Joseph George Caldwell - On Edward Bulwer-Lytton Agharta, Shambhala, Vril and the Occult Roots of Nazi Power.pdf - Sir Edward Bulwer-Lytton - morefaya2006

On Edward Bulwer-Lytton: Agharta, Shambhala, Vril and the Occult Roots of Nazi Power

http://www.foundation.bw and http://www.foundationwebsite.org . May be copied or reposted for

non-commercial use, with attribution. (31 December 2004)

Contents

Introduction and Summary............................................................................................................1

Selections from The King of the World , by René Guénon ............................................................7

Western Ideas about Agarttha...................................................................................................7

Selections from Shambhala , by Victoria LePage ..........................................................................8

The Shambhalic Tradition in the West ......................................................................................8

The Earth’s Chakric System ......................................................................................................9

Gaia: The Earth as a Living Organism ....................................................................................10

Shambhala’s Hierarchy ...........................................................................................................11

The Sign of Shambhala: Unidentified Flying Objects ..............................................................12

Selections from The Occult Roots of Nazism , by Nicholas Goodrick-Clarke ..............................14

The Modern German Occult Revival, 1880-1910 ....................................................................14

The Modern Mythology of Nazi Occultism...............................................................................22

Selections from Arktos: The Polar Myth in Science, Symbolism and Nazi Survival , by Joscelyn

Godwin........................................................................................................................................25

The Occult Roots of Nazism....................................................................................................25

Chapter Seven: Agartha and the Polaires...............................................................................26

Saint-Yves d'Alveydre .............................................................................................................29

The Polar Fraternity.................................................................................................................33

A Brahmatma in Charenton.....................................................................................................36

Chapter Eight: Sbambhala ......................................................................................................38

Shambhala in the Gobi............................................................................................................40

The Roerich Family .................................................................................................................41

The Shaver Mystery ................................................................................................................44

Additional Reading on Access to Agharta / Shambhala / Vril .....................................................45

Hypnotic Regression ...............................................................................................................45

Astral Projection ......................................................................................................................47

Vril ...........................................................................................................................................47

Introduction and Summary

Some time ago I began reading the novel, Zanoni , by Edward Bulwer-Lytton. Near the very

beginning of the novel, I read the following passage: “Plato here expresses four kinds of mania,

by which I desire to understand enthusiasm and the inspiration of the gods: Firstly, the musical,

secondly, the telestic or mystic; thirdly, the prophetic; and fourthly, that which belongs to love.”

Well, I did not recall anything about “Plato’s four manias,” and so I did a quick search of the

Internet, and came up with the following paragraph, from the article, “ Atumpan Drummers and

Marsyas ’ Flute: Exploring Parallels Between African and Greek Conceptions of State” (1995):

“In the Phaedrus we read the following ironic words from the Western world’s first great rational

philosopher: "Our greatest blessings come to us by way of madness [ mania ] which indeed is a

divine gift" ( Phaedrus , 244a). It is here that we also learn of four kinds of mania for which the

telestic variety denotes ritualistic madness (attributable to Dionysus). The remaining three kinds

of mania include the poetic , the erotic and the prophetic ( mantic ). Later, in the Laws , we learn

that the telestic rites that Plato had in mind were characterized by rites of initiation, sacrifices,

dance and music ( Laws , 791a). While it is difficult at times to discern Plato’s true opinion on

specific matters, even from the most scholarly reading of his dialogues, the fact that Plato

perceived of a general and useful social end through mania, poetry and music should become

clear from the Phaedrus and other dialogues that support this contention. It is clear from a

continued reading of the Phaedrus (244d-e) that the telestic kind of mania, which we shall take

to be essentially a form of trance-possession, consists of both good and bad kinds. The crisis

kind of mania is associated with human disease, attributed to a "weakness of the soul," for

which Plato saw the need to purge from his state by various means. By Plato’s account, the

diseased individual can be delivered from their ordeal by those accomplished in achieving

divinatory trances (here he is speaking of the mantic variety consisting essentially of a kind of

prophetic diagnosis) followed by a recovery through purifications and rites (i.e., the act of

telestic mania). In brief, the diviner determines the nature of the disease by divining the diety

responsible so that appropriate rituals may be performed to appease the deity. The critical

matter for Plato was to ascertain the manner in which one becomes " correctly entranced and

possessed." [emphasis added]. The answer that he came to adopt was that the good aspect of

trance is the kind brought on by ritual that has been passed down through the generations.”

