Fulcanelli

6

• sses of the traditional alchemists. 2 The Principles of Alchemy The theoretical background to the work that the alchemists carried out. 24 3 Two Mysterious Frenchmen Flamel, a medieval alchemist, and Fulcanelli, a modern writer on alchemy. 40 4 The Medieval Masters Mysterious figures, half-veiled in legend, of alchemy's great period. 54 5 The Wandering Alchemists The masters who traveled from city to city c

51

• Above: a bas relief on the Great Porch of the cathedral of Notre Dame, Paris, which depicts al- chemy. The mysterious French alchemist Fulcanelli claimed that all the secrets of alchemy can be found in the carvings of the Great Porch of Notre-Dame. Right: Notre-Dame Cathedral. It has long been claimed that the Gothic cathedrals in France were

52

• Right: a bas relief from the Porch of the Virgin Mother, Amiens Cathedral, interpreted by Fulcan- elli as an adept contemplating the stream of celestial dew. According to Fulcanelli, the Virgin Mother herself, stripped of her symbolical veil, is "none other than the personification of the primitive substance." speak, but Perrenelle drew him quickly on, and they were almost at on

53

• writer, photographed in 1974. Twenty-one years earlier Pauwels had a strange encounter with a mysterious alchemist in a Parisian cafe. The alchemist, who seemed to belong to another age, implied that Fulcanelli was not dead, as his student, Eugene Canseliet, apparently suggested in his pre- face to Fulcanelli's The Mystery of the Cathedrals. Pauwels came to believe that the alchemist he had met was Fulcanel

54

• calculated and effective when he does make them. A calm, keen smile; eyes that laugh, but in a detached sort of way. Everything about him suggests another age ... I asked him about Fulcanelli, and he gave me to understand that Fulcanelli is not dead ..." A few weeks later Pauwels met Jacques Bergier, a scientist, with whom he later collaborated in writing on the occult. Bergier told Pauwe

145

• Main 44—45 Bibliotheque Nationale, Paris 46(T) Musee de Cluny, Paris/Photo J.-L. Charmet 46(B) Aldus Archives 47 Musee Carnavalet, Paris/Photos J.-L. Charmet 48-49 Bibliotheque Nationale, Paris 50(L) Fulcanelli, Master Alchemist, Le Mystere des Cathedrales, Neville Spearman Limited, 1971 50(R) Adam Woolfitt/Susan Griggs 51(R) Fulcanelli, Master Alchemist, Le Mystere des Cathedrales, Neville Spearman Limited

220

• olving gold in a particular metal. Shortly, we will look further into his method. First, we must look for the prima material, the starting point for Philosophical Mercury. An elusive alchemist called Fulcanelli riddled for us the common name from which Mercury has traditionally been prepared. He says it is an approximation, corresponding to the Oak tree and to the ram. 772 We will try to solve this riddle b

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• rift possibilities with the Apple tree are extensive and engaging, we are no nearer the solution. We must return to the start of the riddle find another drift or current that will lead to a solution. Fulcanelli hinted that we should specially note the Oak tree that nourishes the kerm. This is the Gaulish kerm-oak. It is the scarlet-oak or holly oak ascribed to Nergal and Mars. 784 The kerm of this tree is a

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• 211 contain items of tin rather than lead. The Gaulish word Tinne, for Oak, also implies the metal to which Fulcanelli alluded to might really be tin. Tin was a reducing agent in the manufacture of Tyrian Purple (or Royal Purple) from dead mollusks. The ancient Phoenician dyers employed four species of shellfish that

225

• artz, fluorite, topaz, wolframite and pyrite. As compelling as the case is for tin, it does not provide the necessary antimonial basis for alchemical Mercury we have been seeking. A modern analogy to Fulcanelli ’ s riddle is that the alchemists' white rabbitt lives in the burrow of Mother Earth ’ s womb, among the roots of the mighty Oak-King from which the underground stream flows. The solution to this rid

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• it is an ore found along with gold. The Magi attributed antimony to the Constellation of Aries, or the Ram, as this is the first heavenly sign in which the sun takes its elevation. 809 This provides Fulcanelli ’ s link with the ram that we originally sought with tin. So finally, we may settle on stibnite, the black powder of the Egyptians called Khemeia . We may conclude that the prima materia that leads t

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• woe, but the absence of this ugly serpent argues the presence of a corpse whose name is Eros. The emergence of a green substance beneath the red was one of the most hidden secrets of the Great Work. Fulcanelli said of the red substance: 923 ... according to the sacred language, the term philosopher's stone, means the stone which bears the sign of the sun. The solar sign is characterized by its red colorati

346

• ion, of Saturn or Death, is the goddess in her manifestation as a cat or lion goddess consuming the lover. Appendix 3 provides Sir Francis Bacon's own chilling description of the inescapable goddess. Fulcanelli highlighted the uncanny thread between alchemy and the religion of the Mother Goddess ’ barley cakes made with sacrificial blood at the end of the twelve nights of Saturnalia festivities: 1333 “ Gala

483

• p154 492 Patai, p75 493 Baigent, p181 494 Sinclair, 1993, pp 151 & 246, although this has been disputed 495 Sinclair, 1993, p151; 1996, pp83-84; Wren 496 Gilbert, 1996, pp 68-70 497 Psalms 72:10 498 Fulcanelli 499 Higgins, Vol I, pp 421-424 500 Ezekiel 27:23 & 24 501 Schonfield, 1984, p131 502 Briffault, vol3, p85 503 Revelation 12:1 504 Prichard 505 Genesis 36:39 506 Genesis 36:39; also Aesch-Mezareph or

485

• 4, 35 & 102 571 Eisenman & Wise pp142-145 572 Exodus 16:31-34 573 II Chronicles 2-4; 1 Kings 7; and Yarker, [1909], p324 574 Yarker, [1909], p324 575 Collins, Andrew, pp25-27 576 Hancock, pp51-53 577 Fulcanelli, p103 578 Graves, 1961, p164 refers to Schonfield Historical Background to the Bible 579 Graves & Patai, p277 Note 4 580 Yarker, [1878], p75, note 1 581 Geoffrey of Monmouth, p282 refers to the simil

489

• 476 759 Fulcanelli, 1991 760 Plutarch, De Isis et Osiris , xxxiii 761 Budge, 1974 762 Prichard, 1955 Fr. 54; Numen. fr. 35; Porph. 'de antro nymph.' 10 763 Prichard, 1955 Fr. 58; Plut. 'de aud.' 41 a 764 Prichard, 1955

490

• 33.4 830 Fowden, p123-125 831 Holmyard, p165 832 Habsburg, p158-159 833 Bear on Edmund Spencer's "Faerie Queen", Book 1 834 Dawkins, 1985, p203 835 Bear on Edmund Spencer's "Faerie Queen", Book 1 836 Fulcanelli ‘ Les Demeuers Philosophales (The Dwellings of the Philosopher's) ’ , p151 837 Mackey, Abaddon , p1 838 Anderson, Maxwell L, pp10 & 55 839 Dawkins, 1985, pp53-56 840 Marsh, pp40-41 841 Graves, 1992,

492

• erodotus Book II, 148; see also Manley, p36 916 Graves, 1961, p231 917 Graves, 1992, p44 8.1, p47 9.5 918 Graves, 1961, pp381-382 919 Patai, p331 920 Patai, p322 921 Waite, p97 922 Othello III: 3 923 Fulcanelli, 1925, p134 924 Fulcanelli, 1999, pp137-138 925 Hudson, 1994 926 Schwaller de Lubicz, pp221 & 246 927 Schwaller de Lubicz, p105 928 Schwaller de Lubicz, pp222-225 929 Knight and Lomas, 1996, p140 930

493

• us and Adonis ’ Book X, 499-529, p241 956 Genesis 38:15 957 Anderson, pp11, 38-39 & 46 958 Genesis 38:21 959 Greenberg, p95 960 II Samuel 13:10-14 961 Deuteronomy 23:17 962 Ward, 1925, pp 112-114 963 Fulcanelli, p132 964 Judges 14:3-18 & Charbonneau-Lassay, Louis “ The Bestiary of Christ ” , Arkana, 1991, p327 965 Patai, p410 966 Ovid ‘ Hyacinth ’ Book X, 160-250, pp230-232 and ‘ Ajax and Ulysses ’ Book XII

495

• es anciens alchimistes grecs , II, p129 1087 Hall [1950], p44 1088 Peacham, Henry " The Truth of Our Times ", 1638 pp173-174 1089 Dawkins, 1988, p260 note 11 1090 Graves, 1961, p290 1091 Corneille in Fulcanelli, pp107-108 1092 Godwin, Joscelyn, 1994, p119

496

• 188-221, p231 1134 Dawkins, 1988, p288 note 25 1135 Dawkins, 1988, p287 1136 Dawkins, 1988, p42 1137 Dawkins, 1988, p62 & p269 note 27, which refers to Hall [1937] 1138 Dawkins, 1988, pp94 & 106 1139 Fulcanelli, p72 & Graves, 1992, p649 160.4 1140 Collins, p186

498

• 485 1189 Ward, 1921, p146 1190 Wren, 1750 1191 Sinclair, 1993, p 156 1192 Fulcanelli shows extensive photograph evidence. 1193 Charpentier, p15 1194 James, I ‘ An investigation into the uneven distribution of churches in the Paris Basin, 1140-1240 ’ The Art Bulletin, Mar 1984, pp13-4

501

• 488 1329 Ravenscroft, pp166-167 1330 Ravenscroft pp168-169 1331 Sinclair, 1993, p96 1332 Graves, 1961, p485 1333 Fulcanelli, pp 197f; see also Faivre, 1993, pp53-55 and Ward, 1925, p77 1334 A selection from Act 2, Scenes 3 to 5 1335 Allegro, 1970, p299, note XVII.93 1336 Simon 1337 Allegro, 1970, pp 122-123 1338 Ward, 192

508

• 917 Freedman, David N ‘ The Anchor Bible Dictionary ’ Doubleday & Co Inc, NY, 1992 Freer, Ian ‘ The Picatrix: Lunar Mansions in Western Astrology ’ The Astrological Journal, Jan/Feb 1996, Vol 38, No1 Fulcanelli ‘ Le Myst è re des Cath é drales ’ Neville Spearman, London, 1991. Originally published in 1925 as Le Myst è re des Cath é drales et l'interpr é ation é sot é rique des symboles herm é tiques du Gran

529

• 349, 351, 385, 493, 497, 498, 499, 502, 503 Freer, Ian, 488, 496 French Revolution, 318, 351 Frer é s de la Rosee Cuite, 280 frescoes, 294 Friedman R, 501 Friedrich Wilhelm III, King of Prussia, 307 Fulcanelli, 207, 209, 211, 245, 334, 471, 473, 477, 478, 480, 481, 483, 484, 486, 489, 496 Fullerton, S M, 497 fulminating gold, 207, 348, 349 Gaballa,, 469, 496 Gabriel, 296 Gad, 75, 128, 176 Gadelius, 176 Gai

3

• Fulcanelli : Master Alchemist

4

• THE SPHINX PROTECTS AND CONTROLS SCIENCE FULCANELLI: Master Alchemist Esoteric Interpretation of the Hermet Symbols of The Great Work A Hermetic Study of Cathedral Construction Translated from the French by Mary Sworder with Prefaces by Eugene Canseli

8

• of the anguish of a painful but inevitable separation, I would act no differently myself if I were to experience today that joyful event, which forces the Adept to flee from the homage of the world. Fulcanelli is no more. But we have at least this consolation, that his thought remains, warm and vital, enshrined for ever in these pages. Thanks to him, the Gothic cathedral has yielded up its secret. And it i

9

• Preface to the Second Edition 9 PREFACE TO THE SECOND EDITION When Le Mystbre des Cathddrales was written down in 1922, Fulcanelli had not yet received the Gift of God, but he was so close to supreme Illumination that he judged it necessary to wait and to keep the anonymity, which he had always observed-more, perhaps, from natur

10

• enthusiasm and fervent expression of the writer. Both writer and recipient remain anonymous, because the signature bas been scratched out and there is no superscription. The recipient was undoubtedly Fulcanelli's master and Fulcanelli left this revealing letter among his own papers. It bears two crossed brown lines at the folds. from having been kept for a long time in his pocket book, which did not, howeve

11

• r preserving secrecy, I might have made a virtue of paradox, and, pleading arcane wonders, could then have recopied some lines written in a very old exercise book, after one of those learned talks by Fulcanelli. Those talks, accompanied by cold sweet coffee, were the delight of my assiduous and studious adolescence, when I was greedy for priceless knowledge : Our star is single and yet it is double. Know ho

13

• doing, I fear that I may have exceeded the usual aim of writing of this kind. However, it must be obvious how logical it was for me to dilate on this subject which, I maintain, leads us straight into Fulcanelli's text. Indeed, right from the beginning my Master has dwelt on the primary role of the star, this mineral Theophany, which announces with certainty the tangible solution of the great secret conceale

14

• ft, that strange Dean of St. Patrick's, was thoroughly familiar and which he used with so much knowledge and virtuosity. Savignies, August 1957. I TO THE AMERICAN EDITION I purchased my first copy of Fulcanelli's Le Myst&re des Cathe- dral&~ from Brotherhood of Life bookstore in 1972. Since that time I have studied and reread this definitive work on words, symbolism and hermetic alchemy many, niany times. I

15

• ds one of the finest editions of Le Mystgre des Cathedralis which has yet been published, for all of the 49 fine plates have been positioned in re- lation to the text for easy reference. As you study Fulcanelli's interpre- tations it will not be necessary to search for the plate that illustrates the text on that particular page. To all fellow Argonauts.. .Le Mystgre des Cathedralis is certainly a major frag

20

• r of the degrees of the Magnum Opus. Few such instances come to the knowledge of the outside world but one exception to the general rule is the case of the modem alchemist who has come to be known as Fulcanelli. In the early 'twenties, a French student of alchemy, Eugene Canseliet was studying under the man now known as Fulcanelli. One day the latter charged Canseliet with the task of publishing a manuscrip

21

• Treatises have been written to prove that Fulcanelli was a member of the former French Royal Family, the Valois; that he was the painter Julien Champagne; that he was this or that occultist. Not a few were driven to the conclusion that Fulcanelli was a

112

• name of the matter-appears nearby. This time it is large and is in the midst of a burning furnace. In another figure we again see the child-who appears to play the part of the artist-with his feet la Fulcanelli is here using the postscript to the letter which he carried about with him for many years and which is reproduced in full in the second Preface of 1957.

127

• 92, 107, 118, 132, 141 Flammarion (Camille), 60 Flower, heavenly, 134 Fortress, alchemical, 130 Foul smell, 8 1, 89 Fountain of Youth, 77, 149 Fountain, mysterious, 73, 75, Fraternities, secret, 139 Fulcanelli, 6, 7, 9, 12, 13 Fundament, celestial, 134 Herodotus, 61 Hierophant, 61 Hiram (masonic), 48 Holmat, 75 Holy water containers, 141, 158 76 Horus and Typhon, 142 House of Gold, 71 Huginus B Barma, 53,

3

• Fulcanelli : Master Alchemist

4

• THE SPHINX PROTECTS AND CONTROLS SCIENCE FULCANELLI: Master Alchemist Esoteric Interpretation of the Hermet Symbols of The Great Work A Hermetic Study of Cathedral Construction Translated from the French by Mary Sworder with Prefaces by Eugene Canseli

8

• of the anguish of a painful but inevitable separation, I would act no differently myself if I were to experience today that joyful event, which forces the Adept to flee from the homage of the world. Fulcanelli is no more. But we have at least this consolation, that his thought remains, warm and vital, enshrined for ever in these pages. Thanks to him, the Gothic cathedral has yielded up its secret. And it i

9

• Preface to the Second Edition 9 PREFACE TO THE SECOND EDITION When Le Mystbre des Cathddrales was written down in 1922, Fulcanelli had not yet received the Gift of God, but he was so close to supreme Illumination that he judged it necessary to wait and to keep the anonymity, which he had always observed-more, perhaps, from natur

10

• enthusiasm and fervent expression of the writer. Both writer and recipient remain anonymous, because the signature bas been scratched out and there is no superscription. The recipient was undoubtedly Fulcanelli's master and Fulcanelli left this revealing letter among his own papers. It bears two crossed brown lines at the folds. from having been kept for a long time in his pocket book, which did not, howeve

11

• r preserving secrecy, I might have made a virtue of paradox, and, pleading arcane wonders, could then have recopied some lines written in a very old exercise book, after one of those learned talks by Fulcanelli. Those talks, accompanied by cold sweet coffee, were the delight of my assiduous and studious adolescence, when I was greedy for priceless knowledge : Our star is single and yet it is double. Know ho

13

• doing, I fear that I may have exceeded the usual aim of writing of this kind. However, it must be obvious how logical it was for me to dilate on this subject which, I maintain, leads us straight into Fulcanelli's text. Indeed, right from the beginning my Master has dwelt on the primary role of the star, this mineral Theophany, which announces with certainty the tangible solution of the great secret conceale

14

• ft, that strange Dean of St. Patrick's, was thoroughly familiar and which he used with so much knowledge and virtuosity. Savignies, August 1957. I TO THE AMERICAN EDITION I purchased my first copy of Fulcanelli's Le Myst&re des Cathe- dral&~ from Brotherhood of Life bookstore in 1972. Since that time I have studied and reread this definitive work on words, symbolism and hermetic alchemy many, niany times. I

15

• ds one of the finest editions of Le Mystgre des Cathedralis which has yet been published, for all of the 49 fine plates have been positioned in re- lation to the text for easy reference. As you study Fulcanelli's interpre- tations it will not be necessary to search for the plate that illustrates the text on that particular page. To all fellow Argonauts.. .Le Mystgre des Cathedralis is certainly a major frag

20

• r of the degrees of the Magnum Opus. Few such instances come to the knowledge of the outside world but one exception to the general rule is the case of the modem alchemist who has come to be known as Fulcanelli. In the early 'twenties, a French student of alchemy, Eugene Canseliet was studying under the man now known as Fulcanelli. One day the latter charged Canseliet with the task of publishing a manuscrip

21

• Treatises have been written to prove that Fulcanelli was a member of the former French Royal Family, the Valois; that he was the painter Julien Champagne; that he was this or that occultist. Not a few were driven to the conclusion that Fulcanelli was a

112

• name of the matter-appears nearby. This time it is large and is in the midst of a burning furnace. In another figure we again see the child-who appears to play the part of the artist-with his feet la Fulcanelli is here using the postscript to the letter which he carried about with him for many years and which is reproduced in full in the second Preface of 1957.

