doors of the tabernacle that Moses had built by Bethsaleel. That of the East represented the power of divine or universal immensity and was truly dominant and active over the other three. That of the West alluded to the lower earthly power. That of the South has celestial P(uissance) and that of the North has supercelestial P(uissance). It was according to the order of this division that Moses directed his work. through the 4 doors of the tabernacle that Moses had built by Bethsaleel. That of the East represented the power of divine or universal immensity and was truly dominant and active over the other three. That of the West alluded to the lower earthly power. That of the South has celestial P(uissance) and that of the North has supercelestial P(uissance). It was according to the order of this division that Moses directed his work.

(70) Moses ordered Bezaleel to build the wooden tabernacle of Setim called incorruptible according to the plan that he gave him and that he had received from it himself on the mountain. And Bezaleel easily found what was needed to execute him. This temple, together with that of Solomon, was a figure of the universal temple or creation of which the temple or body of man is also a repetition. Moses, in ordering it, makes the type of the Creator who ordered the spirits of the central axis to produce from them the fundamental spirit essences for the construction of his universal temple. Bezaleel typifies the spirits of the central axis who easily operated the power that was innate in them.



Order of matters dealt with summarily in assembly


7th (September)

(71) The emanation of the first spirits; free, their prevarication, their punishment, creation of the physical universe by weight, number and measure to contain them in privation; immutability in their faculties and power, change of the laws of action, motives of their efforts to destroy, what was their destination in this place of deprivation, what means the Creator had given them to be reinstated, the abuse they have of it do.

(72) Emanation and emancipation of the minor in a glorious and incorruptible body, man becomes the eldest of the elders. What is his nature, in what way he is the image and likeness of God. What was in this state his dignity, his power and his functions in creation, what were the laws, precepts and commandments he received. The abuse he made of it and his prevarication, placed in the center he exercises his power there, he is amazed at his greatness, pride begins to seize him, he begins to fall and becomes susceptible to receiving the impression of the dem(onic) intellect; the dem(on) takes advantage of his trouble, and appears to him in a seductive but imperfect form, he tempts him to operate the innate act of his power by laws contrary to those he has received. Man neglects the means of recognizing his enemy. First punishment of his proud thinking, he operates according to demonic counsel, resulting in an imperfect fruit of darkness; he summons the Creator of his word and the dark work is consummated, his triumphant enemy abandons him, he recognizes immediately but too late his blindness and his crime, he is punished, thrown into the abysses of the earth, his body becomes dark and tenebrous, he changes his nature, he loses his power and his knowledge, he brings about a great change in the laws of creation, he becomes subject with Eve to the ordinary laws of material reproduction; the earth is cursed in relation to him; it will only produce brambles and thorns for him, he is condemned to cultivate it. From eldest he becomes the youngest, and submitted to the enemy whom he commanded in his capacity as a spiritual being because he dominated him by the laws of his emanation, buried in matter he becomes his slave; his senses become his own tyrants and the organs of his enemy's continual action.

Having fallen from his state and his knowledge, he bitterly feels the deprivation in which he is plunged, he expresses his regrets but his repentance is [still] (word crossed out) imperfect, pride still dominates him. In the confession of his fault, he presents the enemy who seduced him as the first culprit. Divine mercy tempers the rigor of his justice, it sustains him, consoles him in his affliction; she prepares for him the means of a sincere return, [but his Reconciliation remains imperfect] (sentence crossed out) by making him represent the fruit of his crime, he recognizes it, he confesses it with humility, without reserve and without detour ; he knows all the enormity of it, he shows the most lively repentance, he submits with resignation to the deserved pain, but his Reconciliation remains imperfect,

(73) He cultivates the mysterious land to which he is united, the senses to which he has subjected himself tyrannize him, his enemy still offers him pleasure in the source of his sorrows; the madman is blind to the use he should make of it, he indulges in it to excess, and still prepares new torments for himself. He operates in this delirium with his companion the reproduction of a male and two females; the demonic intellect presides over their formation, their future conduct is affected and provides a striking lesson to married people. He then falls into an inconceivable dejection, into an extreme disgust with his existence. He finally comes to himself, he recognizes all the harm he has done to himself by the excess to which he has indulged. He takes a firm and more lasting resolution, to defend against it and to act better according to the views of its Creator. At the end of seven years he puts it into execution, he operates with Eve without excess, and passion, the material reproduction of Abel; a just being comes to inhabit this form, he is endowed with gifts and powerful faculties, he is destined to bring about the perfect Reconciliation of his father. Adam wants to render pure worship to the Creator: he is assisted by his two sons Kain, Abel; Abel offers his body as a sacrifice. The victim is accepted. Kain, driven by the demonic spirit, indulges in envy and jealousy against his brother Abel and resolves with his sisters to assassinate him. And soon, in the presence of his father and his sisters, he deals three mortal blows to him. Adam's pain at seeing one of his sons killed by the other is inconceivable. He sees in this attack the fruit and the penalty of his crime. He submits with resignation to all those he has deserved, but he is soon reassured: Abel's sacrifice and his own submission to the decrees of the Creator bring about his perfect Reconciliation with him; and Abel becomes the type of that which the Divine Regenerator was to operate in the best (?) times in favor of the human race.


Divers questions


(74) Demand: Of time, of its divisions and of its number.

Answer: Time began at the time of the universal creation, and will end with it; for before that time everything being in unity, there was no time for spiritual action, but as soon as the perverse spirits attacked this unity, seeking to divide it, and thereby deserved to be separated, therefore space and time were created; one to restrain their evil action, and the other to fix their duration within the bounds prescribed for them by the justice and mercy of the Creator. Everything that emanates directly from the Creator participates in his essence and remains, from the moment of this emanation, eternal like him, that is to say, acquires from this moment a future eternity, an indestructible existence. It is not the same with the productions of secondary beings; they must be limited in their nature and in their duration, otherwise they would be as powerful as the Creator, and consequently there would be no unity, but on the contrary the matter which forms all the bodies of this universe exposed to the bad action of the perverse spirits, being only apparent, and this appearance being only a production of secondary beings, [which cannot be eternal] (sentence crossed out) it must have necessarily received limits for its duration, which prevent it from being eternal. Now, these bounds are what we call time. It follows therefore that matter and the action of the immaterial principle which animates and sustains it; that the secondary beings who produced its primitive essences as well as all the beings appointed by the Creator to operate in this physical universe, are subject to the universal law of time until it is entirely accomplished. With this difference; that matter and the bodies that are formed from it will return to their nothingness, by their Reintegration into the beings that produced them, whereas all beings emanating directly from the Creator will return to the spiritual eternity that constitutes their essence. With this difference; that matter and the bodies that are formed from it will return to their nothingness, by their Reintegration into the beings that produced them, whereas all beings emanating directly from the Creator will return to the spiritual eternity that constitutes their essence. With this difference; that matter and the bodies that are formed from it will return to their nothingness, by their Reintegration into the beings that produced them, whereas all beings emanating directly from the Creator will return to the spiritual eternity that constitutes their essence.

(75) The senary number is given to the universal creation, as well as to all the [animal] beings (word crossed out) of passive life which are contained therein, because it is the image of action and reaction which gave it and maintains life and movement to it, whether we regard this number as the image of the six divine thoughts or of the six divine acts which have effected the construction of the universe; either that we regard it as the result of the mysterious addition of the three divine faculties which operated it, or finally that we regard it as the image of the ternary principle which has innate [the Life or] (words crossed out) the principle of action in the forms, and that of the major spirit which during its descent into chaos by its three divine powerful faculties on this ternary principle there operated a reaction which gave life and movement to all that was contained therein, which is represented to us by the lower triangle and by the upper triangle; we will also find there this senary number of formation of beings and their maintenance. If this number thus belongs to universal creation, we can therefore also apply it to time, which is intimately linked to it and which, without being a distinct being, is the expression of the limits of its duration.

