Zwischen Verkleinerungssucht und Welterlösungswahn

Es gibt keine Menschheit schlechthin, vielmehr ist uns mit dem Volkstum eine bestimmte Ordnung gegeben, eine Ordnung, in welche wir von Gott hineingestellt sind, auf dass wir in ihr leben und sie erfüllen. Es ist nicht nur unmöglich, sie zu verlassen, sondern schon das Heraustreten ist Sünde. Zweitens: der Volksgebundenheit entspricht die Volksverbundenheit; d. h. der Einzelne ist vor der Gemeinschaft verantwortlich. Aus dem Begriff des Volkstums als einer göttlichen Ordnung folgt die soziale Verpflichtung. Und endlich: hier erhält seinen notwendigen tragenden Grund ein völkisches Wert- und Sendungsbewusstsein. Dieses Bewusstsein ist gleich weit entfernt von jener Verkleinerungssucht, die wir in den jünstverflossenen Jahren so beschämend erlebten, wie von irgendeiner nationalen Überheblichkeit oder irgendwelchem Welterlösungswahn. Es äussert sich vielmehr im ruhigen und sicheren Glauben an das eigene Volk, an seine geschichtliche Berufung zu geschichtlicher Tat.

Hans Teske, Der Begriff des Volkstums. Ein Vortrag. Weiss, Heidelberg 1934.

Spuren

Wir sind unserem angestammten Glauben, eben dem Grundwesen des Glaubens überhaupt, untreu geworden, jenem auf Treu und Ehrlichkeit gestellten Wesen, das aus Seele und Gewissen Selbstachtung und Nächstenliebe gebiert, wie sie noch in der ersten Hälfte des 19. Jahrhunderts aus altindogermanischem Geblüt nach der Blüte der "Gotik" in der sog. Romantik am Leben war. Diesen kostbaren seelischen Gehalt muss das deutsche Volk noch in letzter Stunde wiederzugewinnen suchen.

Das Wesen dieses Glaubens ist vielleicht am besten getroffen, wenn man darum besorgt ist, das Heil seiner Seele nicht zu verscherzen, damit die Selbstachtung zu verlieren und mit der eigenen Würde auch das Gewissen zu ertöten.

Josef Strzygowski, Geistige Umkehr. Indogermanische Gegenwartsstreifzüge eines Kunstforschers, Heidelberg 1938, S. 81.

Ende der Geschichtlichkeit

Ich sehe in der Tat eine konkrete Gefahr: dass der völlig entfesselte und die ganze Welt durchherrschende "Kapitalismus" das geistige Vakuum, das er nach sich zieht, von einem "Antifaschismus" ausfüllen lässt, der die Geschichte ebenso amputiert und simplifiziert, wie das ökonomische System die Welt uniformiert. Aber solange eine solche Zukunft noch als Gefahr empfunden werden kann, ist es geboten, ihr entgegenzuarbeiten - nicht, um ein anderes und konkretes Bild der Zukunft durchzusetzen, sondern aus der Überzeugung heraus, dass die Selbstverständigung des Menschen über sich selbst des historischen Nachdenkens bedarf und weder von Computern vollzogen noch durch computerartige Simplismen ersetzt werden kann. So dürfte aus der Situationslosigkeit, die nie vollständig sein kann, eine neue Situationr resultieren, in der die Aneignung der Geschichte einen bedeutenden Stellenwert besitztt, gerade wenn geschichtliche Situationen in dem bisher geläufigen Sinne nicht mehr existieren sollten.

Ernst Nolte, Brief an François Furet vom 11. Dezember 1996, in: "Feindliche Nähe". Kommunismus und Faschismus im 20. Jahrhundert. Ein Briefwechsel, München 1998.

An der Mündung der Zeit

Wir stehen an der Mündung der Zeit. Hinter uns sehen wir den stolzen Strom der Jahrhunderte. Aber im Breiterwerden ist er nun plötzlich versandet. Uns aber hat das Schicksal als Abenteurer an die Wendung dieser Mündung gestellt. Wir sind auf der Suche nach dem Ozean, der das Schiff der Menschheit wieder tragen kann.

