-Caveat Lector- an excerpt from: The Stargate Conspiracy Lynn Picknett & Clive Prince©1999 Little, Brown & Company Warners Brothers/2000 ISBN 0751529966 445 pages -----
He [de Lubicz] also always concealed the influences that shaped his own philosophy, but an examination of his ideology places him firmly in the context of a specific politico-esoteric system, a movement known as Synarchy. This is 'government by secret societies', or by a group of initiates who operate from behind the scenes. It is an analogue of 'theocracy', or rule by a priesthood. Schwaller de Lubicz was a fervent Synarchist, which is why he admired ancient Egypt so much, ruled as it was by divine kings and priesthoods. One of his books was entitled Le roi de la theocratie pharaonique (The King of the Pharaonic Theocracy). The founder of Synarchy, a Frenchman named Joseph Alexandre Saint-Yves d'Alveydre (1824-1909), explained that the term was the opposite of anarchy. Whereas anarchy is based on the principle that the state should have no control over individuals, Synarchy proposes that it should have complete control. He proposed that Synarchists achieve power by taking over the three key institutions of social control: political, religious and economic. With its own members in positions of power, the Synarchists would, in effect, secretly govern entire states. And why stop there? One of the aims of Synarchy, from its very inception, was — from the words of a Synarchist document — the creation of a 'federal European Union'. Is it any coincidence that we are now moving rapidly towards such a European state? Significantly, those words were written as far back as 1946. Interestingly, several commentators discern a sudden burst of activity by Synarchists in France in 1922, soon after Schwaller de Lubicz disbanded Les Veilleurs with the instruction to carry his ideology into their particular spheres of influence. The Synarchists were a real threat in at least the first two decades of the twentieth century, influencing the rise of fascism, which, by and large, accords very well with their aims, although they had problems with the fanatical nationalism of Nazi Germany. The Synarchist movement was especially active in France, where it had close associations with right-wing terrorist groups such as the Cagoule (composed of army officers) and its civilian counterpart, the CSAR (Comite Secret d'Action Revolutionnaire), which was active in the 1930s. Many members of the CSAR were also members of Synarchist orders.[24] As might be expected from a movement dedicated to governing by secret societies, Synarchy had close ties with some of the most powerful of such organisations, including the Martinist Order, of which Saint-Yves d'Alveydre was Grand Master. As the French writer Gerard Galtier states: 'The synarchic ideal influenced all the Martinists and occultists of the beginning of the century.'[25] Not unexpectedly, Synarchists were also members of French Masonic Lodges, and their ranks included former disciples of Schwaller de Lubicz, including Vivien Postel du Mas (who wrote a document called The Synarchist Pact — effectively its manifesto — in the 1930s[26]) and Rudolf Hess. Synarchy is by definition a shadowy group lurking behind many uprisings and revolutions, and whose jealous gaze is automatically fixed on any stable regime or established government unless it already conforms to their ideals. Schwaller de Lubiczs serial domiciles coincided with successful changes of government in his previous country of residence: not only was he a Synarchist in word but also in deed, truly a prime mover in the events that shaped his epoch. Indeed, history may one day come to admit, albeit reluctantly, that he was one of the major political influences of the twentieth century. There is another aspect to Synarchy. The concept of nine legendary leaders plays a large part in its philosophy. They derived this from the fusing of two legends. One was a tale brought from India and popularised by a French diplomat and travel writer, Louis Jacolliot (1837-90), which told of the Nine Unknown Men, a secret group said to have been formed by Asoka, the thirdcentury BCE Buddhist emperor of India, to secretly rule the world. The other tradition was that of the Knights Templar, founded by nine French knights shortly after the First Crusade. The Templars were believed by Saint-Yves d'Alveydre to have represented the supreme expression of Synarchy in the medieval world, because they had almost total political, religious and financial control during the two centuries of their existence yet remained at heart a secret, heretical order whose real agenda was known only to its membership.