Raymond Abellio and Jean Parvulesco are two prominent French esotericists who have visualised and tried to implement a roadmap for what Europe – and the Western world as a whole – should become. It is a future where the real role of the Priory of Sion comes into its own.
Raymond Abellio claimed that the Flemish occultist S.U. Zanne, pseudonym of Auguste Van de Kerckhove (1838-1923), was amongst the greatest initiates of the modern era. But hardly anyone knows who he is. Some have placed Abellio in the same category – he too is a great unknown for most. And those that have looked at Abellio largely conclude that he was a French fascist politician with an interest in esotericism.
Was he? Part of the problem is that Abellio’s writings – like that of so many alchemists – need a key. So much of their material is coded text, and Abellio himself used to laugh that most people’s keys “only opened their own doors” – not his. Who was he really, and what were his true political aims?
Raymond Abellio is the pseudonym of Georges Soulès (1907-1986), who rose to fame in France during World War II when he became the secretary general of the MSR (Mouvement Social Révolutionnaire) in 1942. The invitation to join the organisation had come from none other than Eugène Schueller, owner of the cosmetics giant L’Oréal. As the British researcher Guy Patton, author of Masters of Deception, points out: “This group had evolved out of the sinister Comité Secret d’Action Revolutionaire (CSAR), also known as the Cagoule. Soules was now to become acquainted with Eugène Deloncle, head of the political wing, dedicated to secret, direct, and violent action.”
Later, Patton adds: “So here we have a Socialist turned Fascist, deeply involved in political movements, who actively collaborated with the Vichy government. In the course of his political activities, he was to work closely with Eugène Deloncle, who […] was closely acquainted with a fellow engineer, François Plantard, and whose niece married [French President François] Mitterrand’s brother, Robert.”
Though never confirmed, it is claimed that Abellio was involved with Bélisane publishing, founded in 1973. Bélisane published several books on Rennes-le-Château, the village so intimately connected with the Priory of Sion. In his book Arktos, Joscelyn Godwin refers to Raymond Abellio as another ‘Bélisane’ pseudonym. For Guy Patton, Abellio is part of a network that tried to create a New Europe, ruled by a priest-king, whereby various modern myths, like the Priory of Sion, are meant to provide the modern Westerner with a longing of sacred traditions and rule, very much like the myths of King Arthur that gave a surreal dimension to European politics in medieval times.
Abellio’s political views have therefore been described as very utopian, and he has been suspected of synarchist leanings – the belief that the real leaders of the world are hidden from view, politicians being merely their puppets. But in truth, Abellio had a well-defined vision for social change. When the battle lines of the Cold War were drawn after World War II, he tried to find the best of both camps and hoped he could unite them. Why? To create a type of Eurasian Empire, stretching from the Atlantic to Japan, an idea later taken up by the novelist and theoreticist, his friend Jean Parvulesco.
French Esotericist Jean Parvulesco
“Parvu” is largely responsible for acquainting at least some with the visions of Abellio – though whether it was the real Abellio or a character created by Parvulesco remains open to debate. Guy Patton sums up Abellio’s view as being “typical of an extreme right-wing esotericism, the aim of which is to ‘renew the tradition of the West’. He wanted to replace the famous Republican slogan, ‘Liberty, Equality, Fraternity’, with ‘Prayer, War, Work’, to represent a new society built on an absolute hierarchy led by a king-priest.”
The implication, however, is that several of the people involved were not truly devoted to esoteric spirituality and merely used it as a mask for making money, acquiring more power, and pushing an extreme right wing agenda. Though that is the case for some of those involved, within the mix of powerful and/or money-hungry people most agreed that Abellio was truly a ‘spiritual’ man. And it was Professor Pierre de Combas who is credited with Abellio’s transformation from politician Georges Soulès into the visionary Abellio (the Pyrenean Apollo), making him not merely a “man of power,” but also a “man of knowledge” – an initiate?
To understand his vision, we need to acknowledge that Abellio’s system, as mentioned, needs a key, and without a key there is no understanding – hence, no doubt, why he is often misunderstood. Secondly, his system is complex and difficult to summarise in a few words and is best described by listing some examples.
He wanted to “de-occultise” the occult (e.g. his book “The End of Esotericism,” 1973), whereby he hoped this would help science. His knowledge of science – acquired as a polytechnic student – meant that he could build bridges between the two subjects, for example between the 64 hexagrams of the Yi-Ching and 64 codons of DNA, or the correspondences between the numbers of the Hebrew alphabet and the polygons that could be inscribed in a circle.