Werner Deubel, Aus dem Nachlass, 1948

Die Heidenschaft

Ne ergo unum subici
Contrariis dicamus
Et his dvinam affici
Naturam concedamus,
Racione hac deternismus
Deos discriminare,
Officia quorum cernimus
Ab invicem distare.

Das können wir nicht glauben, dass
Ein einz´ger Gott erfinde
So Gegensätzliches und was
Die Gott-Natur fest binde.
Wies gebietet der Verstand, wolln wir
Viel Götter unterscheiden,
Deren Pflichten ja – das sehn wir hier -
An Gegensätzen leiden.


Ludus de antichristo. Das Spiel vom deutschen Kaiser und vom Antichrist. I. Die Weltherrschaft des deutschen Kaisers, ca. 1160; nach Karl Langosch, Politische Dichtung um Kaiser Friedrich Barbarossa, Berlin 1943.

Saturnia regna

Der höchste Planet des Himmels / Saturnus genannt / hat in unser Meisterschafft die geringschätzigste autorität / und ist gleichwol der fürnehmste Schlüssel der gantzen Kunst / ist aber auff die niedrigste Staffel gesetzt / und kleinestes Ansehens unserer Kunst zugeordnet / ob er auch wol durch seinen schnellen Flug sich in die höchste Höhe über alle Liechter auffgeschwungen hat / so muß es doch in Abschneidung seiner Federn / biß zu der allerniedrigsten Scheinung gebracht / und durch seine Verderbung in Verbesserung kommen / damit schwarz in weiß / und weiß in roht gebracht werde / auch durch den Lauff der gantzen Welt Farbe / die andern Planeten durchlauffen / biß zu der übrigen Hofe-Farbe des trimphirenden Königes / Und sage also / ob Saturnus für aller Welt geringschätzig geachtet wird / so hat er doch solche Krafft und Stärcke in sich / daß / wo sein herzliches Wesen / welches ist über alle massen eine unbegreifliche Kälte / in das lauffende feurige metallische corpus getrieben wird / daß solchem das lauffende Leben kan benommen / und zu einem sochen schmeidigen Leibe werden / wie Saturnus selbsten ist / doch viel einer besseren Beständigkeit unterworffen / welche Veränderung auß Merecurio, Sulphure und Sale ihren Ursprung / Anfang und gewisses Ende hat. Dieses wird nun mancher schwer erachten zu verstehen / wie es dann auch ist / Aber dieweil die Materia gering / so muß der Verstand scharff und hoch seyn / damit ein ungleicher Stand in der Welt bleibe / die Herren von den Knechten zu unterscheiden / und sie durch Dienung können erkandt werden.
Auß dem Saturno kommen vielerley gestalt Farben herfür / so durch Bereitung und Kunst gemacht werden / als schwarz / grau / weiß / gelb und roht / und was mehr vermischter Farben darauß kommen / also muß die Materia aller Weisen auch viel Farben überwinden / ehe der grosse Stein zu der gewissen gesetzten Vollkommenheit erhaben wird / Denn so offt dem Feuer eine neue Porten des Eingangs eröffnet wird / so offt gibt soches eine neue Form unnd Gestalt der Kleidung zur Außbeut / biß der Arme selbst Reichthum erlanget und überkommen / und keiner Entlehnung mehr bedürfftig ist.
Wenn die edle Venus ihr Königreich besitzes / und nach Gewonheit des königlichen Hofes die Aempter nach Gebühr außtheilet / so erscheinen sie in ihrer Herzlichkeit / und die Musica trägt ihr eine schöne Fahne für / von rohter Farbe / darauff ist gemahlet die Charitas in grünen Kleidern überauß schöne / und an ihrem Hofe wird Saturnus für einen Hoff-Meister gebraucht / Und wenn er sein Ampt vollbringet / so träge ihm Astronomica ein schwartze Fahne für / darauff ist Fides gemahlet in gelb und rohter Kleidung / Jupiter mit seinem Scepter muß das Ampt eines