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Alexandre Moryason's comments on

"Initiation into Hermetics"

Alexandre Moryason is the French occultist who translated Bardon's
three main works into the French language. He added a lot of
footnotes/explanations to his translation which are very interesting
for every student of magic working with Bardon's system.
Alexandre Moryason authoried me to translate his comments
contained in his French translation of Bardon's ! "ooks into #nglish.
Actually the entire work has "een done "y Mr. $rion %schudi& who
organied the translation. ' would like to thank Mr. %schudi here in
the name of all
#nglish speaking Friends of Fran Bardon for this extensive and
excellent work.
My special thanks to the professional translator Jocelyne Demers
(contact) (*+,- ./0 01++ 2 %oronto& 3anada4 email
swan+*5glo" who did the entire translation for free 666
7aul Allen& $cto"er +....
Translators preface:
"T.N." stands for "Translator's Note", which is inscribed in the French
edition's footnotes as "Ndt". The Translator thus referred to is that
who translated the text into French, providing me with my original,
French language material.
n this document, the footnotes, translated into !nglish from the
actual of the French language edition, are preceded by the "ord
"#age" followed by the number of the page on which they do appear
in the French language, that followed by words or phrases as relevant
for clarity's sa$e, immediately preceding the call for a given footnote,
thusly: the French word or phrase, then its !nglish rendition, then the
call for the footnote, all in %old type but the body of the footnotes
themselves& the latter are in 'oman but for their call number, as in
the French language edition. For example, in the French edition's
main text on page (), the word "*me" is followed by a call for
footnote and further down page (), there appears the phrase
"matrice astrale", followed by the call for footnote +& so, write then
"#age (), "*me", ",oul"'& "matrice astrale","astral matrix"+".
Following such a statement comes, in a distinct paragraph and the
order called, any footnote for that page.
'eminder: There are references to a specific other page of the boo$.
That specific other page is stated as to the pagination of the French
edition used. #lease do effect the ade-uate transposition in the page
numbers. Thus, in Note of page ./, there is a reference to Note of
page (., both those pages ./ and (. being of the same French
edition. 0i$ewise, a footnote on page 121 refers to another on page
There is another such reference on page +(. of the French edition
used, to a note allegedly on page +41 where there is actually no
note: n fact, the note referred to on page +(. as being on page +41
appears on page +4(. t is about 5idams, as is the page +(. note&
therefore wrote "page +4(" instead of "+41" in the page +(. note of
my !nglish footnote text.
6n page 174, the footnote refers to pages +(2 and +.1 of an earlier
French edition.
Page 31, "ther", "Ether"
)8 TN.: "estern hermetic texts, following the 9ree$ texts, called for a
long time "!ther" :*ither8 what the 6rient calls "*$asha". ;owever,
for more than a century by now, it has been the usage to attribute to
the word "*$asha" the meaning of "<ivine #rimordial ,ubstance",
",ole ,pirit, ,ource of the whole =reation", while the word "!ther"
currently designates subtle and invisible indeed but very dense a
plane in comparison with the other, higher planes& what is involved is
a plane of -uasi>physical a nature, the closest plane to physical
nature. The etheric plane is born, it is true, as all other planes, from
the *$asha :<ivine ,ource8. Nevertheless, aiming at the practice and
therefore the readers'real development, Fran? %ardon did not linger
ma$ing explicit all the subtle planes :with their respective hues, the
sub>planes, etc8 in order not to encase ;ermetic ,cience into
essentially intellectual an understanding. That is why he uses the
word *$asha or !ther while giving it several meanings, according to
the context: "#re>material etheric plane" or "!ntirety of all the subtle
planes" or yet "nfinite <ivine ,ource" :an *spect that is, from the
vibratory standpoint, infinitely, inconceivably higher than the -uasi>
physical etheric plane8.
Page 35, "Aimant !adri"olaire", "#o!r$Pole Magnet"
)8 TN.: The physical magnet which we $now is a ferro>magnetic body
having its own magnetic field, and + poles called conventionally
"North" and ",outh" according to their orientation within the
terrestrial magnetic field. t therefore does not correspond exactly to
what F. %ardon calls a "four>pole magnet". ;owever, all over this
wor$, we shall stic$ to that phrase in order to remain faithful to the
concept developed by the *uthor.
Page 3%, "cor"s sain", "healthy &ody"
)8 TN.: "@ens sana in corpore sano ", a maxim of Auvenal :,atires B,
1(.8. The truly wise man, says the poet, as$ from the ;eaven but
"the health of the mind with the health of the body".
Page '(, ""ar le sang et le s"erme ainsi )!e "ar le cor"s
*th*ri)!e, en raison de +action, dans cette s!&stance, de
chac!ne de ces de!x mati*res", "&y the &lood and the s"erm
as ,ell as &y the etheric &ody, on acco!nt o- the action, in this
s!&stance, o- each o- those t,o materials"
)8 TN: %lood and sperm. That this assertion could have shoc$ed and
does shoc$ some still, that is understandable. Nearly twenty centuries
of history have confined the "est in a mentality where the
apprehension of the Cniversal 0aws and of the realities which the
latter entail is totally absent. That blood and sperm had been and be
unfortunately still used to inDurious ends :sorcery8, that is the sad
truth. t is fitting however to wonder "why" blac$ wi?ards or
magicians utili?e those substances... #recisely because they contain,
on the material plane, the refiexion of the *$asha, <ivine !nergy pre>
eminentlyE t was therefore in order to feed their rites that they so
avidly sought blood and sperm...
Page '1, "miracles", "miracles"
)8 TN.: "e too$ the liberty of putting the word miracle between
-uotation mar$s in order to abide by Fran? %ardon's thought. ndeed,
the latter specifies, all. along his teaching, in a very explicit fashion in
"The #ractice of @agical !vocation" in particular, that "miracles do not
exist" and that all that is considered as such is but the result of the
action of the Cniversal 0aws. That is why, in this wor$, that word
shall always be put between -uotation mar$s.
Page 5(, "l'tther )!e no!s connaissons d*./, "the Ether ,ith
,hich ,e are ac)!ainted already"
)8TN: ,ee previous note :#aragraph > The !lements8 on the term
*$asha. "hat indeed is involved there is the ether or etheric plane, a
-uasi>material plane, very close to matter, and not the nfinite
,piritual 6cean, ,ource of all things.
