Inside a Therapeutic-Magical School: History & Methods of J.M Kremmerz and the Brotherhood of Myriam

The Schola Philosophica Classica Italica – Fr+ Tm+ di Myriam

The Kremmerz’s Brotherhood of Myriam is rarely seen in the English speaking world. This special article is a blog contribution from Fr+ L. J. Aniel on behalf of the Schola Philosophica Classica Italica – Fr+ Tm+ di Myriam in joint partnership with Pansophers.com for the Beehive Project. This incentive invites many Rosicrucian and Hermetic fraternities to contribute interesting articles representative of each tradition.

Introduction to Kremmerz and His Hermetic System

At the end of the nineteenth century, a group of Hermetic Masters forming the Great Egyptian Order (not a masonic, but an entirely and properly magical order) decided to begin divulging the occult science to the public. To this end, a General Delegate was chosen, the Master Initiator J. M. Kremm-Erz (Ciro Formisano, 1861–1930), who made himself manifest through three esoteric journals, Il Mondo Secreto (The Secret World, 1897–1899), La Medicina Ermetica (The Hermetic Medicine, 1900), and Commentarium (1910–1911). Such publications enabled Kremm-Erz to interact with his readers, with whom he had intense public and private epistolary exchanges. As we will show, these journals were part of an overall project that included all of the steps of a complete initiatory path.[1]

1. Classical Magic for the New Century

The Mondo Secreto (1897–1898) assembled many articles from different authors, but its most important feature was the ‘Elementi della Magia Naturale e Divina’ (Elements of the Natural and Divine Magic),[2] meant to cover all of the seven aspects of this Science:

The Magic that I unbury in a form that is compatible with the contemporary knowledge of the profane people is the classical one, containing all of the basic principles of the spiritual and material sciences. […] But I will simply tell you this: allow me to give you the certainty of an occult, both human and extra-human, power through a progressive initiation. […] This progressive initiation, which I mention, neither is nor will be an idle talk. I outline it by such a simple practice that anyone will be able to follow without serious inconvenience: young and very young people, ladies and good men. […] I only recommend, if you do not have the clear ideal to wish to learn something new, do not try this unknown and let snails hold their ram’s horns inside; for many reasons, especially to prevent—in case your ideal of science is not pure—that the unknown Lord, who will come and see you (as soon as you are worthy of it), will do your good in the opposite direction, treading his invisible hand on your worldly things: in this way, he would give you proof of his presence by influencing everything pleasant in a contrary way, and maybe by changing caresses in bludgeoning.

This practice serves to knock a few corners off the naked psychic organism of the neophyte so as to give it the possibility of phenomena of a higher order, and certainly such a light to both allow him the practice of all the experiments and the understanding of all the theories which I will be publishing later on, since once finished the first astrological ternary

Sun      Moon

☉        ☽

☿

Mercury

we will enter the second ternary

Mars    Venus

♂        ♀

♃

Jupiter

in which every researcher shall begin, as prepared as he will be, to experience and try the first problems of natural magic, namely:

– 1st Influence of man on man,

– 2nd Influence of man on the environment,

– 3rd Determined action on men, the environment and inanimate things,

– 4th Limits of natural magic and the possibility of entering the extra-human world.

This extra-human world begins to unfold itself to the incipient person in the planet of Saturn ♄, that is, at the seventh point, where the limits of the natural magic border on the world of the invisible beings, and then either one goes ahead or one remains an abortion in magic.

All this—the reader must guess it—it is not abandoned to chance. I explain, write, and recommend precautions. Those who perform my practices will put themselves in direct communication with me, through certain things which will develop in a propitious ground; then, the practitioner will understand the spirit of what I will darkly write, whereas the vulgar reader will only understand the form.

In short, this is the key to an entire philosophical building (Freemasonry?), which will have a great influence on the creation of a school: this school will make individual research easier, as well as the progress of those whose success will encourage to continue research.

