vendredi, 07 février 2014

Answers to the questions of Pavel Tulaev

Answers to the questions of Pavel Tulaev
About my modest biography, my experiences in the French New Right Circus, etc.


Dear Robert Steuckers, you are among the few West European journalists or publicists who profoundly understand the history and geopolitics of Russia. We know each other now since more than fifteen years and that’s why I find this interview is important. First of all, would like to introduce yourself, to tell us about your profession, your specialisation, your titles, etc. ?
RS: Well, there is nothing special about me. I was born in Uccle/Ukkel in January 1956 in a quite poor family. My father was the son of a peasant having a family of seven children and came to Brussels to find a job as a servant in 1933. He didn’t want to go to school to become a schoolmaster, didn’t want to work on the farm feeding the pigs and couldn’t find a long-lasting job in his province. My mother, who died recently in December 2011 at the age of 97, was the daughter of a beer brewer and seller, who, at the age of 14, left his village, where his own father had also seven children and only one cow he had to drive along ways and paths in his village in order to let her graze as he had no meadow of his own.
lancier_belge.jpgIn Brussels my grand-father became the helper of a baker and then could be hired by the army to replace a rich son of a bourgeois family, who had no lust to do his military service (at that time conscription was not yet compulsory in Belgium). He served for three years in the 2nd and 4th Lancers, an elite light cavalry regiment, in which he got the noble attitude in his daily gestures he kept till his last breath, almost 87 years old. With the money he got from the rich family to do military service instead of the son of the house, he could buy and take over the small business of a retired or passed away brewer and marry my grandmother in 1908, the very year one of his sisters migrated to the United States, to Indiana, to run a farm with her husband: they too had seven children. My mother’s parents started a trade in beers and lemonades, which lasted 80 years, being taken over by my uncles in 1953. My grand-parents’ youngest son retired in 1988. My grandfather was called up in August 1914 and participated in the First World War as a sergeant in the transport units behind the Yser Front in Flanders. He swallowed mustard gas (Yperite), suffered ten years long from the effects of this nasty chemical but could recover after a terrible pneumonia, due to lung complications, in 1928. Even if he could earn a good life by selling beers to pubs and private customers, he was the model of an ascetic, eating almost no meat, only oats with milk and eggs, together with rhubarb and prunes that he cultivated in his own garden. He wanted to remain thin to mount horses in case if… but he had no horse anymore. He bought motorcars and lorries that he was never able to drive himself: this was the task of his sons. He used to say: “Modern times are preposterous: they all need a motor under their bottom even for a distance less than 500 yards”. My grandmother was even more ascetic and left me one of her often quoted saying: “Clock hours (i. e. measured time) are for fools, the wise know their time” (‘t Uur is voor de zotten, de wijzen weten hun tijd). In this sense, she was exactly in tune with the celebrated German writer Ernst Jünger, when he theorized his ideas about time.
My father came to work as a servant to the House of Count Willy (Guillaume) de Hemricourt de Grunne in 1938. In the summer of this year he made his first trip outside Belgium to a village in Franche-Comté, near the Swiss border, where Count de Grunne had inherited a wonderful mansion house from an aunt who had inherited it from his own grandfather, the French Catholic thinker and politician Count Charles de Montalembert. I still spend some days in this part of Europe twice or three times a year. In August 1939, just a few days after the Molotov-Ribbentrop agreement, my father was called up in the Belgian army, was sent to barracks near the German border during the phoney war, then to the Beverloo military camp, where he underwent the German air attack by Stuka bombers in the early morning of May 10th, 1940. After his duty, as no Flemish conscript soldiers were taken prisoner of war and sent to Germany, my father went back to the House of Count de Grunne, where he worked till his retirement in 1978. Some months later Willy de Grunne died, just three days before his 90th birthday.
My youth was spent in the marvellous surrounding Willy de Grunne created in the large garden behind his house in Brussels, which was a marvel of architecture designed by the genial Belgian architect Brunfaut in the early Twenties. Willy de Grunne wanted to have different flowers in his garden in spring, summer and late summer, so that I always could play among the most beautiful selection of plants that a team of very able professional gardeners kept with love and care. The mansion in Franche-Comté is still a marvel today and is now run by his grandson, whose father was Russian and son of a White Guard officer and later one of the best teachers of your language in Belgium. The surroundings created by Willy de Grunne made of me a youth completely immune to the seductions of modern world, but simultaneously I was perhaps also affected by a serious handicap: I could never understand the way of working in factories or offices, with the artificial rhythms and hierarchies they imply.