Page 51, "0'Ame", "the 1o!l"
2 "la matrice astrale", "the astral
)8 TN.: %y "soul" must be understood here the part of man bound to
the emotional :astral or psychical8 plane, and not that superior body
of a 0uminous nature, that the current vocabulary, more precise, calls
"=ausal %ody", !goic %ody" , "nner @aster" or ",olar *ngel" and to
which the =hristian religion refers under the phrase "9uardian *ngel"
and which is also called ",oul", in the veritable sense and with the
latter's attributes: #rotection, teaching, immortality, etc. The word
"astral" was designating what we now call etheric and the psychical
plane :immediately superior to the etheric, in the current sense8 was
the #lane of <esire, expressing itself in particular in the human being
by the body of desire. The latter is now called "astral or psychical
body". n conse-uence, must be understood here by astral body:
#sychical body or body of desire, seat of the passions, of the
emotions, etc... and therefore vibratorily superior to the etheric.
+8 TN.: "*stral matrix" means "etheric body".
Page 5', "centres "0ot!s"", ""0ot!s" centres",
)8 TN.: or "=ha$ras".
Page 55, "le 4entre s!i5ant", "the next 4entre"
2 "le 4entre le
"l!s *le5* et le "l!s 6i5in", "the highest and the most 6i5ine
"1!s!mmn7", "1!s!mmna"
2 "la #orce d! 1er"ent",
"1er"ent Po,er"
)8 TN.: Cpwards.
+8 TN.: 0ocated at the s$ull's apex.
18 TN.: The ",usummna" is generally tal$ed of as being the channel,
of etheric and astral matter itself& it is "located in the middle of the
spinal chord.
78 TN.: 6r "Fundalini".
Page 58, "0E1 P0A91 A1:;A0 E: :H;I<E", ":HE A1:;A0
A96 E:HE;I4 P0A9E1,"
)8 TN.: The word "astral" was appearing alone in the first translation.
;owever, on account of the complexity of the subtle planes, it is
fitting to be more precise, given the descriptions, themselves very
precise, which the author ma$es for us of those planes. That is why
the word "etheric" was added, for it is both those planes, astral and
etheric, that are involved here. Therefore, over these pages, we too$
the liberty to put the exact term attributed to each of those planes
today for a better understanding by the reader. @oreover, the phrase
"Fourth <imension" currently designates all the subtle planes
:immaterial and invisible for the human being, *$asha included8, that
are also called in an imprecise manner, "%eyond". The prevailing
hierarchy must therefore be restituted there as to the different planes
from the densest to the highest: /8 The physical body :which is not a
#rincipleE8 )8 The etheric body +8 The astral or psychical body 18 The
mental body :divided into lower or concrete mental and higher mental
or =ausal, !goic body, ,oul8 78 The %uddhic body (8 The *tmic body
.8 The @onad 48 the #rimary <ivine ,par$: *di.
Page 5%, "0es lar5es", ":he lar5ae"
)8 TN.: ,temming from the mental body, by a thought, as the author
explains it later, the larvae ta$e on, nevertheless, some astral or
psychical, then etheric, substance, to the extent of becoming very
dense, almost visible.
Page 8(, "les en5elo""es o! les 5=tements d! mental", "the
mental en5elo"es or clothes"
)8 TN.: ,ee Note on page (. to distinguish the ,pirit or @onad from
the mental body well.
There, it is the -ualities of the mental that are involved, reflecting
those inherent to the ,pirit. That is why, by simplification, the same
term, "mental", has been and is employed throughout this wor$. 6f
all the bodies constituting the human being, the sole "*di" ,par$ is
immortal and imperishable, but man has no awareness of it during
long millennia. The average man has awareness, after un certain
cycle of evolution, of his mental to which he assimilates his !ssence,
his =onsciousness.
Page 83, I'>d astral", "the astral >d"
)8 TN.: 6r !theric body.
Page %5, "no!s entendons notre cor"s "hysi)!e et notre cor"s
"sychi)!e", ",e mean o!r "hysical &ody and o!r "sychical
)8 TN.:>#sychical body or astral body, that which is made of astral
material and channels therefore that plane's forces. The general term
of "soul" may be employed but for a better understanding of the
human being's structure, one will use the word "soul" only to
designate the durable and luminous :therefore faultless8 aspect of the
being, called also "egoic body" or "causal body".
Page %?, "en trois gro!"es", "into three gro!"s"
)8 TN.: There are thereforefive columns :7 elements G "indifferent8
and fifteen groups :1 in each of the ( columns8.
Page @5, "comme !n axiorne", "as an axiom"
)8 TN.: *n !lement's fondamental nature is expressed by a double
polarity, positive and negative. Thus, "ater, of a magnetic nature,
can have constructive, attractive an action or, on the contrary,
negative and repulsive. %eyond a certain temperature threshold
therefore, water sees a polarity of its nature swing into its opposite.
That is why baths which are too hot, for instance, wea$en vital
magnetism while cool or cold baths recharge the latter.
Page @?, "!ne "inc8e de &orax", "a "inch o- &orax"
)8 TN.: %orate of soda. %oric water is used as an antiseptic.
Page 1(?, "0a 5is!alisation", "+is!aliAation"

)8 TB: Hisuali?ation is the mental's faculty of creating images, called
therefore "mental",> they ta$e shape on the forehead's inner screen
or in front of one, eyes open or closed. That creation of images is
e-ually called "imagination " in the actual meaning of the term but
current usage attributed to that word another significance: unreality,
dream, etc... That capacity to create images is one of the most
determining factors of power in @agic.
Page 115, ""o!r to!te -ormation en Magie, no!s n'a5ons
&esoin )!e d'!ne se!le "osition, le ty"e im"orte "e!2 la "l!s
sim"le est celle )!i 5ient d'=tre indi)!*e", "-or any training in
Magic, ,e need &!t a single "osition, the ty"e matters little2
the sim"lest is that ,hich ,as .!st indicated"
)8 TN..> =onsider the sitting position of the !gyptian mummies.
Page 13@, "/ des BilomCtres", "Bilometres a,ay"
)8 TN.: "hen they have such a mastery of Fire :Tummo8, the
nitiates receive the title of "'epa ". @ilarepa, the 9reat B>th
=entury Thibetan %oddhisatva, was actually called "@ila the 'epa, he
that mastered :among othersEEE8 Fire.
Page 18%, "ses :ath7gatas", "his :athagatas"
)8 TN.: n Thibet, ;e who completed the !volution into =onsciousness
:foreseen for the !arth's great cycle8 is called "Tathagatas": *ll the
"%uddhas" :including the =a$yamuni %uddha who lived in the H>th
century %.=.8 who thus completed that cycle, bear that name.
,ometimes the latter is given to the 0ord @aitreya :=hrist for the
"esterners. =onse-uently, to protect himself during his rituals, the
0ama places the different representations of the %uddha and of the
0ord @aitreya.