What is today asked as an experiment, that is seeing and touching the astral body of a master, will be easily obtained by studying and practicing what I will write, because then the phenomenon will be possible, whereas now it is not, for the same reason that, in order to put St. Peter’s dome on a house, the latter needs to be made capable of bearing its bulk. […] Neophytes who truly want shall only practice and purify themselves: as soon as they have progressed so that it is worth the risk to put St Peter’s dome on their new psychic building, they only must insistently call by the voice of their soul and will, and without illusions or smiles, they will see, and touch, and hear me, wherever and however they want. That is all the program of the school that I am opening: making oneself able to see and hear me is your job; making myself visible or sensitive to those who are ready, wherever they are, this is my will. (Il Mondo Secreto 1, 1898, pp.493-499, see fig. 1)

Kremm-Erz only wrote the first four parts of this project, that is, ‘The Master’ (☼), ‘The Disciple’ (☽), ‘Intelligences, Forces, Creations’ (☿), and ‘The Mysteries of the Thaumaturgy. The physical and hyperphysical active force’ (♂︎).[3]  In these chapters, he presents all of the necessary information on aspects of the classical Magic that, at the end of the nineteenth century, needed to be preserved. In this way, he incrementally prepared his public to accept the existence of a school of a specifically Italic magic and tradition—and his more willing readers to take part in this project. To his mind, this effort should have been the last possible attempt to adapt traditional magic to the modern world:

Perhaps, I will be the last one, and the first one, to rehabilitate the ancient classical logologies of the occult science, to mark the junction ring between ancient and new forms of the human knowledge, that knowledge tending towards the apotheosis of the divine synthetic wisdom. But in the future, those who will come after me will only be my complete transformation into modernity, and the world will greet things that are ancient knowledge of the unique science’s priesthood as very modern discoveries. (Il Mondo Secreto 1898-1899, p. 251, see fig. 2)

2. A Therapeutic School of Magic

Beginning in 1900, Kremm-erz was in the condition of publicly revealing the existence the Brotherhood of Myriam, created in 1896, whose only purpose was to offer a form of magical experimentation through hermetic medicine. Thus, another review, La Medicina Ermetica, was published. The presentation that Kremm-Erz gave of himself and of his project at the beginning of this new publication is particularly revealing:

Who is in charge of this institution, whose only form of propaganda is modern, is not an inspired one, posing as a Messiah; our head and master is a sage one, that is a Mind enlightened by the Rays of Truth, one who has conscience of his work and science of his word. Within the decadence of all masonic and religious institutions—by mandate, the time being ripe—, he leads all the lost sheep of the flock to the original source of the Good, so that, in the twentieth century, after the convulsions and crises that will mark a health bath, a new priesthood will rise up to the humanity, unifying Science and Faith in the same word, that is Faith by the Science and Science in Faith. This Sun ☼ of the new century, breathing peoples’ happiness into the reason of the human solidarity, for the conquest of peace and social well-being by the sole practice of the good and the True, is set over all of the temporal political forms of churches and sects; it will spread its life-giving rays from the Egyptian Orient—that is from the Sacred River or Nile of the mysterious religions—and will bring to peoples, in the future, the existence of peace and joy that the Bible depicts by the Ein Gedi valleys, where the mystical Roses bloom by enchantment and the innocence of wild beasts reaches the boldest hyperbole of the tales. (La Medicina Ermetica I.3-4, July 1899, p.3-4, see fig. 3)

As Kremm-Erz himself stated in an important passage of his ‘Elementi della Magia Naturale e Divina’ (p.571f.), the initiatory transmission can be performed on different levels. Leaving aside the direct contact or communication of an individual (hero, prophet, etc.) with his or her divinity, three other levels are possible:

1. The personal, direct consecration given by the founder or his descendants;
2. The initiation transmitted by an order as a ‘seat of practicians’;
3. The initiation incorporated in the rites of a collective soul, spreading a common influence on all of its members.

Kremm-Erz chose the last one, whereby the connection to the highest spiritual influence (☼) is mediated by a Lunar, collective soul (☽), that is related both to a specific archetype (☽, Myriam, the Virgo-Mother) and to the soul (☽) of each member of the Fraternity; hence, the importance of keeping the collective soul always pure and stable as well as of being properly connected to it through traditional methods beginning with the first access to the Fraternity.