Marschalles verrichten / Rethorica trägt ihm ein Fahne von grauer Farbe für / darauff ist gemahlet die Spes zierlich mit Farben geschmückt; Mars verstehet alle Kriegs-Sachen / und führet das Regiment mit feuriger Dürstigkeit / und trägt ihm Geometria ein blutige Fahne für / darauff ist gemahlet die Fortitudo mit rohtem Gewand bekleidet. Mercurius ist aller Cantzler / und trägt ihm für die Fahne von allen Farben zhusammen gesetzt Arithmetica, denn er ist nicht außzurechnen / darauff ist gemahlet Temperantia von Farben wunderbarlich. Sol ist ein Statthalter des Königreichs / und trägt ihm für Grammatica eine gelbe Fahne / darauff ist Justitia gemahlet in güldenen Stücken / Welcher Statthalter / ob er gleich mehr Gehorsam hat in seinem Königreich / so hat doch die Königin Venus durch den überflüssigen hochleuchtenden Glantz ihn geblendet unnd überwunden. Luna aber erscheinet auch / und trägt ihr für Dialectica eine Silber-Farbe weißgläntzende Fahne / darauff ist gemahlet Prudentia, mit himmelblauer Farbe angestrichen / Und dieweil der Luna ihr Ehemann gestorben / so hat sie das Ampt ererbet / daß sie wird forthin die Königing Venus nicht mehr regieren lassen / denn sie hat Rechenschafft von ihrer Haußhaltung gefordert / alsdenn wird ihr der Cantzler Hülff erzeigen / daß ein neu Regiment wird auugerichtet / und sie beyde über die edle Königin regieren werden / verstehe / daß ein Planet den andern von seiner Herzlichkeit / Ampt / Herzschafft und Gewalt muß abtreiben und entsetzen / biß die besten unter denselben allen das höchste imperium erhalten / und mit der besten beständigsten Farbe mit ihrer eersten Mutter ihn zugethan / auß angebohrner Standhafftigkeit / Lieb und Freundschafft im Siege obligen / Denn ist die alte Welt vergangen / und ein neue Welt an die stete kommen / und hat ein Planet den andern spiritualisch verzehret / daß nur die Stärckesten durch Speise der andern geblieben sind / und zwey und drey durch eins allein überwuden worden.
Zum endlichen Abscheide hierauff solt du allding vernehmen / daß du solt auffziehen die himmlische Wage / den Widder / Stier / Krebs / Scorpion / und Steinbock / Der ander Seite der Wage solt du aufflegen den Zwilling / Schütz / Wassermann / Fisch und Jungfrau / denn verschaffe / daß der Goldreiche Löw der Jungfrauen in den Schoß springe / so wird solch Theil der Wage überhand nehmen / und dem andern Theil in der Schwere überlegen seyn / laß denn die zwölff Zeichen des Himmels mit dem sieben Gestirn in einen Gegenschein gerathen / so wird nach Erfüllung aller Welt Farben / ein endliche Conjugation und Zusammenfügung geschehen / daß das gröste zum geringsten / und das geringste zum allergrösten kommen wird.

Wenn da stünd der gantzen Welt Natur /
Nur bloß allein in einer Figur /
Und könt durch Kunst nicht anders werden
kein Wunder findt man dann auff
Erdn /
Und die Natur nicht zu beweisen /
Dafür doch Gott ist hoch zu preisen.

Transcribed by Johann Plattner from Aus Fr. Basilii Valentini Benedictiner Ordens Chymische Schriften.... Hamburg / In Verlegung Johann Naumans und Georg Wolff. Anno M.DC.LXXVII.

http://www.alchemywebsite.com/keys12.html

Heidnischwerk

MS in Old Danish or Latin(?) on bronze, Yorkshire, England, ca. 1000, 1 hammer-headed staff, 4,3x0,9-1,2 cm, 1 line in capitals with an uncial M, preceded by a cross, pierced at one end for use as a pendant, a punched cross and decoration at the hammer end.