Page 1?1, "!n geste certain de "!issance", "a s!re gest!re o-
)8 TN.: 'ecovery of the secular charge which the 'oman armies had
Page 1@5, 'd'en .!ger", "to .!dge thereon"
2 in ,atching, in
directing and in ins"iring his "rot*g*"
)8 T.N.: The difference between the communication recommended by
;ermeticism and the usual spiritualistic practice resides in the fact
that in the course of the latter, the medium yields his etheric hand
:indeed his whole bod ...8 and in that case, it is the spirits living on
that relatively dense although invisible plane that use that hand& the
nature and the degree of evolution of those spirits, account ta$en of
the plane to which they belong, therefore leave to be desired and
contact is in general very harmful. The @agus or student in @agic
yields his mental hand& that means that from that high plane, a spirit
residing there will act or manifest himself "&y t!ning into" the
etheric hand :which stayed in the physical hand8 that then will cause
the physical hand to move according to the instructions come from
that high plane& in conse-uence, under that method, the spirit does
not enter into the hand of the @agus. ;e guides it "by tuning"
according to the 0aw of *nalogy ruling all the planes. The mental
plane being what is involved, those are beings living on that high
sphere that the @agus contacts.
+8 TN.: Fran? %ardon has not been more explicit on those #rotective
%eings. t isfitting to $now
that the 9uardian *ngel is generally the ,oul, in the exact meaning of
the term, that is to say an
individual's ,olar *ngel or !goic or =ausal body. t is a part of
himself, but very high, it is the
"nner @aster" or "<eep ,elf". %esides, deceased relatives, whose
evolution is certain, or other
persons to whom the Farma binds us and whom we do not
remember, may protect us along an
indeterminate duration& in fact, until age seven, or fourteen or even
twenty>one, indeed the whole
Page 1@8, ""e!t =tre !n d*c*d*", "can &e a decedent"
2 a
h!man &eing closed to the s"irit!al "lanes
)8 TN.: %ut whose evolution is certain for residing on the mental
+8 TN.: #lanes superior to the mental plane. "hen someone yearns to
$now those in consciousness, he then has "a spiritual life" even if his
mental predominates for some more time.
Page 3(1, "dans le)!el no!s entrerons to!s et s*.o!rnerons
a"rCs notre d*cCs", "in ,hich ,e all shall enter and so.o!rn
a-ter o!r death"
)8 TN.: 0et us specify that that mode of communication, even if, a
priori, it ma$es possible to contact living beings on the mental plane,
does not avoid "static" by beings residing on the psychical or etheric
plane. n fact, when a mental organ :here, the hand8 leaves its astral
and physical envelope, the void thus created is immediately
compensated for by a vibratory extension of the concerned organ's
psychical and etheric aura& in conse-uence, that extension
necessarily attracts beings residing on those planes, inferior to the
mentdl sphere, that shall attempt to manifest themselves too and
may perturb the reception of the message receivedfrom the mental
plane. %ecause the @agus is aware of that phenomenon, he does not
let himself be drawn into that noxious current. ;e exercises his
vigilance and does not have an attitude of total submission and
credulity towards what he pic$s up. "at is therefore involved there is
a simple exercise ma$ing it possible to experiment and to convince
oneset:of the existence of beings on invisible planes. 6ther, surer
means, lin$ed to the development of the psychical and above all
mental senses, enable the human being to contact the ;igher
Page 3(%, "la Magie 5e!lent les mettre en oe!5re", "Magic
,ant to &ring them into "lay"
)8 TN.: This remar$ excludes, of course, the 'ituals practiced
following an "*n$hour", 'ituals transmitted by a secular or millennial
Tradition, whose ,ymbols and #ower "ords were already charged
since and during that long duration and whose operator benefits by
authori?ation :method of the "nitiation" in the Traditional 6rders,
!astern or "estern, or by any other transmission8. ,ee on this the
@agic of *n$hour at the end of this wor$.
Page 31%, ""0!cis", "ar exem"le" ""0!cis", -or exam"le"
)8 TN.: "0ux" :in 0atin8 I the light, "lucis" :the genitive of lux8 I of
the light, which belongs to light, which is made of light.
Page 338, "#antomes". "Dhosts"
)8 TN.: =ategory: ndeed, here is described but one $ind of 9hosts,
that the form of which is the product of human imagination. t is
fitting to specify that that same form, thus elaborated, can then be
inhabited by a spirit residing on the etheric :therefore, relatively
dense8 plane, that is in no wise the decedent's and that ma$es a
game of the medium and of the audience. *nother category of 9hosts
is that whose shape is the defunct's real etheric body which, on
account o its density lin$ed to the paucity of evolution of the person
in -uestion, desagregates itself very slowly while that person's
=onsciousness is elsewhere already :astral plane, more or less high8.
This etheric body offers therefore a residence allowing the
manifestation of spirits, such as those who were Dust described, that
also amuse themselves at the expense of a credulous audience.
Page 33%, "9*cromancie", "9ecromancy"
)8 TN.: Necromancy: !tymologically, "divination with the help of the
defuncts". "hat is involved is actually a very dangerous practice for
he who is not a genuine @agus, that is to say an nitiate wor$ing for
the Cniversal 9ood. This activity is indeed reserved to a few *depts
who "wor$" genuinely with the decedents to evolutive ends. ,uch was
one of the wor$s, very misunderstood, of *pollonius of Tyana.
Page 338, "o--ert "ar 6ie!", "o--ered &y Dod"
2 "sans
entraimement "artic!lier", ",itho!t "artic!lar training"
)8 TN..> #rovisional gift which is to serve to bring to fruition a mission
in the course of the incarnation. That gift becomes for good, and is
therefore no longer a "gift", it it is the fruit of a wor$ of psychical and
spiritual development.
+8 TN.: "ithout particular training effected in the life considered, but
intense training nevertheless, effected in the course of multiple past
lives. ndeed, nothing is given for good. *ll is ac-uired by effort but
that attainment is then eternal even if it does not express itself at
each incarnation.
Page 3'%, "s'agissant de I'Air, c'est le coe!r2 de I'Ea!, c'est le
5entre", "&e Air in5ol5ed, it is the heart2 Eater, it is the
)8 TN.: The first translation in French indicated the solar plexus as
being ruled by "ater. * transcription error was involved for that
centre, as Fran? %ardon indicates to us in the theoretical part,
paragraph H, "@anipura" is governed by Fire. "hat is indeed
involved here is the belly, bound to "ater, and more precisely the
centre located between the navel and the pubis.
Page 3'@, "contenant le centre "sychi)!e li* / l'ea!",
"containing the "sychical centre &o!nd to Eater"
)8 TN.: "hat is involved is therefore the ",wadistana =ha$ra ",
located a little above the pubis. t is ruled by "ater.