For this purpose, Kremm-Erz presented a specific set of instruments to his Neophytes, assuring contact with ‘Myriam’ (instruments that are still given to all of the regular members of our school):

1. a red silk cord, consecrated with a special, strictly secret formula;[4]
2. a certificate of inscription, guaranteeing their integration into the hermetic chain by the attribution of a personal, identifying number and astral signature;
3. a glyph of their ‘complementary’ genius, i.e., of their personal sleeping highest nature, the archive of all the potentialities that can bring each of them to the highest spiritual development in a specific incarnation. This is absolutely necessary, so that the neophytes can already work on the connection with their internal Master, already from their first steps.[5]

Unlike institutions that include therapeutic practices among other types of spiritual work, the Brotherhood of Myriam is based on the principle that hermetic medicine can form an initiatory path by itself, its ultimate purpose being the elimination of the illness that hinders someone’s evolution, and therefore a form of spiritual awakening. As such, hermetic medicine is not a new form of medicine, supposed to replace the ‘official’ one; nor does this hermetic medicine refer to already existing alternative therapies, oriental medicines, or integrated forms of medicine. As in the ancient cult of Asclepius, hermetic medicine is a form of healing that includes the overall human being, the different levels of his or her existence, and his or her spiritual needs.

3. Hermetic Medicine

Use of the adjective ‘hermetic’ is not due to chance. If this term does not occur in the former journal, Il Mondo Secreto, in which Kremm-Erz wrote on classical magic, the fact that he put it in the title of his second publication, also hosting an important section named ‘Risposte ad un aspirante ermetista’ (Answers to an aspirant hermetist), proves the existence—beyond the magical ceremonies—of a transmutative path. The latter was based on the use of the living forces of nature and of the human being, divided into physical-etherical body (Saturn), astral body (Moon), mind (Mercury), and causal spirit (Sun).[6]  This new perspective amounted to resuscitate knowledge of the Corpus Hermeticum and the Qabalah, as the twenty-two chapters of the small book La porta ermetica (The Hermetic Door) also show. This work was published in 1910: in the same year, a third journal edited by Kremm-Erz, the Commentarium, also appeared. Its purpose was to go into these matters in depth.

Because each level of an individual presents specific diseases, it is important to adopt appropriate—not interchangeable—remedies. The first level (Saturn) only deals with the physical-etherical realm: therefore, the hermetic action consists in transforming every ordinary medical act, which of course remains mandatory, into a form of sacred medicine. Medical prescriptions are accompanied by spiritual work that aims to eliminate possible damaging side-effects of the allopathic treatments, or to make them more effective. This work also corresponds to the level of natural magic, whereby an analogical natural agent (stone, plant, color, etc.) compensates for the loss of internal balance of a disease by conveying the vital force that is needed. The Brotherhood of Myriam employs a particular form of natural magic—transmitted by the Order’s Masters, known as Mamo Rosar Amru and Izar bne Escur—, that is based on lunar rhythms. Kremm-Erz wrote a very instructive, public note on this subject in the first volume of his Commentarium:

According to the precise data of classical astrology, complex correspondences exist between certain positions in the visible skies and certain substances, or comestibles, or simple drugs, used by the common medicine. This means that those substances are not only influenced by the exterior aspect of the moon, but also that they correspond analogically—by their formal constitution (signatura rerum) or adaptable virtue or composition—to the lunar period. This excludes the formation of a table […], where, for example, one states that such a plant has a positive value in Aries’s moon and such other plant in Cancer’s. This is not possible, since, according to the astrological rules of Mamo Rosar Amru—that those who deal with those matters have at their disposal—the celestial aspect varies along progressive recurrent periods of twelve, twenty-four, thirty-six, seventy-two, one hundred and forty-four years, and not according ordinary astronomical and mathematical computes. (Commentarium 1, 1910, p. 25, see fig. 4).