But it is important to note that the solar star which, by its universal action on all the beings of vegetation whose life it operates, which is for us the image of the principle of senary reaction, carries itself everywhere in the different divisions of time this same senary number. For our temporal years are marked by the entire revolution of this celestial body around our earth, and our days by its periodic and daily course. However, our ordinary year is made up of 365 days and a few hours which, after four years, complete one day. These hours therefore begin each year on a day that we can count and join to the previous 365 which are completed without them; but the product of 366 is - 15 - 6. Moreover, each of these days is composed of 24 hours whose product is 6. Each hour is made up of 60 minutes and each minute of 60 seconds. We do not include the months there because their division is not regulated by the sun. If we add to this division of time, that of the daily time divided by the spiritual law by four intervals of six into six hours, we will find in it yet another reason for giving time the senary number of the universal creation.

(76) The spiritual time or for the spirit is only the interval which is found between two actions. Because as long as the action of the spirit lasts, it is so busy with it that it does not notice the lapse of time, but as soon as the spiritual action ceases, the being is in a state of death. It was then that he felt the law of time being fulfilled on him. The spirit of man or the minor cannot always be in action here below. It is therefore right to say that he is subject like all other beings of nature to the law of time. But for pure and simple spirit freed from all material senses, there is no time because it is always in action; it is indeed both spiritual and temporal,


Various notes for the Instruction of...(Unfinished title)


(77) On divine numbers and temporal numbers.

On the quaternary number of man and pure spirits.

On the four acts of the powers of man.

On the difference between the prevarication of perverts and that of man.


The man received the law, the precept and the commandment; it is enjoined to him: 1° to adore God alone. 2° to love his neighbour. 3° not to take the name of God in vain.

Everything was created by number, weight and measure in the spiritual as well as in the elemental body.

Pain of body, soul and spirit; they take place for the spirit in the three universal circles, knowing in the minor circle, intellect, and major spirits.

(78) Man degraded by the abuse of his faculties has lost all direct communication with the Creator, but it is returned to him indirectly by the greater spirit, which disposes him through his intellect.

The major mind experiences suffering when its intellect is rejected by the minor; this rejected intellect is reintegrated into the spirit which emanated it in order to purify itself there.

(79) The form of man is ternary in its division and in the number of its constitutive principles coming from the prime matter, placed between the hot and the humid; she is bodily animated by the three animal essences or vital spirits Mercury, Sulfur and Salt; the active to Mercury, the vegetative to Sulphur; salt sensitive.

The three animal essences and the three corporeal principles, solid, fluid and the envelope form a senaire number which is completed by the minor which makes it corporeally and spiritually septenary.

The form of man is still ternary by the solid, the fluid and the flesh; it becomes quinary by the nerves and the cartilages, it becomes senary by the marrow, neuvary by the three animal essences, finally denary by the union of the minor with the form to represent a single individual.


Reflections from the Principles of the Order of Philosophers Elus Coëns on Numbers

(80) Numbers are the expression of the value of beings, the sensitive sign and at the same time the most intellectual that man can use to distinguish their classes and their functions in universal nature; all beings, as much of the spiritual nature as of the elementary nature, each have a number which is that of the class to which they belong by the law of their emanation, or of their creation.

All numbers are composed of the unit which produces them multiplied by itself; they are all simple, whole and perfect. Fractions can only be applied to matter or to calculations with its results which are made on it because it is composed, but not to simple and indivisible beings which come from unity.

All numbers, to whatever degree they are multiplied, fall into the first 10, namely: 1. 2. 3. 4. 5. 6. 7. 8. 9. 10., which in turn fall into the 4 primes: 1. 2. 3. 4. which are their generators, which is proved by the geometric addition of one and the other. Whence it follows that one multiplied by its square produces 4, that these four primordial numbers contain all the others in them, that they are the only divine and coeternal numbers since they are the sign which represents sensibly to the intelligence of the man the fourfold divine essence; it also follows that the six following numbers which complete the decade are only temporal numbers whose particular law to each was not manifested in the divine immensity before the beginning of time. It is therefore essential, if we do not want to fall into confusion when we devote ourselves to the study of numbers and their different applications, never to confuse the divine denary included in the 4 p(remie)rs coeternal numbers, with the entire temporal decade; it is no longer given to man since his fall to know the first; he can get a few faint glimmers at intervals, but this is a special favor, instead he must make every effort to know the second well, which is only a faint image of the first, since it is only through it that he can know his own essence, as well as the law and properties of all beings in nature. It is so true that one must never confuse the divine denary with the temporal denary, that the 4 numbers that constitute the first have a value and properties that are all different in the second, because the law that operates in the divine is very different from that which operates in the temporal despite the relationships that bind them, since they come from the same source. Finally, there is still this difference between the first and the second, that in the 4 numbers which constitute the divine denary, all the numbers exist there in potency without any manifestation distinct from the six others, whereas in the second, they exist there. are in action, the particular law of each being sensibly manifested therein. Why that ? Because, in the divine immensity, all was 4, which is the true number of all divine spiritual emanation, coming from a one universal center and from the divine action and reaction of 2 and 3. Indeed, the number one belongs to the thought which is attributed to the Father Creator; the number two to the will or to the divine Word which commands the action, attributed to the Son; the number three to the very action which directs the operation, attributed to the Holy Spirit; and finally the number 4 to the operation which is the spiritual birth and the distinct emanation of all the spiritual beings which came out of the bosom of the Creator and which existed from all eternity in him. And as the eternal Creator cannot be an instant without creating, and that he can create only by the action of the three powerful faculties which constitute him, it follows that 4 is the product of the divine ternary unity and that 'it is co-eternal with this very unity, which proves to us the image and the resemblance of the 4res (quaternary) spiritual beings with this unity and yet their inferiority and their dependence on it. But we feel at the same time how great must be the power of these 4th (quaternary) spiritual beings as long as they remain united to the unity which produced them since they participate, by their emanation, in its own nature and that by she they complete the fourfold divine essence or the divine denary; but beyond this divine 4th (quaternary), it is not possible to conceive anything more in the divine immensity, since all that exists in the spiritual nature is contained in this number, instead of in the universal creation all the numbers of the temporal denary are manifested there by a law, particular action and properties; this great work of creation having required different functions in the general class of spiritual beings to form, maintain and defend it, there must then have been among them a distinction of numbers as there was a distinction of temporal action. ; but man, the last emanated of all classes of spiritual beings, therefore undefiled by the aspect of any crime, was the only one who was sent there clothed with his divine power and simple number. 4th (quaternary) divine and by which he exercised his own authority, and it is in this that he was truly the divine image and likeness in this universal creation, and the god-man of the earth with full power and authority on her,

Although I said above that the 4 primordial numbers are the only coeternal divine numbers, I did not claim to infer from this that the other distinct numbers which complete the decade are not also coeternal. On the contrary, I say that all the numbers are coeternal in God because all the possible numbers, at whatever point they are multiplied, fall within the decade. The decade itself, as well as the divine quaternary which contains it, are composed only of units. Now, God is one; all numbers are therefore co-eternal in that which is one.

There is a very important distinction to be made in numbers between the unit which begins the decade and that which ends it; that is, between one and ten, or 1 and 10. They are the alpha and the omega, the beginning and the end, the producing center and the whole. Also one is designated by a single character, and the other by a compound or double character, and this double character added to the last, gives it no value, because at 9 added one, the product will be the same. But this is the immense difference between them. 1 or the first unit represents to us the unique and necessary center existing by itself, which out of nothing has produced everything out of itself by its own power, and the 10 or the last unit represents to us this same unity in which everything must return without nevertheless be confused, which from the center of its immensity represented by the zero watches and operates for the maintenance and defense of all that it produces. In a word, 1 is the divine unity producing principle, and 10 is that same unity which embraces and contains all his works.