127

• 92, 107, 118, 132, 141 Flammarion (Camille), 60 Flower, heavenly, 134 Fortress, alchemical, 130 Foul smell, 8 1, 89 Fountain of Youth, 77, 149 Fountain, mysterious, 73, 75, Fraternities, secret, 139 Fulcanelli, 6, 7, 9, 12, 13 Fundament, celestial, 134 Herodotus, 61 Hierophant, 61 Hiram (masonic), 48 Holmat, 75 Holy water containers, 141, 158 76 Horus and Typhon, 142 House of Gold, 71 Huginus B Barma, 53,

1

• The Dwellings of the Philosophers by Fulcanelli With 39 Illustrations by Julien Champagne Translated by Brigitte Donvez and Lionel Perrin BOOK ONE I HISTORY AND MONUMENT Paradoxical in its manifestations, disconcerting in its signs, the Middle Age

85

• ulphur obtained in this fashion with the metallic gold. Hercules, although looking for Iole, does not enter into union with her. (11) In Greek [*180-6] ( Aitho ), to burn, inflame, be fiery. (12) Cf. Fulcanelli, Le Mystere des Cathedrales ( The Mystery of the Cathedrals ) (13) Among the details of the Creation of the world which ornament the north portal of the Cathedral of Chartres, we can see a 13th centu

115

• close to [*231-2] ( Zeuxis ), a word which marks the action of joining, unitin g, assembling, marrying. (24) Henri Khunrath: Ampitheatre de l’eternelle sapience ; Paris, Chacornac, 1900, p. 156. (25) Fulcanelli: Le Mystere des Cathedrales (The Mystery of the Cath edrals ); Paris, J. Schemit, 1926. (26) Le Livre Secret du Tres-Ancien Philosophe Artephius (The Secret Book of the Very Ancient Philosopher Artep

213

• , "mer" (sea) and " mere" (mother) sound alike. (6) Translator’s Note: Literally, a "swimmer", a sm all china doll included in the Twelfth Night cake. Whoever finds it becomes the king or qu een. (7) Fulcanelli: Le Mystere des Cathedrales , Paris, J. Schmidt, 1926, p. 126. (8) Translator’s Note: The French "stigmates" trans lates both as stigma and stigmata. (9) Translator’s Note: In France, a cuckold is sa

266

• teaches, "which cannot be discovered and nothing so secret that it cannot be known". (Matt. 10:26). Yet, we should not believe that traditional science , whose elements Fulcanelli assembled, has been adapted for the general public in the present work. The author makes no such pretense. He would greatly delude himself who hoped to unders tand the secret doctrine after a simple

267

• his, my master has kept t he permanent memory, even more than I did. Much like Basil Valentine, his true initiator, he w as held in check without being able to find a solution for more than 30 years! Fulcanelli elaborated on the practical details much further than anyone else, out of charity for the workers, his brothers, in order to help them va nquish these trying causes of interruption. His method is dif

• FULCANELLIAND THEALCHEMICAL REVIVALTHE MAN BEHIND THE MYSTERY OF THE CATHEDRALSGENEVIÈVE DUBOIS[../Images/img0019.jpg]Translated by Jack Cain[../Images/img0004.jpg]Destiny BooksRochester, Vermont

• hor_121_0]2. The Tenor of the Times [../Text/02.html#anchor_142_0]PART 2. MILIEU [../Text/part2.html#anchor_217_0]3. The Art of Interpreting the Philosopher’s Stone, or the Appearance of WorksSigned “Fulcanelli” [../Text/03.html#anchor_219_0]4. Pierre Dujols and the Librairie du Merveilleux[../Text/04.html#anchor_229_0]PART 3. FULCANELLI UNVEILED [../Text/part3.html#anchor_375_0]5. Jean-Julien Champagne and

• s is the case withfamous historical mysteries such as Louis XVII and the Man in the Iron Mask, itis without a doubt the one occupying first place in the realm of hermeticscience—that is, the haunting Fulcanelli affair.Indeed, ever since the publication of the two famous works bearing this eloquentpseudonym, namely, Le Mystère des Cathédrales (1926)¹[../Text/notes.html#anchor_1716_0] and Les Demeures Philoso

• at the end. He stated that he had obtained what he had been seekingafter numerous false starts and after so many years: the elucidation of thealchemical Great Work. This book was considered, first by Fulcanelli and then byEugène Canseliet, as the story of an adept whose word could be trusted. It istrue that this text, so touching in its enumeration of the misfortunes thatbefell this hermeticist, reveals a r

• 2THE TENOR OF THE TIMESWe shall now enter the era into which the works of Fulcanelli thrust theirroots: the domain of occultists and Freemasonry at the end of the nineteenthcentury and the beginning of the twentieth century. Names introduced in italicsare those of individuals who hav

• 3THE ART OF INTERPRETING THE PHILOSOPHER’S STONE, OR THE APPEARANCE OF WORKSSIGNED “FULCANELLI”We have just viewed a picture of the occultist ferment at the end of thenineteenth century and the beginning of the twentieth. In this we have been ableto identify most of the players who participate

• ave succeeded is Cyliani, whose treatise appeared in 1832.”³[../Text/notes.html#anchor_1786_0]Note that the pseudonym of Dujols is Magophon (Voice of the Mage) and thatGeorges Ranque does not include Fulcanelli as a possible adept.Concerning the name Cyliani, Eugène Canseliet agrees with attributing itsauthorship to Pierre Dujols. In Feu du Soleil (Fire of the Sun), he declares toRobert Amadou: “I add then

• spects—Schwaller would clarify the theory andChampagne, an excellent technician in the laboratory, would carry out theexperiments.[../Images/img0052.jpg]Fig. 5.4. The dedication from Pierre Dujols to Fulcanelli. Translation: “To myold and faithful friend, the Philosopher-Adept: Open to the ingenious, / Andclosed to fools, / I offer you this reading /.For our elucidation. Magophon—Pierre Dujols, March 18, 19

• ofSavignies,” undertook to establish the alchemical resurgence of the twentiethcentury. He had extensive experience in the laboratory, but undoubtedly spent agreat deal of time shoring up the myth of Fulcanelli’s vocation as an adept.It seems that despite the numerous contradictions found in Eugène Canseliet’swritings about the details of his life in association with Fulcanelli and ofFulcanelli’s identity,

• eau1918Death of Joséphin Péladan1919Publication of Voyages en Kaléidoscope by Irène Hillel-Erlanger1920Death of Louise Barbe1921Death of Barlet1926Publication of Le Mystère des Cathédrales, signed by Fulcanelli; death of PierreDujols de Valois (in April), at age sixty-four; death of Sédir and of Marc Haven1929Death of Grillot de Givry and of Schuré1930Publication of Les Demeures Philosophales, signed by Ful

• es.1921On January 15, he marries Raymonde Caillard, age nineteen. Divorce follows.1921On August 10, his son, Henri; is born. Henri dies seven years later.1922He attends a transmutation carried out by Fulcanelli at the gas factory inSarcelles.1925He moves into a garret at 59A rue de Rochechouart next to Jean-Julien Champagne.In December, the publisher Jean Schémit agrees to publish the manuscript LeMystère d

• APPENDIX KA PARTIAL LIST OF BOOKS AND ARTICLES DISCUSSING FULCANELLIAlbertus, Frater [Albert Riedel]. The Alchemist of the Rocky Mountains. SaltLake City: Paracelsus Research Society, 1976. “Les Alchimistes.” Le Charivari,no. 16., n.d.Allieu, B., and B. Lonzième. Inde

• eriac is a cure-all or antidote to apoison. —Ed.]o [../Text/02.html#anchor_177_59] [The last grand master of the Knights Templar,burned as a heretic in 1314.—Ed.]p [../Text/02.html#anchor_181_108] In Fulcanelli, Les Demeures Philosophales,volume 1, the chapter on the hermetic cabala ascribes to Palingenesia (referringto Marcel Palingène) the meaning of regeneration. “In order to designate theregeneration of

• NOTESForeword1 [../Text/foreword.html#anchor_93_20]. Fulcanelli, Le Mystère des Cathédrales,translated by Mary Sworder (Suffolk, U.K.: Neville Spearman, 1971). Frencheditions: 1926, 1957, 1964.2 [../Text/foreword.html#anchor_93_25]. Fulcanelli, Dwellings of thePh

• s.com]Destiny Books is a division of Inner Traditions InternationalCopyright © 1996 by Éditions DervyTranslation © 2006 by Inner Traditions InternationalOriginally published in French under the title Fulcanelli dévoilé by ÉditionsDervy, 34, boulevard Edgar Quinet 75014, ParisFirst U.S. edition published in 2006 by Destiny BooksAll rights reserved. No part of this book may be reproduced or utilized in anyfor

• You, who are thirsty, come hither: if, by chance, the fountain fails,The goddess has, by degrees, prepared the everlasting waters.TRANSLATION BY FULCANELLI OF AN INSCRIPTION ON THESTATUE OF MAÎTRE PIERRE, WHICH STOOD ON THE PARVIS OFNOTRE-DAME-DE-PARIS UNTIL ITS REMOVAL IN 1748image [images/image05-00.jpg]For The Brotherhood of Heliopolis,the Children o

• CONTENTSAcknowledgments [38_ack-title.html]PREFACE [08_chapter-title-1.html]Hendaye: A Monument to the Cosmos [08_chapter-title-1.html]INTRODUCTION [09_chapter-title-2.html]The Politics of Secrecy: Fulcanelli and the Secret of the End of Time[09_chapter-title-2.html]image [images/image06-00.jpg]PART ONE [10_part-title-1.html]Fulcanelli and the Secret of Alchemy [10_part-title-1.html]ONE [11_chapter-title-

• n thathave marked modern European history was the almost complete loss of themythologies, wisdom, and profound knowledge that sustained the West through theMiddle Ages. This loss was the problem that Fulcanelli attempted to correct whenhe wrote his masterpiece Le Mystère des cathédrales, or Mystery of theCathedrals, in 1926. By the beginning of the twentieth century, the secret ofalchemy had become lost in

• INTRODUCTIONTHE POLITICS OF SECRECY: FULCANELLI AND THE SECRET OF THE END OF TIMEimage [images/image11-00.jpg]For me, it all started a few years ago when JayWeidner asked me what I thought of Fulcanelli. Being full of my own opinions andsure of th

• ONETHE FULCANELLI MYSTERYimage [images/image23-00.jpg]THE APOCALYPSE, THE LOST GENERATION, AND THEREDISCOVERY OF ALCHEMYNearly one hundred years after the fact, World War I, or “the Great War” tothose who lived throug

• n that was destroyed in a great disaster more than 12,000 years ago.The Egyptians told Solon of Athens that the ancient culture was named Atlantis.Little did we know, as we embarked on the search for Fulcanelli and the secretof the Hendaye cross, that the trail would eventually lead us to a place high inthe Andes that just might be Plato’s Atlantis.One of the earliest of all alchemical manuscripts is the fr

• hemical process, but they do not openly link alchemy andeschatology, the end of the world. The link is there, provided as subtext, bythe Gnostic framework from which the idea of alchemy emerged. Only Fulcanellirevealed the secret: The old Gnostics were alchemists, and the alchemists havealways been Gnostics.At the core of Gnosticism lies a vision of the end of the world. Even beforeChristianity supplied it

• t were, lit with the oil of the blessed Tree, neither of the East nor of theWest, whose oil appears to light up even though fire touches it not—Light uponLight!”We shall wait until we have heard from Fulcanelli before we interpret this mostsignificant verse. For now, let us note that this verse is the origin point forIslamic mysticism, illumination, and gnosis. Mansur al-Hallaj, the great Sufimystic, tells

• t, the sagesof the Bahir, in a public form in the West, supplies us with the missingphilosophical and kabbalistic clue needed to see the larger pattern of whatmight be called astro-alchemy, which, as Fulcanelli informs us, was in turnmemorialized in the Gothic cathedrals.During the height of their influence, from 1150 to the fall of Jerusalem in1187, three different facets of the alchemical secret surfaced

• to the Alyschamps.20 [36_endnote-title.html#fff20]Arles, therefore, is ground zero for whatever version of Christianity it wasthat swept the region in those early years. In Mystery of the Cathedrals,Fulcanelli also directs us here, to Arles, the Alyschamps, and to the cathedralof Saint Trophime in particular, with several tantalizing references. He pointsout to us a rose-cross ankh on a sarcophagus lid at

• SEVENTEMPLES OF THE COSMOS, CATHEDRALS OF THE GODDESSimage [images/image203-00.jpg]THE HERMETIC CATHEDRALSAnd so, at long last, we arrive at the point where Fulcanelli began, the Gothiccathedrals of Europe. In his 1926 Mystery of the Cathedrals, Fulcanelli claimedthat the Gothic cathedrals were hermetic libraries in stone with the secret ofalchemy displayed for all

• EIGHTTHE GRAND HERMETIC THEME AND THE TREE OF LIFEimage [images/image236-00.jpg]FULCANELLI’S NOTRE-DAME-DE-PARISAt the very beginning of this journey, we decided to follow Fulcanelli’s trailwherever it might lead. A reference to chiliasm in the Hendaye chapter of LeMystère des cathédrales

• NINEFULCANELLI’S TREE OF LIFE AND THE MYSTERY OF THE CATHEDRALSimage [images/image262-00.jpg]LE MYSTÈRE AS THE TREE OF LIFEFulcanelli informs us that the images on the cathedrals speak more clearly thanwords and bo

• TENTHE MYSTERY OF THE GREAT CROSS AT HENDAYEimage [images/image302-00.jpg]A FORGOTTEN CROSSIt is possible to date Fulcanelli’s visit to Hendaye to the early 1920s becauseof his comment on the “special attraction of a new beach, bristling with proudvillas.”1 [36_endnote-title.html#jjj1] H. G. Wells, Aldous Huxley, and the s

• 8-00.jpg]TRIANGULATING THE MYTH AND THE MESSAGEIn attempting to decipher the cross at Hendaye’s mythic meaning, we can draw onthree different but interrelated interpretations or viewpoints. Along withFulcanelli’s chapter on the cross in Le Mystère, we have Jules Boucher’s 1936article in Consolation and Paul Mevryl’s epilogue to The Fulcanelli Phenomenon.These perspectives act like lenses, some microscopic,

• ture of the catastrophe that ended the ancientglobal culture. We were shocked to find, however, that in the course of aninety-minute presentation, LaViolette apparently solved the problem presentedby Fulcanelli’s prediction of a double cataclysm.Riveted to our seats, we listened as LaViolette ticked off possible solutions toone after another of our remaining problems. Why was the galactic-crossalignment of

• ring morning standing in front of thecross in the midst of Hendaye’s market day, we had no idea of the strangepathways down which it would lead us. We started with a series of mysteries—themystery of Fulcanelli, the mystery of the cathedrals, the mystery of alchemy andits connection with chiliasm and eschatology, the mystery of the Hendaye crossand its message of an approaching catastrophe—and the closer we

• the transmutation of metals was possible, andhad in fact been part of the historical record from the fourteenth centuryon—right up to the twentieth century if we are to believe the legendssurrounding Fulcanelli—seemed less important than what such a transmutation saidabout the nature of reality and the significance of enlightenment.In the end, we discovered that alchemy actually is transcendence, the goal a

• EPILOGUEFULCANELLI REVEALEDimage [images/image438-00.jpg]In the end, one final mystery remains. Thequestion of Fulcanelli’s identity haunts all the other mysteries like the shadowof a high-flying bird on a sunny day. W

• APPENDIX AFULCANELLI ON THE GREEN LANGUAGEChapter 1, section 3, of Le Mystère des cathédralesd[36_footnote-title.html#dfn]image [images/image446-00.jpg]First of all it is necessary for me to say a wordabout the term goth

• ALESimage [images/image456-00.jpg]The Etz Chaim, the Tree of Life from the Bahir andthe Sefer Yetzirah, can be seen as the prototypical kabbalistic pattern, a sortof symbolic geometry. In Le Mystère, Fulcanelli shows us this by the arrangementof chapters and sections and by the images and plates referred to within thosechapters. There are four chapters in the first edition: “The Mystery of theCathedrals,” “

• um, 205double cataclysm, 333, 337, 358double catastrophe, 4–5, 22, 30, 39, 311, 357. See also chiliasmDraco, 94–95, 97, 102–3, 208, 238dragon axes, 96–97dragon(s), 45, 61, 94–97Dubois, Geneviève. See Fulcanelli devoileDuchamp, Marcel, 11, 17, 34Dujols, Antoine, 428Dujols, Pierre, 21–22, 25, 179, 266, 267, 425, 426, 429, 430, 431Durant, Will, 191Durga, 411Durrance, 155Easter, 231Eastern Church, 135, 137, 139

• DAYEc [24_chapter-title-12.html#fnc]. Tropical refers to the zodiac as canonized inthe second century B.C.E.; sidereal refers to the actual location of the signsas they are at the present.APPENDIX A: FULCANELLI ON THE GREEN LANGUAGEd [31_chapter-title-18.html#fnd]. From Fulcanelli, Le Mystère des cathédrales,trans. Mary Sworder (London: Neville Spearman, 1971), pp. 41–44.e [31_chapter-title-18.html#fne]. Th

• s esoteric roots, see NadiaChoucha, Surrealism and the Occult: Shamanism, Magic, Alchemy, and the Birth ofan Artistic Movement (Rochester, Vt.: Destiny Books, 1992).6 [11_chapter-title-3.html#chap6]. Fulcanelli, Le Mystère des cathédrales(London: Neville Spearman, 1971), pp. 41–44. There is also an American edition(Albuquerque: Brotherhood of Life, 1984).7 [11_chapter-title-3.html#chap7]. Victor Hugo, The H

• l M., comp. and ed., in collaboration with Carlo Pietzner. A ChristianRosenkreutz Anthology. Blauvelt, N.Y.: Rudolf Steiner Publications, 1981.Allieu, B., and B. Lonzième. Index général de l’œuvre de Fulcanelli. LeMesnil-Saint-Denis: B. Allieu, 1992.Amadou, Robert. “L’Affaire Fulcanelli.” In L’Autre Monde 74, 75, 76(September–November, 1983).———. Le Feu du Soleil: Entretien sur l’alchimie avec Eugène Cansel

• BOOKS OF RELATED INTERESTFULCANELLI AND THE ALCHEMICAL REVIVAL[http://store.innertraditions.com/isbn/978-1-59477-082-1]The Man Behind the Mystery of the Cathedralsby Geneviève DuboisGALACTIC ALIGNMENT [http://store.innertraditions.com/

• division of Inner Traditions InternationalCopyright © 1999, 2003 by Jay Weidner and Vincent BridgesOriginally published in 1999 by Aethyrea Books under the title Monument to theEnd of Time: Alchemy, Fulcanelli, and the Great CrossAll rights reserved. No part of this book may be reproduced or utilized in anyform or by any means, electronic or mechanical, including photocopying,recording, or by any informati

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• he general significance of these rather abstruse words, it will be easier for him to read the works of modern alchemists, and above all the greatest of these, Jean - Julien - Hubert Champagne, alias Fulcanelli 6 . In his two works, “ The Mystery of the Cathedral s ”, and “ Philosophical Dwellings ”, he treats exclusively of Alchemical subjects. But the definitions we give here will be useful when completed

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• of putrefaction. Caladity Heat. Calcination Reduction of the body into lime. It can by dry or wet. 8 Basil Valentinus: “ The Twelve Keys of Philosophy ”. M. E. Canceliet, one of the rare disciples of Fulcanelli, has just published an erudite and excellent tr anslation of this essential work, published by Editions de Champe - Elysées, in which he has put all his Alchemical science. 9 Alchemy des not use the

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• o à Bain (is this a person or “See also in the Bath”? – PV) . There are other asp ects of this word, which would require to much space to explain. One will find them described notably in the works of Fulcanelli. Gold of the Wise Philosophical Sulfur. Hermaphrodite The result of conjoining Sulfur and Mercury, also called Rebis. Hot On e of the four elementary qualities in Nature. See page 18 . Jupiter Symbol

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• ented Albert Poisson, in his book “ Theories and Symbols ” , and by that erudite seeker, Jean Mavéric, in his book “The Metallic Art of the Ancients”. When it was worth the effort, we had recourse to Fulcanelli’s two works: “The Mystery of the Cathedrals” and “Philosophical Dwellings”, to Nicolas Valois’ “Five Books”, etc....