Page 358, "les l*mentaires a""el*s Fidams" "the Elementals
called Fidams"
)8 TN.: The general meaning of the word "5idam " is "#rotecting
<eity" whose image the disciple is given by the @aster in order for
the former, through visuali?ing it, to assimilate in himsetf that 9odly
representation's -ualities. "hat is involved in reality is a secular
creation effected by the 9urus in order to help the disciples :see note
page +4(8.
Page 35@, "a5ec l'l*ment :erre, l'l*mentaire "r*sente la
co!le!r d'!ne motte de terre", "the Elemental "resents the
colo!r o- a l!m" o- earth"
)8 TN.: Those colours are perceived obviously on the etheric plane
although they could densify themselves to the point of being seen, as
if by intermittence or by flic$erings, by the physical eyes. t all hinges
on the degree ofsensitivity of the observer's etheric sight.
Page 383, "des condensate!rs -l!idi)!es dans !n a!tre
cha"itre", "o- the "o,er condensers in another cha"ter"
"I'Al"ha et l'>m*ga de son =tre2 il s'agit, en cons*)!ence, de
son sang et de sa semence", "his &eing's Al"ha and >m*ga2
,hat is in5ol5ed is, there-ore, his &lood and his semen"
)8 TN.: !ven though $nowledge can be used to do good as well as
evil, Fran? %ardon does divulge but the power condensers, composed
of plants the combination of which is essentially beneficial, and which
therefore enables the constructive and vivifying aspect of the
!lements to settle.
+8 TN.: The @agus wor$s on himself with his own organic substances,
to help himself correct a defect for example, etc... No malefic
character must therefore be attributed to these lines. ,ee the
previous note regarding blood and sperm.
Page 38', "1i le Mage est !ne -emme, il est *5ident )!'!ne
go!tte de son "ro"re sang rend alors le rn=me ser5ice", "I-
the Mag!s is a ,oman, it is o&5io!s that a dro" o- her o,n
&lood then renders the same ser5ice"
)8 TN.: Not the blood of the mensesEEE
Page 3?1, "sym&olisant la nat!re de l'E1*mentaire",
"sym&oliAing the Elemental's nat!re"
)8 TN.: For example, to represent a Fire !lemental, the corresponding
alchemical symbol: an e-uilateral triangle pointing upwards.
Page 3?5, "A! :i&et, des l*mentaires, donc des Fidams, sont
cr**s de cette maniCre, et les images re"r*sentant les d*mons
et des die!x ser5ent de modCle "o!r le!r -orme res"ecti5e",
"In :hi&et, Elementals, there-ore Fidams, are created in that
manner, and the images re"resenting the demons and gods
are !sed as a model -or their res"ecti5e -orm"
)8 TN.: That is indeed the primordial origin of 5idams. %y their
respective secular charge, the latter, as soon as they are called and
visuali?ed :name and image transmitted by nitiation8 enable the
meditant or disciple :=hela8 to contact and to assimilate the divine
-ualities which the 9uru>>@agi of yore proDected into that creation.
Page 3%(, "la 0oi <ni5erselle de to!tes ses actions", "the
<ni5ersal 0a, -or all its actions"
)8 TN.: n implementation of the Farmic 0aw, such !lementals are
dissolved, even after a very long survival on the !arth, by their very
creator, who in the course of one of his later incarnations meant to
resume the @agic "ay, destroys the !lemental or !lementals in
Gottom o- "age 3@?, and -irst three letters o- "age 3@%, ,ith
the -ootnone o- the latter "age, "Hanoni, le h*ros d! roman de
G!l,er$0ytton", "Hanoni, the hero o- G!l,er$0ytton's no5el"
)8 TN.: Title of the wor$ Jin FrenchK: "Lanoni, @aitre 'oseG=roix",
!ditions J#ublishersK *ryana. J"Lanoni: * 'osicrucian tale", by %aron
!dward %ulwer 0ytton. #reface by #aul @.*llen. JI not #*, operator of
the F% 'esK ,teinerboo$s, %aluwelt, N.5. )/2)1 C.,.*., )24 ). Third
printing, )23 ).K
Gottom o- "age 3(1 and &eginning o- "age 3(3, ,ith -ootnote
on the latter, "d*"end, sans a!c!n do!te, d! degr* de
d*5elo""ement de ce Mage et de la ca"acit* )!'a ac)!ise ce
dernier de cr*er, a5ec -orce et 5olont*, la ca!se", "hinges,
,itho!t any do!&t, on the degree o- de5elo"ment o- that
Mag!s and on the a&ility ,hich the latter ac)!ired to create,
,ith strength and ,ill, the ca!se"
)8 TN.: =ause or "energetic $not" of a desire meant to be made
concrete by its turning into a reality.
Page 318, "9o!s ne 5o!lons "as d*crire ici ce ty"e de Magie
"e! *le5*", "+e do not ,ant to descri&e here that ty"e o-
Magic o- little height"
)8 TN.: This type of @agic can be considered as of little height for, so
far it was almost always the sorcerers or practitioners of blac$
"magic" who used mummias. 6ne is tempted to thin$ that the latter
are necessary but to those low practices. *ctually, the mere name of
the person to be helped suffices to the @agus but generally the magic
act's beneficiaries feel reassured in giving a personal witness charged
with their magnetism :most often hairs8 for they believe that @agic
will be inoperative without that.
Page 31%, "Il existe de!x sortes de condensate!rs -l!idi)!es,
les condensate!rs sim"les et !ni5ersels to!t / la -ois", ":here
exist t,o Binds o- "o,er condensers, those condensers that
are sim"le and !ni5ersal at the same time"
2 "0a de!xiCme
sorte o--re des condensate!rs -l!idi)!es com"os*s", ":he
second Bind o--ers com"osite "o,er condensers"
)8 TN.: * power condenser that is ample and universal: simple
because its development is based on one substance and universal
because it ma$es it possible to channel the Four !lements at the
same time.
+8 TN.: =omposite power condensers: %ecause their development is
based on several substances. "ithin that category of condensers,
distinguishing those that have a universal character :that channel the
Four !lements8 and those that are speciali?ed :that channel but one
!lement8 is warranted.
Gottom o- "age 33@ and &eginning o- "age 3'(, "A l'instant
m=me 5o!s sereA en ra""ort a5ec elle", "at that 5ery instant
yo! shall &e in to!ch ,ith him"
)8 TN.: !ncounter of persons deceased but not yet re>reincarnated. f
the latter had resumed a physical body :were therefore born on !arth
anew8 one would $now it either instantaneously :by intuition8 or
through other inhabitants of the astral world, having approached the
person sought.