Notes on the value of numbers

1 - Unity, or unique universal power, principle of all creation, of all emanation and spiritual power.

2 - Binary number, or two spiritual or bodily units, without place or form, or center, principle of contradiction and confusion.

3 - Number of the ternary power which presides [over] all forms and corporizations; number of the spirits clothed with this power which have produced the spirituous essences, principles of the elements and of the apparent bodies which form matter. Number of the three virtues and divine powers innate in man, with which he was clothed at the moment of his emancipation by receiving the laws, precepts and commandments of the Creator by virtue of which he had to operate on the universal creation and of which he can no longer make use without reacquiring the quaternary power of which it has fallen by its prevarication.

4 - Quaternary number of emanation or minor power representing the four divine powers granted to man in divine likeness in his first state of glory and purity, by virtue of which he was to operate on the universal creation.

Quaternary number of divine faculties, innate in man as the image of God, represented by Thought, Word or Will, action and operation produces the first 3. Quaternary number of corporeal form represented by the three spirit essences, which produced the 3 elements, or by the three corporeal principles which come from them: Mercury, Sulfur and Salt, and their vehicle or principle of spiritual life which unites them and occupies its place. center.

5 - Quinary number of evil spirits and minors who allow their will to be subjugated by them, acquired by adding unity or bad will to the innate spiritual quaternary in all spirits clothed with the 4 divine powers and faculties. He also becomes binary, considered in the union of his spiritual being produced good in principle by the divine unity, with the bad and contradictory unity which he has since acquired.

This number also announces that of the material parts which constitute the body of man and of every animal, namely: the bones, the blood, the flesh, the cartilages and the nerves. This number proves the empire that the perverse or quinary spirit exercises over matter and especially over the body of spiritually animated man, it insinuates itself into the form which is its domain to attack more vigorously the minor spirit which there is locked up but who, to his shame, is defended by the good companion of him who asks for his assistance.

One will feel that the body of man is truly the domain of the perverse spirit if one remembers that it was produced by a will and a five-year operation.

6 - Senary number of creation, and animal power.


Various ratings

(81) Man must study his own nature to know his origin, his end and thereby his duties.

Man, being the image and likeness of the Divinity, was to manifest its perfections in the temporal world; he was the temporal God.

He did not believe he would retain the government entrusted to him, it had to be handed over to other hands; from dominating he has become the slave of slaves.

Adam cannot be restored to his original rights until the circle of minors defiled by his crime has finished its temporal expiation. He must participate until the end in the pain he has caused.

He was regenerated, as well as all men his descendants, by Christ who procured for all a second spiritual birth; the grace of his Regeneration procured his personal Reconciliation; but his Reintegration in his rights is delayed until after the universal purification of his posterity.

Christ came in the middle of time to operate on the past, the present and the future, which is called the three worlds, and which is designated by the three days in the tomb. He also operated in the sensitive circle, in the visual and in the rational, for the humiliation of the perverse.

Christ, replacing man, came to fulfill his task of divine justice on the perverse and, moreover, his mercy on man.

The minors are the brothers of Adam according to the spirit, and his children according to the flesh, it is necessary that his crime be expiated by the whole circle, but the whole circle having participated in the defilement, it was necessary that a pure being be born according to the flesh to fully satisfy justice for her.


Matter of Instruction for Wednesday 23 8ber (October) 1776

(82) It is important to form a clear idea of ​​the Order and the particular duties it imposes.

The Order forms on this surface a particular circumference which is the receptacle of the celestial spiritual actions, in which are admitted all the men who sincerely desire to enter there, of which each individual forms a point, and the divine spirit makes the center.

The action of the Spirit, being universal, without limit of time or space, manifests itself on all the individual points of the circumference, in longitude and latitude, by as many rays as there are individual points in the circumference.

This circumference being purely intellectual, its division is the same: it must be relative to the gifts and virtues of the Spirit and to its septenary number, which establishes the seven classes or the 7 grades of the Order, represented by the 6 inner circles or divisions, which presents a marked relationship with the mountain of Sinai which was divided into seven parts, images of the seven Heavens, and its top image of the supercelestial, and also presented another ternary division; the bottom where the camp was, a sensitive circle; the middle where Joshua stopped, visual circle; and the height where Moses ascended, a rational circle, dominated by the supercelestial with which he communicated as Adam had done in his state of glory.

We know that everything, in elementary nature, is figure and repetition of things of a higher order, we are therefore entitled to consider this circumference formed by the members of the Order, as an image of the spiritual circumference formed by the seven principal planetary agents charged by the Eternal Creator to direct and defend this universal creation. I cannot say that they form between them in space a local circumference, we know the contrary, but only a circumference of unity of action.

(83) Man, in his state of glory, had been established by the Creator to be its center. As immediate agent of the divinity, he manifested its action and power in the temporal. He had command power over the chief officers in charge of the details of temporal government. From the center of this creation he ruled perfectly over them as the God-man of the earth. By his fall he traversed the space to come to crawl on this surface, he became their inferior although always preserving innate in him the original superiority which he had on them.

It is therefore necessary today to return to this center from which he descended, that he go back up by the same path and that he pay to each of his principal agents the tribute of expiation and justice that he imposed on himself. to recover the seven spiritual gifts that he possessed in fullness.

It is this tribute of atonement and justice that man must begin to pay here below, although he cannot fully pay it while he is bound to this form of matter which constantly exposes him. to new dangers. His work here below is to purge himself with great care of the seven vices or deadly sins opposed to the seven virtues which alone can procure for him the seven gifts of the Spirit.

Each of the classes of the Order offers a picture of this atonement, and as man is liable to sin spiritually and bodily, he is therefore subject to spiritual atonement and bodily cleansing, both must be equally united than the two natures by which he sins.

Pride is the crime of the spirit, it is therefore through the deepest humility before the Creator that it must be fought. The senses make war on us, so we must mortify them. Humble oneself, watch over oneself and pray are therefore the main duties of all members of the Order.

Prayer must be vocal, it must be the expression of the faculty of speech which constitutes man's divine likeness; it must be preceded by an examination of his conduct, an admission of his faults, a statement of his needs, and accompanied by a request for the necessary help.

(84) The first circle of the circumference of the Order represents and contains all those who are admitted into the first class, and alludes to the people chosen by the Creator in the posterity of Abraham. The Order operates in this preparatory grade only for the purification of the form and imposes the duty of all the practices which can tend to this purification and prepare for a more particular election, it also alludes to the sensitive circle in which the minor operates to purge itself of all bodily animal affections which it has contracted through its union with its material form.

The second circle represents all those who are admitted to the 2nd class, that of the Elected Masters, and alludes to the particular election which was ordained by the Creator to Moses in favor of those of the valiant who were destined for the spiritual warfare that the people of Israel had to support against their enemies who had become those of the Creator and disputed with this people the entry of the land promised by oath to their fathers. This grade operates on the spiritual being and the bodily being of man, it gives him no other power than that of combating the enemies of Israel with efficiency; but he establishes it as a receptacle of spiritual action, which is designated by the receptacle which is rolled over the candidate,

The duty of the Elected Masters, and especially of all those who have had the happiness of being elevated higher, is therefore to work unceasingly for the purification of its form, preserving it from all that can defile it, to fight without release its true enemies, and to bring back into its circumference all those of our fellows who sincerely desire to return there, and to employ there all the means that the wisdom and the great circumspection to which we are subject can allow. These means are good examples and instruction. The first of the two is in the power of all; the second is reserved for the few.

From Saturday 7 8ber (October) 1775

(85) Everything was done by number, weight and measure. The number is the base and the constitutive principle of the bodies, the weight is the mixture or the amalgamation of the elements, the measurement determines the form, the extent and the dimensions of the bodies.