Provenance: 1. Excavated in Yorkshire, England; 2. Neil Clayton, Lavenham, Suffolk (- 1993); 3. Jeremy Griffiths, Oxford.

Commentary: Around 50 examples of Thor's Hammer are found widely distributed throughout Scandinavia from 9th to 11th c., with a few examples from England. As amulet it symbolises the god's protection of the wearer. The 2 crosses suggest a Christian owner, and makes it an unusual and interesting example of the birth of Christianity among the Vikings, still clinging to the old heathen god Thor.

http://www.schoyencollection.com/

French visions for a New Europe

Raymond Abellio and Jean Parvulesco are two prominent French esotericists who have visualised and tried to implement a roadmap for what Europe – and the Western world as a whole – should become. It is a future where the real role of the Priory of Sion comes into its own.

An article by Stephan Chalandon and Philip Coppens

Raymond Abellio claimed that the Flemish occultist S.U. Zanne (pseudonym of Auguste Van de Kerckhove) was amongst the greatest initiates of our time. But hardly anyone knows who he is. Some have placed Abellio in the same category – though he too is a great unknown for most. And those that have looked at Abellio, have largely concluded that he was a fascist politician, who was also interested in esoteric beliefs.
Is he? Part of the problem is that his writings – like that of so many alchemists – need a key. So much of their material is largely coded text, and Abellio himself used to laugh that most people’s keys “only opened their own doors” – not his. So who was he really, and what were his real political aims?

Raymond Abellio was the pseudonym of Georges Soulès (1907-1986), who rose to fame during the Second World War, when he became the leader of the MSR (Mouvement Social Révolutionnaire) in 1942, after the peculiar assassination of its leader, Eugène Deloncle. The invitation to join the organisation had come from none other than Eugène Schueller, owner of the cosmetics giant L’Oréal. As Guy Patton, author of “Masters of Deception”, has pointed out: “This group had evolved out of the sinister Comité Secret d’Action Revolutionaire (CSAR), also known as the Cagoule. Soules was now to become acquainted with Eugène Deloncle, head of the political wing, dedicated to secret, direct, and violent action.” Later, Patton adds: “So here we have a Socialist turned Fascist, deeply involved in political movements, who actively collaborated with the Vichy government. In the course of his political activities, he was to work closely with Eugène Deloncle, who […] was closely acquainted with a fellow engineer, François Plantard, and whose niece married [French President Francois] Mitterrand’s brother, Robert.”
Though never confirmed, it is claimed that Abellio was involved with Bélisane publishing, founded in 1973. Bélisane published several books on Rennes-le-Château, the village so intimately connected with the Priory of Sion. In his book, Arktos, Joscelyn Godwin refers to Raymond Abellio as another ‘Bélisane’ pseudonym. For Guy Patton, Abellio is part of a network that tried to create a New Europe, ruled by a priest-king, whereby various modern myths, like the Priory of Sion, are meant to provide the modern Westerner with a longing of sacred traditions and rule, very much like the myths of King Arthur that gave a surreal dimension to European politics in medieval times.