eliz.jpgThe world of my youth was a world with only personal, friendly relationships never determined by contracts, only by pure genuine human and manly confidence, based on the given word you never withdraw. Books were important in this world, as Willy de Grunne had, among other tasks as a diplomat, to read books for Queen Elizabeth Wittelsbach, a Bavarian Duchess, who became Queen of the Belgians in 1909. Willy de Grunne was Grand Master of her House in the Thirties. Queen Elizabeth was, just as her whole Bavarian family in Munich, an excellent sponsor of arts, music and museums. We owe her the Egyptology Museum in Brussels and among many other things the world famous “Concours Reine Elizabeth”, promoting young talented musicians from all over the world. Many young Russian musicians participated in this prestigious competition. Besides, Queen Elizabeth has been (and still is) criticized for being of German origin and for having refused to boycott the USSR and China during the Cold war. She ended her life in the Fifties and the early Sixties by acquiring the then sulphurous reputation of a “Bolshevik Queen”. She died in 1965.

Now, I became a so-called “intellectual” thanks to my father’s sister Julienne, who had a diploma of schoolmistress, had married Hendrik Lambrechts, a Flemish schoolmaster in ‘s Gravensvoeren (Fouron-le-Comte), and had a son, Raoul, who after his father’s death in 1949, became a political scientist having studied at the prestigious University of Louvain, after brilliant secondary school studies (Latin and Greek) achieved at the Flemish “Heilig Hart College” (“Sacred Heart College”) in Ganshoren near Brussels. My aunt was very proud of her son. But unfortunately Raoul died in 1961 from a heart disease that would now be easily cured. I was only five years old when I was brought to the University Hospital in Louvain to see him dying after a previous operation that provoked a blood clot that stroke his brain. The vivid and awful memory of this dying unconscious young man, his desperate eyes and the frightful calls of his mother remain in my mind till now. After Raoul’s death my father was told and even ordered by his sister to make all the efforts needed to let me study at a University, because, she said, “our old Province Limburg should have an elite born out of peasant families”. I was given the task, even the burden, to replace Raoul in the family: a man had been killed, another had to take his place. Aunt Julienne died in 1991. I saw her some days before her passing away. She was as happy as happy can be. A bright smile illuminated her face, although she was suffering a lot due to the dog days: finally, not only me, the crazy boy full of silly fantasies, had something like a diploma, but also the daughter of her daughter, who just got her diploma of political scientist at the State’s University of Ghent. One of my cousins found the right words when she held a very well balanced speech in the church on her burial day: “A grand and simple lady”.
These family circumstances explain why I was first sent to a good primary school in the part of the City where I’ve always lived. The teachers were severe and taught us parsing very well, which has been of the uttermost importance for my further studies in Latin in the secondary school and in German, English and Dutch for my studies at University or at the Translators’ and Interpreters’ School. After the usual six years of primary school, I was sent to a secondary school not far from home, where my father, after a good briefing of Aunt Julienne and of Willy de Grunne, let me be registered in the Latin classes. I couldn’t understand why I had to study Latin when we both went to this impressive old school to meet a friar responsible to register the new pupils. He told me when I asked him why Latin was for that a secondary school is like a train with several cars, that my seat had been booked in the Latin car and if after a year or a couple of years I couldn’t feel well in this kind of luxury or first class car, they would book a seat for me in another one, perhaps less prestigious but even more efficient and pragmatic. But I immediately liked to study Latin, especially words and etymologies, and never failed any examination in this subject. My crux during the years of my secondary school had been maths not because I had a prejudice against maths —on the contrary— but because in September 1967, some crazy and criminal minds had decided to introduce “modern math” (singular!) without any pedagogical preparation: modern math is indeed too abstract to understand for children younger than 12 or 13 years and I was only 11 when I started secondary school. I was saved at the end of the first year because fortunately some clever minds had rung the alarm bell and imposed algebra in the traditional way.
During the fifth year, the so-called Latin “poetry class”, I became firmly decided to learn modern languages, more precisely German and English at University. After two years I changed for the Translators and Interpreters School, which was not far from my home. After four years I got the diploma of English and German translator. To obtain it I had to translate and comment a book of Ernst Topitsch and Kurt Salamun criticizing “ideologies” as constructed systems that prevent real pragmatic thoughts to develop or that serve as crushing instruments to perpetuate the domination of false elites (like the pigs in Orwell’s Animal Farm) becoming gradually out of touch.