The specific instructions (called Lunazioni ‘Lunations’) that Kremm-Erz gave from 1913 until the end of his life were preceded by the following reminder, stating that this form of hermetic medicine is impossible without the personal purification and development of the healer:

These annotations can help everybody, in all of the circumstances and needs of life. The advice that they contain must be given by charity, without making money, since Izar obtained them from Hermes for the good of the poor people. The misers who would sell them will lose their goods, their possessions, their peace, five times their crime’s price. These astromantic prescriptions will not work for people being vile in front of the suffering, and cruel because of other people’s fame, right and necessities. They will worsen the evils and sufferings of the person who wished to harm Hermes’ favorites. Deus vult. (Lunazioni, see fig. 5)

The diseases of the physical and astral bodies are frequently intertwined: as in the case of lunar eclipses, when the Earth hides the solar light from the Moon, our physical world can prevent our astral body from receiving the rays of the Spirit; conversely, as in the case of solar eclipses, when the Moon hides the solar light, a contaminated astral body can harm our mental state. For this reason, after practicing natural magic for a certain period, Myriam’s Neophytes are promoted to the grade of Elders so that they can learn to work on a higher level, that of the astral magic. For this purpose, they receive a silver ring with a second personal glyph that is meant to help them in the demanding task of establishing contact with the therapeutic genii of Myriam’s invisible chain.[7]  Myriam’s Elders explore the astral level and, with the help of particular genii, reinstate the astral body of a sick person in its original function and position. In fact, all sorts of shocks (negative emotions, addictions, frequentations, fanaticism, etc.) produce a form of unbalance of the astral body and, consequently, a vacuum that negative influences can fill up, transferring physical illnesses to the physical body.

According to the hierarchical structure prescribed by Myriam’s ‘General pragmatics’ of 1909, the external circle of the Brotherhood of Myriam ends here. From these first steps, it already becomes clear that the therapeutic process is part of an awakening path, both for the Brothers and Sisters who progressively discover the interior mechanisms of life and for the assisted sick persons. If one is in a bad state of health, he or she cannot dedicate him- or herself to any spiritual path: healing can therefore be seen as an act that is relative to a specific problem, but also as an absolute one, with respect to the spiritual rebirth of an individual. Myriam’s Brothers and Sisters thus take an enormous responsibility; on no account are they allowed to interfere with people’s destiny. Thus, article 10 of the first Rule of Myriam’s Brotherhood states:

The Brother […] must yearn to become an ignored source of every well-being in the environment where he lives: family, relations, acquaintances, village, town and homeland. His mission must be exercised and executed without ostentation and external marked form. He must not look for sick and suffering people like in the profane societies, since this unceasing and exterior search would remove him from every type of perfection and spiritual balance, and would in vain pretend to substitute him to the Providence of the Invisible. Instead, since our help is not based, like in profane society, on the sole medicinal virtues of the drugs, our altruistic principle must tally with the absolute providential principle. For this reason: wait to providentially find yourself in contact with unhappy people, in order to help them with the spiritual and supreme intelligent forces of our invisible chain, because the simple fact that an unhappy individual has recourse to the help of a Brother or Sister is proof that we must be the providential instruments of the Good for him. (Regola di 1° Grado no.10, see fig. 6)

More specifically, in his Lunazioni, Kremm-Erz explains:

In healing experiments, do not intervene unless called. It is necessary that the sick person tells you: ‘heal me’. If this he or she has told you that, then your experiences are probative, because you will apply what you know and will heal him or her for sure. You cannot heal someone who does not ask you, because who does not ask you has his or her magnet in absorption and is preparing to die, or his or her patron spirit has condemned him or her to suffer. Rosicrucians represented Miriam by a rose, because love is the most perfect form of expansion of the magnet. The origins of chronic, corrosive, contorting, consumptive diseases lie in this stagnation of the magnet, which makes any capture by sympathy impossible. It is the particular God of the sick person who opposes: any effort would be useless. This note of mine will seem to you a regress, because I get you back to the Chaldean era, when the priest doctor refused his help because the genius of the sick person had rejected him or her. But I do proclaim, instead of a regress, an eternal truth against the mercantilism of the industrialist, disguised as a doctor and surgeon. (Lunazioni no.88, see fig. 7)

What has been publicly shared here for the first time in English shows that the overall project that the Masters of the Great Egyptian Order gave to Kremm-Erz as their General Delegate was, first, to present the laws and practices of classical magic, then to offer a way of experiencing these theories by applying them to the therapeutics, and finally to gradually prove that magic is an ‘integral science’, aiming at an ontological transmutation that only alchemy—not ceremonial magic—can realize. As Kremm-Erz describes the Rosicrucian stone door of the marquis Massimiliano di Palombara found in Rome:

‘This low door recomposed in the gardens of Piazza Vittorio Emanuele in Rome bears the complete Kabbalistic signs of aeonic magic, in order to enter or open the closed door to the profane people—and also bears inscriptions that you must not confuse with the signs, because the former belong to the aeonic magic, and the latter to the great transmutative or alchemical magic’ (Kremm-Erz, The Book of the Major Arcana, unfinished and unpublished work, 1909).