Abellio’s views of politics have therefore been described as very utopian, and he has been suspected of synarchist leanings – the belief that the real leaders of the world were hidden from view, politicians being largely their puppets. But in truth, Abellio had a well-defined vision for social change. When the battle lines of the Cold War were drawn after the Second World War, he tried to find the best of both camps, and hoped he could reunite them. Why? To create a type of Eurasian Empire, stretching from the Atlantic to Japan, an idea that was taken up by the novelist, theoreticist and his friend Jean Parvulesco. “Parvu” has been identified as the man largely responsible for acquainting at least some with the visions of Abellio – though whether it was the real Abellio or a character created by Parvulesco, remains for some open to debate.
Guy Patton thus sums up Abellio’s view as being “typical of an extreme right-wing esotericism, the aim of which is to ‘renew the tradition of the West’. He wanted to replace the famous Republican slogan, ‘Liberty, Equality, Fraternity’, with ‘Prayer, War, Work’, to represent a new society built on an absolute hierarchy led by a king-priest.”
The implication, however, is that several of the people involved, were not truly devoted to such spiritualism and merely used it as a mask for making money, acquiring more power, and pushing an extreme right wing agenda. Though that is the case for many of those involved, within the mix of powerful and/or money-hungry people, most are agreed that Abellio was truly a “spiritual” man. And it was professor Pierre de Combas who is credited with Abellio’s transformation from politician Georges Soulès into the visionary Abellio (the Pyrenean Apollo), making him not merely a “man of power”, but also a “man of knowledge” – an initiate?

To understand his vision, we need to acknowledge that Abellio’s system, as mentioned, needs a key, and without a key, there is no understanding – hence, no doubt, why he is often misunderstood. Secondly, his system is complex and difficult to summarise in a few words and is perhaps best described by listing some examples.
He wanted to “de-occultise” the occult (e.g. his book “The End of Esotericism”, 1973), whereby he hoped this would help science. His knowledge of science – acquired as a polytechnic student – meant that he could build bridges between the two subjects, for example between the 64 hexagrams of the Yi-King and 64 codons of DNA, or the correspondences between the numbers of the Hebrew alphabet and the polygons that could be inscribed in a circle.
The most famous of his works is “The absolute structure” (1965), which made him be regarded as an heir to phenomenological philosopher Husserl. Such topics, of course, hardly make for bestsellers, but are the type of study one would expect from a genuine alchemist.
His drive for an “absolute structure” is a vital ingredient for his visions of the “Assumption of Europe”, i.e. what he sees as the destiny of Europe: “the Occident appears to us not to be only as an interval separating the opposing masses of the East and the West, but is the most advanced carrier of the dialectical of the present time.” In short, he did not believe in the subject-object duality that continues to drive most politicians into fear-mongering and the other usual tactics employed by their ilk, but instead preferred a more complex model, centred on Conscience (the zero point), which evolved along the base towards Quantity (science) and upwards to Quality (knowledge), which gave him a six-armed cross, or the “hypercubic” cross, to use Salvador Dali’s words – a man who equally spoke of the “Assumption of Europe” in some of his paintings. In short, the “hypercubic cross” allowed Abellio to express all ontological and spiritual problems in dynamic terms – and it is clear that he used complex wording, making his thinking difficult to understand, which is no doubt why he is easily misunderstood, was thought to be writing mumbo-jumbo, or simply neglected.

First of all, to get our heads around his terminology, we need to know that the Bible was one of Abellio’s most often consulted books and he described the stages of the evolution of a civilisation in Christian terminology: birth, baptism, communion, etc. Hence why he said that the next stage in Europe’s development mimicked assumption, which is specifically linked with the Virgin Mary – the Saint who was deemed to play a pivotal part in Europe’s future. She is, of course, also a supernatural being, which was said to have appeared on numerous occasions, to advice Christian Europe what to do and what not, such as in the politically charged “secrets” of Fatima in 1917.
In 1947, in his book “Towards a new form of prophecy, an essay on the political notion of the sacred and the situation of Lucifer in the modern world”, he notes: “not more than any other being, man is but an addition, a juxtaposition of Spirit and Matter, but an accumulator and an energy transformator, of variable power according to the individual, and capable of passing his energetic quantity of one qualitative level to another, higher, or lower.” Thus, we see a mixture of Christian eschatology, prophecy, as well as quite Gnostic doctrines on what it is to be truly human.