The reason why I was reading Zanoni was that I had once seen a reference to it, in Rudolf

Steiner’s discussion of the Guardian of the Threshold in his book Knowledge of the Higher

Worlds and Its Attainment (available on the Internet at http://www.elib.com/Steiner/Books/ ). On

an idle day not too long ago I recalled the Zanoni reference. I searched for Zanoni on the

Internet, and found a copy at The Gutenberg Project’s website, http://www.gutenberg.org .

(In case you don’t know about The Gutenberg Project, I will say a few words about it. It is a

truly wonderful activity that has been going on for a couple of decades. The Gutenberg Project,

directed by Michael S. Hart at Carnegie-Mellon University (my alma mater), places works of

literature on the Internet. Here is a statement describing the Project, taken from the Project’s

website: “Project Gutenberg is the oldest producer of free electronic books (eBooks or etexts)

on the Internet. Our collection of more than 13.000 eBooks was produced by hundreds of

volunteers. Most of the Project Gutenberg eBooks are older literary works that are in the public

domain in the United States. All may be freely downloaded and read, and redistributed for non-

commercial use….” The works are mainly those for which the copyright has expired, and so

they are mainly older works. The books are typed into computer-readable text files by

volunteers. The original goal of the project is to give away one trillion e-text files by December

31, 2001. It is still going strong. If you are interested in downloading a copy of a book that you

read as a child, such as Edgar Rice Burroughs’ John Carter of Mars , you can almost certainly

find it at the Project Gutenberg website ( http://www.gutenberg.org ).)

Over the course of the past year or so, I have seen an increasing number of references to

Bulwer-Lytton (variously referred to in bibliographies and references as Bulwer, Lytton, Bulwer

Lytton, Bulwer-Lytton, Edward George Bulwer-Lytton, First Baron Lytton, or Edward Bulwer,

Lord Lytton), and so I decided to “look him up” on the Internet. Bulwer-Lytton was an English

novelist, playwright and politician who lived 1803-1873. He was one of the most prolific

novelists of his day. He is now remembered mainly for his work, The Last Days of Pompeii ,

which was published in 1834. Wikipedia (online encyclopedia) observes the following about his

current-day reputation: A prolific novelist in his day, he is now almost forgotten, his name living

on in the annual Bulwer-Lytton Fiction Contest, in which contestants have to supply the

openings of terrible (imaginary) novels. This was inspired by his novel Paul Clifford , which

opens with the famous words,

"It was a dark and stormy night"

or to give the sentence in its full glory:

"It was a dark and stormy night; the rain fell in torrents – except at occasional intervals,

when it was checked by a violent gust of wind which swept up the streets (for it is in

London that our scene lies), rattling along the housetops, and fiercely agitating the

scanty flame of the lamps that struggled against the darkness."

The opening phrase was popularized by the Peanuts comic strip: Snoopy would often begin with

it at the typewriter. Winners in the contest capture the rapid changes in point of view, the florid

language, and the atmosphere of the full sentence.

A second contest, the Lyttle Lytton contest ( http://adamcadre.ac/lyttle.html ), also asks for

opening sentences of terrible novels, but limits entries to 25 words maximum. The contest has

run from 1 January to 15 April in 2001 through 2004.

There is actually a rather long sequence of events leading to my coming across, and taking

more than casual notice of, Bulwer-Lytton’s work. First, as a boy, I read many of Edgar Rice

Burroughs’ novels – not so much the Tarzan series, but mainly the Martian series and a few of

his others. One of these was Pellucidar , which describes a “journey to the center of the earth.”

Over the years since then, I have had a tendency to notice books about subterranean

civilizations. It turns out that there are quite a few of them. Here is a quote from Arktos , by

Joscelyn Godwin: “The literature of the Romantic era, needless to say, is rich in fantasies of

polar mysteries and lands within the earth. The best known works are probably George Sand’s

Laura ou le voyage dans le crystal (Laura, or the voyage on the Crystal); Edgar Allen Poe’s The

Narrative of Arthur Gordon Pym ; Alexandre Dumas’ Isaac Laquédem ; Bulwer Lytton’s The

Coming Race ; Jules Verne’s Voyage au centre de la terre (Voyage to the Center of the Earth)

and Le Sphinx des glaces (The Sphinx of the Ice). Novels by later and less distinguished

authors include William Bradshaw’s The Goddess of Atvatabar (1892), Robert Ames Bennet’s

Thyra, A Romance of the Polar Pit (1901), Willis George Emerson’s The Smoky God (1908) and

the Pellucidarian stories of Edgar Rice Burroughs, creator of Tarzan.” Godwin might also have

mentioned H. G. Wells’ novel, The Time Machine .