4. The transmutative path

Undue divulgations and misinformation—sometimes deliberately meant to deceive—have made the transmutative or alchemical path one of the most misunderstood aspects of Kremm-Erz’s school. Notably, very few people were authorized to follow this path: Brothers and Sisters of the internal circle had first to undergo a preliminary and mandatory initiation to the Great Egyptian Order as indirect members under the direction of Kremm-Erz or of another Master Initiator. This preliminary initiation included an oath, the transmission of a general lodge talisman, and of a specific pact talisman that bound the candidates to their Master, who personally followed their ensuing path. Next, the initiate had the permission to copy the first two books of the Corpus Philosophicum Totius Magiae (the ‘Preparation’ and the ‘Sophia’) containing the main doctrines of the Order and the first principles of the practice of the separando, i.e., the creation and separation of the flying body. This goal could be achieved in many ways: religious and passive, psychic and magic, or alchemical ones. The alchemical separando has never been revealed in full, for the simple reason that a systematic and standardized account of it would be impossible, as the practical aspects change according to the specific characteristics of each person.[8]  Moreover, the Masters of the Great Egyptian Order always let the disciples first intuit what they should do, then try and verify the correctness of the practice through experimentation. They never imposed a general, identical pattern of instruction on them: ‘If each of you walks together with the other’, wrote Kremm-Erz to his disciple Luciano Galleani ‘Jesboam’ in 1908, ‘the market stall won’t show it [i.e. the “Thing” they were looking for] anymore’. Eight years later, he added: ‘Remember that our path is initiation. The Master opens the door and introduces, but he does not complete, since, materially, he cannot say the last word […]. As for the reason of this “non possumus”, the day you will reach the solution of the sphynx’s enigma, you will simultaneously understand it’. The same year (1916), Kremm-Erz was suspended from his initiatory function because the Jesuits bought a copy of the Corpus from one of his students; his three most advanced disciples (Luciano Galleani ‘Jesboam’, Domenico Lombardi ‘Benno’, Giacomo Borracci ‘Caethel’) were thus instructed by another Initiatory Master of the Order, ‘Ottaviano’ (letter to Jesboam, 12 October 1916), which proves that the method Kremm-Erz followed was the Order’s method, not just his own. Moreover, the same Ottaviano directly gave the first part of the Corpus to Camilla Calzone Mongenet, who was his own disciple, but who also was instructed by Kremm-Erz as an eminent member of the Roman Academy of Myriam (letter to Jesboam, 13 July 1914).

The last people who followed the alchemical path under Kremm-Erz’s direction were Vincenzo (Vinci) Verginelli (1903–1987) and Gino Muciaccia (1904–1985); nevertheless, since Kremm-Erz died in 1930, short after their initiation, they were instructed not by a Master Initiator, but by some of Kremm-Erz’s disciples, especially Giacomo Borracci ‘Caethel’. Verginelli refused to transmit his instructions to anybody, admitting that he had no authority to do so; on the contrary, Muciaccia gave his copy of the Corpus to some of his pupils and initiated them to a form of internal alchemy. Catastrophic results followed this initiative: Muciaccia died shortly after, and one of his pupils published the version of the Corpus that he had copied. This copy, full of errors in the text and wrong glyphs as well as all similar copies stemming from the same model, is the source for all other copies, in Italian, French, and other languages, that circulate in esoteric groups in Italy and abroad. They have all the same misprints, gaps, inaccuracies, and wrong glyphs.