Abellio was therefore a modern visionary, but he was also an astrologer. He predicted the fall of the Soviet Union for 1989, as well as the ascent of China. He qualified its Marxism as “Luciferian”, which he did not suggest should be interpreted in a moral sense, but that the Chinese materialism had to be integrated in terms of the Absolute Structure, in opposition to the individual and “Satanic” materialism of the United States.
In the West, it was the task of terrorists – freedom fighters – to bring about this change. These “heroic” terrorists’ battles were brought to life in his novels. In retrospect, he said that his first three novels were indeed “apprenticeships”, where his heroes evolved, whereas his final novel – published 24 years after “The pit of Babel” (1962) – “Motionless Faces” (1986) was for him “that of the companion who is trying to become master”.
However, many consider “The pit of Babel” to be his best work and it is here that he plots intellectuals that are disengaged from all forms of ideology and scruples engaging in wide-spread terrorism. It is a theme he revisited in “Motionless Faces”, where the primary character attempts to poison the population of New York, not through any straightforward means, but by using the creation of an illuminated architect who had built a type of “counter-structure” underneath Manhattan, which was reserved for an elite – a type of urban Aggartha.
The heroine of his last novel is named Helen, also – not coincidentally – the name of the companion of Simon Magus. In the end, she perishes, taken to the centre of the earth by a subterranean stream, underneath Manhattan. In the case of Simon Magus, Helen was the personification of Light, held prisoner by matter. Abellio specifically chose his name because he identified himself with Apollo, another deity connected with light and the initials of Raymond Abellio – RA – were of course those of the Egyptian sun god.
Abellio himself never met his “ultimate woman”, even though he searched for her. She may have been Sunsiaré de Larcone, herself a writer of fantasies as well as a model, who died at the age of 27 in a car crash in 1962. She had labelled herself his disciple. Other – equally beautiful – women had gone before, and would go after, but no-one was apparently worthy of being “his” woman. Hence, his tomb contains an empty space for his “Lady”.

It is in “Motionless Faces” that Parvulesco studied in detail in his essay, “The Red Sun of Raymond Abellio”, published in 1987. Parvu was a novelist who is both close and far removed from Abellio. Close, because they shared a similar vision of the “Great Eurasian Empire of the End”. He too had his initiators, and he saw himself heir to the “Traditional School”, which had previously had authors such as René Guenon and Julius Evola, whom he met in the 1960s. He was preoccupied with the “non-being”, the forces of chaos, which make him into something of a dualist, i.e. a Gnostic. With Evola, he shared the idea that there was a need for a final battle against the counter-initiatory and subversive forces (the non-being), as well as having a certain desire for Tantrism.
Parvulesco often uses the term “Polar”, which he used to refer to the “polar fraternities” – of which Guénon had once been a member – and which he saw as important instruments in the creation of modern Europe. He also used the term to refer to the Hyperborean origins of the present cycle of humanity, which he argued would soon end with a polar reversal. Here, he is close to Guénon, but far from Abellio’s thinking, who had an altogether more optimistic vision of the future. So despite their kinship and a common goal, how that New Europe would be accomplished, was not identical – or compatible.

Parvulesco has often been cited by the European extreme right-wing. It has meant that several authors have seen him as one of them, but it is clear that no single writer is in charge of who and where his name is used.
In the early 1960s, “Parvu” was close to the OAS, the “Organisation Armée Secrète”, a terrorist group that was opposed to allowing Algeria to become independent. This meant that he was opposed to De Gaulle, yet he is largely known to have claimed everywhere he could that he was a strong supporter of De Gaulle. Incidents such as these have therefore made him another person that is difficult to place on the political landscape, and it would be best simply to not try and put him into one category. Indeed, what sets him and Abellio apart, is largely that they had an independent vision of the future – and the role of politics. They realised that the world was radically changing, and though their models might in the end prove not to work or be unrealisable, it does not negate the fact that they were innovative thinkers.

