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Folkvang
Friday, February 4th, 2005, 07:50 PM
I found this article by accident while browsing around the internet for Plato's Republic. Though I never found a complete version of the Republic, I did find this which is just as fascinating. I have no idea of the credibility of the article, but it sure as hell is interesting. I hope some of you have thoughts on it, or have heard something similar and can help add a little clarity to the article.

Read the entire essay here (http://www.foundationwebsite.org/OnBulwerLytton.htm#_Toc92944746). This is the part that caught my eye, however.





This, Frère says, is the doctrine that the early Nazis learned between 1920 and 1925; and he points to their power over the German masses as typical of Shambhala's methods.

One can see by comparing Frère's version carefully with Pauwels' and Bergier's that although the conclusion is the same – the schism of Agartha and Shambhala – every detail leading up to it is different. To cite further versions would be to compound the chaos. Instead, having outlined the problem, this chapter will trace the history of Agartha, and the next that of Shambhala, in the

hope of clarifying what they are and what they are not.

The use of "Agartha" or some phonetically similar name for a hidden land is surprisingly recent, whatever popular writers and cranks may give their readers to believe. It had not been used before the 1870s, when Ernest Renan wrote about an "Asgaard" in Central Asia, as told in Chapter Three. But although that name came straight from Nordic mythology, it is curious how close Renan's utopian land was, both phonetically and geographically, to the “Asgartha" which another French freethinker, Louis Jacolliet, was writing about the same time.

To Jacolliet (1837-1890) must go the dubious credit of creating the Agarthian myth. He was a magistrate in Chandernagor, South India; among his many popular books, he produced a trilogy on Indian mythology and its relationship with Christianity. in one of these books, Le Fils de Dieu (The Son of God, 1873), Jacolliot tells of how he made friends with the local Brahmins, who allowed and helped him to read ancient texts such as the Book of Historical Zodiacs in the Pagoda of Villenoor, took him to see a Shaivite orgy in an underground temple, and told him the story of "Asgartha."

Jacolliot's Asgartha was a prehistoric "City of the Sun," the seat of the "Brahmatma" who was the chief priest of the Brahmins and the visible manifestation of God on earth, to whom even kings were as slaves. The Brahmatmas ruled India at least from the accession of Yati-Rishi in 13,300 BCE, a date which Jacolliot claims to have fixed astronomically; it corresponds to the spring equinox occurring in the first degree of Libra. Their solar capital, Asgartha, was of a splendor unparalleled, and there the Brahmatma lived, "invisible-among his wives and favorites in an immense palace," only appearing to the people once a year. To the anticlerical Jacolliot, a Deist who loathed all constraints on social and religious liberty, the Brahmatma's theocracy was anything but admirable. But if there was anything worse, in his eyes, than ancient Indian theocracy, it was the pretensions of the Christian religion, which in the companion volumes of his trilogy, Cbristna et le Cbrist (Krishna and Christ, 1874) and La Bible dans l’Inde (The Bible in India, 1872), he tries to debunk as nothing but an ape of the ancient oriental religions.

Far from crediting this prehistoric high culture of India to the Aryans, Jacolliot says that it was there long before them. The Aryans were originally Brahmins, who for 3000 years or more formed a separate caste whose name simply meant "honorable" or "illustrious." Towards 10,000 BCE, they attempted to unseat the priestly authorities, and Asgartha was taken. The priests managed to forge an alliance with the victorious Aryans, who henceforth became the warrior caste of Kshatriyas. Only much later, around 5000 BCE, was Asgartha actually destroyed, by the brothers loda and Skandah who invaded Hindustan from the Himalayas. Driven out by the Brahmins, they returned whence they had come, continued northwards, and became immortalized in the names "Odin" and "Scandinavia." The Norsemen, says Jacolliot, conserved so well the memory of their flight from India and their pillage of Asgartha that, when they prepared to march on Rome, they sang: "We go to sack Asgar, the City of the Sun."

Thus the myth was born, very much in the spirit of a century which had seen many a fanciful theory about the Aryan Race, its antiquity, and its geographical origins.

Soon after the appearance of Jacolliot's trilogy, a strange anonymous work called Ghostland, or Researches into the Mysteries of Occultism (1876) was published under the auspices of Emma Hardinge Britten, a well-known medium and a founding member of the Theosophical Society. The narrator of these "autobiographical sketches," while in India, finds his way to initiation into a certain "Ellora Brotherhood," whose secret meeting-place is near the famous rock temples of that name. Here is part of his luxuriant description of it:



I stood in a subterranean temple of immense extent, fashioned in the shape of a horse-shoe, the large oval of which was arranged as an auditorium, with luxuriously cushioned seats in ascending circles, on the plan of an amphitheatre. The lofty roof was surrounded with highly-wrought cornices, sculptured with emblems of Egyptian and Chaldaic worship, interspersed with sentences emblazoned in gold, in Arabic, Sanskrit, and other Oriental languages. In the midst of the roof which sloped upwards, was a magnificent golden planisphere, formed on an azure plane, and so skilfully designed that the interior of the temple was illuminated from the representations of the heavenly host that gleamed and sparkled above my head. [... ]

Ranged in a semicircle midway on the platform were seven tripods supporting braziers, from which ascended colored flames and wreaths of deliciously perfumed vapors, whose intoxicating odors filled the temple. Behind each tripod, seated on thrones fashioned of burnished silver, so as to represent a glittering star, were seven dark-robed figures, whose masked faces and shrouded forms left no opportunity of judging of their sex or semblance. Around me, some reclining, some sitting in Oriental fashion, were multitudes of men attired mostly in European, but with some Hindoo costumes. Their faces were concealed, however, for they all wore masks. [... ]

The whole temple was furnished with fine metallic lines, every one of which converged to six powerful galvanic batteries attached to the silver thrones by six of the adepts. These persons, adepts in the loftiest and most significant sense of the term, received their inspiration from the occupant of the seventh throne, a being who, though always present, was not always visible, although as on the first night of my attendance a presence from the realms of supernal being was always there.



It was through the electrical system of this "complex battery," the positive pole of which was formed by the seven adepts and the negative by the assembled neophytes, that the narrator and his fellows were mentally impressed with vivid images of cosmic events, covering several pages in his description. The author compares the process to experiments in the electric transmission of thought made by himself with his friend Emma Hardinge Britten. But the adepts of the Ellora Brotherhood were not mere purveyors of a kind of Wagnerian synaesthetic show: we are given to understand that they radiate an unknown force to affect public opinion throughout the world.

Ghostland does not use the name of Agartha, but it is as if Jacolliot's prehistoric center here takes on a new incarnation, as the seat of living adepts who are the hidden masters of world events. And such people do not even have to journey to Ellora to work their powers: the narrator says that once he was made an adept, he was able to occupy the seventh, presiding throne while his body lay sleeping hundreds of miles away. What is missing, however, is the single dominating figure, represented by Jacolliot's Brahmatma, whose powers make him the clandestine ruler of the world.