So I became successively a clerk by Rank Xerox (to answer calls in several languages), the dumbfound redaction secretary of Benoist’s magazine “Nouvelle école” (having had the privilege to analyse on the very field the preposterousness of the all business lead by this silly old wet blanket of Benoist), a soldier doing his military service in the 7th Company Logistics for ten short months in Saive (near Liège), in Marche-en-Famenne, in the marvellous Burg Vogelsang and the village of Bürvenich in Germany along the border, a freelance translator and interpreter for twenty years (with a lot of different customers active in all possible social fields), a sworn translator for the Ministry of Justice, a private teacher, one among the numerous freelance assistants of Prof. Jean-François Mattei, who published in 1992 the “Encyclopédie des Oeuvres philosophiques” for the “Presses Universitaires de France”, and, as a wonderful and enthralling hobby, the metapolitical fighter you’ve known since now more than fifteen years. As a metapolitcal fighter, I was first a young and second-rank animator of the Brussels’ GRECE-group around Georges Hupin, an occasional pen pusher for his small bulletin “Renaissance Européenne” (still published nowadays as the organ of Vial’s “Terre & Peuple” movement in the French-speaking part of Belgium), then the founder of “Orientations”, the redaction secretary of “Nouvelle école”, one of the founders of the Brussels’ EROE–group, the founder of “Vouloir” together with Jean E. van der Taelen, a speaker having wandered throughout Europe to address meeting or participate to seminars of all kinds, a member of Faye’s “Etudes & recherches”-club within the “nouvelle droite”, then the organiser together with others of the Munkzwalm-seminars in Flanders, one among the founders of “Synergies Européennes” (together with Gilbert Sincyr and Jean de Bussac) and organisers of all the activities lead by this European group, including the publication of “Nouvelles de Synergies Européennes” and “Au fil de l’épée”.
You have a universal outlook that can be called encyclopaedic. How did you get your education? Whom can you consider your teachers? Who are the authors and which are the books that have influenced you most?
If once in your life you decide to become a metapolitical fighter you have of course as a duty to read ceaselessly and to acquire willy-nilly this “encyclopaedic outlook” you talk about. Moreover if the metapolitical purpose you follow is to re-establish European culture in all its richness the piles of books awaiting you reach permanently the ceiling. I got my education at school and nowhere else. It would be dishonest and conceited to invent a story trying to demonstrate somehow the contrary. Schoolbooks for the subject “History” were and are still good in Belgium. You have simply to assimilate the contents and to complete them with further readings. Of course, I owe a lot to our Latin teacher Simon Hauwaert and our philosophy teacher Lucien Verbruggen, not only for their lessons but also for the long tours they organized for us in Greece and Turkey, in order to discover Ancient Greek civilisation. When I was sixteen and a half, I was brought by the circumstances of these long school trips in the streets of Athens or Istanbul and visited Ankara’s Hittite Museum just one day after having had a short tour around Cappadocia’s cave dwellings and Byzantine churches. This was an even so good training in fact than school curriculum in itself. Another good thing was that we had to prepare every year for Hauwaert and his successor Salmon a paper on a classical Latin topic together with a grammatical analysis of an original text (I had with my late friend Leyssens, a future gynaecologist, who died in a mountain accident at 42 leaving three orphan sons, to study successively Lucretius’ De rerum naturae, a part of Plinius’ Natural History and Plautus’ theatre). The last year Rodolphe Brouwers, our French and History teacher, compelled us to write a paper on history: I had to write a survey about the COMECON countries (Poland, Czechoslovakia, Bulgaria, Rumania, Hungary). Brouwers had also the good idea to let us parse in all details Bossuet’s speeches in order to let us discover the good balance of a possible barrister’s plea or to be able later to coin speeches along the same stylistic guidelines in order to let them be better understandable only by giving them a well-balanced rhythm à la Bossuet. It has been very useful each time the GRECE-people asked me to address their annual meeting held in Paris or Versailles. During a first year at University, I followed the lectures of René Jongen in German grammar and had a course of German literature by the Flemish writer Paul Lebeau. Later I had English grammar by Jacques Van Roey, as well as good introductory lectures in history, among which the ones of Léopold Génicot on the West European Middle Ages were the most memorable. At the interpreters’ school, two years later, we had excellent practical trainings in modern languages.