All of the novels mentioned above are simply novels, represented as such (adventure stories of

the science-fiction / fantasy genre). In addition to these works, however, there is a large body of

literature dealing with subterranean themes that is of a quite different nature – an occult, or

esoteric nature, as opposed to an “adventure-story” nature. This is the collection of works

dealing with the legends / myths of Shambhala (or Shamballah or other similar spellings) and

Agharta (or Agartha, or Agarttha, or Asgartha, or other phonetically-similar spellings). The

terms Shambhala and Agharta refer to a mythical kingdom inhabited by spirits that monitor and

control the world. Some sources consider them to be the same thing, while others consider

them to be distinct kingdoms that oppose each other. Yet other sources describe Shambhala

as the capital city of the kingdom of Agharta. Shambhala (the Shangri-la of James Hilton’s The

Lost Horizon (1933)) is sometimes considered to be above ground, and Agharta subterranean

(although some sources state just the reverse)). One is referred to as the “left-hand” way, and

the other is the “right-hand” way. One represents the forces of light and the other the forces of

darkness. The legend of Agharta was popularized by Joseph Alexandre Saint-Yves d’Alveydre

in his book, Mission de l’Inde (Mission of India in Europe, 1886). The legend of Shambhala is

recounted in the book, Beasts, Men and Gods by Ferdinand Ossendowski (1923). Other

sources of information include the books by Nicholas Roerich ( Altai-Himalaya (1929), The Heart

of Asia (1929) and Shambhala (1930), The Way to Shambhala by Edwin Bernbaum.

Shambhala and Agartha are mythical in the same sense as the continents of Lemuria (Mu) and

Atlantis – they exist in a different “dimension” (or “level of materiality”; or “density,” or “vibration,”

to use current New-Age terminology) from that of today’s physical reality / world, and are

reached by means such as meditation, hypnotic regression and astral projection. Edwin

Bernbaum’s book, The Way to Shambhala , contains the following passage:

“An old Tibetan story tells of a young man who set off on the quest for Shambhala.

After crossing many mountains, he came to the cave of an old hermit, who asked him,

“Where are you going across these wastes of snow?”

“To find Shambhala,” the youth replied.

“Ah, well then, you need not travel far,” the hermit said. “The kingdom of Shambhala is

in your own heart.”

The French mystic René Guénon discusses the kingdom of Agharta (spelled Agarttha) in his

1927 book, Le Roi du Monde (The King of the World). It is the reputed seat of the “Ascended

Masters” (the Hierarchy, the Enlightened Masters, Hidden Masters, Spiritual Masters, Adepts,

Initiates, Watchers, Immortals, Ancient Ones, etc.), and the “Great White Brotherhood” (Great

White Lodge, Universal Brotherhood, etc.). Shambhala is the reputed seat of the Illuminati

(Black Lodge, etc.) (but, depending on the source, the roles of Agharta and Shambhala with

respect to “goodness” and “light” (and “above ground” and “underground”) are frequently

reversed).

The location of Shambhala / Agartha is specified either interior to the Earth or on its surface, in

the latter case usually in or near the Himalaya Mountains, or in the far north. The apparent

reason for the conflicting views on the exact nature of either is the fact that observation of either

is evidently restricted to telepathic / telestic means (e.g., Akasha Chronicle / Akashic records,

hypnotic regression, astral projection), which are notoriously unreliable and inconsistent.

References to subterranean places includes not just cities and kingdoms, but vast networks of

underground tunnels. As is the case for Shambhala / Agharta, and for Hyperborea / Lemuria /

Atlantis, these tunnels are never identified or located by physically objective or repeatable

means.

There is a strong link between mythical cities and Unidentified Flying Objects (UFOs). On his

trip to search for Shambhala, Nicholas Roerich relates the following experience ( Altai-Himalaya ,

(1929) pp. 361-362):

“On August fifth [1927] – something remarkable! We were in our camp in the Kukunor

district not far from the Humboldt Chain. In the morning about half-past nine some of our

caravaneers noticed a remarkably big black eagle flying above us. Seven of us began to

watch this remarkable bird. At this same moment another of our caravaneers remarked,

“There is something far above the bird.” And he shouted in his astonishment. We all

saw, in a direction from north to south, something big and shiny reflecting the sun, like a

huge oval moving at great speed. Crossing our camp this thing changed in its direction

from south to southwest. We even had time to take our field glasses and saw quite

distinctly an oval form with shiny surface, one side of which as brilliant from the sun.”