[28] ==== 6 The Secret Masters In an email in August 1998, Jack Sarfatti told us he was amazed at our discovery that the Nine had been known of for fifty years: he thought they dated only from the 1970s. But we were to discover that even half a century fails to cover the whole story of their strange, disquieting genesis. In the same bubbling cauldron from which the Nine was to emerge, also lay the misshapen homunculi of twentieth-century totalitarianism. We found that some of the key figures intimately involved in the Nine's lengthy gestation are surprising, not to say unsettling. The story includes such figures as L. Ron Hubbard, the consistently controversial founder of the Church of Scientology, and the flamboyant magus Aleister Crowley, who may or may not have earned his tabloid soubriquet of 'The Wickedest Man in the World', but who certainly relished such notoriety. Godfather of the New Egyptology R.A. Schwaller de Lubicz has had extraordinary influence on the New Egyptology, on the thought and writing of John Anthony West, Graham Hancock, Robert Bauval and many others. Although, since his death in 1961, he has become a kind of 'godfather' to such writers, Schwaller de Lubicz was, in many ways, hardly a laudable role model. His ideology — and the company he kept — would hardly endear him to today's politically correct reading public, which is presumably why his bestselling admirers fail to mention them. We noted earlier that Schwaller de Lubicz emphasised the significance of the number nine in the ancient Egyptian religion, and also that he — uniquely — translated the Egyptian neter, meaning 'god', as 'principle', often speaking of the 'Nine Principles'. He wrote: Heliopolis teaches the metaphysics of the Cosmic Opus by revealing the creative act that scissions the Unity Nun; it also speaks of the birth of the Nine Principles, the entire basis on which the sensorial world will establish itself in becoming accessible to human intelligence.[1] He stresses that the Ennead are 'the Nine Principles': Pharaonic myth illustrates this through the Heliopolitan Mystery, recounting the creation of the Great Ennead (the Nine Principles) born of Nun, the primordial waters.[2] Schwaller de Lubiczs wife Isha (this was her mystical name — originally she was just Jeanne) explained: The Neters were not what have been infantily called 'the gods', as they are not 'gods' . . . The Neters are the Principles, they are the symbols of fuactions.[3] This is exactly how the Council of Nine first introduced themselves to Andrija Puharich through Dr Vinod back in 1952. It was not just the term 'Nine Principles' that Schwaller de Lubicz shared with the Council of Nine, but also the same mystical interpretation of the numbers one to nine and their relationship with the number ten. As he wrote in 1913: 'As number it is 10, containing and surrounded by the nine principles, the irreducible One, the eternal fecundator.'[4] And John Anthony West wrote in Serpent in the Sky: 'The Grand Ennead ... is not a sequence, but the nine aspects of Turn [Atum].'[5] This perfectly reflects the words of Tom (allegedly Atum) himself in 1974: 'We are the nine principles of the Universe, yet together we are One. This seems to be too much of a coincidence. Had the Council of Nine read Schwaller de Lubicz, or had he written those words while under their influence, way back in the early years of the twentieth century? His master work, the three-volume Le temple de 1'homme (The Temple of Man) was published in 1958, six years after the 'Nine Principles' had introduced themselves to Puharich through Dr Vinod. However, the key neter/Principle interpretation also appeared in Schwaller de Lubiczs similarly named Le temple dans 1'homme (The Temple in Man), published in 1949. (It would have been very obscure in terms of its influence in the United States as it was published only in French and with a very small print run in Cairo. An English-language edition did not appear until the 1970s.) Schwaller de Lubicz first published his mystical interpretation of the number nine as long ago as 1913, in a series of articles he wrote for the French Theosophical journal Le Th6sophe, where he described the number ten as 'containing and surrounded by the nine principles; the irreducible One, the eternal fecundator'. But at that time he did not elaborate: the parallel with the Egyptian Ennead came later. So Schwaller de Lubicz seems to have been a key figure in the genesis of the Nine well before Puharich's machinations, taking the story much further back than we had anticipated. But as we delved further into his occult philosophy and the traditions that inspired him, a very different picture emerged from the dispassionate, scholarly mystic so carefully and respectfully portrayed by John Anthony West and others. We discovered that the occult interests of Schwaller de Lubicz are generally played down. Hancock and Bauval, for example, simply refer to him as a 'mathematician'.' However, the truth is that first and foremost he was an esotericist, his particular interests being Hermeticism and alchemy. We should clarify our own position on the subject of the occult. By