Meanwhile, after World War II, Domenico Lombardi ‘Benno’ (1863–1951), former secretary to Kremm-Erz and Master of Myriam, received authorization from the Great Egyptian Order to revitalize the Myriam’s Brotherhood: thanks to him, we are still a living and active school.[9]  Unfortunately, shortly after his death in 1951, his disciple Mario Parascandolo ‘Hahaiah’ transmitted not only Myriam’s curriculum but also his own forged system of sexual alchemy to his friend Carlo Coraggia ‘Lehaiah’, (1897–1982) founder of the CEUR ‘osirian’ group and of an Osirian Egyptian Order (OOE in Italian), inherited by Aleandro Tommasi ‘Rheathel’ and Ugo Danilo Cisaria ‘Asaliah’. Parascandolo himself admitted in 1952: ‘Only a minimal part of what I have been exposing to you since last year has been given to me through direct instruction, that I parrot. All of the rest came to me from practice’ (that is, he designed the majority of his instructions himself).[10]  Thus, he did not give any lodge talisman[11]  and was unable to provide initiates with a pact talisman, which was replaced by the Shemhamphorash glyphs attributed to Blaise de Vigenère, written with the blood of the candidate, a very dangerous and spurious practice. This substitution means, among other things, that this group did not know the secret kabalistic teachings (glyphs and the use of them) specific to the Brotherhood of Myriam.

But this series of forgeries is only the beginning of the story: first Parascandolo, who died shortly after CEUR’s foundation, in 1954, then Coraggia and his followers invented all kinds of wrong, disgusting, and poisoning practices (‘Alcaest’, ‘Couple practice’, ‘Caduceus’s and phoenix’s creation’, etc.) that have been systematically adopted by all of the OOE members, copied and distributed to other people in Italy, and passed off as Kremm-Erz’s arcana to all foreign groups globally.

To discredit Kremm-Erz’s school, other people wrote Sputo della Luna (‘Moon’s spit’), a totally fabricated extension of Corpus’s first two books that includes all sorts of pornographic material. Other forgers invented the ‘Great Arcanum’, with the practice of the epagomenal days, which is also, under an apparently more reliable aspect, completely spurious.

Such deceptions are a disgrace, especially for people like hermetists, who know that thoughts are real things and that wrong or deceitful thoughts become dangerous, living beings. People should thus realize how far they are from an authentic, radiant, and positive path—which is also evident from the results that they have obtained.[12]  It is not our intention to enter into polemics on these matters and leave each researcher free to make up his or her mind. We simply suggest that an honest debate can only be performed on historical and real evidence, not on what people think, hear of, or simply wish to believe.

For those readers interested in finding out more, please note the author and brotherhood do not answer questions and comments on internet, but interested parties can write them a message by email using this email address: tutor.modulo1 [@] kremmerz.it

On behalf of our Pansophers community we thank Fr+ L. J. Aniel, Procurator of the General Delegate of the Brotherhood of Myriam, Italy and the Italian Brotherhood of Myriam for this rare contribution.

Footnotes:

[1] All of the translations are our own. With a few exceptions, they are the first published translations of these texts in English.

[2] This series of articles has been collected in a single volume, Avviamento alla scienza dei Magi, Bari 1917, of which many other impressions exist. Regrettably, the French and English translations (Introduction à la science hermétique and The Hermetic Science of Transformation: The Initiatic Path of Natural & Divine Magic) are only a very incomplete and subjective selection of the original work.

[3] Kremm-Erz’s article ‘Il Pazzo preludia alla Piromagia’ (The Fool preludes the Pyromagic [i.e., the Magic of Fire]), published in the review Luce e Ombra IX/7-8, 1909, pp.358–371, was meant to be the introduction to the unfinished Libro degli Arcani Maggiori (Book of the Major Arcana) and corresponded to the section on ♀of this original series: ‘This prelude to the Major Arcanum of Venus should be the continuation of the Elements of Natural and Divine Magic published in the years 1898-1899 of the Secret World…’ (note 1). The existence of the Pyromagic was publicly revealed by J. Evola, in his La Metafisica del sesso, (The Metaphysics of sex) ch.58 (‘La Myriam e la Piromagìa’, translated as ‘The Myriam and the “Fire Magic”’); but Evola had never been initiated in this field of Myriam’s School and only had partial, second-hand knowledge of the matter.