What concerns the specific New Right literature I was deeply influenced by Pierre Chassard’s introduction to Nietzsche’s philosophy (“Nietzsche, finalisme et histoire”), which compelled me to read Nietzsche more critically and to be definitively defiant in front of all kinds of ready-made idealistic notions (the ready-made “Platonisms” that lards unrealistic political programs) and to know that moralistic arguments are too often escapism and rejection of plain common sense. I had already read Nietzsche’s “Antichrist” and his “Genealogy of Moral” but I had then as a boy of 14 or 16 no serious guidelines to understand actually the purposes Nietzsche had by writing this two cardinal books. In 1970, when I was in the 3d class, I asked my French teacher Marcel Aelbrechts which novels I had to read: all he suggested me was excellent but the main book in the series was undoubtedly the “Spanish Testament” of Arthur Koestler: so I got fascinated by English novels not through the English teacher (who at that time was also an excellent man, Mr. Mercenier) but through the French teacher, an old mischievous friar, who was certainly not sanctimonious (and with whom I had a real boxing fight at the end of my studies because he tried to prevent me to beat the math teacher; we nevertheless remained good friends; normal people fight and shout at each other: the political correctness says today that such attitudes are wrong but in no other period of history so many people had to look for the help of the psychiatrist or to swallow sedating pills; so “political correctness”, as we can objectively state, is surely bad for your health…).
lhomme-revolte-camus.jpgMy next French teacher was Jacques Goyens, who is now retired of course and considered nowadays as a main French-speaking Belgian author. He introduced us to poetry (Rimbaud, Leconte de Lisle, Baudelaire, Verlaine,…) and to present-day literature. During springtime 1972, Jean-Paul Leyssens and I worked on Albert Camus and we stressed mainly his philosophical ideas, inspired by Nietzsche and written down in “L’homme révolté”. Goyens was disappointed because we had coined a portrait of Camus as a Nietzschean philosopher and therefore neglected his main contribution to the genuine French literature of the Fifties. But in the end I was happy to have learned about the philosophical dimension of Camus’ work and Goyens was perhaps thoroughly right as Camus is more important as a writer than as a philosopher, but what both parties forgot was the rather complex context in which Camus’ political views developed at the time when existentialism was fashion in Paris. In March 1973, Goyens took us away from school to visit an important exhibition at the Belgian Royal Museum of History and Archaeology: it was about the glorious medieval period of the so-called Rhine-Meuse civilization between the 9th and the 15th centuries. This region is indeed the cradle of the Western Imperial tradition, as the reaction against the Merovingian decay (our first “Smuta”) took place in the area between Meuse, Rhine and Mosel among the Pippinide clan of Charles the Hammer (Charles Martel) and as Charlemagne settled his main capital in the City of Aachen, from where a kind of Renaissance of Ancient thought took place long before the more widely known Italian Renaissance of the 15th Century. I was just seventeen then but the idea that our own imperial cradle was so near to my place fascinated me especially as my father’s family is from Flemish Limburg, an area close to this fertile and green cradle county. Jean Thiriart too liked to stress that his family originated from the Walloon part of this Rhine-Meuse area and that therefore the European idea was his own as the Carolingian Imperial idea had been the one of his ancestors.
In the translators’ and interpreters’ school we had good grammar and lexicology teachers like Potelle, Van Hemeldonck and Defrance (who had had a tremendously active life and had founded one of Belgium’s more prestigious bookshop in Ostend before becoming a teacher and who brought us to Berlin in 1977 and to Munich in 1978 during two memorable students’ trips). What concerns more specifically geopolitics and history, the lectures of Mrs. Costa, based on a German official handbook, whose title was “Zweimal Deutschland”, provided us a thorough knowledge in recent German history, which is the key to understand the process of geopolitical and political alienation in Europe after 1945. The history lectures of Prof. Peymans stressed the political and philosophical specificity of the liberal and subversive Western hemisphere (Britain, USA, France), which, in order to be able to develop, had to get rid of all the traditional institutions generating the peoples’ identity or of all the “atavistic forces” as Solzhenitsyn called them while he was defending old Russia against all the endeavours of the wild Westernization you have endured in your country. During the two last years in the translators’ school, we had lectures in international politics and current affairs given by Mrs. Massart, who agreed to let me comment and introduce Jordis von Lohausen’s book on geopolitics. My destiny as a “geopolitician” within the New Right groups was settled once for all. Having read the German “geo-economicist” Anton Zischka about Eastern Europe in order to be able to write out Brouwers’ history paper in 1974, my non Western vision of European history was from then on quite complete, as Mrs Costa’s lectures on recent German history, Zischka’s nostalgia of a united European area without any Iron Curtain and Lohausen’s Central European vision of history and geography made me immune for all strictly Western or NATO world visions.