In the spiritual being number is the law which constitutes its essence, virtues and properties; the weight is the precept which determines its action, and the measure represents the command or the means and faculties which are given to it to operate according to its law what corresponds to the extent of the bodies.

In bodies, weight and measure are destroyed and effaced because they are only properties of these same bodies; but the number always subsists because the number is related to the intellectual nature, it is its expression, it is coeternal with God, finally it is the law of the bodies, and when the body dissolves, the indestructible number is reintegrated into the body. being from which it emanated, for the law by which the dissolved body existed cannot destroy it, its action is past, but its number is due to the spiritual nature which had produced it. A material triangle can be broken and divided, but the principle which constituted it remains after its decomposition as before its formation. This same law of the number extends on the spiritual beings as on the material beings because the same law directs all.

The first number of man was major, in that he read directly and without any doubt in the divine mind and that he operated it, but he became minor because he can no longer read the divine mind directly; he can no longer have communication of it except by the help of intermediate beings between him and his Creator. Although his number of quaternary minor cannot be destroyed, since this number is the positive and unalterable law of his essence, however man, by the bad use he makes of it, alters its properties and makes himself a minor in some way. ternary by exercising his faculties only on matter, he had the use of the 4 faculties which constituted his essence, he was reduced to having only three at his disposal, will, action and operation, the 4th or 1st having been withdrawn from him in punishment for his crime and no longer able to reacquire it by intervals except by a good and constant use of his will. If, in the sense just explained, the minor becomes ternary of the quaternary that it was and essentially still is, we see that it also makes itself binary by the exercise of its evil will and the junction of his will to the evil intellect, and that he can even fall below by making himself the slave of slaves.

(86) Explanation on the fate to come and eternal of the minors fallen in the slavery of the demons and on that of the demons themselves. They will enjoy, but very weakly, having extremely weakened and altered their faculties. It will be given to him who has, and taken away from him who does not have. He who exerts himself in the practice of Good increases in himself the Good; he who gives himself up to evil loses the taste and even the memory of Good, if he is surprised in this state before having expiated his depravity, what work for him, he will have to purify himself from the evil which is in him , but how far still from there to the Good that he will have ceased to know, that he will have abjured, and who will be able to restore this knowledge to him, it is thus that many will be the last of the last, having lost and depraved the faculties,

The minor, being no longer anything more than a being capable of retaining the impressions communicated to him from outside, and not knowing himself how to distinguish very clearly the good ones from the false ones, must apply himself to rejecting them all; this prudent conduct, sustained by a lively and ardent desire to know the Good, will compel the good spirit entrusted with its conduct to manifest itself to him in an unequivocal manner and to give him the intimate feeling of the truth which he desires to know; whereas the evil, seeing himself always repulsed, finds himself in the end vanquished. The action of evil being limited, it is also limited in its attacks, whereas the Good being infinite, the means it has of communicating itself to the minor are also limited. The degraded man has become a passive being,

Man having sinned in Adam by his evil will, has become subject to error, what better can he do in this state than to leave his will in the hands of his faithful leader, to do sacrifice and surrender like a stick in the hands of a blind man who is led, which he uses only to support himself in his walk and secure his steps?

Subjects of Instruction for Master Coën's ceremonial assembly of Saturday, June 22, 1776

(87) By contracting the habit of using names in vain, one weakens in oneself the idea of ​​the things they express.

Definition of the word temple, envelope of a superior being in the place where he lives and receptacle of his action.

Distinction. The Great Universal Temple, the general earthly temple, and the particular temples. In the first, action of spiritual beings emancipated in creation, in the second, action of the general earthly soul, in the third, actions of particular beings.

Intellectual temples, bodily temples, material temples. All beings emanated and emancipated in the temporal, operate their action and their particular worship in one of the three.
In the first, the spirit pure and simple each describing his circle, in the second man and all the planetary spirits embodied in the 3rd it is a place consecrated to the action and the particular worship of many.

The body of man and the temple of Solomon are the repetition of creation and the image of the Great Universal Temple. The man is at the same time the image of the universal creation by the division of his body, and of the general terrestrial body by his form which is triangular, his head represents the center or the terrestrial soul.

(88) If the body of man is a temple, he must therefore operate a cult there.

The word Coën 34 means the minor spiritual soul embodied in a form.
The number 7 is the number of the spirits subjected to actuate in the temporal on the forms and with a form to make their action sensitive. 7 is the number of perfection of the creation operated by the blessing that the Creator gave there or by his 7th or last operation.

The world will end with the same number that made it up. Christ came in the middle of time. The 4th millennium.

(89) Distinction between intelligent and non-intelligent spiritual beings. All spiritual beings have the intelligence necessary for their particular action, but they are not endowed with a personal will that can disturb that of the Creator for the order and duration of his works.

All spiritual beings are emanated directly from the Creator; they are therefore beings or secondary agents, in this quality they cannot create spirits but spiritual actions which emanate from them having a limited duration, they are all 4res by their emanation, but they carry especially the particular number of their faculties or their action.

The laws and duration of Creation would be liable to be disturbed if the beings who govern the different parts of it had a free will, such as the planetary spirits, the earth soul, the spirits of the central fire axis, etc. The man had power of command over them, he exercised it, and can reacquire it again.

(90) Man, a minor spiritual being, had a cult to operate. He was pure and simple, but having degraded his being and distorted his form, his worship changed, he became subject to the ceremonial law of worship.

Man, participating in the divine nature and completing the fourfold essence, must worship which corresponds to the 4 divine faculties of which he is the image and likeness.

Worship of expiation, purification, reconciliation, sanctification. The last corresponds to the divine thought. The 3rd to the Will or the Verb, the second to the action, the 1st to the operation.

The man, in his first state, had to operate for him only a worship of sanctification and praises, he was the agent by which the spirits which he had to bring back had to operate the 3 others, having fallen, he he must operate them for himself.

These 4 cults were designated in the old law by the 4 different sacrifices made by the High Priest, by the 4 species of animals, they still do so by the 4 times or main festivals and by the 4 daily prayers.

(91) True ceremonial worship was taught to Adam after his fall by the reconciling angel, it was performed holy by his son Abel in his presence, re-established under Enoch who trained new disciples; then forgotten by the whole earth and restored by Noah and his children, then renewed by Moses, David, Solomon, Zerubbabel and finally perfected by Christ in the midst of his twelve apostles in the Last Supper.

Just as all the planetary spirits contribute by their harmony to the upkeep and government of the Great universal temple, so all the Coens Masters are like a point of the circumference in which the particular cult of the truly elect takes place.

But worship being subject to temporal ceremonial laws, which is clearly proved by the law of Leviticus given under Moses, it is therefore necessary to study this ceremonial law of the Order which has mainly in view, by all the ceremonies established from the First Class to the last, to train emulators to acquire a perfect knowledge of those for whom it may be intended.

The particular First Class of the Order relates to the general election of the people whom the Lord chooses to manifest his power and his glory. This 1st grade operates virtually for the purification of the form by virtue of the power of the terrestrial soul and of the ternary terrestrial, aquatic, fiery spirits, which actuate and react on the forms, on the essences and on the vehicle. . The operator operates on the moon.

The rank of Elect relates to the special election of the tribe of Levi to temple service; it operates virtually for the purification of the form and on the minor spiritual being whom it renders susceptible of becoming a receptacle of divine power for the spiritual actions of the celestial and terrestrial regional chiefs, and which, by its renunciation of the five material senses represented by the five metals or to the five demonic regional leaders, declares that he wants to begin his atonement.

The operant operates on Mercury in the celestial regions.