Page 3'3, "cha)!e *t!diant", "each st!dent"
)8 TN.: f the deceased person whom one wishes to contact had been
deadfor a long time and then re>incarnated himself :indeed numerous
timesE8 one shall perceive in the mirror the image he had in that life
:the etheric substance $eeping recorded, li$e a magnetic tape, its
dominant component is the "ater !lement, all that exists& so is it
conse-uently named e-ually "reflective ether"8.
Page 3'?, "+oici la "rati)!e de la charge d'!n lie!.", "Here is
the "ractice o- the charging o- a "lace"'.
)8 TN.: n the previous French edition, two paragraphs :page +(2,
then page +.18, separated by another :regarding another function of
the magic mirror8, were treating of the charging of a place to the
ends of recovery from illnesses. n order to ma$e the presentation
clearer, we too$ the liberty, with the publisher's concurrence, to
gather them into a single one.
Page 351, "En >rient, &ea!co!" d'initi*s se ser5ent de ce
"roc*d* "o!r comm!ni)!er entre e!x2 cette -ac!lt* est
a""el*e sym&oli)!ement "messages s!r le 5ent"", "In the
>rient, many initiates !se that "rocess to comm!nicate among
themsel5es2 that -ac!lty is called sym&olically "messages on
the ,ind""
)8 TN.: The messages can be transmitted and perceived without
there being necessarily the use of a magic mirror. t suDflces, inDact,
to act with enough force on the etheric substance.
Gottom $o- "age 355 and &eginning o- "age 358, "et le Mage,
comme no!s l'a5ons d*./ -ait o&ser5er, a la "ossi&ilit* de
"hotogra"hier l'image mat*rielle gr7ce / la "r*sence de cet
l*ment", "and the Mag!s, as ,e "ointed o!t already, has the
"ossi&ility o- "hotogra"hing the material image thanBs to that
Element's "resence"
)8 TN.: This explains the photographs which Fran? %ardon has been
able to ma$e of the face, reflected in a mirror thus defined, of 0ao
Tse and of ;ermes Trismegistus. t is obvious that those beings have
been reincarnated, and numerous times, since those lives& it is
therefore the print which they left respectively as such on the
reflective ether or etheric substance which has appeared in the
Page 35%, "IJ 0e miroir magi)!eK instr!ment d'ex"loration d!
"ass*, d! "r*sent et de Pa5enir", "IK :he magical mirrorK
instr!ment o- ex"loration o- the "ast, o- the "resent and o-
the -!t!re"
)8 TN.: Fran? %ardon gives here the $ey of the contact with what is
called "the *$ashic *rchives" although the success of that endeavour
hinges on the degree of evolution of he who attempts the experience.
The communication is open or closed, according to the opportunity of
the moment and to the experimenter's intentions.
Page 35@, ":o!tes les "ens*es, les sensations, les sentiments
et les actes "hysi)!es laissent dans la s!&stance *th*ri)!e o!
"rinci"e des ca!ses", "All tho!ghts, sensations, -eelings and
"hysical acts lea5e in the etheric s!&stance or "rinci"le o- the
)8 TN.: The etheric substance is, let the reader be reminded, that
subtle plane located Dust above the physical plane& on it the latter
hinges besides, this is why it is the principle of the "causes ", that is
to say, of all that is going to happen or materiali?e itsetf on the
physical plane. There also exists another ""orld of the =auses", more
primordial and infinitely higher vibratorily than the pre physical ether,
it is the <ivine #rovidence's very %osom.
Page 38(, "l'existence de cette "ersonne en tant )!'Ame",
"that "erson's existence as a 1o!l"
2 "a5ant to!t "ar la "erte
d! goLt de 5i5re", "a&o5e all &y the loss o- the Aest -or li-e"
)8 TN.: ",oul" means here, not the psychical body but the ,olar
*ngel or the "!goic %ody", an individual's durable !ssence& it is the
latter that uses the mental, psychical and physical bodies,
constituting an :incarnated8 individual at a given moment.
+8 TN.: This, if one see$s, out of curiosity, to $now his past and by
means of "violent" techni-ues. ;owever, if one evolves in
consciousness, purifying onesef and tending continually towards the
<ivine #rovidence, the ac-uired purity provo$es the awareness of
certain past lives, lin$ed directly to that which is now lived& in this
case, the drawbac$s which F. %ardon describes have no reason for
occurring& on the contrary, that $nowledge of the past "unties" the
$armic $nots for the new understanding which we have of the
situations currently lived offers us the means to act in the way wished
by the 0aw, to repair and to change a particular behaviour& than$s to
that process, the burden or the diverse trials of existence are then
Page 383, "dont le r*s!ltat attend! est d'ordre "hysi)!e", "o-
,hich the ex"ected res!lt is o- a "hysical order"
2 "a""el*e
"matrice mentale", relie le cor"s astral a! cor"s mental2
I'a!tre relie le cor"s astral a! cor"s "hysi)!e", "called
"mental matrix", linBs the astral &ody to the mental &ody2 the
other linBs the astral &ody to the "hysical &ody"
)8 TN.: The etheric body must be included in that enumeration of the
bodies. n fact, astral travel implies an almost total departure from
the bodies: the mental body, the psychical body and a part of the
etheric body leave the physical body. %ecause that latter body Doins
the travel, an action, initiated during that proDection, can have
material conse-uences.
+8 TN.: "hat is called here "astral matrix" is, in fact, what, under
another terminology, more usual currently, is named "etheric body".
Page 383, "a! cor"s "hysi)!e", "to the "hysical &ody"
2 "dans
cet *tat", "in that state"
)8 TN: That string is e-ually called "silver cord".
+8 TN.: The difference between astral travel and sleep resides in the
seat of breathing: during sleep, it is done by the physical and etheric
body while, during astral travel, it is polari?ed in the psychical or
astral body.
Page 385, "6e nom&re!ses "rati)!es orientales", "n!mero!s
>riental "ractices"
2 "ME!ro"*ens, les A-ricains o! les
Am*ricainsJ car ce!x$ci ne "ossCdent "as !n cor"s "hysi)!e
ada"t* / ce ty"e de climat", "ME!ro"eans, the A-ricans or the
AmericansJ -or these do not ha5e a "hysical &ody ada"ted to
that ty"e o- climate"
)8 TN.: Thibet, ndia, =hina, Aapan and ,outh !ast *sia. The secret
@iddle !astern techni-ues, ,ufi or =hristian, present dangers indeed
but are better adapted to !uropeans, among others, if the latter
accept to apply certain basic principles however.
