Preface

Classical Studies; Their Influence. — The Hierarchies of People. — Human Astronomy. — Athenians and Romans; Their Anarchic Character. — The Origin of the Greeks. — The Ancient Cycles. — The Metropolises. — The Verbal Proto-Synthesis¹. — Mediterranean Paganism. — The Invasions. — The Emergence of Pythagoras. — The Present Age Compared to That of Pythagoras. — Why We Wrote This Book.

It has been five centuries since classical studies came into being, and three centuries since they have increasingly usurped European governments, leading them into successive losses to the benefit of America and Asia. From the royal heirs to the scholarship students in colleges, there are ever fewer Christians, and upon entering these inverted catacombs, people become increasingly pagan.

The younger generations are in dire need of a second exit from this descent into the underworld, a departure for this country (France) from the Darkness in which they enter rosy and emerge pale. What is lacking is a comparison, a judgment, an initiation into full life—a cure of true Humanity, of celestial air, of divine light.

When these studies were published, we already suspected their underlying spirit. Our higher studies led us to discover the sequence, notwithstanding such anarchy, of the Teachings—the Universal Principle of knowledge and sociology, of which the laws of the State later became the subject of our historical demonstrations.

There are hierarchies among people, primarily among their leaders, in accordance with their original Essence and any grafts that these people may bring forth.

As if governed by a human astronomy, these Leaders reappear from era to era, from people to people, illuminating the darkness, removing obstacles, and guiding the collective destinies.

They disentangle, for a time more or less extended—depending on the nature of their environment—the intricate distortions, giving them a general direction and a resurgence of purpose. They arrive at the opportune moment to fulfill one of the functions we have described,² which attract one another and follow one another like a gravitational system.

Since Theocracy is the highest degree, people are always visited, at the right moment, by a Guide from a first-order hierarchy—which in itself has its degrees: Orpheus, Numa, Pythagoras. They are invited to become the supreme exponents of social life and civilization in order to find their own peace, as well as to serve as an example to Humanity.

Our Missions prove that no one has admired more than we have the great men of all times and, consequently, the Greco-Latin ancestors. However, we cannot say the same of the Athenians and the Romans, declared opponents of these remarkable individuals. Indeed, among all historical accounts, one finds no greater adversaries of the Supreme Organism than the Athenians and the Romans. Never has the human character faced such a chaotic, incoherent individuality, so essentially anarchic—a banal and individualistic mass and, consequently, all the more rebellious.

Never has this frantic atomicity been less susceptible to any molecular cohesion except that imposed by the force of circumstances, represented by armed forces. It is a permanent civil quagmire, suited either to military regimentation or armed invasion.

And so, for the temporary safeguarding of these environments, a second-order Guide reappears, a secondary star in human Astronomy. His name is Alexander or Caesar; and so that civil disorder will not devour him right there, his chief of staff uses him to devour the world.

The first order was social; the second, political. One creates; the other preserves what exists, but only modifies the exterior. The intellectual and social decay remains within.

That is why everything collapsed in the later Byzantine Roman Empire—because it was the continuation of Babylon’s activities. Europe was granted as a fief to that ancient memory, but not enlivened as in a novel of adventures and scandals. Thank God this is not the norm of the long universal History, but rather a sequential series of declines, like the undulations of a serpent. The Athenians and the Romans were not originally natives of those regions but rather decadent refugees from elsewhere; they were almost foreigners in those cities, especially in Greece and Italy.

Archeology among the moderns, Mythology among the ancients—since under the rule of the Indo-Egyptian Priesthoods, History, like the other Sciences, was not written in plain form but wrapped in enigmas—along with the Sacred Books, finally enabled us to lift the veil of remote ages.³

We will never have sufficient veneration for the two Peninsulas that draw from our continent the Balkan and Alpine mountain chains. With each step we take, we can say, “Sta viator, heroem calcas!”⁴ Here, the traveler sees not only a single modest hero scattered in ancestral, nearly recent history; it is the necropolis of Heroic Ages and, furthermore, the Metropolises of Patriarchal Cycles that lie underfoot.