now it should be obvious that we ourselves are by no means opposed to most manifestations of the esoteric, and deplore the popular concept that anything 'occult' is automatically superstitious and worthless at best, and downright evil at worst. In our view, some forms of 'occultism', particularly Hermeticism, represent the highest and most noble search for knowledge the world has ever known, and many of today's scientific and technological triumphs are -the end result of the so-called 'black art' of alchemical research. It may be that writers do not mention Schwaller de Lubicz's occult leanings either because they do not know about them or because they have no wish to lose their audience or waste precious pages on lengthy explanations and caveats. However, Schwaller de Lubiczs occultism is not the only aspect of his life and works that is not widely acknowledged. Less mention is made of his political ideology, with good reason, for it would seriously antagonise the majority of today's readers. Schwaller de Lubicz has been described as a 'protofascist':[8] he was a highly influential figure in the development of the mystical underpinnings of Nazism, and a particular inspiration for Rudolf Hess, Hitler's complex, occult-minded deputy. For such a highly influential figure, Schwaller de Lubicz seemed curiously disinclined to bask in the limelight: on the contrary, he appeared to be more than content to lurk in the shadows, so it is difficult to find biographical detail about him. Only since his death — and because of his ideas about ancient Egypt — has his name reached a wider public. Apart from Isha Schwaller de Lubiczs somewhat sanitised 1963 biography of her husband, which skips over lengthy portions of his life, the only source is Al-Kemi, written by the American artist Andre VandenBroeck in 1987, but even that only covers the two-year period (1959-60) that he spent with Schwaller de Lubicz as his pupil in Plan-du-Grasse in the south of France. VandenBroeck's book largely describes his own struggle to define why he found Schwaller de Lubicz so fascinating, and why he felt compelled to move to the south of France to be close to him. This fascination was even more of a puzzle when he discovered that his hero was in fact very much 'a man of the right" — the political opposite of VandenBroeck himself — and he was shocked to the core to discover that Schwaller de Lubicz was, as befitted an eminence grise of the Nazi party, vehemently anti-Semitic.[10] VandenBroeck had some serious soul-searching to do, for he is himself of Jewish descent. Curiously, his mentor still held a fascination for him, and he helped out by correcting more than seventy factual errors in Le temple de l'homme, including some fundamental mistakes in his discussion of harmonics." VandenBroeck visited Schwaller de Lubiczs house many times before he was offered the chance to become his pupil in Hermeticism and alchemy, a rare privilege. The teacher made it clear that he only made the offer once he had ascertained that VandenBroeck knew nothing whatsoever about the subjects. As he said: 'You see, I have to be careful. There are people who would like to know what I do.'Then he added by way of explanation: 'Governments."' But significantly, he elaborated on this cryptic statement, saying: 'It is well-known that both the USA and the USSR are running experiments with dabblers in all kinds of occult stuff, from psychics to pseudo-alchemists and who knows what not. It has always been a good policy not to attract attention, particularly in times like ours."' Originally simply Rene Schwaller, the future Nazi guru and mystical Egyptologist was born in Asnieres in Alsace in 1887. After serving an apprenticeship as a chemist, at the age of eighteen he moved to Paris, where he was drawn irresistibly into occult studies and became deeply involved in the Theosophical Society. In Paris he also joined an alchemical group called the Brotherhood of Heliopolis. His name has even been put forward as that of the mysterious writer — under the pseudonym 'Fulcanelli' — of Le mystere des cathedrales (The Mystery of the Cathedrals), published in 1925, one of the most influential books to come out of that time and place. This masterwork argued that the Gothic cathedrals of medieval Europe carry encoded alchemical and esoteric symbolism in their architecture and decoration. The real identity of the author has long been hotly debated: for a time it was believed to be Schwaller de Lubicz himself,[14] but although he was not Fulcanelli, he knew and inspired the man who was: Jean-Julian Champagne.'-' In fact, it was Schwaller de Lubicz who claimed to have been the first to discover the Hermetic principles encoded in the Gothic cathedrals, enabling him to recognise the same principles in the temples of Egypt later in life. In 1918, with his wife Isha, Schwaller founded a group called Les Veilleurs (The Watchers), to (in Isha's words): 'give a new momentum with new words, with the aim of revealing to the troubled world the knowledge (conscience) of the aim of human existence' [her emphasis].