Bøker i Ésotérisme et Paranormal-serien

" If ever a book should be written on the Romance of Symbolism, its hypothesis of interpretation, its traditional and imputed histories, a considerable space would be allotted assuredly to Tarot cards; while seeing that at this day there is more concern in the subject than was felt even in the past, there would be a call not only to survey that which lies behind us, a strange field of speculation and reverie, but the prospect extending in front, since every year brings forth some new proposition and provides material for future imaginative flights. It is very curious to contrast those comparatively sober terms in which Court de Gebelin introduced his discovery of the cards, though he sought to prove that their origin was in Ancient Egypt, with the fantastic declamations of Éliphas Lévi, who affirmed not only that they were the Alphabet of Enoch, Hermes Trismegistus and Cadmus but the Gospel of all Gospels, a synthesis of science and the universal key of the Kabbalah..."

" This work contains a collection of the customs, usages, and ceremonies current among gypsies, as regards fortune-telling, witch doctoring, love philtering, and other sorcery, illustrated by many anecdotes and instances, taken either from works as yet very little known to the English reader or from personal experiences. Within a very few years, since Ethnology and Archæology have received a great inspiration, and much enlarged their scope through Folklore, everything relating to such subjects is studied with far greater interest and to much greater profit than was the case when they were cultivated in a languid, half-believing, half-sceptical spirit which was in reality rather one of mere romance than reason. Now that we seek with resolution to find the whole truth, be it based on materialism, spiritualism, or their identity, we are amazed to find that the realm of marvel and mystery, of wonder and poetry, connected with what we vaguely call "magic," far from being explained away or exploded, enlarges before us as we proceed, and that not into a mere cloudland, gorgeous land, but into a country of reality in which men of science who would once have disdained the mere thought thereof are beginning to stray. Hypnotism has really revealed far greater wonders than were ever established by the fascinatores of old or by mesmerists of more modern times. Memory, the basis of thought according to PLATO, which was once held to be a determined quantity, has been proved, (the word is not too bold), by recent physiology, to be practically infinite, and its perfect development to be identical with that of intellect, so that we now see plainly before us the power to perform much which was once regarded as miraculous...."

"Any attempt at a scientific explanation of the phenomenon of "crystal seering," to use an irregular but comprehensive term, would perhaps fall short of completeness, and certainly would depend largely upon the exercise of what Professor Huxley was wont to call "the scientific imagination." The reasons for this are obvious. We know comparatively little about atomic structure in relation to nervous organism. We are informed to a certain degree upon atomic ratios; we know that all bodies are regarded by the physicist as a congeries of atoms, and that these atoms are "centres of force." Primarily, the atomic theory would refer all heterogeneous bodies to one homogeneous substance, from which substance, by means of a process loosely referred to as "differentiation," all the elements are derived. These elements are the result of atomic arrangement, and the atoms of each are known to have various vibrations, the extent of which is called the "mean free path of vibration...."

Ayant traversé les trois calamités du monde des transformations (Abred), ayant triomphé des trois nécessités qui s¿attachent à sa nature mortelle, ayant remporté les trois victoires qui justifient l¿état d¿humanité, l¿Homme pénètre dans le monde des Esprits purs ou Monde de la Blancheur et se crée une personnalité indestructible. La vérité, la volonté et la puissance accomplissent, par l¿union de leurs forces, tout ce qüelles désirent; elles commencent dans l¿état d¿humanité et durent ensuite toujours.Ce résumé de la doctrine druidique, fondé sur les Triades et le Barddas, a d¿abord été rédigé en breton par Kaledvouc¿h (Yves Berthou) sous le titre Dindan derw an drouized.Traduit en français par Philéas Lebesgue, Sous le chêne des druides a paru pour la première fois en 1931.Né à Pleubian (Côtes-d¿Armor) le 4 septembre 1861, Berthou suivit une formation technique qui le fit mécanicien dans la Marine, dessinateur au Havre et sous-ingénieur dans la construction navale à Rochefort. Il s¿agrégea à un cénacle littéraire rochefortais et publia ses premiers recueils (C¿ur breton, 1892 ; La Lande fleurie, 1894...). Il créa au Havre un mensuel littéraire catholique, La Trêve-Dieu (1896-1897), qui reçut des contributions de qualité (Frédéric Le Guyader, Georges Rodenbach, Francis Jammes, Paul Fort, Léon Bloy...). Les exigences du labeur le menèrent ensuite à Paris. Il s¿y lia à Le Fustec dont l¿influence ajouta à la découverte des poèmes de François Jaffrennou pour le convaincre de se consacrer à la cause bretonne. Aux côtés de Le Fustec et Jaffrennou il contribua à la fondation du Gorsedd breton (1900), adoptant le nom bardique d¿Alc¿houeder Treger (« Alouette du Trégor »). Il dirigea le Ti Kaniri Breiz (« Maison du chant de Bretagne »), société de propagande régionale et linguistique par la chanson. En 1902, il publia un recueil très hostile à la France, Dre an delen hag c¿horn-boud (« Par la harpe et le cor de guerre »).Élu grand-druide en remplacement de Le Fustec (1904), il se choisit pour pseudonyme Kaledvoulc¿h, nom breton d¿Excalibur, l¿épée d¿Arthur. Il présida les assemblées du Gorsedd tout en participant étroitement aux autres aspects du mouvement breton, notamment par sa collaboration aux journaux régionalistes.En 1917, il prit sa retraite à Pleubian mais vécut ses dernières années dans la misère, contraint de vendre son mobilier, sa bibliothèque puis sa maison. Il mourut de froid le 27 janvier 1933.