When Philip of Macedon ironically responded to the arrogance of the Peloponnesian ambassadors, “How many true Greeks are there among you?” he was giving them, unbeknownst to them, a small lesson in History, since he knew better than they that the Graii— the Totemists of Gruya—were Balkan Slavic Celts, and that ancient Greece itself was Slavic and Pelasgian until the invasion of the Asian and Ionian revolutionary explorers: Yonijas and Yavanas of Manu, Yavanim of Moses. An Etruscan Larto and a Numa could likewise have said to the Levantines of the Tiber, “How many true Italians are there among you?”

In fact, the true Greeks were Balkan Slavs; the true Italians were Slavic Celts who descended from the Western and Eastern Alpine mountains. All were part of the immense Pelasgic confederation of Harakala, and before that, of Rama—of Moses and of the Brahmans—Bacchus to the Greco-Latins, and even earlier than the first Patriarchal Cycle.

Those masters of rivers, seas, and flooded lands, those tamers of animals and of wild nature, were priests, sages, military engineers, farmers, and founders of cities of a kind never seen again.

The Aryas⁵ were grouped in dodecapolises, stretching from Italy to Greece, from the Balkans to the Caucasus, from Taurida to the plains of Tartary, from the Iran of the Ghiborim to the Hebyreh of the Nephilim⁶, and across the entire Aryavarta⁷.

“Oh Hebyreh, dwelling of the pure law in Aryavarta.”
Thus spoke the first Zoroaster,⁸ 28 centuries before our era, 12 centuries before Moses. Moses faithfully cites the Heber of Hebyreh, placing him in his genealogy among the patriarchs who count themselves as descendants of the Hyksos, whom Manetho calls pariahs of Egypt. Concerning India, the Brahmans say the same as Manetho, yet it is Zoroaster who clarifies everything.

Only in Italy can one cite the Metropolises of these city-zodiacs, the Argytas—magnificently beautiful like Thebes and Memphis, as ancient as Babylon and Nineveh, attesting to the same science that enlightened the university cities of northern India, such as Kaçi—beloved by the Chaldeans—and Tirohita, cherished by Egyptian priests. Thus, even in Europe, the antediluvian social decline falls like an opaque veil until the coming of the Redeemer.

However, if we lift it fold by fold, that veil—torn by Jesus, the Incarnate Word—gradually clears, allowing the primordial civilization’s light to be revealed and then to shine forth, namely the universal empire of the Aryas and the Rutas,⁹ the Indo-European and Egyptian Theocracy of Ishva-Ra and OshiRi—of Jesus, the Creative Word; Jesus Rex Patriarcharum, as our litanies rightly say.

“In the beginning was the Word,” says the disciple beloved by Jesus and to whom the Master hid nothing. One could hardly define more precisely the Cycle of the governmental proto-synthesis, the primordial era in which the Creative Word, worshiped by Its true name, was prophesied as the Incarnate Word, as the Savior of the fallen social State.

When Mediterranean Paganism emerged—the sabbath of slave-owning bourgeois—Europe’s, Asia’s, and Africa’s regular Societies, their Universities, their Temples, never ceased to protest against the Sophists, the false democrats, the politicians, and the rhetoricians who rebelled against every order and all social peace.

Rome and Athens were banished from Humanity, just as Babylon, Tyre, and all the intellectual and moral decay of Ionia.
Celtic-Cimmerian druths, Celtic-Slavic droths, Scandinavian volas, Germanic vellés, lartos of Italy and Iberia, Egyptian prophets, Israelite nabis, Persian and Chaldean magi, the brathmas of the Manava tradition, Vedic rishis, Tibetan lamas, Tartar and Mongol shamans—in all places the same anathema against the Edom¹⁰ and Yavan of Moses, against the Yavanas and Mlektas of Manu.¹¹

If Alexander the Great had not destroyed so many sacred works of the Mazdeans, truth and philosophy would label him in the annals of History as “The Great Vandal.”