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• AZ AZ Ω Ω TH TH ALKAHEST ALKAHEST red black white Fig. 1 You see by means of this diagram (which has been confirmed to be perfectly exact by J. Boucher, who received an identical one from his master Fulcanelli), that Cold and West generate Water, Wet and Hot generate Air, Hot and Dry generate Fire, and Dry and Cold generate Earth. In their turn, Earth and Air generate the Mercury Principle, Air and Fire ge

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• one...” Nicolas Barnaud : “ Theat rum Chimicum ” , Tome III, p. 744 In his most beautiful book, “The Mystery of the Cathedrals” 24 , uniquely and completely dedicated to the Art of material Alchemy, Fulcanelli tells us the following in the preface, edite d by him, and which he then as signed to M. E Canceliet 25 : “The Key to the Major Arcana is given, in truth, by one of the figures decorating the present

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• VITRIOL “Th e first magnetic agent serving to prepare the Solvent which some have called Alkaest – is called the Green Lion... It’s a green and ac erbic fruit as compared to a red and ripe fruit...” Fulcanelli: “The Mystery of the Cathedrals ” There exist two vitriols, says Tripied, or rather vitriol can be found in two forms: pure vitriol, and impure or gross vitriol...” (Tripied: “Philosophical Vitri ol”

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• the divine realms and take our immortal place among the stars. Jay Weidner is a film maker, lecturer and writer. He is the co-author (with Vincent Bridges) of A Monument to the End of Time: Alchemy, Fulcanelli and the Great Cross. Website: www. Sacredmysteries.com. See the review of his book below in the New Releases section. FEATURES http://www.alchemylab.com/AJ2-1nf.htm (14 of 19)5/6/2005 1:51:31 AM

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• Alchemy Journal Vol.2 No.1. New Releases A Monument to the End of Time: Alchemy, Fulcanelli, and the Great Cross by Jay Weidner and Vincent Bridges Click on book cover to order this book. In Tibet they call it the "Shambala Effect;" in ancient Mayan Mexico they said that it was the end of t

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• Alchemy Journal Vol.3 No.3. [iv] The Fulcanelli Phenomenon by Kenneth Rayner Johnson. Neville Spearman Ltd., Sudbury, Suffolk, England. 1980. [v] "The Alchemical Library" of John Winthrop, Jr. (1606-76) and his descendants in Colonial America" by

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• st, it would just not make sense to make gold by transmutation, because the Philosopher’s Stone has other much more interesting characteristics and is actually more valuable than gold. Let us see how Fulcanelli describes these characteristics in Dwellings of the Philosophers: “The masters of the art teach us that the goal of their labours is triple. What they seek to realize first is the Universal Medicine

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• by Editor) l Anonymous Sage, Lover of Truth, Open Entrance to the Closed Palace of the King, Holmes Publishing Group, Edmonds, WA, 1993. l Flamel, Nicolas, Le Breviere, Pierre Belfond, Paris, 1973. l Fulcanelli, The Dwellings of the Philosophers, J. Miller (ed.), L. Perrin (trans.), l Archive Press & Communications/Archer Books, Santa Monica, 1999. Rubellus Petrinus is a Portuguese alchemist who offers an e

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• hed for the combination of the essential reasons and their clear descriptions that convey what seems both true and natural to me. Happily, while reading one of the masters, I stumbled across both. In Fulcanelli’s The Dwellings of the Philosophers, translated by Brigitte Donvez and Lionel Perrin, and published in 1999 by Archive Press, Eugene Canseliet addresses these issues in his Preface for the first edit

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• Alchemy Journal Vol.5 No.2. Will the words offered by this apprentice of the master, Fulcanelli himself, to explain the difficulty of penetrating the depths of alchemy be sufficient impetus for those explorers, whose efforts have failed again and again, to win them an understanding of our esote

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• erald Tablet to modern quantum chemistry – and elaborates on its arcane principles in an intimate, conversational way that anyone can understand. His portrayals of individual alchemists (like Flamel, Fulcanelli, and Isaac Newton) bring them alive and show how they built on each other’s work through an “Underground River” of secret knowledge passed down through the ages. He also knows how to repeat concepts

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• ains primarily what is currently selling in the marketplace. Yet, it contains standard works of alchemy like Frater Albertus’ Alchemist’s Handbook, the more enigmatic Dwellings of the Philosophers by Fulcanelli, as well as books about the alchemy of love and management by alchemy. Each of these books tells us something of how alchemy fits into our lives. This Journal explores the many facets of alchemy by c

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• w have been the alchemists who had the happiness of contemplating it and those who did it. Only one, as far as we know, left us the visual testimony of this achievement: he was Kamala-Jnana. Not even Fulcanelli (Jean Julien Champagne) who, in Dwellings of the Philosophers describes it in so much detail, succeeded in materializing his great dream. Neither he nor Pierre Dujois arrived at the end of the work.

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• n alchemists. While these self proclaimed "adepts" keep calling their productions the Universal Medicine, these aforesaid "medicines", as far as we know, are far from having the features specified by Fulcanelli. It is nevertheless noteworthy that Fulcanelli in his text never refers to the medicine obtained from his work. This is due to the fact that he actually never achieved it. Justice should be made to h

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• DITORIAL From the Editor (by Duane Saari) This issue of the Journal includes three perspectives of alchemy from individuals who have different relationships with the Art. Rubellus Petrinus highlights Fulcanelli’s description of the Philosopher’s Stone for us. Vincent Bridges casts a light on the Gnostic origins of alchemy. Laurel Price shares more of her alchemical art and herself. I would like to add a fou

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• agicians. What did you learn about alchemy from The Morning of the Magicians? I did not learn anything of alchemy because this is not what Bergier was teaching. The book did awaken my curiosity about Fulcanelli and I read all his books. They are very complicated. If Fulcanelli and other Masters were here today, would they say something very different about alchemy now or practice new laboratory procedures t

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• Vol.7 No.2 Autumn 2006 CONTENTS Fulcanelli's Most Likely Identity - Part I B y Christer Böke and John Koopmans ARTICLES Fulcanelli's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases From the Fire Announcement

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• The Illustration above was drawn by artist - alchemist Juliene Champagne. It is from a 1926 French edition of Fulcanelli: Mystery of the Cathedrals Editor’s Note : This article is being published in as a two part series. In Part I, the authors summarize what is known about Fulcanelli based on primary sources of informa

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• v en the task of illustrating the two books. Canseliet wrote the Preface to both books as well as the Prefaces to subsequent editions of the books. Some of the reliable information that we know about Fulcanelli comes from the Prefaces written by Canseliet, while other information comes from such other sources as various interviews that were later conducted with Canseliet. It almost seems as though Canseliet

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• g gray hair.” This indicates that he must have had noticeable facial hair, perhaps a long beard and mustache. On the following page in this same Preface, Canseliet writes the following: “...concluded Fulcanelli, drawing this quotation from hi s prodigious memory with the benevolence of his beautiful smile, his hand raised in a habitual gesture where, that evening, the baphometic ring, was shining, carved in

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• find: E.C. - Ah! son âge, j'en étais sûr. Alors que je faisais une course auprès de Champagne, de la part de son père, j' arrivai avenue Montaigne à l'hôtel particulier des Les seps. C'était en 1919. Fulcanelli était là, sans que je m'y attendisse. Il m'a dit qu'il était content, puis il remarqua que je portais, comme c'était l'usage, un brassard noir. «De qui êtes - vous en deuil? », me dit - il. Je lui ré

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• E.C. [Note: Eugene Canseliet] - He was present, since he told me what it was necessary to make, and it is in a small chimney, that was excellent, that I have executed the operation. Thus Fulcanelli was still seen alive near Paris, in September 1922. However, there is additional confirmation for an even later date which indicates that Fulcanell i was still alive some time during 1923. Again, thi

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• during 1923 which were the manuscripts for Fulcanelli’s three potential books and that Canseliet was given the responsibility of publishing two of them. Before Canseliet publi shed the first book, Le Mystère des Cathédrales in 1925, he sent the final dr

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• iet again after his orchestrated death, an d sometime between October 1926 and 1930. After this, Canseliet claimed that he didn’t see him again until more than twenty years later in 1952 (incredibly, Fulcanelli would have been about 113 years old at this time). In any event, regardless of whether F ulcanelli continued to survive after the official “death” of his identity or not, we can now logically assume,

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• mentioned before though, we are after other substances than just pure ethyl alcohol in our work and, while each plant will also yield these desired fractions their quantity and qual i t y , ARTICLES Fulcanelli's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases From the Fire Announcements Lectures EDITORIA L From the Editor Submissions Subscriptions Resources Return to Top

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• esting thing happens which allows is known to modern science to be able to separate the so - called quintessence from minerals in the way alchemist have described, especially f r o m gold.” ARTICLES Fulcanelli's Identity The Alchemical Art Planetar y Attributions of Plants FEATURES New Releases Announcements Feedback EDITORIAL From the Editor Submissions Subscriptions Resources Return to Top

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• ical order. For example, black pepper appears both as Black pepper but also as Pepper, black. The same rule applies to all plants with composite names, or in the case when spelling varies so ARTICLES Fulcanelli's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases From the Fire Announcements Lectures EDITORIAL From the Editor Submissions Subscriptio ns Resources Return to Top

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• C&C, C2 Almond Z Aloe Z Amber A Angelica FA , W, Z, C2, J An gelica, wild J Arabic, Gum C2 Ash C2 , Ash Tree FA, W, Z Ash J Balm A Balsam A B a y C1, C2, A, C&C, Z , Bay Tree F A , W Bean Z ARTICLES Fulcanelli 's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases From the Fire Announcements Lectures EDITORIAL From the Editor Submissions Subscriptions Resources Return to Top

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• F, C1, C2, A, K, Z Galbanum Z Gentian (great felwort) A, J German chamomile J Ginger A, J Ginseng W, Z, C2 Goldseal C2 Goto Cola Z Grape, grapevine J Grapefruit Z Ground ivy J Gum Arabic C2 ARTICLES Fulcanelli's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases Announcements Feedback EDITORIAL From the Editor Submissions Subscriptions Resou rces Return to Top

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• J Rice W, C2, J Roman chamomile J Rosemary FA, W, C1, C2, Z, J R o wa n W, C&C, Z, C2 Rue FA, Z, C2 , Rue, common J Saffron FA, D&Ph, W, F, C1, C2, A, C&C, Z Saint John’s Wort J Salendine A ARTICLES Fulcanelli's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases Announcements Feedback EDITORIAL From the Edito r Submissions Subscriptions Resources Return to Top

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• (Books, Tapes, Labware, Tinctures, Herbs) www.Crucible.org • Flamel College (Alchemy and Hermetic Courses) www.FlamelCollege.org © 2006 All Rights Reserved. Published by the Alchemy Guild . ARTICLES Fulcanelli's Identity The Alchemical Art Planetary Attributions of Plants FEATURES New Releases Announcements Feedback EDITORIAL From the Edito r Submissions Subscriptions Resources Return to Top

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• Alchemy Journal Vol.7 No.3 Vol.7 No.3 Winter 2006 CONTENTS Fulcanelli's Most Likely Identity - Part II by Christer Böke and John Koopmans The Illustration above was drawn by artist-alchemist Juliene Champagne. It is from a 1926 French edition of Fulcanelli: Mystery of

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• th e A lchemy Journal. In this Part, the authors use the information and approach that was p reviously presented to review the case for several individuals who have been p resented as possibly being Fulcanelli and then present their startling candidate for the true identity of the mysterious Master Alchemist. Why is Champagne Often Mistaken for Fulcane lli? The most popular version of Fulcane lli’s i denti

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• Alchemy Journal Vol.7 No.3 might actually have been to act as Fulcanell i on behalf of Fulcane lli’s own considered motivation. By revealing himself as Fulcanelli to people such as Jules Boucher, Gaston Sauvage and Schwaller de Lubicz, he would have been able to draw attention away from the actual Fulcanelli thus helping to preserve his true i dentity. It is a

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• thers. If that was so, then why was Champagne’s own brother-in-law given the highly trusted role of acting as a personal secretary to Fulcane lli? Further evi dence of Devaux’s fraternal closeness to Fulcanelli can be f ound. According to Dubois in Fulcanelli dévoilé, page 122, Gaston Devaux possessed an exact replica of the golden baphomet ring, which Fulcane lli, as well as Champagne, is said to have worn

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• Alchemy Journal Vol.7 No.3 9. Fulcanelli participated in the war of 1870-1871 between France and Germany. 10. He had a dignified, noble face with a beautiful smile. 11. His face was “bathed in long gray hair.” 12. He wore a “baphometic ring

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• Alchemy Journal Vol.7 No.3 a certain passage which appears in Les Demeure s des p hilosophe s (Fulcanelli’s sec ond book) in which the author curiously recounts a pun, once traditionally used by the students of the Polytechnic school: “In that sense, and in the slang of the students, it serves to single

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• ossibly solidify the link between the man Chardonnet and the pseudonym Fulcane lli. Also, an examination of Char donnet’s notes and writings may reveal a particular style similar to the style used by Fulcanelli in his books. In addition, in Alchimiques Mémoires in La Tourbe des Philosophes (May 12, 1979), Canseliet reveals that Fulcanelli’s resi dence was situated close to the Temple de l’Amitié. The house

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• either support or refute the theory as developed. For anyone w illing to contribute any additional credible findings relating to this theory, please contact both of us at the following email address: Fulcanelli_research@y ahoo.com . Return to Top Al-chemia Remedies : Tools for Transformation By Leslie Zehr (Healilng Mandala from the Sun Temple in Egypt.) Egypt is well known for being the land of transformat

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• dies are present as couples, one in spirit and one in matter. They vibrate to the harmonics of the number vibrations of 1 through 10 as couples, completing the cycle and beginning again at a ARTICLES Fulcanelli's Identity II Al-chemia Remedies Planetary Attributions of Plants II FEATURES New Releases From the Fire Announcements Lectures EDITORIAL From the Editor Submissions Subscriptions Resources Return to

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• Complete Edition (St. Paul, MN: Llewellyn Publications, 2004) [1533], edited by Donald Tyson. Book I, chapters 23-29 pp.75-95. C1 Cunningham, Scot, Magical Aromatherapy : The Power of Scent ARTICLES Fulcanelli's Identity II Al-chemia Remedies Planetary Attributions of Plants II FEATURES New Releases From the Fire Announcements Lectures EDITORIAL From the Editor Page 14

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• German Iris J Ginseng C&C Goose grass J Gourd W, Z, C2, J Grape W, C2 Hawkweed J Hazel D&Ph Honesty C2 Honeysuckle Z Hyacinth D&Ph Hyssop A, Z, J Iris D&Ph Iris, Florentine J Iris, German J ARTICLES Fulcanelli's Identity II Al-chemia Remedies Planetary Attributions of Plants II FEATURES New Releases From the Fire Announcements Lectures EDITORIAL From the Editor Submissions Subscriptions Resources Return to

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• A Walnut D&Ph, Z Wax plant C2 White maiden-head FA White sandal C&C Wild basil J Wild carrot FA Woodbine J Wormwood J Yellow sandalwood D&Ph PLANT CORRESPONDENCES OF V ENUS Adam and Eve C2 ARTICLES Fulcanelli's Identity II Page 21

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• reviews, artwork, etc. Please submit your material or queries via email to our editor Duane Saari at [email protected] . Send your announcements to the Alchemy Journal . Return to Top ARTICLES Fulcanelli's Identity II Al-chemia Remedies Planetary Attributions of Plants II FEATURES New Releases From the Fire Announcements Lectures EDITORIAL From the Editor Submissions Subscriptions Resources Return to

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• th Jason ’ s ship, the Argo , the oaken figurehead of which, carved from a tree of the sacred grove of Dodona, could speak the Language of the Birds) of that most enigmatic Adept of Hermetic Science, Fulcanelli; the timeless songs and sagas of peoples Egyptian, Greek, Roman, Norse, Celtic, Welsh, German, Russian, and more; the countless alchemical and other occult texts, from the age of the red hermaphrodit

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• els and Jacques Bergier, he became determined to experience and understand alchemy. Although far removed from the hub of European alchemical activity, he continued his studies by reading the works of Fulcanelli. As Angola moved towards independence, he returned to Portugal and settled in Queluz, near Lisbon. For the next three decades he continued his pursuit of the Great Work, studying operative alchemy in

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• er Le matin des magiciens ( The Morning of the Magicians ) by Louis Pauwels and Jacques Bergier, it was an exhilarating read. 48 Where else in 1963 could one learn of Gurdjieff, Guénon, Charles Fort, Fulcanelli, Nazi occultism, the Hollow Earth, or the Baghdad Batteries? Its authors presented themselves as open-minded inquirers (Pauwels being a journalist, Bergier a physicist), but their work reeked of the

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• ry wide, taking in Mesoamerican, Mithraic, and Egyptian mythologies, Islamic astrol - ogy, the legends of Virgo and St. James of Compostela, and the modern authorities Guénon, A. K. Coomaraswamy, and Fulcanelli. The crucial physical phenomenon is the alignment of the solstitial sun with the galac - tic center, which happens twice during the precessional cycle: once when the summer solstice aligns, and once

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• s of modern times. 49 The ingenious research of Jay Weidner and Vincent Bridges has recently unveiled Pierre Dujols as one of those responsible for the writ - ings of the twentieth-century alchemist “Fulcanelli,” and the likely author of an essay entitled “The Cyclic Cross of Hendaye.” 50 They think that Dujols’ interest in this cross, which stands in a small town near the Spanish border, was the starting p

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• e always pictured around Jesus in scenes of the Last Judgment. Another member of Dujols’ group was R. A. Schwaller de Lubicz, who told the late André VandenBroeck that he had written at least part of Fulcanelli’s work. 56 In Le roi de la théocratie pharaonic (The king of the pharaonic theocracy, 1961) he writes that crises occur at the transi - tion points between the astrological ages. Such was the case at

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• u grand œuvre (Paris: Jean-Jacques Pauvert, 1964; 1st ed. 1925), 2 0 9 –19. 52. Phaure, Le cycle de l’ humanité adamique, 329. 53. Ezekiel 1:10; Revelation 4:7. 54. Auclair, Livre des cycles, 85. 55. Fulcanelli, Mystère des cathédrales, 216. See also Weidner and Bridges, The Great Cross of Hendaye, 308. 56. André VandenBroeck, Al-Kemi: Hermetic, Occult, Political, and Private Aspects of R. A. Schwaller de L

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• Their Work. York Beach, Maine: Weiser, 2000. 1st ed. 1928. Franke, Thorwald C. “King Italos = King Atlas of Atlantis? A Contribution to the Sea Peoples Hypothesis.” Atlantis Conference, Athens, 2008. Fulcanelli. Le mystère des cathédrales et l’ interprétation ésotérique des symboles her - métiques du grand œuvre. Paris: Jean-Jacques Pauvert, 1964. 1st ed. 1925. Galanopoulos, A. G., and Ernest Bacon. Atlanti

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• 1 Robin, 307 Settegast, 23 Traditionalists, 167, 169 Iron, 298, 299, 305, 317–18, 331, 351 Silver, 298, 317, 351 ages, astrological, 337–38 Aquarius (Water-bearer), 346–53 according to Blavatsky, 347 Fulcanelli, 350 Heindel, 221 AtCyTi.indd 423 11/1/10 4:57:24 PM

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• 16, 61, 166, 243, 245, 302, 310, 351 Forbes, John Foster, 172, 184–87, 199 Fortune, Dion (Violet Mary Firth) , 172–78, 200 Franke, Thorwald, 15 Freemasonry, 50–51, 185, 186, 189, 203, 207, 212, 213, Fulcanelli, 349–50 galactic center, 28–29, 240, 330–34 Galanopoulos, Angelos, 13 Gehrts, Heino, 152 Geller, Uri, 285 Georgel, Gaston, 310–21 Germany, Atlantis in, 9–10 Ghostland, 225 giants, 68, 69, 83, 86, 95,

