Saint-Yves d’Alveydre – The Archeometer – Summary comment
Type of Spiritual Experience
Joscely provides a much longer commentary, but his comments on Alexandre's communication with his dead wife are worth repeating
A description of the experience
The Creation of a Universal System: Saint-Yves d’Alveydre and his Archeometer by Joscelyn Godwin
I doubt that there is anyone today—even that there ever was anyone—who shares the opinion of Saint-Yves: that the Archeometer is the result of his rediscovery of the true, primordial wisdom of mankind, disfigured and denatured no less by the Jewish Kabbalists than by the profane Greco-Roman civilization of which we are the unfortunate heirs—a wisdom familiar to Moses and Jesus, but since preserved solely in the secret universities of the Brahmins, their very existence unsuspected to this day.
Nevertheless, the origin of this Vattanian alphabet remains an open question until Hindu scholars and philologists can explain its existence. It is not enough simply to dismiss it, or to veil it in further mystifications......................
This .... leads us to reconsider the revelations which Saint-Yves received after the death of Marie-Victoire. Was he a spiritualist? To answer this question, it must be understood that the whole affair of his wife’s death—oratory, rituals, apparitions, and inspirations—was the natural consequence of ideas he had expressed twenty years before, in his book Clefs de l’Orient (1877). There he described the procedures to be used in assisting the soul to leave the body, and recommended that this science of “psychurgy” should be cultivated within the family. There can be no doubt that he used it himself at Marie’s death.
There is more.
A small dossier of manuscripts, dating from the same period as Clefs de l’Orient, contains the valuable evidence that Saint-Yves had drawn up at least the plans for a secret sanctuary dedicated to psychurgy, that is, to the evocation of souls for obtaining messages, either through table-rapping or through a human medium. This sanctuary had obvious links with the cult founded by Fabre d’Olivet in the last months of his life.
But twenty years later, Saint-Yves doubtless regarded the visitations of Marie-Victoire, either in a “blinding light” or more inwardly, not as spiritualist phenomena but as mystical experiences: as encounters with a reintegrated being—he calls her “a Saint in Paradise”—whom he rightly named his “Angel.”
"The Abbé Simonin, who celebrated the mass of June 6, 1896, “brought sacerdotal vestments of white and gold, believing with me that my beloved wife is a Saint in Paradise.” See Saunier, Saint-Yves d’Alveydre."