[16] He also founded a journal called L'Affranchi (The Emancipated), later changing its title to Le Veilleur. Les Veilleurs began within the Theosophical Society, but later became an independent organisation, primarily because of its political ambitions. It was mostly composed of esotericists and artists, but among its members also boasted the famous astronomer Camille Flammarion, perhaps significantly one of the first proponents of the idea of life on Mars. As the leader of this group, Schwaller took the mystical name Aor, which may also have been used as a 'pseudonym' for channelled material, for Andre VandenBroeck wrote, without elaborating further: 'What is signed 'Aor' comes from a mystic source ... a private source of knowledge with which Aor alone had contact, and he took its name.'[17] One of Schwaller's greatest supporters at this point in his life was a member of Les Veilleurs, a Lithuanian nobleman and poet called O.W, de Lubicz Milocz, who in 1919 adopted Schwaller into his clan, giving him the right to use the title Chevalier de Lubicz. Reading through the articles written by Schwaller de Lubicz and others in Le Veilleur, one soon discerns a rather disquieting undercurrent, exemplified in their slogan 'Hierarchie! Fraternite! Liberte!', substituting 'hierarchy' for the French Republic's original 'equality'. The over-riding concept in Schwaller de Lubicz’s ideology was that of an elite who, being more spiritually aware than their fellow man, should be allowed to govern. Unfortunately, this was not just an organisation with a high regard for authority. The pages of Le Veilleur contained strong anti-Jewish sentiments: a Christmas 1919 article called 'Letter to the Jews', written by Aor himself (or even the 'private source of knowledge' mentioned by VandenBroeck, perhaps entities he channelled), urged the Jews to return to the promised land and build their own country. Superficially, this may seem fair, not to say farsighted, but the implication was very much that Jews should get out of our beloved France — or else ... Schwaller de Lubicz was emphatically, unequivocally, racist. He wrote in Le Veilleur that there is 'an insurmountable partition between one race and another',[18] and elsewhere that, based on studies of ancient Egyptian corpses, apart from a few exceptions, 'there are no blacks properly so called [in dynastic Egypt]'." (This is patently untrue — archaeological evidence conclusively proves that the ancient Egyptian people were composed of several different races, including ones racially defined as black.[20] Indeed, many see the features of the Sphinx itself as being decidedly negroid.) At this point in his life — in the years immediately after the First World War — Schwaller de Lubicz designed a uniform for himself and his disciples, which was subsequently adopted by the SA (Sturmabteilung — Storm Section), the forerunner of the SS, who were instrumental in Hitler's rise to power.[21] Many of the members of Les Veilleurs were involved in right-wing political events that led both directly and indirectly to the rise of fascism in Europe, such as Vivien Postel du Mas, a major influence on Rudolf Hess. The deputy fuhrer was himself a member of a 22 French group called Tala, which was affiliated to Les Veilleurs. In 1920, Schwaller de Lubicz disbanded the organisation, instructing the membership to carry the work into their chosen profession or field of influence. Aor and Isha's own work took them to Switzerland, where they established the Scientific Station Suhalia near St Moritz in the Alps to under-take research, with several others, into such fringe alchemical sciences as homeopathy, crystallography and the therapeutic effects of plants. They also built an observatory. In 1927 Schwaller de Lubicz and Isha left Suhalia for Plan-du.-Grasse in the south of France, moving on three years later to Majorca. But in 1938 they made their most significant move — to Egypt, where they remained for fifteen years, mainly studying the Temple of Luxor. Finally, in 1952, they returned to their home at Plan-du-Grasse, where Schwaller de Lubicz remained until his death in 1961. These were not random moves, nor were they occasioned by wanderlust or economic necessity. Neither may they have been entirely the travels of esotericists seeking out their own kind. Schwaller de Lubicz may have been a celebrated mystic, but he was also a political philosopher. It is notable that his departures from both Spain and Egypt coincided with successful right-wing takeovers, just after the Spanish Civil War had been won by Franco, and just after a military coup detat in Egypt in July 1952. The victors in both cases were people of whom Schwaller de Lubicz would undoubtedly have approved — if not the world's greatest dictators, they were certainly dictatorial — yet he moved on once they came to power. Perhaps he had simply done his job, or, like many others before and after him, he combined his occultism with intelligence-gathering, maybe on behalf of some powerful international cabal. Like many people in this investigation, it is a mystery how Schwaller de Lubicz acquired his money. He came from an ordinary family and his books — most of which were written towards the end of his life — were never bestsellers, yet he always seems to have been affluent. He kept on his large house in Plan-du.