• ted it in the Luxor temple.He had spent his years in Switzerland studying the laws of universal harmony, asepitomised in cathedrals such as Chartres. His results had been stolen by analchemist called Fulcanelli, who had published them as his own in 1925 in a bookcalled The Mystery of Cathedrals,13 which quickly became a classic. Schwallerhad no doubt that this law of harmony was a part of a far older tradit

• y Fell, p. 46.12. Schwaller de Lubicz, Rene, The Temple of Man: Sacred Architecture and thePerfect Man, translated by Robert and Deborah Lawlor, Inner TraditionsInternational, Rochester, VT, 1998.13. Fulcanelli, The Mystery of Cathedrals, Pauvert, Paris, 1925.14. Schwaller de Lubicz, Rene, Sacred Science: The King of Pharaonic Theocracy,translated by André and Goldian VandenBroeck, Inner Traditions Internat

• ods Before and After the Great Cataclysm, Harper’s Magazine Press, New York,1976.Frawley, David, Gods, Sages and Kings: Vedic Secrets of Ancient Civilization,Passage Press, Salt Lake City, Utah, 1991.Fulcanelli, The Mystery of Cathedrals, Pauvert, Paris, 1925.Furlong, David, The Keys to the Temple: Pyramids, Ley Patterns and the AtlanteanHeritage, Piatkus, London, 1997.Furneaux, Rupert, The World’s Stranges

• ted it in the Luxor temple.He had spent his years in Switzerland studying the laws of universal harmony, asepitomised in cathedrals such as Chartres. His results had been stolen by analchemist called Fulcanelli, who had published them as his own in 1925 in a bookcalled The Mystery of Cathedrals,13 which quickly became a classic. Schwallerhad no doubt that this law of harmony was a part of a far older tradit

• y Fell, p. 46.12. Schwaller de Lubicz, Rene, The Temple of Man: Sacred Architecture and thePerfect Man, translated by Robert and Deborah Lawlor, Inner TraditionsInternational, Rochester, VT, 1998.13. Fulcanelli, The Mystery of Cathedrals, Pauvert, Paris, 1925.14. Schwaller de Lubicz, Rene, Sacred Science: The King of Pharaonic Theocracy,translated by André and Goldian VandenBroeck, Inner Traditions Internat

• ods Before and After the Great Cataclysm, Harper’s Magazine Press, New York,1976.Frawley, David, Gods, Sages and Kings: Vedic Secrets of Ancient Civilization,Passage Press, Salt Lake City, Utah, 1991.Fulcanelli, The Mystery of Cathedrals, Pauvert, Paris, 1925.Furlong, David, The Keys to the Temple: Pyramids, Ley Patterns and the AtlanteanHeritage, Piatkus, London, 1997.Furneaux, Rupert, The World’s Stranges

• ?1 Egyptian MysteriesThe Hancocks scale the Great Pyramid at dawn. How was it built? The Sign and theSeal. Was the Sphinx eroded by water? Serpent in the Sky. Schwaller de Lubiczand alchemy. Death of Fulcanelli. Schwaller in Luxor. André and GoldianVandenBroeck visit Schwaller. A different kind of knowledge. Gurdjieff on theSphinx. Pythagoras and music. Schwaller on ancient Egypt2 The New RaceRobert Schoch

• changed...The essence of this art, says Stirling, is ‘working symbolically’.Schwaller was in his early twenties when he met, in the Closerie des Lilas, inMontparnasse, an alchemist who called himself Fulcanelli (and whose real nameseems to have been Champagne) and they discussed the ‘Oeuvre’, the Great Work oftransmutation. Fulcanelli was surrounded by a circle of disciples, who calledthemselves The Brother

• split_020.html#filepos387364]15 The Mystery of Eilean More[CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_021.html#filepos406988]16 Fairies [CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_022.html#filepos415964]17 Fulcanelli and the Mysteries of Alchemy[CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_023.html#filepos467452]18 The Glozel Mystery[CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_024.html#filepos493835]19 The Grey Man of Ben

• 17 Fulcanelli and the Mysteries of AlchemyIn the autumn of 1926 there appeared in Paris a limited edition of a book calledThe Mystery of the Cathedrals – La Mystère des Cathédrales – whose author wasnamed on the t

• ml#filepos1898838]> > Friedman, William F. ref 1> [CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_043.html#filepos1149199]> > Friso ref 1 [CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_045.html#filepos1173901]> > Fulcanelli, and alchemy ref 1> [CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_023.html#filepos467563]> > Fuller, Grahame ref 1> [CR%214WW7VXJHH94XSEAEPXY3TVH9YCV3_split_052.html#filepos1458484]> > Fuller, Jean Overto

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• Toronto, Canada, 1971. S TURGE- W HITING , J. R., The Mystery of Versailles , Rider & Co., London. S WANN , I NGO , To Kiss Earth Goodbye , Hawthorn Books Inc., New York, 1975. S WORDER , M ARY , Fulcanelli: Master Alchemist. Le Mystère des Cathédrales , Neville Spearman, London, 1971. T ART , C HARLES T., Altered States of Consciousness , Doubleday & Co. Inc., New York, 1969. ——— States of Conscious

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• respondence s o f number , functio n and , 102­ 3 an d frequenc y (vibration) , 68­69 ; illus. 67 an d function , m n 38, 68 harmon y and , 66­6 8 in patterns , natural , m n 57 Frankfort , H. , mn35 Fulcanelli , 60 256

• r faking his owndeath.THE SECRET CITY IN SOUTH AMERICAA number of European scientists were said to have gone with Marconi, includingLandini. In the 1937, the enigmatic Italian physicist and alchemist Fulcanelliwarned European physicists of the grave dangers of atomic weapons and thenmysteriously vanished a few years later. He is believed to have joined Marconi'ssecret group in South America.Ninety-eight sci

• ds of yearsolder than the official estimate. At this time, Schwaller had yet to turn hisattention to Egypt, and was deep into his alchemical research, carried on, hesays, with the enigmatic alchemist Fulcanelli. His main focus was on themysteries of the Gothic cathedrals about which Fulcanelli—his real identityremains unknown— would publish a book stolen, Schwaller de Lubicz said, fromhim.27 [17_Notes.xhtml

• on Revelation, p. 382.25 [12_CHAPTER_FIVE_It_s_Tra.xhtml#SuperscriptNumber300]. Sedgwick, Against theModern World, pp. 60–61.26 [12_CHAPTER_FIVE_It_s_Tra.xhtml#SuperscriptNumber301]. Geneviéve Dubois,Fulcanelli and the Alchemical Revival (Rochester, VT: Destiny Books, 2006), p.8.27 [12_CHAPTER_FIVE_It_s_Tra.xhtml#SuperscriptNumber302]. See Gary Lachman,“René Schwaller de Lubicz and the Intelligence of the H

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• ller de Lubicz's ideas were popularized through John Anthony West's The Serpent in the Sky . Still other readers know of Schwaller through accounts of the mysterious early twentieth-century alchemist Fulcanelli, who some believe discovered the philosopher's stone, and who, according to some reports, worked with Schwaller in uncovering the secret of making alchemical stained glass. ¹ Schwaller de Lubicz's id

236

• co, 2006), p. 141. 23. Ridley, Freemasons , p. 1. 24. The classic work on the esotericism of the Gothic cathedrals is still Le Mystère des Cathédrales , attributed to the enigmatic alchemist known as Fulcanelli. 25. Jean Gimpel, The Cathedral Builders (London: Michael Russell, 1983), pp. 68–69. 26. Ridley, Freemasons , p. 17. 27. Ibid., p. 18. 28. Ibid., p. 15.

249

• Baghdad museums following the U.S.-led invasion of Iraq was precisely the kind of cultural vandalism Roerich wished to prevent. 23. Geneviève Dubois, Fulcanelli and the Alchemical Revival (Rochester, VT: Destiny Books, 2006), p. 13. 24. Colin Wilson, A Criminal History of Mankind (New York: G. P. Putnam's Sons, 1984), p. 519. 25. Ibid., p. 520. 9. REACTIONS

251

• , pp. 25–26. 28. Ibid. See also Steven Wasserstrom, Religion after Religion: Gerschom Scholem, Mircea Eliade, and Henry Corbin at Eranos (Princeton, NJ: Princeton University Press, 1999). 29. Dubois, Fulcanelli and the Alchemical Revival , p. 15. 30. Waterfield, René Guénon and the Future of the West , p. 53. 31. Ibid., p. 14. 32. Doinel founded his Gnostic Church in 1888, but in 1895 he shocked the Parisia

252

• pects of R. A. Schwaller de Lubicz (New York: Lindisfarne, 1987). 3. William Pfaff, The Bullet's Song: Romantic Violence and Utopia (New York: Simon & Schuster, 2004), pp. 90–91. 4. Geneviève Dubois, Fulcanelli and the Alchemical Revival (Rochester, VT: Destiny Books, 2006), p. 66. 5. R. A. Schwaller de Lubicz, Nature Word (West Stockbridge, MA: Lindisfarne Press, 1982), p. 129. 6. Dubois, Fulcanelli and th

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• 9. Ibid. 10. Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival (Kempton, IL: Adventures Unlimited Press, 1996), p. 54. 11. Dubois, Fulcanelli and the Alchemical Revival , p. 71. 12. Dubois refers to Du Mas as “Henri” (p. 71), but the other references use “Vivian.” 13. For an account of de Lubicz Milosz's life and work, see my Dark Muse: A

254

• 37. Ibid., p. 170. 38. Schwaller de Lubicz, Nature Word , p. 102. 39. Gerhard Wehr, Jung: A Biography (Boston: Shambhala, 1987), pp. 325–26. 40. VandenBroeck, Al-Kemi , p. 166. 41. Ibid. 42. Dubois, Fulcanelli and the Alchemical Revival , p. 71. 43. VandenBroeck, Al-Kemi , pp. 274–75. 44. Ibid., p. 240. For more on this, see Lynn Picknett and Clive Prince's The Sion Revelation: The Truth about the Guardian

179

• ller de Lubicz's ideas were popularized through John Anthony West's The Serpent in the Sky . Still other readers know of Schwaller through accounts of the mysterious early twentieth-century alchemist Fulcanelli, who some believe discovered the philosopher's stone, and who, according to some reports, worked with Schwaller in uncovering the secret of making alchemical stained glass. ¹ Schwaller de Lubicz's id

236

• co, 2006), p. 141. 23. Ridley, Freemasons , p. 1. 24. The classic work on the esotericism of the Gothic cathedrals is still Le Mystère des Cathédrales , attributed to the enigmatic alchemist known as Fulcanelli. 25. Jean Gimpel, The Cathedral Builders (London: Michael Russell, 1983), pp. 68–69. 26. Ridley, Freemasons , p. 17. 27. Ibid., p. 18. 28. Ibid., p. 15.

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• Baghdad museums following the U.S.-led invasion of Iraq was precisely the kind of cultural vandalism Roerich wished to prevent. 23. Geneviève Dubois, Fulcanelli and the Alchemical Revival (Rochester, VT: Destiny Books, 2006), p. 13. 24. Colin Wilson, A Criminal History of Mankind (New York: G. P. Putnam's Sons, 1984), p. 519. 25. Ibid., p. 520. 9. REACTIONS

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• , pp. 25–26. 28. Ibid. See also Steven Wasserstrom, Religion after Religion: Gerschom Scholem, Mircea Eliade, and Henry Corbin at Eranos (Princeton, NJ: Princeton University Press, 1999). 29. Dubois, Fulcanelli and the Alchemical Revival , p. 15. 30. Waterfield, René Guénon and the Future of the West , p. 53. 31. Ibid., p. 14. 32. Doinel founded his Gnostic Church in 1888, but in 1895 he shocked the Parisia

252

• pects of R. A. Schwaller de Lubicz (New York: Lindisfarne, 1987). 3. William Pfaff, The Bullet's Song: Romantic Violence and Utopia (New York: Simon & Schuster, 2004), pp. 90–91. 4. Geneviève Dubois, Fulcanelli and the Alchemical Revival (Rochester, VT: Destiny Books, 2006), p. 66. 5. R. A. Schwaller de Lubicz, Nature Word (West Stockbridge, MA: Lindisfarne Press, 1982), p. 129. 6. Dubois, Fulcanelli and th

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• 9. Ibid. 10. Joscelyn Godwin, Arktos: The Polar Myth in Science, Symbolism, and Nazi Survival (Kempton, IL: Adventures Unlimited Press, 1996), p. 54. 11. Dubois, Fulcanelli and the Alchemical Revival , p. 71. 12. Dubois refers to Du Mas as “Henri” (p. 71), but the other references use “Vivian.” 13. For an account of de Lubicz Milosz's life and work, see my Dark Muse: A

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• 37. Ibid., p. 170. 38. Schwaller de Lubicz, Nature Word , p. 102. 39. Gerhard Wehr, Jung: A Biography (Boston: Shambhala, 1987), pp. 325–26. 40. VandenBroeck, Al-Kemi , p. 166. 41. Ibid. 42. Dubois, Fulcanelli and the Alchemical Revival , p. 71. 43. VandenBroeck, Al-Kemi , pp. 274–75. 44. Ibid., p. 240. For more on this, see Lynn Picknett and Clive Prince's The Sion Revelation: The Truth about the Guardian

• ly different kind of consciousness is necessary.This belief led to his study of theosophy and esoteric knowledge. In particularit led to alchemy and his meeting with the mysterious individual known asFulcanelli, one of the great figures of myth in our time. One result ofSchwaller's alchemical studies was his belief that in esotericism a concrete,objective knowledge unknown to modern science could be found.

• an Kabbalah • The Middle Pillar • The Return ofNature and the Rise of the Gothic • John Scotus Eriugena • The Aesthetic Abbot •Suger • Let there be light • The Mystery of the Cathedrals • Gothic joy •Fulcanelli • The green language • A pagan gothic? • The Black Virgin • Thetroubadours • “All troubadours were Cathars”CHAPTER SIX [13_CHAPTER_SIX_SPIRITUAL_LOVE_IN_THE_WESTERN_WORLD.xhtml]SPIRITUAL LOVE IN THE

• ret teachers, and what they had to teach us stillremains a mystery. Much has been written about the symbols, images, and designsthat decorate the Gothic cathedrals. Some, like the mysterious alchemistFulcanelli—his real identity has never been disclosed—declare that they speak ofalchemical and esoteric knowledge in a secret language, what Fulcanelli calledargotique, a kind of esoteric slang.58 [21_Notes.xht

• 1_Notes.xhtml#EndnoteNumber456] One practical benefit wasthe ability to prolong life. This was the main concern of Chinese alchemy, andit would gain more importance in western alchemy in later years. Fulcanelli,whom we met in Chapter Five, is said to have discovered this secret and, likeChristian Rosenkreutz, he is believed to have lived an inordinately long life.SUMMA ALCHEMICAThomas Aquinas is most known

• ouis Pauwels—whose highlyinaccurate Monsieur Gurdjieff I mentioned at the end of the last chapter—andJacques Bergier, a physicist and practicing alchemist who, among other claims,said that he had met Fulcanelli (Chapter Five) in 1937.Pauwels and Bergier shared a dissatisfaction with the narrowness of modernscience, but they also believed that much of contemporary science had parallelswith ancient beliefs, s

• umber296]. Jean Gimpel,The Medieval Machine: The Industrial Revolution of the Middle Ages (London:Penguin Books, 1977), pp. 69–70.58 [12_CHAPTER_FIVE_GREAT_PAN_IS_DEAD.xhtml#SuperscriptNumber297]. WhoFulcanelli was, if he ever existed, has never been satisfactorily determined.Schwaller de Lubicz claimed to have met him in a Montparnasse café in 1918, andthat the two worked together on discovering the secret

• s.Deleuze, Gilles (1990). Bergsonism. New York: Zone Books.Dionysius the Areopagite (1965). Mystical Theology and Celestial Hierarchies.Brook, Surrey, U.K.: Shrine of Wisdom.Dubois, Geneviève (2006). Fulcanelli and the Alchemical Revival. Rochester, Vt.:Destiny Books.Easton, Stewart (1982). Man and World in the Light of Anthroposophy. New York:Steiner Books.Ebeling, Florian (2007). The Secret History of Her

• HAPTER_EIGHT_ESOTERIC_UNDERWORLD.xhtml#pageMap_276]Frolov, Boris, 50 [08_CHAPTER_ONE_AN_ANCIENT_WISDOM.xhtml#pageMap_50]Fukuyama, Francis, 456[19_CHAPTER_TWELVE_THE_NEXT_STEP_BEYOND.xhtml#pageMap_456]Fulcanelli, 186 [12_CHAPTER_FIVE_GREAT_PAN_IS_DEAD.xhtml#pageMap_186], 267[15_CHAPTER_EIGHT_ESOTERIC_UNDERWORLD.xhtml#pageMap_267], 423[19_CHAPTER_TWELVE_THE_NEXT_STEP_BEYOND.xhtml#pageMap_423]Fuller, Buckminst

2

• ................................................7 From Madame Blavatsky .........................................................................................................................8 From Fulcanelli (translated from the French by Sieveking) ...................................................................8 From Fulcanelli, new translation .......................................................

3

• • Translation of Issac Newton c. 1680. • Translation from Kriegsmann (?) alledgedly from the Phoenician • From Sigismund Bacstrom (allegedly translated from Chaldean). • From Madame Blavatsky • From Fulcanelli (translated from the French by Sieveking) • From Fulcanelli, new translation • From Idres Shah • Hypothetical Chinese Original • TEXTUAL REMARKS • COMMENTARIES • General • A COMMENTARY OF IBN UMAIL •

10

• ou. 10) This thing has more fortitude than fortitude itself, because it will overcome every subtile thing and penetrate every solid thing. 11a) By it the world was formed. [Blavatsky 1972: 507.] From Fulcanelli (translated from the French by Sieveking) 1) This is the truth, the whole truth and nothing but the truth:− 2) As below, so above; and as above so below. With this knowledge alone you may work miracl

11

• this reason that I am called Hermes Trismegistus; for I possess the three essentials of the philosophy of the universe. 14) This is is the sum total of the work of the Sun. [Sadoul 1972: 25−6.] From Fulcanelli, new translation 1) It is true without untruth, certain and most true: 2) that which is below is like that which is on high, and that which is on high is like that which is below; by these things are

12

• 13) That is why I have been called Hermes Tristmegistus, having the three parts of the universal philosophy. 14) This, that I have called the solar Work, is complete. [Translated from Fulcanelli 1964: 312.] From Idres Shah 1) The truth, certainty, truest, without untruth. 2 )What is above is like what is below. What is below is like what is above. The miracle of unity is to be attained. 3) E

21

• Emblems. E.J. Brill, Leiden, 1969. Dobbs, B.J. "Newton's Commentary on the Emerald Tablet of Hermes Trismegistus" in Merkel, I and Debus A.G. Hermeticism and the Renaissance. Folger, Washington 1988. Fulcanelli. Les Demeures Philosophales. Jean Jacques Pavert, Paris, 1964. Hall, M.P. The Secret Teachings of all Ages. Philosophical Research, L.A. 1977 pp CLVII −CLVIII. Holmyard, E.J. "The Emerald Table" Natu

• e breathtakingGothic cathedrals, and the ambiguous, but clearly alchemical natures of thesymbolism sculpted in them. No one better understood the ambivalent nature ofthese symbols than the enigmatic “Fulcanelli,” a man as ambiguous, ambivalent,and alchemical as the symbols of the cathedrals whose esoteric and alchemicalmeanings he dared to expose. Lest we become lost in the mystery of the man,2however, we r

98

• 83. “...(Alchemy) had always been associated with the idea of time and timing, and that, as Fulcanelli informed us, chiliasm lay at the center of the idea of trans - forming time itself.” —Jay Weidner and Vincent Bridges 1 THE TOWER OF BABEL MOMENT and the “Topological Metaphor” of the physical medium

1

• Concepts from the Bahir: The Tree of Life in the Kabbalah Back to Mormon Mysticism The Secret at the Heart of Alchemy Excerpt from A Monument to the End of Time: Alchemy , Fulcanelli, & the Great Cross by Jay Weidner & Vincent Bridges Unlike Christianity, which denounced its mystical o rigins as heresy, Judaism retained a powerful connection with those s ame mystical roots. Our e

25

• ion] and examples of the use of the methods of the 'Cabala' which writers upon the Qabalah have employed may be found in the works of Kenneth Grant and the French alchemist wr iting under the name of Fulcanelli. The Arabic word WIRD, signifyi ng the 'developmental exercise' practices of the Sufis has often been used by the Sufi mystical poets as WaRD, meaning Rose. The Arabic root SLB, meaning to 'extract t

10

• tion] and examples of the use of the methods of the 'Cabala' which writers upon the Qabalah have employed may be found in the works of Kenneth Grant and the French alchemist writing under the name of Fulcanelli. The Arabic word WIRD, signifying the 'developmental exercise' practices of the Sufis has often been used by the Sufi mystical poets as WaRD, meaning Rose.