It is Parvulesco who brings further detail as to what this New Europe would be and why, specifically, a priest-king is needed as its ruler. In ancient times, these rulers were primarily seen as a denizen of both worlds, a mediator between this reality and the divine realm and Parvulesco makes it clear that “the beyond” is guiding us towards Europe’s destiny, whereby the role of European leaders is first and foremost to correctly interpret the signs, rather than invent new goals and targets.
Parvu has a few constant themes running through his writings, one of them being that of gateways to other dimensions. Whenever historical people (most often politicians) make appearances in his novels, they are not the politicians we know, but their doubles, who evolve in our and another dimension. The novels of Parvulesco are hence often seen as those of the “eternal present”, or the “ninth day”.
In “Rendez-vous au manoir du Lac”, the setting is a strange site where there is a gateway to heaven – Venus in particular – from where, according to Parvulesco, some chosen ones have to transit. In “En attendant la junction de Vénus”, he repeats this claim, but links it with Mitterrand and specifically the Axe Majeur of Cergy-Pontoise, near Paris. This axis is the creation of artist Dani Karavan and is the “soul” of this new town. It stretches for three kilometres and, if ever archaeologists were to stumble upon its remains in future centuries, it would be classified as a leyline. Though the project commenced before Mitterrand’s presidency, it was during his term in office that the line became properly defined and executed. Today, it is seen – in France – as an enigmatic work, far superior to the Louvre Pyramid or Arche de la Défense, which has set the likes of Dan Brown and Robert Bauval questioning the reasons behind these projects. The Axe, however, is a far more ambitious, greater and more enigmatic project. When we note that Abellio was closely associated with the Mitterrand family, we can merely ponder whether he had a hand in the project.
With the Axe Majeure, it is clear that we are in a strange world where politics and esoterica mingle, partly in this dimension and partly in a divine realm. Well, Abellio hoped that from this mixture, a new form of politics, and a New Europe, would arise. And it is here where we need to see the role of the Priory of Sion, not so much – as Dan Brown and others would like it – as the preservers of a sacred, old bloodline, but a new priesthood – a mixture of politician and esotericist, i.e. like Abellio himself – that can rule a New Europe.

So even though Abellio and Parvulesco have been described as synarchists, they repeatedly referred to themselves as terrorists – freedom fighters, laying the foundation for this New World. The new powerbrokers would not always remain hidden puppet masters, but would clearly one day step to the forefront, to take up the role of priest-king. And for such thinkers, it was a given that France had come closest to attaining this ideal under De Gaulle, whereby the “Great Work” of Mitterrand was seen along the same lines, though clearly not to the same extent, or drive.
Abellio and Parvulesco were therefore new agers, building “An Age of Aquarius”: however, they did not focus on personal transformation, but on social transformation. As an author, one might argue that Parvulesco operates within the domain of the “esoteric thriller”, which in Hollywood is visualised like Roman Polanski’s “The Ninth Gate” or Umberto Eco’s “Foucault’s Pendulum”. But both works have great difficulty in convincingly integrating the “passage to another world” within their storyline, often leaving the reader/viewer unsatisfied, or – alternatively – unconvinced of the end goal. Lovecraft has a better reputation and others argue that Parvulesco, thanks to the influence of both Abellio and Dominique de Roux, has gone further, and done better. But the main point is that his esoteric thrillers were to make this step through this “interdimensional passage” not as an individual, but as a society – as Europe.