The most famous of his works is “The Absolute Structure” (1965) which led to him being regarded as an heir to phenomenological philosopher Husserl. Such topics, of course, hardly make for bestsellers, but are the type of study one expects from a genuine alchemist.
His drive for an “absolute structure” is a vital ingredient in his idea of the “Assumption of Europe,” i.e. what he sees as the destiny of Europe: “the Occident appears to us not to be only as an interval separating the opposing masses of the East and the West, but is the most advanced carrier of the dialectic of the present time.” Abellio did not believe in the subject-object duality that continues to drive most politicians into fear-mongering and the other usual tactics employed by their ilk, but instead preferred a more complex model, centred on Conscience (the zero point), which evolved along the base towards Quantity (science) and upwards to Quality (knowledge), which gave him a six-armed cross. This is the “hypercubic” cross, to use Salvador Dali’s words, a man who also spoke of the “Assumption of Europe” in some of his paintings. The “hypercubic cross” allowed Abellio to express all ontological and spiritual problems in dynamic terms – and it is clear that he used complex wording, making his thinking difficult to understand, which is no doubt why he is easily misunderstood, was thought to be writing mumbo-jumbo, or simply neglected.
First of all, to get our heads around his terminology, we need to know that the Bible was one of Abellio’s most often consulted books and he described the stages of the evolution of a civilisation in Christian terms: birth, baptism, communion, etc. This is why he said that the next stage in Europe’s development mimicked Assumption, which is specifically linked with the Virgin Mary – the Saint deemed to play a pivotal part in Europe’s future. She is, of course, a supernatural being who is said to have appeared on numerous occasions to counsel Christian Europe on which direction to take, such as in the politically charged “secrets” of Fatima in 1917.
In 1947, in his book “Towards a New Form of Prophecy, an essay on the political notion of the sacred and the situation of Lucifer in the modern world,” he notes, “not more than any other being, man is but an addition, a juxtaposition of Spirit and Matter, but an accumulator and an energy transformer, of variable power according to the individual, and capable of passing his energetic quantity from one qualitative level to another, higher, or lower.” Thus, we see a mixture of Christian eschatology, prophecy, as well as Gnostic doctrines on what it is to be truly human.
The visionary Abellio was also an astrologer. He predicted the fall of the Soviet Union in 1989, as well as the ascent of China. He qualified its Marxism as “Luciferian,” which he did not suggest should be interpreted in a moral sense, but that Chinese materialism had to be integrated in terms of the Absolute Structure, in opposition to the individual and “Satanic” materialism of the United States.
In the West, it was the task of freedom fighters – terrorists? – to bring about this change. These “heroic” battles were brought to life in his novels. In retrospect, he said that his first three novels were indeed “apprenticeships,” where his heroes evolved, while his final novel – published 24 years after “The Pit of Babel” (1962) – “Motionless Faces” (1986) was for him “that of the companion who is trying to become master.”
However, many consider “The Pit of Babel” to be his best work and it is here that he plots intellectuals that are disengaged from all forms of ideology and scruples engaging in widespread terrorism. It is a theme he revisited in “Motionless Faces,” where the primary character attempts to poison the population of New York, not by any straightforward means but by using the creation of an illuminated architect who had built a type of “counter-structure” underneath Manhattan, which was reserved for an elite – a type of urban Agarttha.
The heroine of his last novel is named Helen, also – not coincidentally – the name of the companion of Simon Magus. In the end, she perishes, taken to the centre of the earth by a subterranean stream underneath Manhattan. In the case of the historical Simon Magus, Helen was the personification of Light held prisoner by matter. Abellio specifically chose his name because he identified himself with Apollo, another deity connected with light, and Raymond Abellio’s initials – RA – were of course those of the Egyptian sun god.
Abellio himself never met his “ultimate woman,” even though he searched for her. She may have been Sunsiaré de Larcone, herself a writer of fantasies as well as a model, who died at the age of 27 in a car crash in 1962. She called herself his disciple. Other equally beautiful women had gone before, and would go after, but no-one was apparently worthy of being “his” woman. Hence, his tomb contains an empty space for his “Lady.”
It is “Motionless Faces” that Jean Parvulesco studied in detail in his essay, “The Red Sun of Raymond Abellio,” published in 1987. Parvu is a novelist who was both close and far removed from Abellio. Close, because they shared a similar vision of the “Great Eurasian Empire of the End.” He, too, had his initiators, and he saw himself heir to the “Traditional School,” represented by authors such as René Guénon and Julius Evola, whom he met in the 1960s. Parvu was preoccupied with “non-being,” the forces of chaos, which make him into something of a dualist, i.e. a Gnostic. With Evola he shared the idea that there is a need for a final battle against the counter-initiatory and subversive forces (the non-being). Like Evola, he had an interest in Tantrism.
