INTRODUCTION

tianity called every rational being to the sacred communion with the Divine Word.

Now our era presents singular analogies with the final centuries of that ancient world. Catholicism has taken the place of the ancient religious teaching in the West, and the Pharisees have only changed their name throughout the ages.

All philosophical schools are in turmoil, and Catholicism is agonizing, struck dead by clerical pharisaism.

At the same time, the most diverse doctrines and the most secret traditions are coming to light. The Oriental tradition represented by Buddhism has attempted a vain effort to seize the intellectuality of the old continent. Immediately, the schools that are custodians of the Western tradition have shown themselves in broad daylight and have claimed the place that the cloudy Hindu mysticism—which suddenly found itself reduced to six defenders in France—was trying to invade; the Kabbalah the Jewish mystical tradition has organized its teaching, Martinism a mystical order based on the work of Louis-Claude de Saint-Martin, of more recent origin, has extended its influence and has seen the number of its initiates increase a hundredfold, Gnosis esoteric knowledge of divinity is reappearing in the light more alive than ever, and this unexpected movement that carries spirits toward spiritualist philosophy a philosophy prioritizing spirit over matter is so evident that industrialists are arising who, without tradition or knowledge, are preparing to manufacture works on magic just as they manufactured treatises on "scientific popularization" yesterday, and just as they will manufacture manuals of sorcery tomorrow. Against them, only one weapon is effective: the most complete light possible.

How many eccentric titles, how many reputations built on the audacity of empty affirmations and unjustified pride will crumble like houses of cards when everyone can understand the origin, the transformations, and the adap-