As I’ve already told it to our Scandinavian friends in an interview they submitted me, historical atlases were important for me, among them I want to quote the “DTV-Atlas zur Weltgeschichte” and Colin MacEvedy’s British atlases issued by the celebrated Penguin publishing house in Harmondsworth, England.
You know some European languages and make a lot of translations. Why didn’t you study Russian or any other Slavonic language?
I’ve got a diploma for the English and German languages. As we spoke Dutch and French at home and more generally in Brussels’ everyday life, I was quasi born as a bilingual boy. My school education was in French as most of the Flemish schools disappeared in the late Forties and early Fifties because the Germans had supported a policy of “Rückgermanisierung” or “re-Germanization” during their second occupation. After 1945, the “Germanization” policy, that had been launched through the financial support for a revival of the Flemish language, was of course cancelled and the Belgian establishment inaugurated a policy of “Rückromanisierung”, that decelerated later because people started to send their children back to Flemish schools again, mostly because they weren’t attended by so many immigrants. This phenomenon of “Rückromanisierung” was especially the case in the Southern municipalities of Brussels. My cousin Raoul could attend a Flemish high quality secondary school in the Northern part of the urban area. An education in French was not as such a bad thing, of course, but we thought anyway that, even if French is a very important world language, the policy of “French alone”, followed by some Frenchified zealots within the Belgian establishment in Brussels lead to a kind of closeness or isolation, as Dutch/Flemish is a excellent springboard to learn English, German and Scandinavian languages. The left liberal and socialist Flemish author August Vermeylen, at a time between 1890 and 1914 when socialism in Belgium wasn’t uprooted (and an uprooting force as well) and produced excellent and original cultural goods, used to say that we had to be Flemings again in order to become good Europeans (in Nietzsche’s meaning of the phrase). Vermeylen didn’t exclude French as a language of course but wanted people to open their minds to the cultural worlds of Britain, Holland, Germany and Scandinavia. In this sense I am a socialist à la Vermeylen. And my own boy went to a Flemish school, despite the fact that his mother was born in Wallonia and had to learn Dutch as an adult.
To learn Slavonic languages at the time of the Cold War was almost impossible as you couldn’t meet native speakers in common professional and everyday life surroundings. When I was eleven years old in summer 1967, just after having achieved primary school, I went to de Grunne’s place in Franche-Comté, where he had invited “Babushka”, the grand-mother of his grand-children. “Babushka” was a fantastic elderly woman, who taught the Russian language to her grand-sons and I helped her to keep them and bring them to a playing area with a toboggan in the village. During these afternoons, only Russian was spoken! About more than one year later, I went for the first time in my life to a real theatre (i. e. not a wandering theatre for school children) to watch an adaptation of Dostoievski’s “Crime and Castigation”, written by Alexis Guedroitz, de Grunne’s son-in-law, and masterly performed by the troupe of the famous Belgian actor Claude Etienne, who played the role of the investigating police principal. This was not the only Russian presence in my childhood: the wife of our neighbour was Russian and I played as a boy with their half-Russian children. More: her father, a former Colonel of the Czar, had an old batman, a giant and handsome mujik, who worked in their little shop producing children disguises for carnivals and fancy fairs, as they had to make a living when they came back like many White Russians completely ruined from Congo where the Belgian authorities had sent them before this Central African country became independent. This former corporal batman of the White Army was fascinated by the little boy I was because —I disclose it here for the first time as I’ve always been too shy to tell it— I had been elected in 1958 the most beautiful baby boy of Belgium: this has been my very first diploma but since then I grew old and ugly! As a simple man, the old Russian White Gardist was very proud to be the neighbour of the most beautiful baby boy of Belgium and once a week this poor penniless man bought for me a bar of chocolate in our street’s sweets shop and put it in the letter box. My mother told me that this was a real sacrifice for such a poor man and taught me to respect sincerely this modest and kind weekly gesture of gentleness. But I kept in mind that all simple Russian men were generous and not avaricious, so I always have picked up denigrating propaganda, be it the German one of WWII or the NATO one of the Cold War, with an extreme scepticism.