De Roux (1935-1977) was a great inspiration for novelists that evoked what is known as “novels of the End” – however they visualised that transformation of Europe. Parvulesco actually began his literary career in the magazine “Exil”, published by de Roux. De Roux travelled widely, and in 1974 wrote “The Fifth Empire”, about the struggle for independence in Portugal’s colonies, which brings up the same struggle for a new future of a country. The title “The Fifth Empire” is an allusion to a popular Portuguese myth, namely that of the lost king. Like King Arthur, the Portuguese king Dom Sebastian was said to one day return, to lead his people to a fabulous destiny – which, as can be expected in light of Abellio and Parvulesco’s ideology, was not necessarily of this plane. To quote the Portuguese poet Fernando Pessoa (a friend of Aleister Crowley): “We have already conquered the sea, there only remains for us to conquer the sky and leave the earth for others.”
What Algeria and De Gaulle had been for Abellio, what Portugal was for De Roux, Putin’s Russia was for Parvulesco. But it is in Abellio’s preface to “The Fifth Empire” that we find an interesting note that explains the true context and “key” that will unlock their works: “those who attach a profound meaning to coincidences cannot be but stricken by the fact that the last message of Fatima was delivered in October 1917, at the moment when the Bolshevik Revolution begun. What subtle link of the invisible history was thus established between the two extremities of Europe?”
For esotericists who saw our dimension as being infiltrated by the other plane of existence, the coincidences of the apparitions of the Virgin Mary at Fatima and her clearly political messages, to do with the future of Russia and how it should embrace the Virgin Mary, are part and parcel of how this Great Europe was not merely a political ambition, but part of their vision as to how “real politicians” worked together in league with the “denizens of the otherworld”, so as to accomplish the Assumption. Hence why Parvulesco held Putin’s Russia to be so important. Hence why, no doubt, Abellio tried to make contact with the Soviets to enable this New Europe, which indeed has come about largely under Putin’s presidency.

As mentioned, for Guy Patton, Abellio and Parvulesco were largely Fascists, who abused newly created myths like that of the Priory of Sion, to exert their influence, make money and group power. But that, of course, is merely one interpretation. Take the literature of the Priory and its creator Pierre Plantard and we find that he was close to De Gaulle’s regime. Plantard was in fact responsible for running part of De Gaulle’s “terrorist cells” in Paris when De Gaulle was trying to get to power. Then, Plantard used the Priory to create an ideology that saw a unified Europe, from the East to the West, and it is clear that those involved in the promotion of the Priory later spoke of the importance of Francois Mitterrand.
The Priory is indeed a fabricated myth, a non-existent secret society. But it is equally clear that those involved (Plantard) and those that could be linked with it (Abellio, and to some extent Parvulesco), had genuine convictions of what a future Europe should be. It is equally clear that their interest in Marian apparitions was genuine, and that they saw them as divine guides along the path that Europe had to walk to its future and its next stage, its assumption. And as Parvulesco pointed out: it depends whether you believe in coincidences or not. If not, then you will argue that the major political events of the past century are but tangentially related to the messages received from these apparitions and which are subsequently shuttled to the Vatican (to some extent, together with the British queen, the only priest-king ruling in Europe at the moment). If you do believe that coincidences have meaning, then it is clear that this New Europe is slowly emerging.

In the 1980s, Parvulesco reviewed a strange novel, “La boucane contre l’Ordre Noir, ou le renversement”, by one “Father Martin”, who had already published “livre des Compagnons secrets. L’enseignement secret du Général de Gaulle”. For an avowed Gaullist, Parvu was obviously in his element. The novel itself has certain common points with one volume of the tetralogy of Robert Chotard, “Le grand test secret de Jules Verne”. Both books speak of a “reserved region” in Canada, from where there is a conspiracy directed to change the world’s climate. The base is controlled by the sinister “Black Order” and aims to create a pole reversal – a theme also explored by Jules Verne. We can only wonder whether the stories of HAARP – set in nearby Alaska – might be inspired, or reflective, of this. But it is here that we see the final framework of their political ambition: they saw their quest not so much as a desire, a longing, but as a genuine struggle of good versus evil: if a New Europe did not come, the “Black Order” would have won. And in the end, perhaps Abellio and Parvulesco should thus be seen as modern knights, fighting for Europe – a new Europe.

This article appeared in New Dawn, Volume 10, Number 11 (November - December 2008).

http://www.philipcoppens.com/abu_parv.html

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Träger: I 13354-431: Kurtz=gefasster Historischer Nachrichten Zum Behuf der Neuern Europäischen Begebenheiten, Auf das Jahr 1742. Regensburg: Seiffart 1742.

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