Introduction-j

They sought the secret of the Great Work, the Philosophical Stone, the perpetual motion, the quadrature of the circle, the Universal Medicine - formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the Great Magical Secret, as we shall show later on. This absence of epics continues till our Romance of the Rose; but the rose-symbol, which expresses also the mysterious and magical sense of Dante's poem, is borrowed from the transcendent Kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. The Bible, with all its allegories, gives expression to the religious knowledge of the Hebrews only in an incomplete and veiled manner. The book which we have mentioned, the hieratic characters of which we shall explain subsequently, that book which William Postel names the Genesis of Enoch, existed certainly before Moses and the prophets, whose doctrine, fundamentally identical with that of the ancient Egyptians, had also its exotericism and its veils. When Moses spoke to the people, says the sacred book allegorically, he placed a veil over his face, and he removed it when communing with God: this accounts for the alleged Biblical absurdities which so exercised the satirical powers of Voltaire. The books were written only as memorials of tradition and in symbols that were unintelligible to the profane. The Pentateuch and the poems of the prophets were, moreover, elementary works, alike in doctrine, ethics and liturgy; the true secret and traditional philosophy was not committed to writing until a later period and under veils even less transparent. Thus arose a second and unknown Bible, or rather one which was not comprehended by Christians, a storehouse, so they say, of monstrous absurdities - for in this case believers, involved by the same ignorance, speak the language of sceptics - but a monument, as we affirm, which comprises all that philosophical and religious genius has ever accomplished or imagined in the sublime order, a treasure encompassed by thorns, a diamond concealed in a rude and opaque stone: our readers will have guessed already that we refer to the Talmud. How strange is the destiny of the Jews, those scapegoats, martyrs and saviours of the world, a people full of vitality, a bold and hardy race, which persecutions have preserved intact, because it has not yet accomplished its mission! Do not our apostolical traditions declare that after the decline of faith among the Gentiles salvation shall again come forth out of the house of Jacob, and that then the crucified Jew Who is adored by the Christians will give the empire of the world into the hands of God His Father? On penetrating into the sanctuary of the Kabalah one is seized with admiration in the presence of a doctrine so logical, so simple and at the same time so absolute. The essential union of ideas and signs; the consecration of the most fundamental realities by primitive characters; the trinity of words, letters and numbers; a philosophy simple as the alphabet, profound and infinite as the Word; theorems more complete and luminous than those of Pythagoras; a theology which may be summed up on the fingers; an infinite which can be held in the hollow of an infant's hand; ten figures and twenty-two letters, a triangle, a square and a circle: such are the elements of the Kabalah. Such also are the component principles of the written Word, reflection of that spoken Word which created the world! All truly dogmatic religions have issued from the Kabalah and return therein. Whatsoever is grand or scientific in the religious dreams of the illuminated, of Jacob Bohme, Swedenborg, Saint-Martin and the rest, is borrowed from the Kabalah; all Masonic associations owe to it their secrets and their symbols.