When I moved to Forest again in 1983, my neighbour was the celebrated nurse Nathalia Matheev, daughter of another Czarist officer, who died fighting the Red Army in Crimea. She was loved by all our neighbours and died just a few days before my son was born. In her flat, where I live now, many Russians of the Twenties’ emigration came to pay her a visit, especially on Easter Day, when “Paska” and vodka with fruit juice were served: among them a cousin of Admiral Makharov and the German-Baltic Count von Thiesenhausen, who at Nathalia’s burial mass, stood upright at the respectable age of 83 during three long hours, holding a candle and singing the old sweet Slavonic burial songs, without a single minute of rest. Nathalia studied nursery in Brussels after having left Russia and was even sent as a volunteer of the Belgian Red Cross to Peru to manage a health centre high in the Andean mountains in 1928.
I tried by my own to learn Russian through an Assimil method when I was sixteen in 1972. I discovered Indo-European comparative etymology in our reference schoolbook “Vocabulaire raisonné Latin-Français” of the Belgian Latinist Cotton, where you could find the roots of all the Indo-European basic vocabulary, so I was inclined at that time to start studies of comparative linguistics and I decided shortly before the Easter holiday that I traditionally spent at the Flemish sea resort of De Haan, together with the future gynaecologist Leyssens, whose grand-father had a house there. I stayed alone in a charming and cheap hotel as my father loathed to spend weeks at the sea side: he was a land peasant unable to understand the importance of the sea, “a space you cannot cultivate and whose water is salty and undrinkable for men and cattle”. Every morning and every evening, after a complete day outside by foot or by bike even under the rainy and cold skies of the West-Flemish coastal district in March or April, I studied a lesson of Russian, another of Welsh and a third one of Swedish, in order to discover a Slavonic, a Celtic and a Teutonic language that I didn’t know. This was of course silly —a crazy idea of a funny teenager— as you cannot study such a spectrum of languages by your own without a well-established didactic frame and able teachers. So the experience didn’t last long. At the translators’ school, I started a Danish course but the extremely sympathetic lady, in charge of these lectures, died two weeks later and we had to wait for some weeks or months to find a new teacher, who came only at the very end of the academic year. In 2008, I was offered a free course of Russian but this initiative, due to several reasons, collapsed rapidly, chiefly because it couldn’t match into the scheduled and compulsory school activities.
So at the time of the Cold war, it was easier to learn German and English, two languages that are closer to our own Dutch and Flemish, in their official varieties as well as in their many dialects. I could have a better and direct access to these languages than to Slavonic or Celtic languages. In a speech held at the very beginning of the academic year 1976 (the day the underground train of Brussels was inaugurated), Alexis Guedroitz told the assembled teachers and students that Russian was a language that you can only acquire properly “with your own mother’s milk”. To study correctly a subject implies not to get rid of the quality of “otium”, giving you time and pleasure and banking on pieces of knowledge you already and naturally have, avoiding at the same time painful efforts that could spoil your life and degenerate into “negotium”, i. e. the feverishness of a greedy businessman who is never satisfied of what the gods give him. If I can read —and not properly speak— Latin languages is due to the fact that Simon Hauwaert was a very demanding Latin teacher. Shortly before my grand-father died in December 1969, I only had experienced a couple of years in the Latin classes and discovered next to his old worn-out and brownish armchair a copy of “Oggi”, a popular Italian magazine —I still cannot imagine how this magazine arrived there as my grand-father couldn’t understand a single word of Italian— and stated that I could understand for my own many sentences, thanks to the efforts of our Latin teachers (Philippe, Dumont, Salmon). Later, when Georges Hupin opened in 1979 a first office for the New Right/G.R.E.C.E. branch in Brussels, I could read copies of Marco Tarchi’s leading bulletin “Diorama Letterario” and of Pino Rauti’s weekly “Linea”, which were among the best the movement produced in Western Europe at that time. So I decided to try as much as possible to understand and translate the articles. I took the opportunity between January and October 1982, when I was out of work and had to wait to be enlisted in the army, to study the general features of Italian and Spanish, in order to acquire at least a passive knowledge of these languages; the purpose of this superficial studying was to get able to gather as much information as possible from Southern European publications in order to feed the New Right magazines with original stuff. What concerns Portuguese texts, I had been spoilt by the publisher of “Futuro Presente”, the New Right quarterly issued in Lisbon at that time. He came regularly to Paris, when I worked for “Nouvelle école” there in 1981. We often had the opportunity to have meals together. I helped myself to read these magazines with a copy of an Assimil method for Portuguese and an old dictionary.

We started our cooperation at the time you published “Nouvelles de Synergies Européennes” and animated the groups called “European Synergies”. Would you like to remind us the history of this organisation? How did it start?



