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On Edward Bulwer-Lytton: Agharta, Shambhala, Vril and the Occult Roots of Nazi Power
© 2004 Joseph George Caldwell. All rights reserved. Posted at Internet web sites
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,
2
"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
3
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
4
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,
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