Notes to serve as Instruction in the assemblies of the Masters Coëns

(92) Examination of the essence and the ceremonial of the 3 grades of Coën and the relationship between them on whom they are conferred and the Levites in charge of various functions before the Tabernacle of the covenant and again with the different parts of the worship for which they are intended.
We have seen that the first three grades of the Order carry within them essentially through their ordination the purification of the three essences. Of the form of man, by the action of spiritual, terrestrial, fiery and aquatic beings; that they tend moreover to establish a communication of the earthly soul with this same form by which it may be capable of stripping itself of the dark and opaque clouds of the elementary material part.

We have examined the different properties of the numbers which belong to forms and to matter, namely: that of 3, number of the generating essences of bodies or of production; that of 6, number of vegetation of forms by the union of the upper celestial part with the lower terrestrial part. That of 9, number of destruction and Reintegration of the forms by the separation and disunity of the mixed principles which compose the material bodies.
That they are conferred on Monday under the planetary sign of the moon, terrestrial region, to designate that they are purely temporal.

We then saw that the ordination of the grade of Elect is far superior to the previous ones since it operates not only on the form of man but also on his intellectual being, by making him a receptacle of the spiritual actions of the celestial regional leaders and terrestrial, which is represented by the receptacle that is rolled over it; by marking it at the feet, at the hands and at the head in the form of a receptacle as being under the action of the spiritual and temporal double receptacle; one for the soul, represented by the celestial regions, the other for the body, represented by the terrestrial regions.

Moreover, that by the renunciations that the candidate makes to the 4 circles of correspondence and to the center, he designates the voluntary separation that he makes from any operation of the bad regional chiefs who were able to actuate him during his life and by the invocation from the names of the good spirits which are traced there, he begins his spiritual work of reconciliation in order to be able to be admitted afterwards to the three circles of expiation which belong to the next class.

Finally, that this grade is conferred on Wednesdays under the planetary sign of Mercury, celestial region, to designate that it operates virtually on the form and on the spiritual being contained therein, making it susceptible by this purification to retain an impression of all the spiritual communications of which he will later become worthy.

It therefore remains for us to examine the essence, the ceremonial, and the reports of the three grades of Coën which follow, so that, being enlightened on these points, we act with certainty and knowledge of the facts for our greatest temporal spiritual advantage and that we we make worthy to be admitted to participate in the true worship of the Eternal, if he deigns to call us to it.

Saturday, the day of the week on which these degrees are conferred under the planetary sign of Saturn, already announces to us that they are purely spiritual, that is to say that the form being supposed to be purified by the preceding ordinations, these essentially operate on the minor spiritual being. What will be demonstrated by the examination of the various parts of the ceremonial which is observed in these grades.


Matters of Instructions for Wednesday, June 5, 1776.

(93) The man having received only three Powers, could not exercise alone the 4th.

He exercises the 4th by the advice of the demon, he is driven out of his center, and comes to take on a different form.

It becomes subject to all Revolutions of this form and accident.

The form of matter was given to him as a punishment and a preservative like a soldier locked in a tower he is responsible for defending. His senses are the doors and windows of the tower, through which he receives and deals blows to the enemy.

Universal Creation is the prison of the Perverse, he makes every effort by his power to degrade and destroy it. Matter established to contain it and support its action is within its domain. He does not persecute the form of brutes because they contain no minor.

(94) Adam, in his first confession, apologizes about the Pervert who had tempted him; he had neglected the means given to him to recognize him, he bore the penalty but Heli in a softening presented him with the proceeds of his crime, he confessed with sincerity and humility.

The earthly Paradise, land elevated above all senses. The Mountain of Mount Moria or Solomon's time, place where the center of the earth is, where David, Moses, Joseph, offered sacrifice.

The man has become pensive and sometimes thoughtful.

Intelligent and non-intelligent spiritual beings or not free with respect to the operations with which they are charged.

Little-known cause of the perversity of men. Adam and Eve, by order of the Creator, operated the bodily reproduction of Kain with disordered passion of the senses. Kain means "son of my pain".

They then conceived in the same way Kain II, child of confusion. Five years later they similarly conceived Abac 9 child of matter and divine deprivation.

7 years later of dejection and spiritual inaction, they conceived Aba 4 or Abel.

(95) Senary number of the universal Creation and of the temporal. 366 days, 24 days, 60 minutes, 60 seconds, 360 degrees.


Instruction for Wednesday, September 18, 1776 and following days

On the nature of good and bad intellects.


(96) Everything pertaining to the spiritual nature is obscure and enigmatic for man if his intelligence is not enlightened by the spirit. Good himself, however [man] (word crossed out) he has the greatest interest in knowing at least the objects which must serve him as a rule in his temporal conduct. If the Creator, or to put it better, man himself has posed by his prevarication an impenetrable veil between him and the Divinity which no longer allows him to know its essence, he must nevertheless make the greatest efforts to achieve to know his own nature, and the relations which exist between him and all the other spiritual beings who have emanated like him from the bosom of the divinity. We are happier than the multitude of our fellows since we have the good fortune to be helped in this work by the instructions of the Order, the authenticity of which we cannot ignore if we know the source. They embrace everything that is important for man to know, and if from time to time they leave clouds on some objects, it is up to intelligence to pierce them; but it will only succeed with a true desire, a pure intention, and a firm will to practice all that they teach, with such guides man will not err. If in his interpretations, giving himself up too much to his feeble lights, he strays from the route laid out for him, he must have the good faith to admit his deviation and the courage to return to his compass; then he will easily get back on the right path;

(97) Among so many matters which are contained in our general instructions, we will endeavor today to examine what is the nature of the good or bad intellects and to obtain an exact definition of it.

Some have seemed to think that the good or bad intellect was a real being and distinct from the Spirit who employs it, and who attaches it in a fixed and permanent manner to the man to whom it is addressed from in such a way that, despite all his efforts, he always remains sullied by the presence of this being who is the enemy of his happiness. This opinion deserves all the more to be combated as it is extremely dangerous in its consequences, since it tends to discourage, perhaps even to despair, man; or to persuade him that he is not guilty of the impressions left on him by the intellects since he could not refrain from receiving them nor prevent them from dwelling in him; and that the impression in question is an inevitable consequence of the stay of the being who produces it.

(98) To properly define the good and bad intellect, let us go back to the sources or principles of good or bad thought.

All spiritual beings emanated or to emanate existed from all eternity in the bosom of the Creator, which gives us a slight idea of ​​his divine immensity which contains everything and cannot be co-eternal. They did not have the enjoyment of any personal faculty, they could not act nor feel that by the only will of the Creator, by which all was moved; but this way of being cannot be called truly existing. Their true existence therefore began only when the Creator, by an act of his will and his own power, took them out of his bosom to give them a personal distinction of faculties, will and stock. Hence, although they are coeternal in God by nature, since they were contained in God from all Eternity, they acquired a future personal Eternity since having come out of the very Principle of life, of the only immutable being who can communicate it, their distinct existence will remain eternally indestructible since it is not possible that the being who received the life of life itself may never be annihilated. He will indeed experience spiritual death if he deviates from his law, but never the loss of his existence. Spiritual death is nothing other than the separation of the spiritual being from its principle, just as bodily death, which is a weak image of it, is the separation of the material body from the soul which governed it. But this act of emanation had to be immediately accompanied by a general law to which all the emanated beings would be subject indispensably in order to be able to remain in unity; I do not want to speak here of the particular laws, precepts and commandments that emanated beings received relative to the particular purpose of their emanation and the emancipation that followed, laws which corresponded to the extent of faculties and power. which they were clothed according to their mission, I speak only of this first general universal law which must have extended to all classes of emanated spirits, because it is not possible for any being to exist without having a way particular to be, and this way is its law.