Parvulesco often uses the term “Polar” in reference to the “polar fraternities” with which Guénon had once associated. He sees these as important instruments in the creation of modern Europe. He also used the term to refer to the Hyperborean origins of the present cycle of humanity, which he argued would soon end with a polar reversal. Here he is close to Guénon, but far from Abellio’s thinking, who had an altogether more optimistic vision of the future. So despite their kinship and a common goal, they were not agreed on how exactly the New Europe would be accomplished.
Parvulesco has often been cited by extreme right-wing European authors. Some of them have claimed him as one of their own, but it is clear that no single writer is in charge of who and where his name is used.
In the early 1960s, Parvu was close to the OAS, the “Organisation Armée Secrète,” a terrorist group opposed to Algerian independence from France. This put him in opposition to De Gaulle, yet he is known to have claimed to be a strong supporter of De Gaulle. Incidents such as this make it difficult to place him on the political spectrum, and it’s best simply not to try and put him into one category. Indeed, what sets him and Abellio apart is largely that they had an independent vision of the future – and the role of politics. They realised that the world was radically changing, and though their models might in the end prove not to work or be unrealisable, it does not negate the fact that they were innovative thinkers.
It is Parvulesco who provides further details as to what this New Europe would be and why, specifically, a priest-king is needed as its ruler. In ancient times, these rulers were primarily seen as a denizen of both worlds, a mediator between this reality and the divine realm. Parvulesco makes it clear that “the beyond” is guiding us towards Europe’s destiny, whereby the role of European leaders is first and foremost to correctly interpret the signs, rather than invent new goals and targets.
A few constant themes run through Parvu’s writings, one of them being that of gateways to other dimensions. Whenever historical people (most often politicians) make appearances in his novels, they are not the politicians we know but their doubles who evolve in our and another dimension. The novels of Parvulesco are hence often seen as those of the “eternal present,” or the “ninth day.”
In “Rendez-vous au manoir du Lac,” the setting is a strange site where there is a gateway to heaven – Venus in particular – from where, according to Parvulesco, some chosen ones have to transit. In “En attendant la junction de Vénus,” he repeats this claim, but links it with French president François Mitterrand and specifically the Axe Majeur of Cergy-Pontoise, near Paris. This axis is the creation of artist Dani Karavan and is the “soul” of this new town. It stretches for three kilometres and if ever archaeologists stumbled upon its remains in future centuries, it would be classified as a leyline. Though the project commenced before Mitterrand’s presidency, it was during his term in office that the line became properly defined and executed. Today, it is seen – in France – as an enigmatic work, far superior to the Louvre Pyramid or Arche de la Défense, which has set the likes of Dan Brown and Robert Bauval questioning the reasons behind these projects. The Axe, however, is a far more ambitious, greater and more enigmatic project. When we note that Abellio was closely associated with the Mitterrand family, we can merely ponder whether he had a hand in the project.
With the Axe Majeure, it is clear that we are in a strange world where politics and esoterica mingle, partly in this dimension and partly in a divine realm. Well, Abellio hoped that from this mixture a new form of politics and a New Europe would arise. And it is here where we need to see the role of the Priory of Sion, not so much – as Dan Brown and others would like it – as the preservers of a sacred, old bloodline, but a new priesthood – a mixture of politician and esotericist, i.e. like Abellio himself – that can rule a New Europe.
So even though Abellio and Parvulesco are often described as synarchists, they repeatedly referred to themselves as freedom fighters laying the foundation for this New World. The new powerbrokers would not always remain hidden puppet masters, but would clearly one day step to the forefront to take up the role of priest-king. And for such thinkers, it was a given that France had come closest to attaining this ideal under De Gaulle, whereby the “Great Work” of Mitterrand was seen along the same lines, though clearly not to the same extent.
Abellio and Parvulesco were therefore New Agers building “An Age of Aquarius.” However, they did not focus on personal transformation, but on social transformation. As an author one might argue that Parvulesco operates within the domain of the “esoteric thriller,” which in Hollywood is seen in Roman Polanski’s ‘The Ninth Gate’ or Umberto Eco’s Foucault’s Pendulum. But both works have great difficulty in convincingly integrating the “passage to another world” within their storyline, often leaving the reader/viewer unsatisfied, or – alternatively – unconvinced of the end goal. Lovecraft has a better reputation and others argue that Parvulesco, thanks to the influence of both Abellio and Dominique de Roux, has gone further, and done better. But the main point is that his esoteric thrillers were to make this step through this “interdimensional passage” not as an individual, but as a society – as Europe.