249

• l), pp. 200-15. This article had been initially published in the Pan-German periodical Der Scherer, edited by Octokar Stauf von der March. 23 GLB 1 (1908), diagram facing p. 16 24 A recent example is Fulcanelli, Le mystire des cathidrules (London, 1971). 25 W. D. Robson-Scott, The Literary Background ofthe Gothic Revival in Germany (Oxford, 1965). 26 The chief representative of this sensational Gothic genre

1

• THE FIRE OF THE SUN ~ CHRONICLE OF A MYSTERY FULCANELLI: A MASTER EXPOSED ? AN IMPOSSIB LE BIOGRAPHY The subtitle of this articl e re ads "F ulc anelli: a ma ster e xposed ?"; W itho ut the qu estio nmark I fear tha t this statement would be a bit prematu

2

• sa ppe are d. In other word s, Fulcan elli had be en su ccesful in achi eving the goal of tran smut ation of physi cal al chemy. In 1922 a transm utation allege dly took place under the di rection of Fulcanelli at the rue Taillepied in Sarcelles (10 miles north of Paris), in th e presen ce of Juli en Ch ampag ne, E ugèn e Can seliet and Ga ston Sa uvag e. Fulcanelli's work, "Le My stère des Cathédral es", h

4

• tain asso ciation s, meanin gful asso ciation s, betwe en id eas. Of spe cial interest here is that thi s concept was also adapted by ‘F ulcanelli’ in hi s m asterpiece "Le Mystère des Cathédral es". Fulcanelli’ s key to unr avel the greater mysteri es of alchemy and the symboli sm of the medi eval cathe drals lies i n the unde rsta ndin g of “the p honetic la w of the spo ken Ca bala”, whi ch is the ‘Green

5

• on by many of the Pari sian occultists of his time a s the expert-al chemist, an ad ept of the He rmet ic Scie nce. Strang ely eno ugh did he nev er refer in his (many) publi cations to th e name of “Fulcanelli”, not a single quot e, not ev en a covert allusion .... (thi s statement is disp uted by certain sou rces, as we'll se e later) “Ful can elli De voile, by Genevieve Dub ois, a re cent French examin a

6

• LIOPOLIS "Remem ber, whe n I say 'F ulca nelli', I m ean that whol e group of literati a nd p uffers: Ca nseliet , Dujol s, Cha mpagn e, Bo uch er, Sauva ge; they a ll contri buted t o give shap e to Fulcanelli 's prod uctio n, once h e had sprea d my ide as amo ng the m.” René Sch waller de Lubicz In 1926, the year of Dujol' s de ath, "Le Myst ère des Cathé drales" wa s publi shed un der th e nom-de- plume

7

• s pe rsua ded to ta ke him and Ga ston S auvage o n as student s." Patrick J. Smith, 1 996 It is stated th at, over the years, Je an-Juli en Cham pagne put a lo t of energy in cre ating the myth of 'Fulcanelli'. "He h ad devel ope d it and it was m aintaine d by the wh ole group th at surro und ed h im and that should p rom ote the myth : Gasto n Sauv age, Le s Cha rcornac, Pierre Dujols , Canseliet, Jules

8

• they disclo se ce rtain te aching s throug h a spokesman, wh o's sometimes ide ntified as the adept him self by the profane wo rld (a s in the case with Ch ampa gne and Can seliet). In the article " Fulcanelli; Des qu alités d' un nom initiatique", the hi gh i nitiate is de scrib ed throug h th e famous word s on ce cited by Cou nt Ca gliostro ( 174 3-179 5?) ; "I am not of any time or of an y place; beyo

9

• hich Bo uche r ded icate d to his master, F ulca nel li) an d “La S ymbolique Maço nnique ”. Jules Bouc her di ed in 1955, his Ordr e Martinist Rectif ié was d isba nded after his d eath. In Quest of Fulcanelli - f rom 1932 up to the present time As state d ea rlier, thi s article (pa rtly) suppo rts th e theory as pro pagate d by such writers a s Geneviève Duboi s (“Ful canelli Devoil é”) and mo der n alch

10

• t ha d ackno wledged t o Le Co ur (so urce: "Feu du Soleil" éd. J.-J. Pauve rt) to h ave writ ten the text o f "Le Mystè re de s Cathéd rales" and "Les Demeures Philosophales" based on the notes that Fulcanelli would hav e given to Cans eliet. In Richard K haitzine's "Fulcanelli et le ca baret du Chat-Noir" the author Khaitzine claim s that Fulca nell i wa s no oth er than a certa in Dr.Alph onse Jo bert .

11

• e assum ption that Ful canelli and Ca nseliet were o ne an d the same no r the t heory that none of the se personalitie s were F ulcan elli. • The writer Ja cqu es Bergie r, who cl aime d to have met Fulcanelli in 1937 (in "M ornin g of the Magici ans"), identified Fulca nelli, on his part, a s Sch walle r de L ubicz. • The auth or Rob ert Amb elain thou ght that Fulca nelli wa s no other tha n Jean-Juli en

12

• teacher to disciple prevail s over any other. Ful canelli receiv ed the initiation this way, as we h ave been told by him " preface to the se cond edition of " Le M ystère des Cathédrales", 1 957 - - Fulcanelli 's main di sciple : Eugène Léon CANSELIET (1899-1982) As stated bef ore, all hi s life Eugèn e Canseli et maint ained that F ulcan elli wa s a real pe rson, but ce rtainly not Ch ampa gne, Duj ols o

13

• o wever, the re are ce rtain indicatio ns, and even clu es, in the wri tings of Ful canelli that we are d ealin g with a perso nality of even much older a ge ! The re a re so urce s wh ich claim that Fulcanelli was in Paris before 1748 ! The author Vincent M.Bridges even st ates that "a close readi ng of th e first ch apte r of the first secti on reveal s that Ful canelli coul d hav e been pre sent in the e

14

• chemy du ring the 80' s (f or instance : J. Laplace, Solazare f, P. Rivi ere, Atorene...)." Alchem y in France toda y - Joel Tetard Much has been said in thi s arti cle on the possibl e identity of 'Fulcanelli', but the more I think of it, the more I reali ze that, in the end, it doe s not ma tter who 'Ful can elli' a ctual ly is, or was. When we l ook at the works whi ch are attributed to F ulcanelli, we

15

• erre Curie, but also with the pop ular p olitician s of his time, whom he wa s meeti ng at his frien d's Ferdi nan d de Lessep s, the man at the origin of the famous Su ez Canal! " Patrick Rivière - "Fulcanelli Sa vé ritable identité enfin révélée" - Both claim s indicate that Fulca nelli wa s still on the scene in th e late 193 0's, which wo uld sug gest that Jule s Bo uche r was ri ght ... .. And so the F

19

• ~ Addendum ~ Patrick Ri vière Fulcanell i in the “Qui suis-je?” series . “the true identity of Fulcanelli was Jules Violle , a famous F rench p hysici st of the 19 th century. As note d, Pa trick's o wn work on this subje ct is bein g tran slate d and I will le ave it to him t o descri be hi s pro cess o

47

• in the Emerald Tablet of Hermes Tristmegistus as "the operation of the Sun". The greatest alchemical adepts, Artephius, Nicholas Flamel, Salomon Trismosen, Michael Maier, Philalethes, Dom Pernety and Fulcanelli among many others have spoken at once with pornogra phic explicitness and again with exasperating obliquenes s about the bench- top laboratory manipulations revealed in the circum stances of Jason's

25

• of consideration, foremost are those authors who have written on Alchemy: !" Frater Albertus - 'The Alchemists Handbook' and 'Alchemist of the Rocky Mountains' !" Manifred Junius - 'Plant Alchemy' !" Fulcanelli - 'Mysteries of the Cathedrals', ‘Dwellings of the Philosophers’ !" Basil Valentine - 'The Triumphal Chariot of Antimony' !" Anonymous - 'Collectanea Chemica' Also worth a read are the authors: !" Si

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• wledge of this language that Jesus revealed to his Apostles, by sending them his Spirit, the Holy Ghost. This is the language which teaches the Mystery of things and unveils the most hidden truths." (Fulcanelli - 'The Mystery of the Cathedrales') Trancework exercise four involves learning a process that allows you to analyse and understand your dreams in a deep significant way. Going into the desert and wor

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• respondence s o f number , functio n and , 102­ 3 an d frequenc y (vibration) , 68­69 ; illus. 67 an d function , m n 38, 68 harmon y and , 66­6 8 in patterns , natural , m n 57 Frankfort , H. , mn35 Fulcanelli , 60 256

19

• aassenes; Prodicus; Satornilus; Simon Magus] Buntz, H., Buckenhof, Germany [Alchemy III] Calvet, A., Paris, France [Arnau de Vilanova; Roquetaillade] Caron, R., Lannion, France [Alchemy V; Canseliet; Fulcanelli] Casadio, G., Università degli Studi di Salerno, Fisciano, Italy [Marcus the Magician] Chanel, C., Lyon, France [Théon]

27

• Flamel, Nicolas Fludd, Robert Foix-Candale, François Fortune, Dion Fraternitas Saturni Freemasonry Fulcanelli Galatino, Pietro Gichtel, Johann Georg Giorgio, Francesco Gnostic Church Gnosticism Gnosticism I: Gnostic Religion Gnosticism II: Gnostic Literature Goethe, Johann Wolfgang von Gohory, Jacques Grail

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• hout dis- closing vital details such as the nature of the prime matter. In France, the publication in 1926 of Le Mystère des cathédrales (The mystery of the cathedrals) first made known the name of → Fulcanelli, though to a fairly small public, since the book appeared in only 300 copies. The title announces the main theme: that the Gothic cathedrals of the Middle Ages were the vehicles for a Hermetic or ove

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• Shortly after Canseliet’s death in 1982, some works appeared under the name “Solazareff” (see Bibl.), advocating a practical alchemy following the ‘dry way’ of Fulcanelli and Canseliet, and devo- tion to the Virgin Mary. In the mid-1980s the Solazareff movement counted as many as 500 members or sympathizers, but no publication seems to have appeared since the mid-1990

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• t schools. During World War I he attended that of Marseille, where his family had moved to protect him from the war. Canseliet never lost his passion for paint- ing and drawing. At Marseille he met → Fulcanelli, who, according to Canseliet’s account, was already an old man; he made a habit of visiting him, listening to him, and running errands for him, while beginning to study the classic texts of → alchemy

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• Canseliet (1964) met with immediate success. Thanks to Fulcanelli’s literary qualities, but also to Canseliet’s own writings, alchemy suddenly became respectable in the French literary world. The press and radio took hold of the phenomenon, and from then onwards, C

420

• ambridge University Press, 1988 ♦ Henrik Bogdan, From Darkness to Light: Western Esoteric Rituals of Initiation : Göte- borg: Göteborg University (Department of Religious Studies), 2003. roger dachez Fulcanelli As far as one can tell, the name of Fulcanelli appeared for the first time in Spring, 1926, on the cover of the first of two works published under this pseudonym: Le Mystère des cathédrales et l’inte

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• nelli is the little that is given by his only known disciple, Eugène Canseliet, in articles, prefaces, “memoirs”, and in interviews which for the most part remain unpublished. According to Canseliet, Fulcanelli was born in 1839 and educated at the École Polytechnique in Paris. He was an engineer by profession, and, like most of the other pupils from such schools, was called up to serve in the Engineers’ reg

• on to get it published. After reading it, Champagne declared that it should not be published, because it revealed too many secrets. A few years later, Schwaller was astounded to find his own work 389 fulcanelli

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• essential ideas of Le Mys- tère des cathédrales were supplied by Schwaller de Lubicz, developed (perhaps with further assistance from others) by Jean Julien Champagne who hid behind the pseudonym of Fulcanelli, and seen through publication by Canseliet, is supported by Geneviève Dubois, who has published a letter from Canseliet to Schwaller that confirms some of Van- denBroeck’s information. The other hypo

• fe: Albuquerque 1984, 2000 2 ♦ Les demeures philosophales et le symbolisme hermétique dans ses rapports avec l’art sacré , Paris: Jean Schemit, 1930; 2nd augmented ed., with an additional chapter and fulcanelli 390

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• Boul- der: Archive Press, 1999. Lit .: Frater Albertus (= Albert Richard Riedel), The Alchemist of the Rocky Mountains , Salt Lake City: Paracelsus Research Society, 1976 ♦ Robert Amadou, “L’Affaire Fulcanelli”, Le Monde Inconnu 74 (Sep. 1983), 40-45; 75 (Oct. 1983), 28-32; 76 (Nov. 1983), 44-49, 78 (Jan. 1984), 50-51 ♦ Robert Ambelain, “Dossier Fulcanelli”, Les Cahiers de la Tour Saint- Jacques 9, n.d. [c

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• adapt it to the scientific language of their time. Their teachings have remained widely known in Parisian esoteric circles up to the end of the 20th century, and are often associated with those of → Fulcanelli. Etude sur les nombres , Paris: Librairie de l’Art indé- pendant, 1917 ♦ La doctrine: trois conférences faites à Suhalia, Noël 1926 , St. Moritz: Officina Montalia, 1927 ♦ Le Temple de l’homme: Apet

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• r dialectics between concealment and unveiling. a. Explicit and Implicit Secrecy In esoteric milieus an aura of mystery is some- times created around certain personages (Count de → Saint-Germain or → Fulcanelli, for instance), about whom legendary, long-lived stories are put into circulation. One also observes a preference for “secret writing” [ → Cryptography], to which magical powers are attributed ( → Jo

1091

• d hermetic texts. Indeed, alchemists often con- sider Greek or Egyptian mythology as an ensemble of cryptic messages that depict the stages and modes of the Great Work. As late as the 20th cen- tury, Fulcanelli ( Le Mystère des Cathédrales , 1925) and other alchemists have scrutinized the cathe- drals and other spiritual mansions, claiming to find in statuary and architecture an array of symbols witnessing

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• Fulcanelli, 51, 54, 56, 238–239, 388–391 , 1046, 1058–1059 Fulgentius, 501 Fuller, John Frederick Charles, 282 Fuller, Peter, 312 Füseli, Johann Heinrich, 173 Gaboriau, Félix Krishna, 913 Gadal, Antonin, 436, 8

• the occult, people like Dame Frances A. Yates and, morerecently, David Ovason who, in books such as The Zelator and The Secrets ofNostradamus, discusses something he calls the “green language” (afterFulcanelli), and which former AP reporter and right-wing conspiriologist MichaelA. Hoffman II calls “twilight language.”60 These authors find that the enigmaticreferences in everything from the prophecies of No

• eir pupils that not even a fly on thewall should be allowed to witness an operation. ‘Woe unto the world,’ they said,‘if the military ever learn the Great Secret.’—Walter Lang, in his Introduction to Fulcanelli’s Le Mystere des Cathedrales1If the Pentagon ever formulates the Manson Secret, the world’s in trouble.—Ed Sanders, The Family, first editionIf the Kremlin, or the Pentagon ever formulates the robopa

• d, Christine 181Friedkin, William 39, 155Fromme, Lynette xi, 87, 408, 421, 430, 450From the Wrong Side: A Paradoxical Approach to Psychology 147Fry, Valerian 104Frykowski, Wojciech xii, xiii, 132, 226Fulcanelli 162, 403, 414, 415, 440GGacey, John Wayne 9, 34Gainesville, FL 189 gandhabbas 367Gardner, Ava 114, 129Gardner, Gerald 120, 179Gardner, Martin 410Gardnerian Witchcraft 150, 179Garrett, Eileen J. 347Ga

• esearching that book> that I came to the gradual understanding that what I was seeing before my eyes> was nothing less than an alchemical literature written in stone, the Asian> equivalent perhaps of Fulcanelli's Gothic cathedrals. The obsessive focus on> am[images/00053.jpg]ta—the Elixir Vitae of the alchemists—in the Javanese> temples was one key to this discovery; the focus on the lingam and yoni (the> m

• irdic” (as in> Turkic, or Arabic, for instance) as one way of translating the term.> It was, however, as “language of the birds” that the enigmatic twentieth> century European alchemist known only as Fulcanelli popularized the term.> Presumably French himself, he would have been aware of the version of this> papyrus that was published in that language by the aforementioned Bertholet in> a three volume serie

• icago, 1986, p. 184.8 [index_split_015.html#filepos166601] Hans Dieter Betz, Antike und Christentum,Gesammelte Aufsätze IV, Mohr Siebeck, Tübingen, 1998, p. 164.9 [index_split_015.html#filepos169915] Fulcanelli, Le mystère des cathédrales,Jean Schemit, Paris, 1926, pp. 17–18.10 [index_split_015.html#filepos171239] Louis Charpentier, The Mysteries ofChartres Cathedral, Thorsons Publishers, London, 1972, p. 4

• 5.jpg],” Sofia, 2004; and Radcliffe Edmonds,> “Tearing Apart the Zagreus Myth: A Few Disparaging Remarks on Orphism and> Original Sin,” in Classical Antiquity, Vol. 18, No. 1, April 1999, pp. 35–73.> Fulcanelli, Le mystère des cathédrales, Jean Schemit, Paris, 1926> Ginzburg, Carlo and Anna Davin, “Morelli, Freud, and Sherlock Holmes: Clues> and Scientific Method,” in History Workshop, No. 9 (Spring, 1980),

• 9.html#filepos701040], 298[index_split_053.html#filepos753745]Freud. Sigmund 132 [index_split_026.html#filepos315578], 174[index_split_035.html#filepos432525], 185 [index_split_036.html#filepos463995]Fulcanelli 13 [index_split_006.html#filepos17487], 73[index_split_015.html#filepos166583], 74 [index_split_015.html#filepos169078],75 [index_split_015.html#filepos171504]Function Vessel 141 [index_split_028.htm

• to conceal and reveal secrets simultaneously. Inthe Western esoteric tradition, this is called the Language of the Birds or,more commonly today, the Green Language.19 The enigmatic European alchemistFulcanelli referred to this language as the argotique, a play on the term arsgotique or “Gothic art”—a reference to Gothic architecture, which is widelybelieved to represent an esoteric tradition written in sto

• f Shiva that is androgynous, i.e., half-man,half-woman.argotique (F) Lit. “slang” or “alternate language,” i.e., a form ofcommunication incomprehensible to those outside a certain group. The alchemistFulcanelli used it as a play on the phrase ars gotique or “Gothic art.” A formof twilight language or green language.Arjuna (S) Lit. “bright,” “shining,” or “silver,” from which the Latin wordargentum (“silver”