Finally arises the avenger of the North, the great Ase¹² of Asgard,¹³ Frighe son of Fridolf, and with him rages the secular fury of the people. Half druid and half Buddhist, Vodan rises upon his pavês¹⁴, armed with the twelve swords of his Apostles. He takes the name of the Boreal Trismegistus, uniting under his militant divinity all of Northern, Central, and Eastern Europe, and their reserves—Og, Gog, and Magog—into the depths of High Asia.

Then this horde of people, massed together, gradually rolls over Satan’s civilization. Unwittingly fulfilling Christ’s prophecy, pagan Rome devours Jerusalem; Europe avenges the Earth by delivering empty Rome into the hands of the pontiffs of Jesus Christ.

Byzantium remains, where all the plagues of Rome and Athens had merged to corrupt both Barbarians and Christians alike. Then arises the Vodan of the South: Mohammed, who breathes into the human trumpets of Islam the Koran, the Sunna, and the Djehad. What the race of the snows could not accomplish is completed by the race of fire and coal: Arabs, Turanians, Turkomans, and Ottomans.

Present-day Europe endures the same fate. It provokes everyone at once by exchanging the Living Spirit for the Dead Spirit, the Christian Spirit for the Pagan.

And if human energies are not sufficient to bring it back to its Principle, Jehovah will unleash the energies of the elements upon this new Adamah and upon its Atlantis.

Whether willingly or by force—through the Son or through the Father—Christendom shall return to the Holy Spirit.

Six centuries before Our Lord Jesus Christ, in the dismal gloom of Mediterranean Paganism that succeeded the heavenly clarity of the Orphic synthesis,¹⁵ in the anarchic period following the revolution of the sudras¹⁶ in favor of the slaveholding bourgeoisie and the agnostic clergy, rising with the stature of an Epopt, there stands a man—Pythagoras—reminiscent of a patriarch from the Old Testament, who deserves far more than has ever been said of him. For this reason, we mention him in the headings of this book, intended to prepare minds and understanding for the use of the precision instrument that makes the Universal Revelation of the Word, the Divine Wisdom, experimentally verifiable.

So it was 25 centuries before our time that Europe’s mental condition closely resembled Pythagoras’s. At the moment when he undertook his European Mission, the Orphic synthesis of retrieving the patriarchal or verbal proto-synthesis had almost disappeared, drowned by the invasive tide of the Paganism of the Asian and Ionian literati. Similarly, in our own day, Christianity—dimmed since its concordat in the fourth century and entirely deprived of its mastery since the Renaissance—loses ground everywhere to Neopagan Humanism.

Pythagoras—his time, his work, and his conclusions—offers us a solid foundation for the study we have undertaken and for the exposition of the scientific means to be used to raise the fallen social State and reestablish the synthesis that this great philosopher sought, in vain, to reconstruct.

And so, from our twentieth year, we had resolved to be the Pythagoras of Christianity, overshadowed since the Renaissance by the pagan spirit. Hence, twenty years later, our four missions among modern pagans and our endeavors in Paris, Brussels, Rome, and elsewhere—and in this true testimony, we rely solely on God and on His field assistant: Time.

Now, in the fullness of old age, casting a retrospective glance over the long path of our accomplished duty, we see—with great peace of mind and conscience—that we have not strayed from the Truth in our books or in our public or private deeds. It soars above ignorance and calumny, higher than contempt, as high as the divine compassion for those wretched blind souls led with covered eyes toward the human Hell that will consume them.

It is this same charity that, despite the cruelest of bereavements, despite age and illness, compels us to conclude the work whose composition was promised to the divine Master and carried out with His assistance.

The glory for this belongs solely to Jesus Christ and, through Him, to His Angelic Soul that unites us and does not permit even death to separate us. Thus, before experiencing the indescribable joy of planting our visiting card in this planet with P. P. C.,¹⁷ we are delighted to honor the glorious memory of Pythagoras with the same reverence we held in our youth.