The Eternal Creator is one in essence. Universal principle of all that exists and will exist, it is by nature infinitely good, perfect and powerful. This is its own law, which it is impossible for it to destroy or alter; if it could change he would cease to be God, and to cease to be so he would have to never have been.


For the Instruction of Tuesday, September 18, 1776

Definition of good or bad intellect.

(99) It is the knowledge that man acquires by communication of the good or bad thought begotten by the spirit. He retains an impression of it if he stops to contemplate it, just as any action or speech whatever, good or bad, of a man, seen or heard by another man, becomes for the latter a sensitive intellect of an action of which he retains an impression if he contemplates it with complacency. Man can hardly protect himself from receiving evil intellects which are nothing more than the communication or knowledge of the evil thought habitually given birth to by the evil spirit, but he can defend himself from resounding with the impression of it if, instead of contemplating her with curiosity, he is quick to push her away.

The communication or knowledge of the evil thought begotten by the evil spirit is properly speaking the temptation from which we have said that man cannot defend himself because of the intimate relations which exist between beings of the same nature, relations which establish this communication reciprocally. This communication, which we call temptation, would be more or less frequent according as the mutual relations or analogies are more multiplied, from which it follows that the man who will amuse himself by contemplating with complacency or curiosity this involuntary communication or the knowledge which results from it, will be very exposed to retaining an impression of it as a punishment for what he thereby begins to abuse of his freedom which will soon involve his will instead of, if he is skilfully quick to reject the knowledge he acquires of the evil thought by the communication given him by the spirit which gave birth to him, he will not succeed in truth in destroying the relations of nature which are between them since they are eternal, but he will succeed in considerably weakening the relations of thoughts, I say weaken, and not annihilate, because since man had the misfortune to eat this forbidden fruit which the knowledge of the Good and Evil, he himself established this unfortunate communication between himself which is good by nature and the principle which had become evil, and it will subsist throughout the temporal duration. It follows that it is almost impossible for man not to be tempted, since the knowledge of the evil thought is a temptation,

(100) There are very important observations to be made on the manner in which the Creator proceeded in the punishment of the man who has become guilty, since it manifests both his justice and his mercy.

I say first of all its justice, because it required a punishment proportionate to the enormity of the crime and to the species of the crime. Man had just abused his power and deserved to be stripped of it, i.e. he deserved that the power which was innate in him and which could not be destroyed being the immutable work of the Creator was suspended until he deserved by his repentance and efforts and after having appeased justice, to regain it in whole or in part.

I say his mercy since it bursts forth in the very species of punishment. The man established by the Creator Man God of the earth occupied the center of the universal Creation from where he exercised his power. From the celestial center he was precipitated into the earthly center and then came crawling on its surface, his glorious body was transmuted into a material body which became his prison and obstructed, so to speak, all his spiritual organs of which the material senses are the image. This transmutation of form of the 1st man is designated in the Scripture by the bodily nudity of which he perceived and of which he was ashamed. His fall from the celestial center is designated by the other words of Scripture: Let us drive man hence, lest he eat of the fruit of the tree of life, and in eating he live forever. This passage which appears obscure to many interpreters, which even furnishes a pretext for the incredulous to accuse the Creator of injustice, is on the contrary one of the greatest testimonies of his mercy for man; and to judge of it, let us compare the crime of the first prevaricating spirits with that of the 1st man and also compare the punishment of these first with that of the second and we will see that the man, become by the fact more guilty than them, was also in a way more excusable, and that by justice the divine mercy was more manifested on him, in the very choice of the kind of punishment.

The first spirits emanated in the divine immensity knew in truth the power of future creation of the third and fourth causes innate in the Creator, but they had received no power, no verb of Creation; the usurpation that they wanted to make of this power is therefore an absolute revolt without excuse, it is the effect of their own will since then there was still no evil or principle of evil that could seduce them. , they knowingly and voluntarily became guilty and their crime was committed in the divine immensity, the purest abode it is possible to express. They did not consummate their crime by the act, because: 1° the Creator punished their bad will as soon as it was conceived, 2° because,

They were hurled into the space of the temporal universal creation, which was instantly formed to contain them and separate them from the divine court. They kept there for their punishment all their spiritual power which had become bad, but they were subject to being able to exercise it only within the narrow limits of this temporal creation without any direct communication with the principle of Good which had just driven them out of its presence; they were therefore dead to good, but they carried into their prison a branch of the tree of life and they retained the fatal power of living constantly in Evil and of communicating this evil spiritual life. They had wanted to divide the unit but they had tried the impossible and in punishment they became a subjugated, opposed and limited unit, who would find his punishment, his torture, in the impotent acts of this cursed unity. The Eternal Creator, having expelled them from his court, remained the ever-immutable Master and Center of divine unity, the Principle of all Good, of all Thought, of all good will and spiritual action, and from the height of his Glory. from where his indivisible unity presides over all that exists and will ever exist, he subjects the head of the demonic court to be closely bound in the depths of the abysses of this temporal creation so that the very place of his prison designates even better the immense opposition which was established from then on between this factitious and abominable unity and the eternal divine unity as well as the center of the eternal immensity. The divine thought rules and governs at will all that exists in the universal nature, in the same way the Creator wanted that the Prince of the demonic Court, from the center of the abysses where he is precipitated, could govern and govern by his evil thought and by the agents to whom he communicated it all his empire so that this sad similarity, fruit of their crime, was kept until repentance caused it to cease. So we see there [on both sides] (words crossed out) on both sides the fruits of the tree of life, but on the one side he teaches the science of Good, and on the other the science of Evil, science which can cease only by the repentance of those who profess it, and they are incapable of repenting by themselves unless this feeling is suggested to them by the only being who had the power to do so, that they have had the misfortune to seduce and train with them.


Miscellaneous Notes on the Intellect

(101) The soul or the minor is a being emanating from the fourfold divine essence, which constitutes it active, eternal, in the four universal regions; it corresponds and acts on the three animal essences of its body which are Salt, Sulfur and Mercury and on the corporeal form; these four parts constituting the perfection of the body form a whole which becomes the image of the soul which exists in every human body.

(102) The soul communicates to the divinity through the major spirit, but this communication is quaternary like its essence since it is, by its emanation, constituted image and divine resemblance.

The major Spirit is the immediate agent of the divinity in which he reads the divine thought and then acts according to the orders he receives, he in turn communicates himself to man through his intellect which becomes his particular agent to dispose the soul at its junction with the Spirit according to the good use it makes of the intellect that it sends to it, which establishes the quaternary communication of which it is spoken above, namely the soul the intellect, the major spirit and the Divinity.

The intellect is not a distinct active and eternal being like the spiritual beings emanating from the bosom of the Divinity. It is a momentary emanation of the major Spirit intended for a passing action in favor of the soul to which the Spirit desires to unite; he is nothing other than the agent of communication that the Spirit establishes between him and the soul or the minor, to insinuate to him the good thought he engenders in his favour. It is this insinuation of good or bad thoughts which operate on the minor, which we call good or bad intellects, and which operate on him according to the use he makes of his own will, to admit or reject them.

The major good spirit, being a very pure being, cannot communicate directly with a defiled being, if he has not been previously, by a voluntary purification, called to this communication. It is for this reason that the spirit deputes to the soul its intellect which is its own faculty to suggest to it the thought which it has given birth to in its favour; thought that she has become incapable of giving birth herself if it is not suggested to her, so that this thought may work its effect in the soul [its effect] (words crossed out) by the help of the good will which must react to it so that from this work there will be born good desires which will in turn become a true intellect of man on the greater spirit. The continuity and purity of these desires tending to purify the soul in which they are born must necessarily produce its effect also on the spirit which will approach by multiplying its good intellects until it finds the soul sufficiently prepared, pure enough to unite itself with it; it is that intimate union of the major spirit with the soul which can never be here below but momentary because the man who has subjected himself to a material form is condemned to privation as long as he is united. to this form which is his punishment, that is, I say, this union which powerfully fortifies all the faculties of man, [which are fixed in the practice of Good] (words crossed out) which diminishes the violence of the combat and the fixed in the practice of Good; what is called the habit of Good.