-Grasse for the full fifteen years that he was in Egypt. Was he paid for his part in setting the scene for various political and military coups? Was he on some kind of retainer for his services as undercover agent for one — or more — intelligence agencies? Both scenarios seem likely, but Schwaller de Lubicz was so successfully secretive that we shall probably never know for sure. He also always concealed the influences that shaped his own philosophy, but an examination of his ideology places him firmly in the context of a specific politico-esoteric system, a movement known as Synarchy. This is 'government by secret societies', or by a group of initiates who operate from behind the scenes. It is an analogue of 'theocracy', or rule by a priesthood. Schwaller de Lubicz was a fervent Synarchist, which is why he admired ancient Egypt so much, ruled as it was by divine kings and priesthoods. One of his books was entitled Le roi de la theocratie pharaonique (The King of the Pharaonic Theocracy). The founder of Synarchy, a Frenchman named Joseph Alexandre Saint-Yves d'Alveydre (1824-1909), explained that the term was the opposite of anarchy. Whereas anarchy is based on the principle that the state should have no control over individuals, Synarchy proposes that it should have complete control. He proposed that Synarchists achieve power by taking over the three key institutions of social control: political, religious and economic. With its own members in positions of power, the Synarchists would, in effect, secretly govern entire states. And why stop there? One of the aims of Synarchy, from its very inception, was — from the words of a Synarchist document — the creation of a 'federal European Union'. Is it any coincidence that we are now moving rapidly towards such a European state? Significantly, those words were written as far back as 1946. Interestingly, several commentators discern a sudden burst of activity by Synarchists in France in 1922, soon after Schwaller de Lubicz disbanded Les Veilleurs with the instruction to carry his ideology into their particular spheres of influence. The Synarchists were a real threat in at least the first two decades of the twentieth century, influencing the rise of fascism, which, by and large, accords very well with their aims, although they had problems with the fanatical nationalism of Nazi Germany. The Synarchist movement was especially active in France, where it had close associations with right-wing terrorist groups such as the Cagoule (composed of army officers) and its civilian counterpart, the CSAR (Comite Secret d'Action Revolutionnaire), which was active in the 1930s. Many members of the CSAR were also members of Synarchist orders.[24] As might be expected from a movement dedicated to governing by secret societies, Synarchy had close ties with some of the most powerful of such organisations, including the Martinist Order, of which Saint-Yves d'Alveydre was Grand Master. As the French writer Gerard Galtier states: 'The synarchic ideal influenced all the Martinists and occultists of the beginning of the century.'[25] Not unexpectedly, Synarchists were also members of French Masonic Lodges, and their ranks included former disciples of Schwaller de Lubicz, including Vivien Postel du Mas (who wrote a document called The Synarchist Pact — effectively its manifesto — in the 1930s[26]) and Rudolf Hess. Synarchy is by definition a shadowy group lurking behind many uprisings and revolutions, and whose jealous gaze is automatically fixed on any stable regime or established government unless it already conforms to their ideals. Schwaller de Lubiczs serial domiciles coincided with successful changes of government in his previous country of residence: not only was he a Synarchist in word but also in deed, truly a prime mover in the events that shaped his epoch. Indeed, history may one day come to admit, albeit reluctantly, that he was one of the major political influences of the twentieth century. There is another aspect to Synarchy. The concept of nine legendary leaders plays a large part in its philosophy. They derived this from the fusing of two legends. One was a tale brought from India and popularised by a French diplomat and travel writer, Louis Jacolliot (1837-90), which told of the Nine Unknown Men, a secret group said to have been formed by Asoka, the thirdcentury BCE Buddhist emperor of India, to secretly rule the world. The other tradition was that of the Knights Templar, founded by nine French knights shortly after the First Crusade. The Templars were believed by Saint-Yves d'Alveydre to have represented the supreme expression of Synarchy in the medieval world, because they had almost total political, religious and financial control during the two centuries of their existence yet remained at heart a secret, heretical order whose real agenda was known only to its membership.