PREFACE TO THE FIRST EDITION

Long considered a chimera, alchemy appears to the scientific world more and more every day. The words of scientists on the constitution of matter and their recent discoveries show and give evidence of the dissociation potential of chemical elements. Nowadays, n one any longer doubts that the elements, once regarded as simple, are in fact any partisans. The deceptive concept of inertia disappears from the Universe, and that which only yesterday seemed heresy has today become dogma. With an impressive uniformity of action, but in varying degrees, life manifests itself in the three kingdoms of nature, once clearly separated, and among which there is no longer any distinction made. Origin and vitality are shared by the triple group of the ancient classification. Crude substance proves to be animate. Beings and things evolve, progress through constant transformations and new beginnings. Through the multiplicity of their exchanges and combinations, they separate themselves from the original unity, only to resume their original simplicity under the influence of decompositions. Sublime harmony of the great Totality, immense circle through which the Spirit goes in its eternal activity and which has for center the unique living fragment, emanating from the creative Logos.

And so, after having strayed from the correct path, modern science seeks to rejoin it, progressively adopting ancient concepts. Much like successive civilizations, human progress obeys the inescapable law of perpetual renewal. Though it be against all, Truth always triumphs, in spite of its slow, painful, and tortuous advance. Sooner or later common sense and simplicity gets the better of sophistry and prejudices. "For there is nothing", the Gospel 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 reading. "Our books have not been written for all", repeat the old masters, "though all are called upon to read them". For each one of us must contribute his personal effort which is definitely essential if he wants to acquire the notions of a science which has never ceased to be esoteric. This is why the philosophers, aiming to hide its principles from the masses, have concealed the ancient knowledge in the mystery of words and the veil of allegories.

The ignoramus will not so easily forgive alchemists their allegiance to the rigorous discipline they have freely accepted. I know my master cannot shun this same criterion. Before all, he had to respect the divine will, giver of light and revelation. He also owed obedience to the philosophers’ law which imposes upon initiates the necessity of inviolable secrecy.

In antiquity, and especially in Egypt, primordial submission applied to all branches of science and the industrial arts. Potters, enamellers, goldsmiths, foundry workers, worked inside of temples. The working personnel, of workshops and laboratories were part of the priestly class and answered directly to the priests. From the Middle Ages up to the 19th century history shows us numerous examples of similar organizations in chivalry, the monastic orders, freemasonry, trade guilds, etc., many professional associations jealously guarded the secrets of their science or their trades; they always maintained a mystical or symbolic character, kept traditional customs, and practiced religious ethics. We know the tremendous respect which the gentlemen glassworkers enjoyed with kings and princes, and to which extent they took care to prevent the circulation of the secrets specific to the noble industry of glassmaking.

These exclusionary rules have a profound reason. If I were to be asked, I would simply say that the privilege of science should remain the prerogative of a scientific elite. The most beautiful discoveries prove to be more harmful than useful once they have fallen into the popular domain, and are distributed without discernment to the masses and blindly exploited by them. Man’s nature pushes him voluntarily towards evil and the worse. More often than not, that which could bring him well-being turns to his disadvantage and eventually becomes the instrument of his ruin. Methods of modern warfare are, alas! The most striking and the saddest proof of this disastrous state of mind. Homo homini lupus (Man is wolf to man). For the mere reason that they used overly obscure language, it would be unfair in the face of so serious a danger to bury the memory of our great ancestors under a reprobation that they do not deserve..  Must we condemn them all and despise them, only for the fact that they showed too much restraint? By shrouding their works in silence and their revelations in parables, the philosophers acted wisely. Respectful of social institutions, they harm no one and ensure their own safety.

Allow me, on this topic, a simple anecdote.

An admirer of Fulcanelli was once conversing with one of our best chemists and asked for his opinion on metallic transmutation.

"I believe it is possible", said the scientist, "though its realization is rather doubtful".

"And, if some sincere witness certified that he had seen it, and if he brought you a categorical proof", replied the master’s friend, "what would you think?".

Answered the chemist: "I would think that such a man should be mercilessly hounded and suppressed as a dangerous criminal".

Consequently, prudence, extreme caution, and absolute discretion appear fully justified. For, after this, who could blame Adepts for the particular style which they use in their divulgations? Who would dare to throw the first stone at the author of this book?

Yet, because of the opinion we might have formed of a teaching where clear language remains forbidden, we should not conclude that there is nothing to discover in the 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 manner. To discover on what ground the principles of the art have been laid, the student, because of the clear and firm development, only needs to make a few efforts. He will even be able to accumulate a great number of the necessary pieces of knowledge. Thus equipped, he will then be able to attempt this great work and leave the speculative domain for that of positive realizations.

From this moment on, he will encounter the first difficulties, and he will have to clear numerous and practically insurmountable obstacles. There is not a researcher who doesn’t know these stumbling blocks, these insurmountable limits against which I myself, several times, nearly failed. Of this, my master has kept the permanent memory, even more than I did. Much like Basil Valentine, his true initiator, he was 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 vanquish these trying causes of interruption. His method is different from that employed by his predecessors; it consists in describing in detail all the operations of the Work. After having divided them into several fragments. He thus takes each of the phases of the Work, begins its explanation in a chapter, interrupts it to continue it in another, and completes it in a final passage. This parceling out, which turns the Magistery into a philosophical puzzle, will not frighten the educated investigator; but it quickly discourages the layman, incapable of finding his way in this labyrinth of a different nature, and unqualified to uncover the correct sequence of the manipulations.

Such is the essential interest of this book which Fulcanelli presents to the cultivated reader, called upon to judge the work according to its value, according to its originality, or perhaps to appreciate it according to its merit.

Finally, I would feel I had overlooked something if I did not mention the remarkable and splendid drawings of the painter, Julien Champagne. This excellent artist is worthy here, again, of the greatest praise. I am also happy to extend my thanks to the editor, Monsieur Jean Schemit, whose trustworthy taste and proven competence so perfectly guided the building of the material form of the book The Dwellings of the Philosophers.

Eugene Canseliet
F.C.H.
April 1929