The same thing is observed between the soul and the evil principle. The Prince of demons is the creator of evil thought as the divinity is the common center of good thought; evil major spirits manifest their demonic thinking in accordance with that of their leader. Throughout the demonic court, they constantly strive to insinuate it to man to seduce him, which they also do by way of their intellects, which they emanate and depute, to come to surround the bodily form. of man, to seduce him by the attraction of the senses whose sting they excite and from there to besiege the minor who is enclosed therein to make him retain the impression of the evil thought which they suggest to him. If the soul thus actuated has not yet obtained a junction with the good spirit, nor with the bad, she experiences a very painful state of combat in temptation; because the intellect of the good spirit which constantly watches over it comes to its aid to defend it against the impression of the evil intellect and this fight lasts until the will has made its choice; the soul, in making its choice, drives away from it the good or bad intellect whose insinuation it has refused in order to unite itself in will and action with that which it has freely preferred; but the constant rejection of one must powerfully strengthen the action of the other, which remains, so to speak, always present, until the agent intellect has succeeded in bringing the two beings upon whom it operates so close that it unites them together.

Man deprived of his rights and become incapable of creating the thought which can bring him closer to the Creator, but by an effect of his infinite mercy for his creature, he makes him suggest this good thought by his agents so that it produces in him good desires, and that is universal sufficient grace. The man listening, purifying, these good desires natural effect of the good thought which was suggested to him, deserves more and more the helps and the protection of the spirit; its help is brought to it by the intellect, whose presence becomes more habitual, and finally brings about the immediate junction of the soul with the spirit; this junction being made, the soul is entirely fortified and the good intellect surrounds the lesser to defend it and repel the attacks of the evil intellects, and here is effective grace.


June 25, 1776

(103) The prayer of six in six hours tending to ask to participate in the action of the beings who watch over and act on this universe, I would like to know what I can know about this action and its goal? Not having heard on this important prayer the instruction of [Me d'Hauterive] (Words crossed out) I would like to know some details on its necessity to better understand it.

(104) From this question arises a more general and very important one. Numbers are the expression of the law and nature of beings. It seems to me that our P(uissants) M(aîtres) have presented them to us more in this last respect than in the first; as expression of the law they must determine and direct the action of beings of all classes; it is thus that in the material temporal we see their action having a regulated course, like the seasons for example, etc. I would very much like to know what is in a higher order the course of spiritual action which responds to physical action, its object and the duties which this knowledge imposes on the man of desire.

(105) What was the position of the primitive man created God of the earth in relation to the planetary agents. His freedom, his nature, his very functions, especially that of reconciler, establish the superiority with which he was clothed [for] (word crossed out) over them; but did he have any influence over their action which seems to me destined from then on to contribute to the goal of the mission of man, would it be possible to have some details on this question and the various objects which it embraces?

(106) Today the position of man is much changed. If he had any influence over this action. He is no longer destined to profit by his work, by his desires, by his prayer. No doubt he is reduced to the invocation of these beings, subject to the need to conciliate them.

What worship does he owe them? What help can he expect from it?

If I have not misunderstood the purpose of the six-to-six-hour prayer, the previous question leads to another, the just minor who, having fulfilled the task of this material life, completes his temporal course until If he has reached his total reintegration, is he not associated with the action of beings or planetary agents as regards the spiritual, these two actions which must be different are undoubtedly combined; how are they different? Of what help can they be to man, how in such a case can he reconcile this help? Would this presumed action be the object of what the Church calls the invocation of the saints?

(107) Was I mistaken in thinking that if this cult belongs to the Xn (Christian) Church, it is because before the coming of the Redeemer, however powerful the first Elect had been, Christ had not yet fully fulfilled the mighty task of mercy which he came to accomplish. This, however, is in the case of raising some doubts, because the character and the mission of the first elect seem more marked, stronger, than in those who followed.

(108) The wicked can only [fill in and] (words crossed out) exercise his evil will and power by imitating the march of the sovereign and good power. Do not the good spiritual agents employed by the Creator have as many antagonists in the particular agents of the evildoer much as the evil intellect is near man in opposition to the good intellect? Can we think that the planetary agents are also in opposition and aspect of other demonic agents, whose evil spiritual action extends over man, over nations and societies as they abuse their freedom? , and whose physical action is shown by the disorders and upheavals experienced by the material world,

(109) The renunciation of metals in a certain circumstance, a fact perhaps worthy of note if we had a precise explanation of it, the similarity of the characters which represent the planets and the metals, characters which came to us from the peoples of the south if I'm not mistaken, wouldn't it have any relation to the previous question?

While the Elect renounces gold, silver, copper, in the subsequent grade the power attached to iron is entrusted to him. He becomes attached more particularly to the agent of Mars, one of the four superior spiritual agents, this is, if I am not mistaken, the meaning and the object of the ceremony; then should we not suppose that there is between the four superior planetary agents and the three planetary agents attached to the terrestrial region a difference which authorizes that which I notice in the ceremonies of the two grades? But why is gold, emblem of the sun, one of the superior planetary agents, rejected? Could it be because the same emblem can appear under an infinity of different faces, or else because the action of the star which responds to it is more particularly affected to bodies? This last reason seems to me the strongest; I would like to know if the function of the solar agent is purely limited to the corporeal as experience seems to announce?

(110) The division and the image of the three constituent elements of any body is shown in the individuals of the three kingdoms; it is still found in the different classes which make up the kingdoms, thus, in the animal kingdom, the flying species represent fire, the quadrupeds, the earth, and the fish, water; perhaps in the vegetable kingdom the succulent, terrestrial and aquatic plants present the same picture, but a little less distinct; in the mineral kingdom it becomes even more difficult to observe well; however, I cannot help seeing the pebbles and the earth respond to mercury, the salts to salt; it is therefore necessary that the metals respond to sulphur, and represent in the last class of material beings the most active of the elements; they represent it there as it should in a way much more enveloped and much less distinct than in the upper classes, although everywhere it is hidden more than salt and mercury, either because these two elements are coarser, or because they are destined to be everywhere the envelope while the sulfur occupies the center. If my reasoning were correct, I would be less surprised at the relationship I suspect between the metals and the planets; I would like, if possible, some details on these objects. or because they are destined to be everywhere the envelope while the sulfur occupies the center. If my reasoning were correct, I would be less surprised at the relationship I suspect between the metals and the planets; I would like, if possible, some details on these objects. or because they are destined to be everywhere the envelope while the sulfur occupies the center. If my reasoning were correct, I would be less surprised at the relationship I suspect between the metals and the planets; I would like, if possible, some details on these objects.

Time carries the number of matter, its division announces its end, the past announces the present, the present brings the future, the future will swallow up the present and the past. Thus, in a given length, the two extremities and the middle form the extent, thus is found in all that is corporeal the ternary division of matter, no instant can exist without one being able to notice the three essential divisions there. time. It is therefore new like the material for which it was created. It must end, but does not its reintegration belong to a region above the material region? how will it be? The ternary of time indeed appears of a different nature from that of matter, which shows itself all at once, while the other develops only successively.

(111) I would like to try to fix, imperfect as it is, the notion that I can have of numbers; it is easy for me to see through the obscurity it presents to me that this knowledge can contain the most sublime things.

I had until now seen in numbers only a simple abstraction of the qualities of objects to consider them only relatively to their quantity, to their multiplicity, to the order in which they follow one another, or are placed.