[4] This formula has been regularly passed on to us by Master Domenico Lombardi Benno, former secretary of Kremm-Erz.

[5] Instructions for attributing this unique and personal genius that has nothing to do with other computations of personal ‘angels’, decanates etc. have been transferred by Master Kremm-Erz to his direct disciples, especially Luciano Galleani Jesboam and Domenico Lombardi ‘Benno’, who wrote on this subject a text, ‘The neophyte’s certificate of inscription’, which has never been made public.

[6] Different schools and scholars have applied this classification to their own, more recent traditions, as it is particularly clear and useful. Julius Evola, in his study on the hermetic tradition, first appeared in the journal Krur, then republished as an independent volume, states: ‘In this way we come to consider a quaternal division of the integral human being, that belongs to the hermetic and esoteric knowledge. Generic hints are found in almost all of the texts teaching that, besides the quintessence—bond and spirit of the elemental nature—, the four principles are included in our stone. Nevertheless, in the specific form that we will expose now, there is a still more traditional teaching, known by those who have traditionally received it, something that can still happen today, since still today the hermetic tradition continues to have its representatives’ (p. 333). After this statement, Evola dedicated a full article to ‘The four beings in the man’, where he revealed that his notes ‘follow at the maximum the teaching given on this subject by Kremmerz’, especially Myriam’s Workbook D and the Dialogues on Hermetism (p. 375).

[7] Part of the theoretical aspects of our system have, again, been made public by Julius Evola in his article ‘Preparation to magic according to Giuliano Kremmerz’, which first appeared in Krur (1929, p.225ff.). To this, we can add a quotation from an internal instruction (Workbook D), where it is said: ‘You must consider this school and family not as it appears from its recent history, i.e. an attempt to create a magical organization in the full century of renewal, but like a reconstruction, where all of the historical, i.e. ancient and very ancient, components fatally come back, be they human or ethereal, i.e. be they human beings or ancient eons and genii, and intelligences of masters, which cannot come back now to the humanity, i.e. to the human incarnation’.

[8] It is essential to understand the difference between sex magic or alchemy and internal alchemy: the former works with ‘power’ on a Saturnian-Lunar level, the second with ‘light’ on a Mercurial-Solar level. The first is a sort of ‘horizontal’ practice, whereas the second is a ‘vertical’, evolutive path. If one tells you that he or she feels ‘power’ even if the practices are wrong, this does not mean that he or she is working for his or her evolution.

[9] As far as we are concerned, we have been legitimately authorized, as Brotherhood of Myriam, to work according to the original instructions that we have in our archive, in order to follow the entire path that raises the aspirant to the rank of Master of Myriam. The method of the Great Egyptian Order that we have revealed in the present article is no longer followed in the same way, but we still rely, for our curriculum, on the original, correct, and complete manuscripts, including the Corpus and the Magister’s notes (that is, all of the instructions Kremm-Erz personally gave to his direct disciples, that are simply hinted at in the Corpus and have never been revealed outside our School).

[10] If one is genuinely interested in working in Kremmerz’s tradition (as in every other tradition), the least that he or she can do is to work with original, authentic texts and instructions (some of which can be found in the volume by Anna Maria Piscitelli ‘M. A. Iah-Hel’, La pietra angolare miriamica, Norcia 2014), not with modern, wrongly transcribed or forged texts, or photocopies of allegedly ancient manuscripts, which frequently end up being forgeries, like the works mentioned here or many manuscripts attributed to Giustiniano Lebano-Sairitis Hus.

[11] In fact, those that can be seen here, p. 23, have in fact an empty central circle, only containing the abbreviation S. Mag. Os. Univ.

[12] Beware of people who publicly give information on internal aspects of the initiation: they literally violate your soul, since it is up to you to autonomously discover (or Platonically ‘remember’) the ‘thing’, otherwise you will become a mere, passive practitioner (the opposite of the initiate), incapable of knowing if the instructions that you follow are right for you or not. In its highest form, initiation has always been done in this way (i.e., as a confirmation, or not, of what the researcher has independently developed by his or her intuition, and not as a set of instructions that must be passively followed, simply because a presumable “Master” gives them out of his or her authority, without any explanation).