The belief that UFOs are terrestrial in origin (but come from a different “dimension” or “density”

or “parallel universe”) is strongly held today. (See, e.g., Abduction: Human Encounters with

Aliens by John E. Mack; Secret Life: Firsthand, Documented Accounts of UFO Abductions by

David M. Jacobs; Sight Unseen: Science, UFO Invisibility and Transgenic Beings by Budd

Hopkins; The Adventure of Self-Discovery by Stansilav Grof; The High Strangeness of

Dimensions, Densities and the Process of Alien Abduction by Laura Knight-Jadczyk; and

several of David Icke’s books, including The Robot’s Rebellion , …and the truth shall set you

free , The Biggest Secret , and Children of the Matrix .) Alternatively, many sources suggest an

“Extraterrestrial Hypothesis” (ETH), in which UFOs come from faraway places (e.g., Orion,

Sirius, Cassiopeia) (whether from our own dimension or not) (see, e.g., The Mammoth Book of

UFOs by Lynn Picknett or The World’s Greatest UFO & Alien Encounters (anonymous, 2002,

Chancellor Press / Octopus Publishing Group, London).

It is in the occult category of subterranean or Shambhala-Agartha literature in which Bulwer-

Lytton’s name frequently arises. Bulwer-Lytton had a profound effect on events of both the

nineteenth and twentieth centuries. He had a passion for occult studies, and used his

knowledge of the occult as the basis for several of his novels, including Zanoni (1842), A

Strange Story (1862) and The Coming Race (1871) (all available, by the way, from the

Gutenberg Project). His work strongly influenced Madame Helena Petrovna Blavatsky, founder

of the Theosophy spiritualist movement in the late nineteenth century, and the Nazi movement

of the early twentieth century. I shall present a number of quotes from the following four

sources, describing this influence: The King of the World by Réné Guénon; Shambhala by

Victoria LePage; The Occult Roots of Nazism by Nicholas Goodrick-Clarke; and Arktos: The

Polar Myth in Science, Symbolism and Nazi Survival by Joscelyn Godwin.

(Other sources of information on subterranean or hollow worlds include: The Lost World of

Agharti: The Mystery of Vril Power by Alec Maclellan (lots of detailed history); Lost Continents

and the Hollow Earth by David Hatcher Childress and Richard Shaver (esp. the article, “The

Underground World of Central Asia” by Childress); Subterranean Worlds inside Earth by

Timothy Green Beckley; The Hollow Earth Enigma by Alec Maclellan; Hollow Planets: A

Feasibility Study of Possible Hollow Worlds by Jan Lamprecht (very large bibliography); and Our

Mysterious Spaceship Moon by Don Wilson. In the matter of mythic or nonphysical worlds,

there is a vast literature, including, for example, The History of Atlantis by Louis Spence; Edgar

Cayce on Atlantis by Edgar Evans Cayce; The Legend of Atlantis by Eliah; The Story of Atlantis

and Lost Lemuria by W. Scott-Elliot; Cosmic Memory: Prehistory of Earth and Man by Rudolf

Steiner (available on the Internet from http://www.elib.com/Steiner/Books/ (detailed description

of nonphysical aspects of Lemuria / Atlantis); The Complete Ascension Manual by Joshua David

Stone (brief history of Lemuria / Atlantis); and Telos by Dianne Robbins (“New-Age” orientation,

limited list of references).)

Madame Blavatsky was influenced not only by Bulwer-Lytton, but by a French writer, Louis

Jacolliot, who appears to have been the first Western writer to refer to the mystical kingdom of

Agartha (which he spelled Asgartha). He authored twenty-one books in his lifetime, including La

Bible dans l’Inde (The Bible in India) (1868); Le Fils de Dieu (The Son of God) (1873); Le

Spiritisme dans le Monde (Spiritualism in the World) (1875); Histoire des Vierges (History of the

Virgins) (1879); and Occult Sciences in India (1884).

Why is it of interest to comment on Bulwer-Lytton’s writings? Because, almost solely because

of his writings the Theosophy movement began, and Nazism was inspired to attempt to take

over the world. The pen is, in fact, mightier than the sword – since it influences and controls it.

Today, largely because of the work and inspiration of early writers like Bulwer-Lytton, the New

Age movement is growing incredibly fast, from almost nothing a few decades ago other than a

few people interested in Edgar Cayce and yoga. As the industrial world runs out of petroleum,

Joseph George Caldwell - On Edward Bulwer-Lytton Agharta, Shambhala, Vril and the Occult Roots of Nazi Power.pdf

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