It is nevertheless true that the operations by which we combine them show us that they are subject to immutable laws; the effect of these combinations is seen in the clearest manner, and the mind, satisfied with the clearness with which it conceives them, does not go back any higher.

The idea which presents these same numbers as the simplest and clearest expression of the laws of the universe, and of intellectual substances, opens to the astonished mind a much more satisfying career; the immense variety of the effects of nature must have seemed to us only the effect of a single principle, to which all secondary causes were subordinated, and which our distance prevented us from perceiving. Now, nothing should come closer to this principle than numbers, whose nature is to apply everywhere, to preside essentially over all composition and decomposition.

But these numbers must be considered other than as an expression of choice and convention which, therefore, would be subject to error. They are the necessary expression of what they designate; they are not the work of creation, they only have the advantage of being a more precise emblem than other objects where the same emblem is repeated constantly but in a less clear way, present everywhere this unique principle on which depend the laws of the universe and which our efforts must despair of attaining.

Under this point of view, which it is difficult not to adopt and which its universality must establish more and more as it is better known, one must be able to read the history of nature in the properties and relations of numbers; I thought I saw in creation, where so many secondary causes limited and misled our sight, the infinite repetition of the same principle. I find in numbers this same repetition; composite numbers are only the aggregation of simple numbers which, beyond the denary, are continually repeated. Thus this last number will contain everything; thus we have only considered this series, enclosed in its turn in the quaternary which contains the unity, principle and universal end of all.

(112) The identical indivisible unity is the principle and the universal end, the author and the bond of all series; unalterable, impassive, it presents infinity in every direction, it is everywhere and is contained by nothing, without it nothing exists, it is the universal center.

(113) As unity exists by itself, as its essence is to be alone and indivisible, the number two is the number of confusion. There cannot be two unities unless their nature is opposite, one true, the other false. The binary number therefore bears the character of usurpation and rebellion, it indicates the bad principle put in opposition to the good and in this it has with the quinary covered with the same characters several resemblances which it is undoubtedly useful to notice:

1. That both contained in the denary they are contained therein only multiplied one by the other.

2° That the quinary [joined to] (words crossed out) being only the result of the ternary number of creation joined to the number two, it presents in relation to creation in the purity of its origin not the same opposition but a similar opposition. If instead of considering the simple triangle I consider the double and also add the quinary number which is the second number of prevarication, they will give me eleven which brings me back to the number two, the first source of prevarication and confusion.

3° That these two numbers of darkness both fill the interval which separates creation from the Creator, as the binary number separates the ternary from unity, so the quinary separates the senaire, the second number of creation, from the quaternary which is the divine unity joined to human nature in its state of weakness and degradation.

(114) The number three is the number of creation; the simplest figure it can present is triangular; it is the product of three elements themselves composed of three essences, it is the work of a double action of ternary beings, thus it embraces the numbers 3, 6 and 9, which multiplied by any number whatsoever return always within themselves, and always present the principle from which they started. Thus, at the dissolution of creation, the elements separated in the bodies which they composed, will themselves be dissolved and resolved in the essences which constituted them; their reintegration brings them back to the principle from which they came.

(115) I glimpsed the most sublime emblem of the quaternary, which shows us Redemption, the work of mercy and divine power, as the effect and the result of the immutable laws established by the sovereign principle. Let us consider its properties and its relations.
As in surfaces, the triangular figure is the simplest, so in solids the simplest form is quaternary; three sides compose a pyramid raised on a triangular base which gives 3, the vertex (one) which ends it [4] (number crossed out) completes it, and forms the quaternary.

The quaternary is the middle, between the septenary and unity, the septenary is distant from the quaternary by as many degrees as the quaternary itself is from unity. Its position reminds us again of the ineffable benefit of Redemption, and as creation is separated from unity by the numbers 2 and 5, it approaches it by the number four which reestablishes the communication between the creator and the creature, thus , by Christ, men will be saved, thus by him is restored the communication of man with the sovereign being, and even when by the effect of prevarication an immutable decree establishes this separation which makes all our evils, divine goodness knows how to reconcile its infinite mercy with the immutability of its laws.

Placed between the unit and the denary, between the principle and the end which only touch to merge, the quaternary contains several of the properties of one and the other of the two numbers as the unit it contains in itself. -even the complete dénaire, like the dénaire, it therefore merges with the unity, of which it is the repetition, whose nature it shares. If I unite all the numbers contained in the denary, their product 55 will give me back the denary, that is to say all that the quaternary already contains. Thus the quaternary number will offer me the divine nature [united with human nature] (words crossed out) in its principle but united with human nature, the engendered and regenerating divine nature.

Another resemblance is shown between the quaternary and the denary; just as by bringing together from 1 to 10 all the numbers which make up the denary I obtained 55 or 10, thus, doing the same operation from 4 to 10 I find my quaternary unalterable by its essence as well as the unit which produced it and the denary which repeats the unit.

4 5 6 7 8 9 10
9 15 22 30 39 49
6 4 3 12 13

[Precis of the penultimate Instruction of Me d'Hauterive of Wednesday 4 8th (October) 1775]

(116) [On the relationship of the formation, reproduction, vegetation and reintegration of bodies with the primitive production, maintenance and reintegration of the fundamental essences for the creation of the universe.

Other relations of reproduction, vegetation and reintegration of bodies with regeneration, vegetation and spiritual reintegration.]
(The previous two paragraphs are crossed out.)

As soon as the first emanated spirits had conceived their proud thought and indulged their evil will, the Creator had knowledge of it, immediately he created the space to be a place of subjection, deprivation and reconciliation for these perverse spirits that he rushed there.

As soon as he had conceived of operating this physical universe of apparent matter, the plan presented itself to his divine imagination in the form of an equilateral triangle which he made descend in the presence of the minor ternary spirits to which he gave the order to carry it out by making use of the faculties which he had innate in them and according to the plan which he presented to them, at the center of which was his ternary Word which we recognize to be the principle of universal reaction.

They descended themselves from their circle to envelop and serve as a barrier to space, they issued from their bosom the spirituous essences which were innate in them as being depositories of the ternary Word of Creation, they were in aspects of each other in a state of indifference and formlessness, what Scripture calls chaos. But as soon as they had worked on them, operated on them and put a distinction between them, that is to say as soon as one had acquired a property more solid, one more fluid, and the other more aquatic, they inserted into it a vehicle of their own fire which we recognize to be the principle of bodily action or the passive life of bodies. From then on were formed all the germs of the bodies which were to be in this universal creation.

The doubly powerful Spirit of the Creator descended into the philosophical matrass; he made there his spiritual junction with the principle of bodily action which was inserted there by the spirits of the central fire axis and by this junction he established there a principle of universal reaction which gave life and movement to all the forms which were enclosed there. The withdrawal of the doubly strong Spirit from this chaotic mass caused the explosion and from then on everything took the place assigned to it by the strong Spirit of the Creator to act and operate in this physical universe throughout the duration of time which was prescribed to him.

This is why we say that this physical universe was created by the senary number that Moses mysteriously presents in Genesis under the image of six days; number whose correctness we feel by the junction of the double triangle, because the vehicle inserted by the spirits of the axis in each of the three fundamental essences being an emanation of themselves and of their own essence was indeed a principle of action ternary and of life in the bodies forming the lower corporeal and passive triangle. But this life would have remained as null and without movement if it had not been itself vivified by a principle superior to the beings who had inserted it, it is the action of this superior being on the principle of passive life which has brought about this vivification indispensable for the life and maintenance of the bodies; it must therefore also carry with it its particular ternary number since it acts on a ternary number which it completely embraces. Now, the reunion of these two ternaries indeed forms the senary number which operated the invoice of this physical universe and which maintains the life of all the corporeal beings which are contained therein, which is represented to us by the junction of the two equilateral triangles of which the active superior one constantly operates the reaction of the passive inferior.