De Roux (1935-1977) greatly inspired those authors who evoked what is known as “novels of the End” – however they saw the transformation of Europe. Parvulesco actually began his literary career in the magazine Exil published by de Roux. De Roux travelled widely, and in 1974 wrote “The Fifth Empire,” about the struggle for independence in Portugal’s colonies, which brings up the same struggle for a country’s new future. The title “The Fifth Empire” is an allusion to a popular Portuguese myth, namely that of the lost king. Like King Arthur, the Portuguese king Dom Sebastian was said to one day return to lead his people to a fabulous destiny – which, as can be expected in light of Abellio and Parvulesco’s ideology, was not necessarily of this plane. To quote the Portuguese poet and occultist Fernando Pessoa (a friend of Aleister Crowley): “We have already conquered the sea, there only remains for us to conquer the sky and leave the earth for others.”
Russia, Putin and the New Europe
What Algeria and De Gaulle had been for Abellio, what Portugal was for De Roux, Putin’s Russia is for Parvulesco. But it is in Abellio’s preface to “The Fifth Empire” that we find an interesting note explaining the true context and “key” that unlocks their works: “Those who attach a profound meaning to coincidences cannot be but stricken by the fact that the last message of Fatima was delivered in October 1917, at the moment when the Bolshevik Revolution began. What subtle link of the invisible history was thus established between the two extremities of Europe?”
For esotericists who saw our dimension as being infiltrated by the other plane of existence, the coincidences of the apparitions of the Virgin Mary at Fatima and her clearly political messages to do with the future of Russia and how it should embrace the Virgin Mary, are part and parcel of this Great Empire. Not merely a political ambition, but part of their vision as to how “real politicians” work together in league with the “denizens of the otherworld” so as to accomplish the Assumption. Hence why Parvulesco believes Putin’s Russia to be so important. This is why, no doubt, Abellio tried to make contact with the Soviets to enable this New Europe, which indeed has come about largely under Putin’s presidency.
As mentioned, for British author Guy Patton, Abellio and Parvulesco are French fascists who abused newly created myths like that of the Priory of Sion to increase their influence, power and wealth. But this, of course, is merely one interpretation. Take the literature of the Priory and its creator Pierre Plantard and we discover he was close to De Gaulle’s regime. Plantard in fact ran part of De Gaulle’s “terrorist cells” in Paris when De Gaulle was struggling for power. Then, Plantard used the Priory to create an ideology that saw a unified Europe, from the East to the West, and it is obvious those involved in the promotion of the Priory later spoke of the importance of François Mitterrand.
The Priory is indeed a fabricated myth, a non-existent secret society. But it is equally clear the individuals involved (Plantard) and those linked to it (Abellio, and to some extent Parvulesco), had genuine convictions of what a future Europe should be. Their interest in Marian apparitions was genuine, and they saw them as divine guides along the path that Europe had to walk to its future and its next stage, its Assumption. As Parvulesco pointed out, it depends whether you believe in coincidences or not. If not, then you will argue the major political events of the past century are but tangentially related to the messages received from these apparitions. If you do believe coincidences have meaning, then it is clear this New Europe is slowly emerging.
In the 1980s, Parvulesco reviewed a strange novel, “La boucane contre l’Ordre Noir, ou le renversement,” by one “Father Martin,” who had already published “livre des Compagnons secrets. L’enseignement secret du Général de Gaulle.” For an avowed Gaullist, Parvu was obviously in his element. The novel itself has certain common points with one volume of the tetralogy of Robert Chotard, “Le grand test secret de Jules Verne.” Both books speak of a “reserved region” in Canada from where there is a conspiracy directed to change the world’s climate. The base is controlled by the sinister “Black Order” and aims to create a pole reversal – a theme also explored by Jules Verne. We can only wonder whether the stories of HAARP – set in nearby Alaska – might be inspired, or reflective, of this. But it is here that we see the final framework of their political ambition: they saw their quest not so much as a desire, a longing, but as a genuine struggle of good versus evil – if a New Europe did not come, the “Black Order” would have won. And in the end, perhaps Abellio and Parvulesco should thus be seen as modern knights, fighting for Europe – a new Europe.
The above is connected to this article in the same issue of New Dawn: Vladimir Vladimirovich Putin & the Eurasian Empire of the End Times
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