• pal, Tibet, Mongolia, China, Japan and Indonesia. New Delhi: AbhinavPublications, 2003.Foucault, Michel. “The Repressive Hypothesis,” in The Foucault Reader. PaulRabinow, ed. New York: Pantheon, 1984.Fulcanelli. Les mystere des Cathedrales. Las Vegas: Brotherhood of Life, 2000.Gardner, Gerald B. “Notes on Two Uncommon Varieties of the Malay Keris,” in TheKeris and Other Malay Weapons. Kuala Lumpur(?): MBRAS

• Church built eightycathedrals in France and hundreds of other "cathedral-class" churches at anestimated cost of one billion in 1905 U.S. dollars. 4The pseudonymous author on alchemy and architecture, Fulcanelli, contributed tothis idea of a Templar secret tradition in his Le Mystere des Cathedrales, firstpublished in 1925. It has been translated into English and forms the core of yetanother mystical traditi

• m of the Ahnenerbe but was directlyanswerable only to Wiligut and the Reichsftihrer-SS himself.1. Rahn, p. 86 (my translation).1. Schellenberg, p. 347.3. For example in Rahn, p. 66.4. Adams, p. 92.5. Fulcanelli, The Mystery of the Cathedrals, London, Spearman, 1971.6. Birks and Gilbert, The Treasure of Montsegur.7. Ibid., p. 39.8. Ibid., p. 48.9. Ibid., p. 150.10. Ibid., p. 38.11. Ibid., pp. 18-19.12. Ladam

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• problematic. The legendary Fulcanelli may have attained something of the sort but then we do not have a biography to study. In terms of historical figures, Ra names Genghis Khan and St Francis of Assisi as mid-term graduates for STS and

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• e “spear-armed Maruts” danced and brought forth baskets of bountiful blessings, materializing from the waves of the great Star Goddess, the Enthroned Queen, Cassiopeia. We remember at this point that Fulcanelli has told us that we would derive great benefit from his little book on the Cathedrals, providing he did not despise the works of the Old Philosophers , and if he would study with care and penetration

74

• plars & R ose C roix, T ranslated by Pi ers A Va ughan © 2 005 of the grounds of the Doctrine; and the achie vement of the “Red Stone” shows him what rem ains for him to do upon himself . This is why Fulcanelli explain s in hi s adm irable “Philosop hical Dwellings” that “ the “S tone ” is the r ed rose, the flower of the crucible .” This latter was also o ften illus trated by a little cro ss in the Middle

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• by Lyndy Abraham © 1998 ²Ibid ³Ibid 4 The Hermetic Museum: Alchemy & Mysticism by Alexander Roob © 2001 5 Alchemy: The Secret Art by Stanislas Klossowski De Rola © 1973 Le Mystère des Cathédrales by Fulcanelli © 1964 60

• f the latter’s life. The book explains the experiment of socialalchemy to create empoweredindividuals: His magical work was an attempt to recreate the pharaonic secret.This is the hidden ground behindFulcanelli, Lucie Lamy, Bika Reed, John Anthony West, Robert Lawlor, Ronald K.Barrett, and many othertransformational elitists in the New Age movement, including the Temple of Set.A great study of the Word Al-K

37

• s, as well as to the Virgin Mary. In his book, Fátima, Antero de Figueiredo, unfamiliar with the “automatic writing” message described above, referred to Our Lady as “the Morning Star.” The alchemist Fulcanelli affirms, “the Celestial Virgin is still called Stella Matu - tina, the morning star,” because “it is clear to see in Her the splendor of a divine signal.” For the millions of people around the world

37

• s, as well as to the Virgin Mary. In his book, Fátima, Antero de Figueiredo, unfamiliar with the “automatic writing” message described above, referred to Our Lady as “the Morning Star.” The alchemist Fulcanelli affirms, “the Celestial Virgin is still called Stella Matu - tina, the morning star,” because “it is clear to see in Her the splendor of a divine signal.” For the millions of people around the world

27

• Forshaw4<UN> Dictionnaire Mytho-Hermétique (1758), Albert Poisson’s Théories et symboles des alchimistes (1891), Eugène Canseliet’s Alchimie: Etudes diverses de symbolisme hermétique (1964), and Fulcanelli’s Le mystère des cathédrales et l’interprétation des symboles ésotériques du Grand OEuvre (1926). Those interested in the his-tory of psychology will doubtless be aware of the resurgence of interest

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• o-sophical Society and, in a much more clandestine manner, participated in the (then) flourishing Parisian alchemical revival. It was in the café Closerie des Lilas that he met the (later) legendary ‘Fulcanelli’ ( Jean Julien Champagne, also a painter and alchemist, b.1877). The two agreed to a secret collaboration that would span twenty years, pivoting on the Hermetic mysterium of ‘salt’, which they sought

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• f the Ordre du Temple Rénové founded by René Guénon in 1905; Dujols provided Jean-Julien Champagne with the Hermetic philological mate-rial that would appear in the two books published under the name Fulcanelli. Under the pseudonym Magaphon, he was the author of Mutus Liber and Hypotypose. See especially Dufour-Kowalski, L’Œuvre au rouge, 47; and Dubois, Fulcanelli and the Alchemical Revival, 31–42.12 Among

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• the turn of the century, and in direct relationship with post-Newtonian physics and the crisis in Darwinism’.55 Eugene Canseliet to René Schwaller de Lubicz (December 4, 1933); reproduced in Dubois, Fulcanelli dévoilé, 159 ff.56 Schwaller de Lubicz, Adam L’Homme Rouge, 48–50: ‘Pourquoi ces corps: soufre, sel et mer-cure?—Parce qu’ils sont typiques au possible. Le soufre, produit du feu de la terre; le mer-

347

• to this movement for having opened my eyes to certain aspects of Buddhism, but later I had to follow my proper path’; (letter from Rene Schwaller to unknown recipient, reproduced in Geneviève Dubois, Fulcanelli dévoilé, 137); in this sense he has been compared to Rudolf Steiner, who similarly began his occult career in Theosophy before departing on his own spiritual course. ‘Steiner’, comments Dufour-Kowals

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• pertinent to the understand-ing not only of modern conceptions of alchemy, but also of its deeper currents of continuity.Schwaller’s alchemy grows from the milieu of Parisian alchemists surround-ing Fulcanelli, who were deeply immersed in the practical, laboratory aspects of the work, but who were ultimately seeking the verification not of material but metaphysical processes.87 The Parisian alchemists of t

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• , Dordrecht: Kluwer 1995.Diels, Hermann, and Kranz Walther, Fragmente der Vorsokratiker: Griechisch und Deutsch, 6th edition, 3 vols., Berlin: Weidmannsche Verlagsbuchhandlung 1951.Dubois, Geneviève, Fulcanelli dévoilé, Paris: Dervy 1996.Dubois, Geneviève, Fulcanelli and the Alchemical Revival, translated by Jack Cain, Rochester, Vermont: Destiny 2006.Dufour-Kowalski, Emmanuel, Schwaller de Lubicz: L’Œuvre

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• n and Evola ‘much specialized knowl-edge’. Evola is also mentioned in the footnotes (e.g., 132) and briefly in the text itself (119), where he is named alongside figures such as Alexander von Bernus, Fulcanelli or Eugène Canseliet, which could hardly have pleased Evola, for he did not share their interpreta-tions at all. For example, Evola never mentions the writings of Canseliet, the famous French alchemis

484

• tal colors ... Indigo is indigo, you cannot obtain it by any mixture.40I do not pretend to understand the long discourse that follows in Vanden-Broeck’s reconstructed verbatim account, which mentions Fulcanelli’s failed experiments and the alchemical tincturing of medieval stained glass.41 But Table 18.11 Alice Bailey, Treatise on the Seven Rays (1936)First RayWill or PowerRedSecond RayLove or WisdomIndigoT

501

• 69Francke, Johann 155, 165Franckenberg, Abraham von 9, 118, 165, 169, 170, 170n60Freake, James 83n7, 84n9, 85, 87n18, 90n23, 98Freher, Dionysius Andreas 452Freud, Sigmund 286, 324, 354n72, 373, 387n88Fulcanelli 4, 298, 299n11, 315, 315n55, 324n84, 325, 356n84, 461Gabriele, Mino 3n13, 89Gaffarel, Jacques 198Garin, Eugenio 357Garstin, Edward L. 368, 374n51, 376n57, 378n64Geber 339Gebser, Jean 322, 322n78Gemma

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• that promises liberation; deconstruction of sacred texts and received scientific wisdom; lots of myth and alchemy; and pages and pages of direct quotation from the likes of Gurdjieff, Mouravieff and Fulcanelli. 'I am quite convinced that the source of all existence is consciousness, ' declares Laura, 'and that this consciousness is, at its root, what we would call God or Divine Mind' (Knight-Jadczyck 2005:

391

• , 233f, 309. formless realm 132. Fortune, Dion 313, 314-5. four body model 376f. Franz, Marie-Louise von 284n. Frazer, J. G. 286n. free association 229, 294. Freud, Sigmund 229. fruition 49, 71, 115. Fulcanelli 338. Gaia House 53f, 59f, 67f. garlic 375-6. 406

34

• toforos. Since much to "St. Kitts" was suspectedpriests of the Church, the good protector oftravelers had to Hermetists a symbolicmeaning that irritated and annoyed thefaithful of the Catholic faith. Fulcanelli gives us the explanation in hisbook "The Mystery of the Cathedrals" VASCO DA GAMA (Knight Commander of the Order Military of Christ) Vasco da Gama was born in 1469 in thetown of Sines, died in full C

39

• foros. Desde a muito que “São Cristóvão” era suspeito aos padres da Igreja, O bom protetor dos viajantes tinha para os hermetistas um sentido simbólico que irritava e irrita dos fiéis da fé católica. Fulcanelli nos dá a explicação no seu livro “O Mistério das Catedrais”VASCO DA GAMA(Cavaleiro Comandante da Ordem Militar de Cristo)Vasco da Gama nasceu no ano de 1469 na vila de Sines, morreu em pleno Natal, e

157

• Sulfur, Salt, and Mercury, which are physical substanc-es that serve as reference to the subtle forces that our cosmos is fundamentally composed of. If we consider the Dry Way of Antimony as given by Fulcanelli, we see that the materia is a mercuric sulfide. A material that contains mercury and salt fused together, a per-fect analogy. The Prima Materia is a body as well in all alchemies, be they internal or

159

• re is changed, and that through this relationship we attain wisdom not available to the common man. It is said in alchemy that the Prima Materia reveals its secret fire through destruction and trial; Fulcanelli gives as an example the beating of iron, which results in sparks. An alchemist named Emmanuel LeBouter, in an excellent paper The Two Marriages in Alchemy writ-ten for the Rose Croix journal, says a

220

• olving gold in a particular metal. Shortly, we will look further into his method. First, we must look for the prima material, the starting point for Philosophical Mercury. An elusive alchemist called Fulcanelli riddled for us the common name from which Mercury has traditionally been prepared. He says it is an approximation, corresponding to the Oak tree and to the ram.772 We will try to solve this riddle be

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• rift possibilities with the Apple tree are extensive and engaging, we are no nearer the solution. We must return to the start of the riddle find another drift or current that will lead to a solution. Fulcanelli hinted that we should specially note the Oak tree that nourishes the kerm. This is the Gaulish kerm-oak. It is the scarlet-oak or holly oak ascribed to Nergal and Mars.784 The kerm of this tree is ac

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• 211 contain items of tin rather than lead. The Gaulish word Tinne, for Oak, also implies the metal to which Fulcanelli alluded to might really be tin. Tin was a reducing agent in the manufacture of Tyrian Purple (or Royal Purple) from dead mollusks. The ancient Phoenician dyers employed four species of shellfish that

225

• artz, fluorite, topaz, wolframite and pyrite. As compelling as the case is for tin, it does not provide the necessary antimonial basis for alchemical Mercury we have been seeking. A modern analogy to Fulcanelli’s riddle is that the alchemists' white rabbitt lives in the burrow of Mother Earth’s womb, among the roots of the mighty Oak-King from which the underground stream flows. The solution to this riddle

226

• t it is an ore found along with gold. The Magi attributed antimony to the Constellation of Aries, or the Ram, as this is the first heavenly sign in which the sun takes its elevation.809 This provides Fulcanelli’s link with the ram that we originally sought with tin. So finally, we may settle on stibnite, the black powder of the Egyptians called Khemeia. We may conclude that the prima materia that leads to t

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• woe, but the absence of this ugly serpent argues the presence of a corpse whose name is Eros. The emergence of a green substance beneath the red was one of the most hidden secrets of the Great Work. Fulcanelli said of the red substance:923 ... according to the sacred language, the term philosopher's stone, means the stone which bears the sign of the sun. The solar sign is characterized by its red coloratio

346

• ion, of Saturn or Death, is the goddess in her manifestation as a cat or lion goddess consuming the lover. Appendix 3 provides Sir Francis Bacon's own chilling description of the inescapable goddess. Fulcanelli highlighted the uncanny thread between alchemy and the religion of the Mother Goddess’ barley cakes made with sacrificial blood at the end of the twelve nights of Saturnalia festivities:1333 “Gala,”

483

• p154 492 Patai, p75 493 Baigent, p181 494 Sinclair, 1993, pp 151 & 246, although this has been disputed 495 Sinclair, 1993, p151; 1996, pp83-84; Wren 496 Gilbert, 1996, pp 68-70 497 Psalms 72:10 498 Fulcanelli 499 Higgins, Vol I, pp 421-424 500 Ezekiel 27:23 & 24 501 Schonfield, 1984, p131 502 Briffault, vol3, p85 503 Revelation 12:1 504 Prichard 505 Genesis 36:39 506 Genesis 36:39; also Aesch-Mezareph or

485

• 4, 35 & 102 571 Eisenman & Wise pp142-145 572 Exodus 16:31-34 573 II Chronicles 2-4; 1 Kings 7; and Yarker, [1909], p324 574 Yarker, [1909], p324 575 Collins, Andrew, pp25-27 576 Hancock, pp51-53 577 Fulcanelli, p103 578 Graves, 1961, p164 refers to Schonfield Historical Background to the Bible 579 Graves & Patai, p277 Note 4 580 Yarker, [1878], p75, note 1 581 Geoffrey of Monmouth, p282 refers to the simil

489

• 476 759 Fulcanelli, 1991 760 Plutarch, De Isis et Osiris, xxxiii 761 Budge, 1974 762 Prichard, 1955 Fr. 54; Numen. fr. 35; Porph. 'de antro nymph.' 10 763 Prichard, 1955Fr. 58; Plut. 'de aud.' 41 a 764 Prichard, 1955Fr

490

• 33.4 830 Fowden, p123-125 831 Holmyard, p165 832 Habsburg, p158-159 833 Bear on Edmund Spencer's "Faerie Queen", Book 1 834 Dawkins, 1985, p203 835 Bear on Edmund Spencer's "Faerie Queen", Book 1 836 Fulcanelli ‘Les Demeuers Philosophales (The Dwellings of the Philosopher's)’, p151 837 Mackey, Abaddon, p1 838 Anderson, Maxwell L, pp10 & 55 839 Dawkins, 1985, pp53-56 840 Marsh, pp40-41 841 Graves, 1992, p504

492

• erodotus Book II, 148; see also Manley, p36 916 Graves, 1961, p231 917 Graves, 1992, p44 8.1, p47 9.5 918 Graves, 1961, pp381-382 919 Patai, p331 920 Patai, p322 921 Waite, p97 922 Othello III: 3 923 Fulcanelli, 1925, p134 924 Fulcanelli, 1999, pp137-138 925 Hudson, 1994 926 Schwaller de Lubicz, pp221 & 246 927 Schwaller de Lubicz, p105 928 Schwaller de Lubicz, pp222-225 929 Knight and Lomas, 1996, p140 930

493

• nus and Adonis’ Book X, 499-529, p241 956 Genesis 38:15 957 Anderson, pp11, 38-39 & 46 958 Genesis 38:21 959 Greenberg, p95 960 II Samuel 13:10-14 961 Deuteronomy 23:17 962 Ward, 1925, pp 112-114 963 Fulcanelli, p132 964 Judges 14:3-18 & Charbonneau-Lassay, Louis “The Bestiary of Christ”, Arkana, 1991, p327 965 Patai, p410 966 Ovid ‘Hyacinth’ Book X, 160-250, pp230-232 and ‘Ajax and Ulysses’ Book XIII, 380-

495

• n des anciens alchimistes grecs, II, p129 1087 Hall [1950], p44 1088 Peacham, Henry "The Truth of Our Times", 1638 pp173-174 1089 Dawkins, 1988, p260 note 11 1090 Graves, 1961, p290 1091 Corneille in Fulcanelli, pp107-108 1092 Godwin, Joscelyn, 1994, p119

496

• 188-221, p231 1134 Dawkins, 1988, p288 note 25 1135 Dawkins, 1988, p287 1136 Dawkins, 1988, p42 1137 Dawkins, 1988, p62 & p269 note 27, which refers to Hall [1937] 1138 Dawkins, 1988, pp94 & 106 1139 Fulcanelli, p72 & Graves, 1992, p649 160.4 1140 Collins, p186

498

• 485 1189 Ward, 1921, p146 1190 Wren, 1750 1191 Sinclair, 1993, p 156 1192 Fulcanelli shows extensive photograph evidence. 1193 Charpentier, p15 1194 James, I ‘An investigation into the uneven distribution of churches in the Paris Basin, 1140-1240’ The Art Bulletin, Mar 1984, pp13-46

501

• 488 1329 Ravenscroft, pp166-167 1330 Ravenscroft pp168-169 1331 Sinclair, 1993, p96 1332 Graves, 1961, p485 1333 Fulcanelli, pp 197f; see also Faivre, 1993, pp53-55 and Ward, 1925, p77 1334 A selection from Act 2, Scenes 3 to 5 1335 Allegro, 1970, p299, note XVII.93 1336 Simon 1337 Allegro, 1970, pp 122-123 1338 Ward, 192

508

• I, 1917 Freedman, David N ‘The Anchor Bible Dictionary’ Doubleday & Co Inc, NY, 1992 Freer, Ian ‘The Picatrix: Lunar Mansions in Western Astrology’ The Astrological Journal, Jan/Feb 1996, Vol 38, No1 Fulcanelli ‘Le Mystère des Cathédrales’ Neville Spearman, London, 1991. Originally published in 1925 as Le Mystère des Cathédrales et l'interpréation ésotérique des symboles hermétiques du Grand Œuvre and reedi

529

• 6, 349, 351, 385, 493, 497, 498, 499, 502, 503 Freer, Ian, 488, 496 French Revolution, 318, 351 Frerés de la Rosee Cuite, 280 frescoes, 294 Friedman R, 501 Friedrich Wilhelm III, King of Prussia, 307 Fulcanelli, 207, 209, 211, 245, 334, 471, 473, 477, 478, 480, 481, 483, 484, 486, 489, 496 Fullerton, S M, 497 fulminating gold, 207, 348, 349 Gaballa,, 469, 496 Gabriel, 296 Gad, 75, 128, 176 Gadelius, 176 Gai

1

• The Dwellings of the Philosophers by Fulcanelli With 39 Illustrations by Julien Champagne Translated by Brigitte Donvez and Lionel Perrin BOOK ONE I HISTORY AND MONUMENT Paradoxical in its manifestations, disconcerting in its signs, the Middle Age

85

• sulphur obtained in this fashion with the metallic gold. Hercules, although looking for Iole, does not enter into union with her. (11) In Greek [*180-6] (Aitho), to burn, inflame, be fiery. (12) Cf. Fulcanelli, Le Mystere des Cathedrales (The Mystery of the Cathedrals) (13) Among the details of the Creation of the world which ornament the north portal of the Cathedral of Chartres, we can see a 13th century