As you know it, I had been active in several “New Right” initiatives in Belgium and France since 1974 and became a member of the GRECE-group in September 1980 after having followed a special summer course in July 1980, which took place in Roquevafour in Provence. I worked for “Nouvelle école” during nine months in 1981, came back to Belgium in December 1981 to do my military service and started, with the help of Jean E. van der Taelen, to activate a club in Brussels, that was called “EROE” (“Etudes, Recherches et Orientations Européennes”) in order to be completely independent from the Parisian coterie around Alain de Benoist and of course to be protected from all the quarrels and campaigns of hatred he used to rouse against his own friends and partners, especially against Guillaume Faye. From August to December 1992, I stated that cooperation with the crazy Parisian pack would be quite impossible to resume even in the very next future and that all type of further collaboration with them meant a waste of time, a time we would have spent arbitrating quarrels between new and former friends of Benoist or defending ourselves against preposterous gossip. After I had left the 1992 summer course in Roquefavour earlier, as I was fed up with the quarrels between de Benoist and GRECE-Chairman Jacques Marlaud, who, after having been insulted in the worst of all possible ways, was supposed to be prosecuted next to me in front of a Court composed of Benoist himself, a stuck-up simpleton and a snitch called Xavier Marchand and the usual godawful yesman Charles Champetier (nicknamed “His Master’s Voice”). Marchand had to play the role of the Prosecutor; he tried to make an angry face but was very nervous, his jackass’ look betraying obviously the fact that he was playing a part that had previously been dictated to him. As a good bootlicker pupil, he did his homework with application and started to accuse Marlaud and myself, first to have given articles to Michel Schneider’s magazine “Nationalisme & République”, an activity that had been forbidden a posteriori, and second to have started a non very accurately defined “plot” in favour of Schneider (who had no intention at all to plot against the Parisian bunch but only wanted to give a new life to the group he once founded, the CDPU [= “Centre de Documentation et de Propagande Universitaire”], of which my old friend Beerens was the correspondent in Brussels). After Marchand’s vociferated speech, I simply asked him to repeat his accusation. He resumed his clumsy plea but the contents of the second version were slightly different than the ones of the first version: poor simpleton Marchand hadn’t learned properly by heart his lesson… I said: “Which is the correct version? If it’s version B, then version A is false and…”. Benoist, Marlaud and Marchand, all nonplussed by this apparently harmless question, started immediately to shout loudly at each other, giving the very amusing spectacle that a quarrel between Frenchmen always is, while Champetier remained silent and was blowing the smoke of his cigarette up the air. After they all had uttered their grievances loudly, they left the backyard, where the trial should have taken place, and only Benoist followed me, repeating ceaselessly that “he liked me” while he walked heavily with his flat feet through the marshy meadow next to the river flowing along the park where the Summer course’s beautiful old mansion stood, disturbing the siesta of a good score of frogs and toads, that jumped away, cawing clamorously, to escape the hooves of this huge approaching pachyderm blowing a nasty gas cloud of cigarette smoke. I left the summer course, telling cocky Marchand, who had made a cock–up of the wannabe trial, that he should find immediately a car to travel to Aix-en-Provence. As he of course asked me why, I said that he had to buy an Assimil method to learn German, as I was about to leave and as he had of course to replace me as a translator for the German group. He had exactly a couple of hours to become fluent in German. 