+8 TN.: The physical body is not adapted to the climate, that is sure,
but it is advisable to specify that the other bodies, psychical and
mental, are not of the same "texture". *sia's environment, ways of
life and mentalities bound to millenary practices and rooted in almost
each of the inhabitants grant a flexibility and a sensitivity to those
subtle bodies which "esterners have much difficulty ac-uiring, failing
their relin-uishing their civili?ation and practicing at length diverse
exercises before obtaining any very concrete result.
Page 3%(, "dans le 0i5re d! 6estin l'AB7sha", "in the GooB o-
#ate $ the ABasha"
)8 TN.: *$asha has here the meaning of "#rimordial and nfinite
,ource" and not speciMically "etheric substance", although the latter,
at a given moment, contains the "$armic decisions", ta$en on much
higher planes& it is so when the event is about to happen. ;owever,
the $armic investigation which Fran? %ardon advocates here is not
done by means of the usual clairvoyance, relatively dense :due to the
activity of the psychical and mental body8, that is often chancy for
submitted to the surrounding influences or to those of the
clairvoyant's own ,ubconscious. That search for $armic :or not8
authori?ation is followed by the "immediate $nowledge", tuned in
without image, and emitted originally by the very subtle bodies,
located beyond the mental plane. That implies therefore that the
@agus has a good development not only of his psychical and mental
body :if truth be told, still dense8, but also and above all of his high
bodies :=ausal, indeed "%uddhic ", body8& that is the result of a high
degree of spirituality and which is the prerogative of the "@agi", in
the actual meaning of the term.
Page 3%8, "est encore dans 5otre cor"s", "is still in yo!r
)8 TN.: f the magical obDect benefits the operator.
Page 3%%, "de 1ectes, de MonastCres... et .e ne dois donc "as
les trahir. 4el!i dont la 5oyance est "artic!liCrement
d*5elo""*e "o!rrait, il est 5rai, -acilement les ca"ter mais il
ris)!erait d'=tre &ientNt d*co!5ert", "o- 1ects, o-
Monasteries... and I m!st there-ore not &etray them. He
,hose "erce"ti5eness is "artic!larly de5elo"ed co!ld, it is
tr!e, t!ne them in easily &!t he ,o!ld risB &eing soon -o!nd
)8 TN.: That hinges both on the plane on which those secrets are
$ept :generally the mental plane8 and therefore on the abilities of the
clairvoyant who must be able to read on the same plane. ,ecrets thus
$ept on the sole mental plane do not constitute a very high @agic
even though the latter is beneficial and very powerful. The secrets
which are called "the Tradition" or "Foundations of ;ermeticism "
:such as those which Fran? %ardon now reveals8 were and are still
$ept :for those that are not divulged8 on higher "lanes than the
mental sphere the contact of which demands a corresponding
spiritual and therefore ethical development& those secrets are the
9reat *rcana, they are impregnable, even to the world's best
Page 3%@, "A&hisheBa", "A&hisheBa"
2 "ar des-orm!les
magi)!es, des Mantrams, des :antras", "&y magic -orm!las,
Mantras, :antras"
)8 TN: "*n$hour" means 'hower transfer". "*bhishe$a" :,ans$ritic
term& the Thibetan word is ""ang" has the meaning of "to sprin$le"
and also of "conferred power". The aspersion is effected during an
nitiation ma$ing possible the transmission of certain occult
$nowledges. That aspersion of holy water, practiced in some ;indu
and Thibetan rites, is to be lin$ed to the =hristian %aptism.
+8 TN: The '@antram ", the primary meaning of which is "thought
instrument" designates a sound formula :) word or several8, the
recitation of which produces psychical or mental effects. "Tantra":
,ans$ritic word that means "thread" or "weft". t is a set of texts that
constituted themselves from the oral teachings of %uddhist yogins
and are part of the Thibetan =anon. #utting those teachings into
practice is accompanied by recitation of mantrams and by bodily
Page 3@3, "!n =tre "malchance!x"" an "!nl!cBy" &eing"
)8 TN: ,ee note on page 13/ > 0et us specify, moreover, that the
@agus obviouslyfinds himself in an uncomfortable position on account
of his sensitivity and of his compassion towards those who suffer: 6n
the one hand, he wishes to spare them those :Farmic8 evils but, on
the other hand, in suppressing these, he slows down the !volution
onset of awareness, lessons drawn, etc. > of the overwhelmed
person& in such a case, under the law, he may but mitigate& he will
see to it that the 0esson which the person must learn be learnt, but in
a softer manner.
Page 3@', ""ar cet acte d'amo!r", "&y that act o- lo5e"'2 "0a
-emme M"artenaire maOtrisant les -l!ides *lectri)!e et
magn*ti)!eJ doit alors in5erser les "Nles de son cor"s de
sorte )!e sa t=te de5ienne magn*ti)!e et ses organes sex!els
*lectri)!es", ":he ,oman M"artner mastering the electric and
magnetic "o,ersJ m!st then in5ert her &ody's "oles so that
her head &ecome magnetic and her sex!al organs electrical"
)8 TN: %y the encounter of electricity and magnetism.
+8 TN: "hile naturally the head of the woman is electrical and her
sexual organs magnetic.
Page '((, "ens!ite dans cel!i des 9ixes", "then into that o-
the 9ixes"
2 "le roya!me des #*es", "the Bingdom o- the
)8 TN: The Nixes constitute a category of the "ater ,prites. !xist
also the Cndines, the Nereids, the Tritons, etc...
+8 TN: The Fairies constitute a category of the *ir spirits. !xist also
the ,ylphs, etc.... of the *ir, at last the $ingdom of the ,alamanders
or Fire spirits.
Page '(3, "cha)!e es"rit de la :erre "orte a5ec soi !ne "etite
lam"e", "each Earth s"irit carries ,ith itsel- a small lam""
"sans )!'il y ait ce"endant !ne acc!m!lation", ,itho!t there
&eing an acc!m!lation ho,e5er"
)8 TN: *t the right hand: n fact, what is involved is am electrical ray
which the 9nome emits. *lthough of one>pole nature :!arth
!lement8, each !lement contains the germ of the other three. That is
indeed the "Fire" :a certain Fire8 of the !arth.
+8 TN.: 6therwise, a physical paralysis is produced.
Page '(', "les DnNmes "o!rraient lier le Mage, "ar le!rs
"ro"res "rati)!es magi)!es et l'l*ment :erre", "the Dnomes
co!ld &ind the Mag!s, &y their o,n magical "ractices and the
Earth Element"
)8 TN.: The !arth spirits, to "capture" a human being thus, act
through their !lement which has a preponderant role on the
consciousness: They influence by suggestion the man who then
believes to have become an !arth spirit while it is not at all so
actually. This state of apparent absorption by the !arth continues
only for a while& the human being, going out of that $ind of hypnosis,
recovers the awareness of his state of 'Four>pole being" and escapes
the !arth !lement's hold.