115

• is close to [*231-2] (Zeuxis), a word which marks the action of joining, uniting, assembling, marrying. (24) Henri Khunrath: Ampitheatre de l’eternelle sapience; Paris, Chacornac, 1900, p. 156. (25) Fulcanelli: Le Mystere des Cathedrales (The Mystery of the Cathedrals); Paris, J. Schemit, 1926. (26) Le Livre Secret du Tres-Ancien Philosophe Artephius (The Secret Book of the Very Ancient Philosopher Artephi

213

• nch, "mer" (sea) and "mere" (mother) sound alike. (6) Translator’s Note: Literally, a "swimmer", a small china doll included in the Twelfth Night cake. Whoever finds it becomes the king or queen. (7) Fulcanelli: Le Mystere des Cathedrales, Paris, J. Schmidt, 1926, p. 126. (8) Translator’s Note: The French "stigmates" translates both as stigma and stigmata. (9) Translator’s Note: In France, a cuckold is said

266

• teaches, "which cannot be discovered and nothing so secret that it cannot be known". (Matt. 10:26). Yet, we should not believe that traditional science, whose elements Fulcanelli assembled, has been adapted for the general public in the present work. The author makes no such pretense. He would greatly delude himself who hoped to understand the secret doctrine after a simple r

267

• e books of the philosophers. Much to the contrary. To be gifted with a little sagacity is sufficient to known how to read them and understand the essentials. Among ancient authors and modern writers, Fulcanelli is without doubt the most sincere and the most convincing. He establishes the hermetic theory on a solid basis, supports it with evident analogical facts, and then presents it in a simple and precise

3

• Fulcanelli : Master Alchemist

4

• THE SPHINX PROTECTS AND CONTROLS SCIENCE FULCANELLI: Master Alchemist Esoteric Interpretation of the Hermet Symbols of The Great Work A Hermetic Study of Cathedral Construction Translated from the French by Mary Sworder with Prefaces by Eugene Canseli

8

• of the anguish of a painful but inevitable separation, I would act no differently myself if I were to experience today that joyful event, which forces the Adept to flee from the homage of the world. Fulcanelli is no more. But we have at least this consolation, that his thought remains, warm and vital, enshrined for ever in these pages. Thanks to him, the Gothic cathedral has yielded up its secret. And it i

9

• Preface to the Second Edition 9 PREFACE TO THE SECOND EDITION When Le Mystbre des Cathddrales was written down in 1922, Fulcanelli had not yet received the Gift of God, but he was so close to supreme Illumination that he judged it necessary to wait and to keep the anonymity, which he had always observed-more, perhaps, from natur

10

• enthusiasm and fervent expression of the writer. Both writer and recipient remain anonymous, because the signature bas been scratched out and there is no superscription. The recipient was undoubtedly Fulcanelli's master and Fulcanelli left this revealing letter among his own papers. It bears two crossed brown lines at the folds. from having been kept for a long time in his pocket book, which did not, howeve

11

• r preserving secrecy, I might have made a virtue of paradox, and, pleading arcane wonders, could then have recopied some lines written in a very old exercise book, after one of those learned talks by Fulcanelli. Those talks, accompanied by cold sweet coffee, were the delight of my assiduous and studious adolescence, when I was greedy for priceless knowledge : Our star is single and yet it is double. Know ho

13

• doing, I fear that I may have exceeded the usual aim of writing of this kind. However, it must be obvious how logical it was for me to dilate on this subject which, I maintain, leads us straight into Fulcanelli's text. Indeed, right from the beginning my Master has dwelt on the primary role of the star, this mineral Theophany, which announces with certainty the tangible solution of the great secret conceale

14

• ft, that strange Dean of St. Patrick's, was thoroughly familiar and which he used with so much knowledge and virtuosity. Savignies, August 1957. I TO THE AMERICAN EDITION I purchased my first copy of Fulcanelli's Le Myst&re des Cathe- dral&~ from Brotherhood of Life bookstore in 1972. Since that time I have studied and reread this definitive work on words, symbolism and hermetic alchemy many, niany times. I

15

• ds one of the finest editions of Le Mystgre des Cathedralis which has yet been published, for all of the 49 fine plates have been positioned in re- lation to the text for easy reference. As you study Fulcanelli's interpre- tations it will not be necessary to search for the plate that illustrates the text on that particular page. To all fellow Argonauts.. .Le Mystgre des Cathedralis is certainly a major frag

20

• r of the degrees of the Magnum Opus. Few such instances come to the knowledge of the outside world but one exception to the general rule is the case of the modem alchemist who has come to be known as Fulcanelli. In the early 'twenties, a French student of alchemy, Eugene Canseliet was studying under the man now known as Fulcanelli. One day the latter charged Canseliet with the task of publishing a manuscrip

21

• Treatises have been written to prove that Fulcanelli was a member of the former French Royal Family, the Valois; that he was the painter Julien Champagne; that he was this or that occultist. Not a few were driven to the conclusion that Fulcanelli was a

112

• name of the matter-appears nearby. This time it is large and is in the midst of a burning furnace. In another figure we again see the child-who appears to play the part of the artist-with his feet la Fulcanelli is here using the postscript to the letter which he carried about with him for many years and which is reproduced in full in the second Preface of 1957.

127

• 92, 107, 118, 132, 141 Flammarion (Camille), 60 Flower, heavenly, 134 Fortress, alchemical, 130 Foul smell, 8 1, 89 Fountain of Youth, 77, 149 Fountain, mysterious, 73, 75, Fraternities, secret, 139 Fulcanelli, 6, 7, 9, 12, 13 Fundament, celestial, 134 Herodotus, 61 Hierophant, 61 Hiram (masonic), 48 Holmat, 75 Holy water containers, 141, 158 76 Horus and Typhon, 142 House of Gold, 71 Huginus B Barma, 53,

93

• are caught up in this vapor and deposited with the sublimate, purified and opened up. To illustrate, here is a method for preparing a tincture from silver as given by the twentieth century alchemist Fulcanelli: To begin, we need Horn Silver which occurs as the mineral Cerargyrite, consisting mainly of silver chloride. Pure silver metal dissolved into nitric acid then precipitated with a solution of sea sal

122

• eged position within the universe. From this position he has access to the realities which are ordinarily hidden from us by time and space, energy and matter. This is what we call “The Great Work!” — Fulcanelli

126

• hemist's Handbook. Salt Lake City, Utah: Paracelsus Research Society, 1974. French, John. The Art of Distillation. Original 1651 edition published in London. San Francisco, CA: Para Publishers, 1978. Fulcanelli. The Dwellings of The Philosophers. Translated by Donvez and Perrin. Boulder, CO: Archive Press and Communications, 1999. Glauber, Johann Rudolf. The Complete Works of Rudolf Glauber. Translated by C

324

• e Art of Distillation. Original 1651 edition published in London. San Francisco, CA: Para Publishers, 1978. Frawley, David and Vasant Lad. The Yoga of Herbs. Lotus Press, Twin Lakes, Wisconsin, 2001. Fulcanelli. The Dwellings of The Philosophers. Translated by Donvez and Perrin. Boulder, CO: Archive Press and Communications, 1999. Glauber, Johann Rudolf. The Complete Works of Rudolf Glauber. Translated by C

3

• n Dubuis, while the Wet Way of Vitriol was lead by Basil Valentinus and that of Cinnabar by Kamala Jnana and Roger Caro, while the Dry Way of Antimony was perpetuated by Basil Valentinus, Cyliani and Fulcanelli. This essay mainly concerns with the so-called “Dry Way of Antimony”, which has been popularised by the books of Eugène Canseliet (1899-1982), the beloved pupil of Fulcanelli (see following sketch of

4

• ur ses textes classiques. In this latter book, which never has been translated into English, Canseliet quite openly describes the Dry Way of Antimony, and modern adherents of this way use both it and Fulcanelli’s Les Demeures Philosophales as their main source material. It is said that already in his Dwellings of the Philosophers Fulcanelli were more generous than his predecessors in describing the Alchemic

5

• Fulcanelli himself believed that he was the pupil of Basilius Valentinus, the famous German alchemist supposedly born in 1394 (see previous woodcut). Canseliet claim Fulcanelli was born in 1839 and there are ma

6

• The name Fulcanelli is closely attached to an occult group called Frères d'Heliopolis (“Brotherhood of Heliopolis”), which included Canseliet, Champagne and Jules Boucher (1902-1955). Some maintain that Fulcanelli was t

7

• Canseliet (see following picture taken in 1982) left several students of his own and inspired others to perpetuate the Fulcanelli tradition of Alchemy, the most renown today being Rubellus Petrinus and Patrick Rivière. Rubellus Petrinus claims that he was taught the Dry Way by the French Alchemical Master publicly know as “Sola

8

• ims to have been a personal student of Canseliet, runs an Alchemical group in France known as Spagy-Nature, which is devoted to both the spagyrical tradition of Paracelsus and the Antimony Dry Way of Fulcanelli and Canseliet. This group is also linked to a neo-rosicrucian organization called CHR+CHM, claiming antiquity and lineage to the Rosicrucians of the 17th century. Rivière is an acclaimed author on th

9

• y-Nature (presumably Rivière himself). After this brief historical exposition, let us now turn our attention to the actual working process as described by Canseliet, the expounder of the mysteries of Fulcanelli, and the preparation of the Holy Mother (Black Madonna). Now I have already mentioned that this signifies the mineral ore, or Stibnite, from which Antimony is extracted. So in the preparation of the

12

• y, being finely grinded, is now placed inside a refractory clay crucible. Next the alchemist puts a quantity of finest and very old Mars, also grinded to a fine powder. The reason behind this is that Fulcanelli regards it as the male “fire” or “sulphur” that the Alchemist introduces into the female Antimony, which eventually will become the Mercury. Fulcanelli designates Sulphur as “Adam” and Mercury as “Ev

13

• After cooling the waste material is gently removed from the solidified matter with a hammer. The result is the so called Martial Regulus of Antimony, also called the “Starry Regulus”, or using Fulcanellis own words “Astral Stone”, “Celestial Water”, “Alkehest”, and “First Mercury”. These wastes left after the creation of the Regulus are in Alchemical parlance called the “Caput Mortum” and from this i

14

• lden and when cooled produce the Remora (see next image). Thus the resultant of the Eagles process will be the fish Remora. Its blackish colour has also given it the name of “Black Crow” according to Fulcanelli. The third and last part of the Great Work concerns Coction or cooking of the Remora with the “Secret Fire”, or Golden Salt. This is the digestion process that supposedly all have failed since the da

15

• uch as vulgar Mercury. Placed into the furnace and exposed to a high temperature the metal is supposed to transmute into Gold. To complicate matters further there are some alchemists today who regard Fulcanelli as the last in line of Alchemical Masters, or even alchemists, and all authors after him as “puffers”, or to use Fulcanelli’s own words working with “archemy” not Alchemy. Even Canseliet is regarded

16

• rding my own opinions on the matter of the true identity of the Prima Materia I will keep that to myself. But in defence of Stibnite in contrast to Galena one has to contemplate the designation which Fulcanelli, as well as all elder masters, have given to the Matter, i.e. that of the “Offspring of Saturn”. Besides the seven classical Planets (metals) the ancients recognized more metals which were seen as re

19

• mus; Naassenes; Prodicus; Satornilus; Simon Magus]Buntz, H., Buckenhof, Germany[Alchemy III]Calvet, A., Paris, France[Arnau de Vilanova; Roquetaillade]Caron, R., Lannion, France[Alchemy V; Canseliet; Fulcanelli]Casadio, G., Università degli Studi di Salerno, Fisciano, Italy[Marcus the Magician]Chanel, C., Lyon, France[Théon]

27

• Flamel, NicolasFludd, RobertFoix-Candale, FrançoisFortune, DionFraternitas SaturniFreemasonryFulcanelliGalatino, PietroGichtel, Johann GeorgGiorgio, FrancescoGnostic ChurchGnosticismGnosticism I: Gnostic ReligionGnosticism II: Gnostic LiteratureGoethe, Johann Wolfgang vonGohory, JacquesGrail traditions

86

• but without dis-closing vital details such as the nature of the primematter.In France, the publication in 1926 of Le Mystèredes cathédrales(The mystery of the cathedrals) firstmade known the name of →Fulcanelli, though to afairly small public, since the book appeared in only300 copies. The title announces the main theme:that the Gothic cathedrals of the Middle Ages werethe vehicles for a Hermetic or overtly

88

• Shortly after Canseliet’s death in 1982, someworks appeared under the name “Solazareff” (seeBibl.), advocating a practical alchemy followingthe ‘dry way’ of Fulcanelli and Canseliet, and devo-tion to the Virgin Mary. In the mid-1980s theSolazareff movement counted as many as 500members or sympathizers, but no publicationseems to have appeared since the mid-1990s. W

270

• nto art schools.During World War I he attended that of Marseille,where his family had moved to protect him fromthe war. Canseliet never lost his passion for paint-ing and drawing.At Marseille he met →Fulcanelli, who, accordingto Canseliet’s account, was already an old man; hemade a habit of visiting him, listening to him, andrunning errands for him, while beginning to studythe classic texts of →alchemy. At

271

• Canseliet (1964) met with immediate success.Thanks to Fulcanelli’s literary qualities, but also toCanseliet’s own writings, alchemy suddenlybecame respectable in the French literary world.The press and radio took hold of the phenomenon,and from then onwards, Canse

420

• bridge: Cambridge UniversityPress, 1988♦Henrik Bogdan, From Darkness toLight: Western Esoteric Rituals of Initiation: Göte-borg: Göteborg University (Department of ReligiousStudies), 2003.roger dachezFulcanelliAs far as one can tell, the name of Fulcanelliappeared for the first time in Spring, 1926, on thecover of the first of two works published under thispseudonym: Le Mystère des cathédrales et l’inter-pr

421

• l-canelli is the little that is given by his only knowndisciple, Eugène Canseliet, in articles, prefaces,“memoirs”, and in interviews which for the mostpart remain unpublished. According to Canseliet,Fulcanelli was born in 1839 and educated at theÉcole Polytechnique in Paris. He was an engineerby profession, and, like most of the other pupilsfrom such schools, was called up to serve in theEngineers’ regimen

• lication toget it published. After reading it, Champagnedeclared that it should not be published, because itrevealed too many secrets. A few years later,Schwaller was astounded to find his own work389fulcanelli

422

• h the essential ideas of Le Mys-tère des cathédraleswere supplied by Schwaller deLubicz, developed (perhaps with further assistancefrom others) by Jean Julien Champagne who hidbehind the pseudonym of Fulcanelli, and seenthrough publication by Canseliet, is supported byGeneviève Dubois, who has published a letter fromCanseliet to Schwaller that confirms some of Van-denBroeck’s information.The other hypothese

• oodof Life: Albuquerque 1984, 20002♦Les demeuresphilosophales et le symbolisme hermétique dans sesrapports avec l’art sacré, Paris: Jean Schemit, 1930;2nd augmented ed., with an additional chapter andfulcanelli390

423

• sophers, Boul-der: Archive Press, 1999. Lit.: Frater Albertus (= Albert Richard Riedel), TheAlchemist of the Rocky Mountains, Salt Lake City:Paracelsus Research Society, 1976♦Robert Amadou,“L’Affaire Fulcanelli”, Le Monde Inconnu 74 (Sep.1983), 40-45; 75 (Oct. 1983), 28-32; 76 (Nov. 1983),44-49, 78 (Jan. 1984), 50-51♦Robert Ambelain,“Dossier Fulcanelli”, Les Cahiers de la Tour Saint-Jacques 9, n.d. [ca. 196

1078

• y to adapt it to the scientific language of theirtime. Their teachings have remained widely knownin Parisian esoteric circles up to the end of the 20thcentury, and are often associated with those of →Fulcanelli.Etude sur les nombres, Paris: Librairie de l’Art indé-pendant, 1917 ♦La doctrine: trois conférences faites àSuhalia, Noël 1926, St. Moritz: Officina Montalia,1927 ♦Le Temple de l’homme: Apet du Sud à

1090

• rplay or dialectics between concealment andunveiling.a. Explicit and Implicit SecrecyIn esoteric milieus an aura of mystery is some-times created around certain personages (Count de→Saint-Germain or →Fulcanelli, for instance),about whom legendary, long-lived stories are putinto circulation. One also observes a preference for “secret writing” [→Cryptography], to whichmagical powers are attributed (→Johannes

1091

• lsand hermetic texts. Indeed, alchemists often con-sider Greek or Egyptian mythology as an ensembleof cryptic messages that depict the stages andmodes of the Great Work. As late as the 20th cen-tury, Fulcanelli (Le Mystère des Cathédrales, 1925)and other alchemists have scrutinized the cathe-drals and other spiritual mansions, claiming to findin statuary and architecture an array of symbolswitnessing to an

1237

• Fulcanelli, 51, 54, 56, 238–239, 388–391, 1046,1058–1059Fulgentius, 501Fuller, John Frederick Charles, 282Fuller, Peter, 312Füseli, Johann Heinrich, 173Gaboriau, Félix Krishna, 913Gadal, Antonin, 436, 827, 994,

• to conceal and reveal secrets simultaneously. Inthe Western esoteric tradition, this is called the Language of the Birds or,more commonly today, the Green Language.19 The enigmatic European alchemistFulcanelli referred to this language as the argotique, a play on the term arsgotique or “Gothic art”—a reference to Gothic architecture, which is widelybelieved to represent an esoteric tradition written in sto

• f Shiva that is androgynous, i.e., half-man,half-woman.argotique (F) Lit. “slang” or “alternate language,” i.e., a form ofcommunication incomprehensible to those outside a certain group. The alchemistFulcanelli used it as a play on the phrase ars gotique or “Gothic art.” A formof twilight language or green language.Arjuna (S) Lit. “bright,” “shining,” or “silver,” from which the Latin wordargentum (“silver”

• pal, Tibet, Mongolia, China, Japan and Indonesia. New Delhi: AbhinavPublications, 2003.Foucault, Michel. “The Repressive Hypothesis,” in The Foucault Reader. PaulRabinow, ed. New York: Pantheon, 1984.Fulcanelli. Les mystere des Cathedrales. Las Vegas: Brotherhood of Life, 2000.Gardner, Gerald B. “Notes on Two Uncommon Varieties of the Malay Keris,” in TheKeris and Other Malay Weapons. Kuala Lumpur(?): MBRAS

182

• F. CAVALLARO 12 See Fulcanelli, Le Mystère des Cathedrales et l’interpretation ésotérique des symboles hermétiques du grand oeuvre (Paris: Jean Jacques Pauvert, 1964), Italian trans. Il mistero delle cattedrali e l’inter-pretazion

183

• ion of the “vernal” or “equinoctial” fire, see Pernety, Trattato dell’opera eremetica,89 et seq. (Cf. Les Fables, 166-172 “Du feu en general” and “Du feu Philosophique”). 55MH, 195. 56MH, 197. 57 See Fulcanelli, Il mistero delle cattedrali, 149 et seq.; Canseliet, L’Alchimie expliquée, 151; Pernety, Trattato, 87 (cf. Les Fables, 163, “Noms donnés à ce vase par les Anciens”). 58MH, 195, 197. 59MH, 197.60 See

7

• ead into gold in the laboratory of a gasworks at Sarcelles near Paris, using a minute quantity of the Philosopher’s Stone given to him by his master a contemporary alchemist writing under the name of Fulcanelli. While it is known from the work of Lord Rutherford that the metal platinum can be transmuted in minute quantities into (the less expensive!) gold by bombarding a target of that metal with high energ

39

• tion] and examples of the use of the methods of the 'Cabala' which writers upon the Qabalah have employed may be found in the works of Kenneth Grant and the French alchemist writing under the name of Fulcanelli. The Arabic word WIRD, signiQing the 'developmental exercise' practices of the Sufis has often been used by the Sufi mystical poets as WaRD, meaning Rose. The Arabic root SLB, meaning to 'extract the

5

• mpany). It is to be noted that the alchemical way followed by de Chazal and Bacstrom was an Antimony Way. A quite valuable information about Bacstrom's process is given by the famous French alchemist Fulcanelli in his book Les Demeures Philosophales. Fulcanelli wrote that this process was not really Alchemy but "Archimie", i.e. a kind of particular process obtained from the exaltation of gold. Fulcanelli ga

6

• yptian Free-Masonry" during the 19th century.Indeed, Egyptian Freemasonry (which was founded by Cagliostro) was prominent in the development of Alchemy in the 19th century. For instance, we know that Fulcanelli was in relationship with De Lesseps family involved with the Suez Canal building in Egypt. Ferdinand de Lesseps belonged to the high degrees of Egyptian Freemasonry and also to a very Secret Egyptian

7

• mperator of F.A.R+C., we could understand better why MacGregor Mathers considered that his "Secret Masters" were living in France at Paris; it is to be underlined that the mysterious French alchemist Fulcanelli was living there during that time and had many acquaintances among the French occultists surrounding Papus (Dr. Gerard Encausse) who was also initiated in Ahathöor Temple on Saturday March 23rd 1895.