[28] In nineteenth-century France several secret societies all claimed to be the true descendants of the medieval Knights Templar. Saint-Yves drew upon their ideals and practices for his movement, especially those of certain types of occult Freemasonry known as the Strict Templar Observance and its successor, the Rectified Scottish Rite, thus bestowing on the primarily political movement a strong undercurrent of mysticism And magical rites.[29] This proved to be a two-way traffic, for the Synarchist ideal was adopted by several occultists and their organisations, such as Papus Gerard Encausse, 1865-1916), an enormously influential figure who was the French Grand Master of both the Ordo Templi Orientis (OTO) and the Masonic Order of Memphis-Misraim, whose rituals, significantly, were based on the rites and ceremonies of the ancient Egyptian priesthood. Papus considered Saint-Yves to be his 'intellectual Master'.[30] As Gerard Galtier wrote: 'Without doubt, the Martinist directors such as Papus ... had the ambition to secretly influence the course of political events, notably by the diffusion of synarchic ideals.'[31] Papus put the Synarchist ideals into practice by working to bring together the various secret societies of his day, merging orders where possible and creating 'confederations' where representatives of the organisations could meet. The bodies he created fragmented during the First World War, but others, notably Theodore Reuss and H. Spencer Lewis, created similar groups afterwards.[32] Undoubtedly, Saint-Yves was hugely influential on the development of Western occultism. Theo Paijmans, an authority on nineteenth-century European esotericism, pointed out to us that Saint-Yves introduced the seminal idea of Agartha, the mysterious underground realm from which highly evolved Adepts psychically direct the development of the human race.[33] This was to become a common feature of Western occultism — as in the works of Madame H.P. Blavatsky — and was the basis for a belief in Hidden Masters, or Secret Chiefs, which we will discuss shortly. Saint-Yves claimed that he had travelled astrally to Agartha, and that he was in telepathic contact with its inhabitants. He also claimed that he had derived his Synarchist ideology from them. Saint-Yves, Synarchist supreme, held a deeply mystical view of the evolution of civilisation, believing in the existence of an advanced ancient science and technology, as well as Atlantis. Saint-Yves believed that the Great Sphinx of Giza was built before the emergence of the Egyptian civilisation by visitors from Atlantis.[34] He explained that, as the Atlanteans were redskinned, this was the reason the Sphinx was originally painted red (as classical authors asserted, and which seems likely, judging from the small traces of red colouring that have been found on it). Saint-Yves writes that the Atlantean civilisation existed between 18,000 and 12,000 BCE — exactly the same dates given for Altea/Atlantis by James Hurtak in The Keys of Enoch.[35] Significantly, a central concept in Saint-Yves's mystical writings is that of the Holy Light, otherwise known as Aor,[36] the name taken by Schwaller de Lubicz. Saint-Yves, in his idiosyncratic reconstruction of history, describes a great Celtic warrior called Ram who conquered the 'degenerate' black races in 7700 BCE. According to Saint-Yves, it was Ram, the superhero, who created the first Synarchist Empire, which extended from Europe to India.[37] Curiously, in a discussion about far distant events, Edgar Cayce said: '[This was] some ... years before the entry of Ram into India.'[38] This uniquely Synarchist character could only have found his way — as a historical fact — into Edgar Cayce's writings via Saint-Yves, who invented Ram and all his works. Clear links lie between the godfather of the New Egyptology — Schwaller de Lubicz — and mystical Synarchist movements that encompass a belief in Atlantis and Nine mysterious figures who seek to rule the world. The twentieth-century legacy of today's 'Nine' is even more colourful, and involves one of the most flamboyant and controversial figures of our times — the ritual magician Aleister Crowley. pps 255-266 ----- Aloha, He'Ping, Om, Shalom, Salaam. Em Hotep, Peace Be, All My Relations. Omnia Bona Bonis, Adieu, Adios, Aloha. Amen. 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