Page '(?,"<ne >ndine "o!rrait "ar sa &ea!t* ra5issante, son
charme et l'eni5rante *manation *roti)!e )!i est la sienne, le
ca"ti5er a! "oint )!'il co!rLt le danger de de5enir !n des
le!rs, ce )!i "o!rrait entraimer sa mort "hysi)!e", "An <ndine
co!ld &y its ra5ishing &ea!ty, its charm and the intoxicating
erotic emanation ,hich is its o,n, ca"ti5ate him to the extent
that he sho!ld r!n the danger o- &ecoming one o- them, ,hich
co!ld &ring his "hysical death a&o!t"
)8 TN.: n that case, the human being's captivity results from the
action of the "ater !lement: n him are produced a deep amorous
emotion, the desire to belong to that !lement, to be united to those
spirits with such attractive shapes& this therefore ma$es him
dependent on "ater during a certain time& then, that $ind of
bewitchment ceasing, he frees himself from it.
Page '1(, "son 6irecte!r s"irit!el, son Do!ro! o! son Ange
Dardien". "his 1"irit!al Ad5iser, his D!r! or his D!ardian
)8 TN.: 9uardian *ngel or #rotecting ,pirit has here the meaning of
!goic %ody or ,oul in the exact sense of the term, a part of onesef to
which one is oblivious most of the time. 6ne can also contact the
image of the 9uru, of the @aster who directs the group to which
belongs the ,oul or !goic %ody. That part of the human being or that
body constitutes the <ivine #resence closest to man and watching
over the latter. The most remote :in consciousness and one of the
highest :in vibratory fre-uency8 of the contitutive parts of the human
being is, in a first stage, the @onad that he shall contact during a
greater spiritual development.
Page '11, "a5ec l'Ange Dardien n'exige )!'!ne choseK *le5er
son mental 5erticalement, comme saisi et "ort* "ar !n
to!r&illon", ",ith the D!ardian Angel demands &!t one thingK
raising one's mental 5ertically, as i- seiAed and carried &y a
)8 TN.: That swirl is actually a spiral which one first creates mentally,
then in which one lets
oneself be carried That spiral spins counter>cloc$wise, that is towards
"demateriali?ation" or "de>>densification " Therefore, to return to
one's physical body, that swirling spiral's direction is cloc$wise:
Towards "densification", "the vibratory descent".
Page '13, "la 4onnaissance <ltime", "the <ltimate Pno,ledge
)8 TN.: "* %rother of 0ight, a Heritable nitiate": ;e developed his
different bodies so that he can wor$ with the terrestrial planetary
energies, then with all those of our ,olar ,ystem and this, not
"symbolically" but "actually". ;e does not have the "Cltimate
Fnowledge" yet, for his road is to lead him towards other ,ystems
where the vibratory fre-uencies are infinitely higher than in ours and
where, li$e a small child, he shall continue his apprenticeship, that is
to say a superior $nowledge and greater still a mastery of the =osmic
Page '1', ")!e ce 1ym&ole soit le 4hrist, !n Go!ddha, !ne
6*5i, !n soleil, !ne l!miCre o! !ne -lamme o! a!tre chose, a!
-ond, cela re5ient a! m=me", &e that 1ym&ol 4hrist, a G!ddha,
a 6e5i, a s!n, a light or a -lame or something else, dee" do,n,
that comes to the same thing"
)8 TN.: That sentence must not induce confusion nor let the reader
believe that Fran? %ardon had no use for =hrist, %uddha, @ahomet,
etc... 6n the contrary, in his capacity of 9enuine @agus and of
Heritable nitiate, this boo$'s author $new perfectly well the role
which each of those 9reat %eings played on this planet and plays stillE
@oreover, he did not $now it in the abstract or intellectually but
concretely on account of his actual contact with some among them.
;e does however incite the pupil to enlarge his own understanding of
the 9odhead and to go past "coterie" -uarrels.
Page '1?, "/ !n a""el "magico$acti- "", "to a "magico$acti5e"
)8 TN.: That call is eased when one visuali?es not Dust about any
image :which remains efficacious however8, but a representation
secularly created by @agi, a creation having itsetf obeyed the
Cniversal 0aws of *nalogy :colours, forms, numbers, signs or seals
having to do with the chosen *spect of the 9odhead8. That type of
image is strongly "charged" with a particular Hibration lin$ed to a
<ivine *ttribute or to a given Cniversal #lan :which expresses an
*spect of 9od8. "hen one $nows those "images" and visuali?es them
thus, the contact and the "discharge ", into the operator's
consciousness, of the ,ublime Hibration, are nearly instantaneous.
Those images are called "Telesmatic" :from the 9ree$ "telesma"
which means "ritual accomplishment"8 in the "est, "5idam"
:visuali?ation of a #rotecting <eity, then fusion into the latter8 in the
!ast,> they all result from an *n$hour @agic :see the explanations
given on that subDect in the previous <egree8.
Page '1%, "ainsi ce dernier "artici"era$t$il des !atre
Attri&!ts 6i5ins", "th!s shall the latter "artaBe o- the #o!r
6i5ine Attri&!tes"
)8 TN.: This is the Cnion with 9od "in oneself" :by opposition to the
Cnion "outside of oneself".
Page '1@, ";it!el de :h*!rgieK il -orcera de cette maniCre les
es"rits in-*rie!rs / ex*c!ter sa 5olont*", ":he!rgy ;it!alK he
shall in that manner com"el the lo,er s"irits to exec!te his
2 "et en >rient ils les nomment "1iddhis"", "and in the
East they name them 5t1iddhis""
)8 TN.: "Theurgy": !tymologically "<ivine "or$". That explains that
any lower spirit obeys, without causing preDudice and to the @agus
and to anybody whomever, but if it is called up by a veritable
Theurgist, that is to say by a being who has in himself :a certain
degree of spiritual development liable to channel, if it be but for the
time of the 'itual, the <ivine !nergy,> in this type of =eremony,
essentially "white" :beneficial8, the spirit is not called to execute an
unhealthy order :harming someone, ...8 but generally to effect a wor$
of "transmutation" proper to the lower spheres& a very rare category
of Theurgists are entrusted with that particular purification& such was
one of the numerous tas$s assumed by the 9reat *pollonius of
Tyana. Failing that interior "state" :Heritable @agus, 9od's
representative8, the lower spirit sees who is really the operator :his
faults, his imperfections, etc..8 and then, instead of being
"respectfully submitted" to him, it scoffs at him and can cause him
great damage: mental, psychical, even physical.