12

• he action of light upon the matter, and above all, how and when it has to be applied, is one of the main secrets that the Philosophers reveal only to their pupils after due initiation and under oath. Fulcanelli gave a very good definition of Alchemy as being "the art of transmutation of the matter by the power of light".At last, we could observe that in the process described in the Z. 2 document, the alchem

14

• suchmeetings.SomewoulddismissthisaccountaspartofMathers'colorfulimagination;inmanyinstances,hedescribestheoldconceptofthealchemistwhohasfoundtheelixirof life, afeatmanyhaveattributedtoSaintGermain.TheFulcanelliPhenomenonbyKennethRaynorJohnson(Spearman,1980)andAlchemistsandGoldbyJacquesSadoul(Spearman,1972)morethanadequatelycoverthissubject.Foramoremodernviewpoint,I suggestTheRebirthofMagicbyFrancisKingandIs

2

• aterial on alchemy in the English language. Magaphon was the pseudonym of Pierre Dujols, one of the greatest French erudites around the beginning of the XXth century. He belonged to the circle around Fulcanelli. The Mutus Liber was first published at La Rochelle in 1677. The author's name was given as Altus, a pseudonym. The Mutus Liber also occurs in Manget's Bibliotheca Chemica

2

• ...................................................7From Madame Blavatsky.........................................................................................................................8From Fulcanelli (translated from the French by Sieveking)...................................................................8From Fulcanelli, new translation..........................................................

3

• Beato• Translation of Issac Newton c. 1680.• Translation from Kriegsmann (?) alledgedly from the Phoenician• From Sigismund Bacstrom (allegedly translated from Chaldean).• From Madame Blavatsky• From Fulcanelli (translated from the French by Sieveking)• From Fulcanelli, new translation• From Idres Shah• Hypothetical Chinese Original• TEXTUAL REMARKS• COMMENTARIES• General• A COMMENTARY OF IBN UMAIL• APPENDI

10

• rom you.10) This thing has more fortitude than fortitude itself, because it will overcome every subtile thing andpenetrate every solid thing.11a) By it the world was formed.[Blavatsky 1972: 507.]From Fulcanelli (translated from the French by Sieveking)1) This is the truth, the whole truth and nothing but the truth:−2) As below, so above; and as above so below. With this knowledge alone you may work miracles

11

• for this reason that I am called Hermes Trismegistus; for I possess the three essentials of thephilosophy of the universe.14) This is is the sum total of the work of the Sun.[Sadoul 1972: 25−6.]From Fulcanelli, new translation1) It is true without untruth, certain and most true:2) that which is below is like that which is on high, and that which is on high is like that which is below; bythese things are ma

12

• 13) That is why I have been called Hermes Tristmegistus, having the three parts of the universal philosophy.14) This, that I have called the solar Work, is complete.[Translated from Fulcanelli 1964: 312.]From Idres Shah1) The truth, certainty, truest, without untruth.2 )What is above is like what is below. What is below is like what is above. The miracle of unity is to beattained.3) Everyt

21

• of Emblems.E.J. Brill, Leiden, 1969.Dobbs, B.J. "Newton's Commentary on the Emerald Tablet of Hermes Trismegistus" in Merkel, I and DebusA.G. Hermeticism and the Renaissance. Folger, Washington 1988.Fulcanelli. Les Demeures Philosophales. Jean Jacques Pavert, Paris, 1964.Hall, M.P. The Secret Teachings of all Ages. Philosophical Research, L.A. 1977 pp CLVII −CLVIII.Holmyard, E.J. "The Emerald Table" Nature

166

• . A completely different itinerary, from Huysmans to a skeptical view of religion in general, was followed by René Schwaeblé (1873–1961). He was an alchemist who was involved in the so called affaire Fulcanelli, where books allegedly written by a mysterious master of alchemy were published in France and abroad. On Satanism, he published Le Sataniste flagellé. Satanistes contem-porains, incubat, succubat, sa

639

• Carrol L. 12n31, 577Fry, Leslie (or Lesley). See Shishmarev, Paquita (1882–1970)Frykowski, Wocyiek (1936–1969) 341Fudali, Rob (“Darken”) 494–496Fügmann, Dagmar 521n63, 577Fukurai, Hiroshi 406n101, 567Fulcanelli 156n125Furnier, Vincent Damon (“Alice Cooper”) 462, 463Gaahl. See Espedal, Kristian EivindGaerin, David 450Galás, Diamanda 478Gallen-Kallela, Akseli (1865–1931) 230, 575, 589Galliani, Lorenzo 548n135

8

• e latter’s life. The book explains the experiment of social alchemy to create empowered individuals: His magical work was an attempt to recreate the pharaonic secret. This is the hidden ground behind Fulcanelli, Lucie Lamy, Bika Reed, John Anthony West, Robert Lawlor, Ronald K. Barrett, and many other transformational elitists in the New Age movement, including the Temple of Set. A great study of the Word A

54

• this book, head to your basement with a chemistry kit and make Star Regulus or Ignis-Aqua. Like all Philosophers of the Hermetic Arts and Sciences, this one too writes in what his modern equivalent, Fulcanelli, calls the "language of the birds". Like any language, symbolic language is clear to those who know its definitions, grammar, and syntax, but is meaningless to anyone who hasn't done the Work in orde

2

• ...................................................7From Madame Blavatsky.........................................................................................................................8From Fulcanelli (translated from the French by Sieveking)...................................................................8From Fulcanelli, new translation..........................................................

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• Beato• Translation of Issac Newton c. 1680.• Translation from Kriegsmann (?) alledgedly from the Phoenician• From Sigismund Bacstrom (allegedly translated from Chaldean).• From Madame Blavatsky• From Fulcanelli (translated from the French by Sieveking)• From Fulcanelli, new translation• From Idres Shah• Hypothetical Chinese Original• TEXTUAL REMARKS• COMMENTARIES• General• A COMMENTARY OF IBN UMAIL• APPENDI

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• rom you.10) This thing has more fortitude than fortitude itself, because it will overcome every subtile thing andpenetrate every solid thing.11a) By it the world was formed.[Blavatsky 1972: 507.]From Fulcanelli (translated from the French by Sieveking)1) This is the truth, the whole truth and nothing but the truth:−2) As below, so above; and as above so below. With this knowledge alone you may work miracles

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• for this reason that I am called Hermes Trismegistus; for I possess the three essentials of thephilosophy of the universe.14) This is is the sum total of the work of the Sun.[Sadoul 1972: 25−6.]From Fulcanelli, new translation1) It is true without untruth, certain and most true:2) that which is below is like that which is on high, and that which is on high is like that which is below; bythese things are ma

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• 13) That is why I have been called Hermes Tristmegistus, having the three parts of the universal philosophy.14) This, that I have called the solar Work, is complete.[Translated from Fulcanelli 1964: 312.]From Idres Shah1) The truth, certainty, truest, without untruth.2 )What is above is like what is below. What is below is like what is above. The miracle of unity is to beattained.3) Everyt

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• of Emblems.E.J. Brill, Leiden, 1969.Dobbs, B.J. "Newton's Commentary on the Emerald Tablet of Hermes Trismegistus" in Merkel, I and DebusA.G. Hermeticism and the Renaissance. Folger, Washington 1988.Fulcanelli. Les Demeures Philosophales. Jean Jacques Pavert, Paris, 1964.Hall, M.P. The Secret Teachings of all Ages. Philosophical Research, L.A. 1977 pp CLVII −CLVIII.Holmyard, E.J. "The Emerald Table" Nature

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• then is collected by bees. To us, this sounds poetic. However, Scot was writing in the Language of the Birds or Bards (the language of the poets). This is the language of the alchemists, according to Fulcanelli. 28 In this language the bee is an ancient symbol for the human soul, the flowers are the human body, and honey is the food that feeds the souls. Many occult groups, including the Merovingians and th

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• ire underlying theory of alchemy is that something must be developed within and secreted from the human body, which will enable the seeker to make oneself over into a god. It is the Gift of God. 2 As Fulcanelli said: ‘The secret of alchemy is that there exists a means of manipulating matter and energy so as to create what modern science calls a force field. This force field acts upon the observer and puts h

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• ARK OF THE CHRISTOS 234 identical with Vulcan, the blacksmith god who works with fire. To achieve Fulcanelli’s force field one must become an antenna or tuner capable of channeling this energy. Details concerning this antenna, as well as another key to E.A. and Ninharsag’s soul mining and God Making activit

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• 54 caduceus . Krotalon corresponds with crotale , or rattlesnake. 37 Hermes, guardian of the X, with rattle. The symbol for Astarte. Draw a circle on the upper extremity of a vertical line, instructs Fulcanelli, 38 add two horns to the circle and you will have the graphic secret used by the medieval alchemists to designate their mercurial matter. ARK OF THE CHRISTOS 254 caduceus . Krotalon corresponds with

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• urch and started to build a new choir. It was completed in 1144. The result was a major event in the history of architecture; the spiritual architecture that came to be called “ gothic ”was born. For Fulcanelli, gothic art ( art gothique ) is a corruption of the word argotique . 4 The cathedral is a work of art goth (gothic art) or of argot , i.e. the ship Argo. The argotiers who sail this ship are the Argo

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• e or skilled serpent the German Gnostics depicted floating on a pillar on the thaler on page 143. He’s the sailor or thaler in ‘Gay- speak’ the lispy language commonly associated homosexuals or gays. Fulcanelli calls the Bird Language the ‘Gay language’. “It was knowledge of this language which Jesus revealed to his Apostles, by sending him them his spi rit, the Holy Ghost,” writes Fulcanelli. It is the lan

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• , p. 140. 24. Ibid., 12 th Planet , p. 246. 25. Ibid., p. 100. 26. Ibid., Woman’s Encyclopedia , p. 727. 27. Stuart Gordon, The Encyclopedia of Myths and Legends (London, Headline, 1993), p. 545. 28. Fulcanelli, The Mystery of the Cathedrals (Las Vegas, NV, Brotherhood of Life, 1990), p. 44. 29. J.C. Cooper, An Illustrated Encyclopedia of Traditional Symbols (London, Thames & Hudson, 1978), p. 20. 30. Ibid.

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• . 285. 3. Ibid., p. 285. 4. Ibid., p. 287. 5. Ibid., p. 287. 6. W.H. Muller, Polaria: The Gift of the White Stone (Albuquerque, NM,, Brotherhood of Life, 1995), p. 126. 7. Kenneth Rayner Johnson, The Fulcanelli Phenomenon (Jersey, Channel Islands, Neville Spearman, 1980), p. 120. 8. Ibid., p. 104. 9. Ibid., p. 108. 10. Ibid., p. 110. 11. John M. Allegro, The Sacred Mushroom and the Cross (New York, Bantam B

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• 3. 29. Ibid., Woman’s Encyclopedia , p. 876. 30. Andrew Sinclair, The Discovery of the Grail (New York, Carroll & Graf Publishers, 1998), p. 57. CHAPTER TEN: GOD MAKING 1. Kenneth Rayner Johnson, The Fulcanelli Phenomenon (Jersey, Channel Islands, Neville Spearman, 1980), p. 210. 2. Ibid., p. 235. 3. Ibid., p. 263. 4. cited in Anne Baring and Jules Cashford, The Myth of the Goddess: Evolution of an Image (L

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• th Asian Myths, Migrations and Iconography in Mesoamerica (London, Yelsraek, 2001), p. 582. 34. Numbers 21:8-9. 35. Ibid., Woman’s Encyclopedia , p. 126. 36. Ibid., Woman’s Encyclopedia , p. 126. 37. Fulcanelli, The Dwellings of the Philosophers (Boulder, Archives Press, 1999), p. 253. 38. Ibid., p. 253. 39. John Major Jenkins, Maya Cosmogenesis 2012 (Santa Fe, NM, Bear & Co., 1998), p. 73. 40. Ibid., Mayan

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• ton, NJ, Princeton University Press, 1946), p. 23. 3. Michael Baigent, Richard Leigh, Henry Lincoln, Holy Blood, Holy Grail (New York, Delacorte Press, 1982), p. 220. 4. Ibid., Abbot Suger , p. 6. 5. Fulcanelli, The Mystery of the Cathedrals (Las Vegas, NV, Brotherhood of Life, 1990), p. 42. 6. Stephen Flowers & Michael Moynihan, The Secret king: Karl Maria Wiligut Himmler’s Lord of the Runes (Waterbury Cen

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• Williamhenry.net 10. Zecharia Sitchin, The Cosmic Code (New York, Avon Books, 1998), p. 230. 11. Ibid., p. 230. 12. Zecharia Sitchin, The Stairway to Heaven (New York, Avon Books, 1980), p. 181. 13. Fulcanelli, The Mystery of the Cathedrals (Las Vegas, NV, Brotherhood of Life, 1990), p. 44. 14. Graeme R. Kearsley, Mayan Genesis: South Asian Myths, Migrations and Iconography in Mesoamerica (London, Yelsraek

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• re underlying theory of alchemy is that something must be developed within and secreted from the human body, which will enable the seeker to make oneself over into a go(l)d. It is the Gift of God. As Fulcanelli said: ‘The secret of alchemy is that there exists a means of manipulating matter and energy so as to create what modern science calls a force field. This force field acts upon the observer and puts h

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• guage (New York, Publishers International Press, 1972), p. 197. 8. Harold Bayley, The Lost Language of Symbolism (New York, Carol Publishing Group, 1993), v. 2, p. 204. 9. Kenneth Rayner Johnson, The Fulcanelli Phenomenon (Jersey, Channel Islands, Neville Spearman, 1980), p. 263. 10. I Corinthians 15:51. 11. Barbara G. Walker, The Woman’s Dictionary of Symbols and Sacred Obejcts (New York, HarperCollins, 19

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• ore considered citizens of the Empire I n t h e e i g h t e e n t h century the red Phrygian cap was worn in France by Revolutionaries as a symbol of freedom. In Mystery of the Cathedrals , alchemist Fulcanelli tells us that if we make our way to Paris and climb to the top of Notre Dame Cathedral’s North Tower we will see, in the middle of a procession of monsters, a large and striking stone relief of an ol

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• pineal has been called “the seat of the soul” and the “third eye”, whose opening is said to confer numerous spiritual powers, including the ability to pierce the veil of space - time. In the words of Fulcanelli: “The secret of alchemy is that there exists a means of manipulating matter a n d e n e r g y s o a s to create what modern science calls a force - field. This force - field a c t s u p o n t h e o b

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• al symbolism Washington’s throne is the Seat of Wisdom. He is comparable to Alchemy on the Seal of the Great Wor k at Notre Dame Cathedral. Commenting on this seal in The Mystery of th e Cathedrals , Fulcanelli says Alchemy is represented by a woman with her head ‘in’ the clouds. Seated on a throne, she holds in her left hand a scepter, the sign of royal power, while her right hand supports two books, one c

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• stem or Analysis of Ancient Mythology , London, 1776. Fryd, Vivien Green. Art and Empire: The Politics of Ethnicity in the United States Capitol, 1815 - 1860 . New Haven: Yale University Press, 1992. Fulcanelli, The Mystery of the Cathedrals , Las Vegas: Brotherhood of Life, 1990. Godwin, Malcomn, Angels: An Endangered Species , New York: Simon and Schuster, 1990. Hall, Manly Palmer. The Secret Destiny of A

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• emy is that something must be developed within and secreted from the human body, which will enable the seeker to make oneself over into a golden one, a Shining One, an Oracle. As the French alchemist Fulcanelli said: ‘The secret of alchemy is that there exists a means of manipulating matter and energy so as to create what modern science calls a force field . This force field acts upon the observer and puts

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• ORACLE OF THE ILLUMINATI 87 Illuminati. A person is transformed from homo sapien sapien to blue-blooded homo maximus , the Oracle, who radiates or rings of the force field described by Fulcanelli. This enabled one to rise or ascend from Earth. Dr. Charles Muses, a mathematician, philosopher and computer scientist, who died in 2000, claims in his 1985 book The Lion Path , that the Egyptians ha

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• ishing Group, 1993), v. 1, p. 121. 8. Jean Chevalier and Alain Gheerbrant, The Penguin Dictionary of Symbols (New York, Penguin Books, 1969), p. 476. 9. Ibid., p. 902. 10. Kenneth Rayner Johnson, The Fulcanelli Phenomenon (Jersey, Channel Islands, Neville Spearman, 1980), p. 263. 11. Carl G. Liungman, Dictionary of Symbols (Santa Barbara, CA, ABC-CLIO, 1991), p. 278. 12. Ibid., Rivers, v. 1., p. 300. 13. E.

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• THE CRYSTAL HALLS OF CHRIST’S COURT 123 As I demonstrated in my book The Language of the Birds , Jesus also used this language. And why not? The mysterious 20 th century French alchemist “Fulcanelli” called the Bird Language the ‘language of the gods’. 5 He also said it is the language of alchemy, also known as the Green Language. According to lore, the Language of the Birds was created miraculo

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• being and becoming, human and God. Schwaller de Lubicz makes a fascinating note concerning salt. 28 He tells the story that when he worked in Paris just before WW I, when he was first in touch with “Fulcanelli” and his alchemical activity was underway, tha t he began noticing that all the good passages in the old books at the Biblioteque Nationale and in public libraries all through the country were system

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• ncyclopedia of Myths and Secrets (New York,HarperCollins, 1983), p. 542. 8. Ibid. p. 542. 9. Ibid. p. 543. 10. Ibid. p. 543. 11. Jay Weidner and Vincent Bridges, Monument to the End of Time: Alchemy, Fulcanelli, and the Great Cross (Mount Gilead, NC, Aethyrea Books, 1999), p. 38. 12. Arthur Edward Waite, The Brotherhood of Rose Cross (New York, Barnes and Noble, 1993), p. 259. 13. Ibid., p. 259. 14. Richard

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• because diplomats used it. The Bird Langu age was used to conceal the hidden (core) meaning of diplomatic communications from all but those initiat es in the inner circle. According to the alchemist Fulcanelli, the Language of the Birds is ‘the language of which teaches the my stery of things and unveils the most hidden truths’. 39 Ancient alchemical texts and mystery teachings, lik e the diplomatic commun

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• by Lyndy Abraham © 1998 ²Ibid ³Ibid 4 The Hermetic Museum: Alchemy & Mysticism by Alexander Roob © 2001 5 Alchemy: The Secret Art by Stanislas Klossowski De Rola © 1973 Le Mystère des Cathédrales by Fulcanelli © 1964 60