+8 TN.: 6ne should be mindful of the fact that all the powers which a
human being may possess and manifest are not necessarily the sign
of an immense spiritual evolution and thus the guarantor of his Cnion
with 9od. ndeed, all hinges on the plane used, at the start, to act:
the dense planes :considered in relation to the spiritual planes,
beyond the mental plane8 being involved, that is to say the etheric,
psychical or astral and mental planes, even an "ill>directed" :wor$ing
with the dar$ forces8 person can develop those powers. The ,iddhis
to which refers Fran? %ardon are the powers ac-uired by the
development of the bodies superior to the mental plane, a truly
spiritual development, and therefore "divinely directed"& those
powers can or not manifest themselves on lower planes, that hinges
on the <ivine #rovidence's "ill at a given moment and "the nitiate"
or the *dept then performs true "miracles, according to the <ivine
0aw, but they are the only ones that deserve the exhaustive meaning
attributed to the word "power".
Page '33, "6ans ce Foga MP!ndalini$FogaJ, le Do!ro! o&lige
son disci"le / m*diter s!r le centre "MLl7dh7ra", )!i se sit!e
dans le coccyx, to!t en -aisant des exercices de Pr7n7y7ma
Mres"irationJ. 0ors)!e no!s examinons de "l!s "rCs la
sym&oli)!e d! 4entre MLl7dh7ra", "In that Foga MP!ndalini
FogaJ, the D!r! o&liges his disci"le to meditate on the
M!ladhara 4entre, ,hich is located in the coccyx, ,hile doing
Pranayana M&reathingJ exercises. Ehen ,e examine more
closely the sym&olism o- the M!ladhara, 4entre"Page '33,
"6ans ce Foga MP!ndalini$FogaJ, le Do!ro! o&lige son disci"le
/ m*diter s!r le centre "MLl7dh7ra", )!i se sit!e dans le
coccyx, to!t en -aisant des exercices de Pr7n7y7ma
Mres"irationJ. 0ors)!e no!s examinons de "l!s "rCs la
sym&oli)!e d! 4entre MLl7dh7ra", "In that Foga MP!ndalini
FogaJ, the D!r! o&liges his disci"le to meditate on the
M!ladhara 4entre, ,hich is located in the coccyx, ,hile doing
Pranayana M&reathingJ exercises. Ehen ,e examine more
closely the sym&olism o- the M!ladhara, 4entre"
)8 TN.: The s-uare represents matter :#rithivi8. The red triangle
:Tri$ona8 symboli?es also the female sex, the yoni :or Cniversal
@agnetism8. The phallus :0ingam8 represents the universal masculine
polarity :=osmic !lectricity8. The Fundalini ,erpent means the
Fnowledge and the @astery conferred by the Cnion of both polarities
:G and >8 in oneself& when a perfect electro>magnetic circulation is
reali?ed in all the disciple's bodies, he then becomes a @aster. n a
corner is found the 9od ndra :the !arth8, mounted on an elephant
:*iravata8 brandishing the thunderbolt in one of his four hands. n
another corner, the 9oddess :,ha$ti <a$ini8 represents the splendour
of the Fnowledge and the llumination when the Fundalini is aroused
to the highest point.
Page '33, "3. IndirectementK le Mage agit s!r la m*moire en
tra5aillant d'a&ord s!r la s!&stance *th*ri)!e", "3. IndirectlyK
:he Mag!s acts on memory in ,orBing -irst on the etheric
)8 TN.: The action of Fire :by the sight of a frightful image or scene8
or the electro>magnetic power's, provo$es a "shoc$" that distends the
etheric lin$ between a person's physical brain and mental body. n
that sense, one can spea$ of a recollection's obliteration or
destruction. This phenomenon is temporary however, when one
considers a series of lives: one can indeed lose memory during a
whole incarnation but, actually, in the pure etheric substance :a given
,ystem's *$ashic *rchives that are obliterated > or rather absorbed
by a 9reat 0ogos > only at the 9reat #ralaya's time8, nothing is
obliterated nor destroyed& it is only the etheric lin$, enabling the
reading of what was recorded there, which is altered. This can
happen either by a magical action or following an intense fear or an
immense sorrow& nevertheless, those are the same #owers that
provo$e the phenomena: Fire :by a horrible sight8 or electro>
magnetism :prompted by the shoc$'s intensity8.
Page '3', "IJ"0es messages s!r le 5ent"", "IJ ":he messages
on the Eind""
)8 TN.: This is the literal translation of the Thibetan phrase naming
that phenomenon. *lexandra <avid>Neel describes it in her wor$s.
;.#. %lavats$y communicated most of the time thus with the @asters
wherever she be physically on !arth.
Page '3?, "ce )!i l!i "orterait !n "r*.!dice *norme", ",hich
,o!ld do it enormo!s harm"
)8 TN.: ndeed, @an$ind, as a global entity, has a Farma :@an$ind's
Farma8 that permits or forbids, at a given time, the spreading of a
$nowledge, of a science, of a techni-ue, liable to ease its life,
alleviate its sufferings, etc... for those trials are deserved and lead to
the evolution of the =ollective =onsciousness. The wars, the
epidemics, the struggles for Freedom, of these last two centuries,
balanced a retributive Farma and thus made possible the acceleration
of the scientific "discoveries", of the -uality and of the generali?ation
of the analgesics, of the technological progresses& those are factors
that completely transformed life in a physical body and the material
environment of the individuals. f therefore a @agus divulges a
$nowledge while "the $armic hour" has not come for @an$ind yet, he
incurs a ris$..., but generally the @agus remains silent and uses his
$nowledgefor himself and in the event for his own& that is not egoism
but mere $nowledge of the 0aw.
Page ''?, "de!x -orces de m=me "olarit* se re"o!ssent alors
)!e de!x -orces de "olarit* o""os*e s'attirent", "t,o -orces o-
same "olarity re"el each other ,hile t,o -orces o- o""osite
"olarity attract each other"
)8 TN. : The centre of the !arth is electrical :G8& its periphery is
magnetic :>8. n therefore charging himself with :>8 magnetism, an
individual provo$es a phenomenon of repulsion in relation to the :>8
terrestrial surfiace, the two negative polarities repelling each other,
then he levitates. n charging himself, on the contrary, with :G8
electricity, the :>8 terrestrial surface attracts him in very intense a
fashion :the two opposite polarities attract each other8 and the
individual can be "nailed" to the ground to the extent of being unable
to budge.