I decided to leave definitively in December after they refused to pay me back the copies of my magazines that had been sold during the annual meeting, as well as the ones of “The Scorpion” Michael Walker had asked me to sell for him. I had already the impression to be a clown in a awkward circus but if this role implied to lose permanently money, it was preferable to leave once for all the stage. I had the intention to devote myself to other tasks such as translating books or private teaching. This transition period of disabused withdrawal lasted exactly one month and one week (from December 6th, 1992 to begin January 1993). When friends from Provence phoned me during the first days of 1993 to express their best wishes for the New Year to come and when I told them what kind of decision I had taken, they protested heavily, saying that they preferred to rally under my supervision than under the one of the always mocked “Parisians”. I answered that I had no possibility to rent places or find accommodations in their part of France. One day after, they found a marvellous location to organise a summer course. Other people, such as Gilbert Sincyr, generously supported this initiative, which six months later was a success due to the tireless efforts of Christiane Pigacé, a university teacher in political sciences in Aix-en-Provence, and of a future lawyer in Marseille, Thierry Mudry, who both could obtain the patronage of Prof. Julien Freund, the most distinguished French heir of Carl Schmitt. The summer course was a success. But no one had still the idea of founding a new independent think tank. It came only one year later when we had to organise several preparatory meetings in France and Belgium for a next summer course at the same location. Things were decided in April 1994 in Flanders, at least for the Belgians, Italians, Spaniards, Portuguese and French. A German-Austrian team joined in 1995 immediately after a summer course of the German weekly paper “Junge Freiheit”, that organized a short trip to Prague for the participants (including Sunic, the Russian writer Vladimir Wiedemann and myself); people of the initial French team, under the leading of Jean de Bussac, travelled to the Baltic countries, to try to make contacts there. In 1996, Sincyr, de Bussac and Sorel went to Moscow to meet a Russian team lead by Anatoly Ivanov, former Soviet dissident and excellent translator from French and German into Russian, Vladimir Avdeev and Pavel Tulaev. We had also the support of Croatians (Sunic, Martinovic, Vujic) and Serbs (late Dragos Kalajic) despite the war raging in the Balkans between these two peoples. In Latin America we’ve always had the support of Ancient Greek philosophy teacher Alberto Buela, who is also an Argentinian rancher leading a small ranch of 600 cows, and his old fellow Horacio Cagni, an excellent connoisseur of Oswald Spengler, who has been able to translate the heavy German sentences of Spengler himself into a limpid Spanish prose. The meetings and summer courses lasted till 2003 and the magazines were published till 2004. Of course, personal contacts are still held and new friends are starting new initiatives, better adapted to the tastes of younger people. In 2007 we started to blog on the net with in seven or more languages with new texts every day and with and only in French with all the articles in our archives. This latest initiative is due to a rebuilt French section in Paris. These blogging activities bring us more readers and contacts than the old ways of working. As many people ask to read my own production, mostly students in order to write some short chapters in their papers or to be able to write out proper footnotes, I decided in October 2011 to publish my own personal archives on

What are the main goals of “Synergies Européennes”?
Now the very purposes of “Synergies Européennes” or “Euro-Synergies” were to enable all people in Europe (and outside Europe) to exchange ideas, books, views, to start personal contacts, to stimulate the necessity of translating a maximum of texts or interviews, in order to accelerate the maturing process leading to the birth of a new European or European-based political think tank. Another purpose was to discover new authors, usually rejected by the dominant thoughts or neglected by old right groups or to interpret them in new perspectives.
“Synergy” means in the Ancient Greek language, “work together” (“syn” = “together” and “ergon” = “to work”); it has a stronger intellectual and political connotation than its Latin equivalent “cooperare” (“co” derived from “cum” = “with”, “together” - and “operare” = “to work”). Translations, meetings and all other ways of cooperating (for conferences, individual speeches or lectures, radio broadcasting or video clips on You Tube, etc.) are the very keys to a successful development of all possible metapolitical initiatives, be they individual, collegial or other. People must be on the move as often as possible, meet each other, eat and drink together, camp under poor soldierly conditions, walk together in beautiful landscapes, taste open-mindedly the local kitchen or liquors, remembering one simple but o so important thing, i. e. that joyfulness must be the core virtue of a good working metapolitical scene. When sometimes things have failed, it was mainly due to humourless, snooty or yellow-bellied guys, who thought they alone could grasp one day the “Truth” and that all others were gannets or cretins. Jean Mabire and Julien Freund, Guillaume Faye and Tomislav Sunic, Alberto Buela and Pavel Tulaev were or are joyful people, who can teach you a lot of very serious things or explain you the most complicated notions without forgetting that joy and gaiety must remain the core virtues of all intellectual work. If there is no joy, you will inevitably be labelled as dull and lose the metapolitical battle. Don’t forget that medieval born initiatives like the German “Burschenschaften” (Students’ Corporations) or the Flemish “Rederijkers Kamers” (“Chambers of Rhetoric”) or the Youth Movements in pre-Nazi Germany were all initiatives where the highest intellectual matters were discussed and, once the seminary closed, followed by joyful songs, drinking parties or dance (Arthur Koestler remembers his time spent at Vienna Jewish Burschenschaft “Unitas” as the best of his youth, despite the fact that the Jewish students of Vienna considered in petto that the habits of the Burschenschaften should be adopted by them as pure mimicking). Humour and irony are also keys to success. A good cartoonist can reach the bull’s eye better than a dry philosopher.
In 1997, Anatoly Ivanov, a Russian historian, polyglot and essayist registered the Russian branch of the “European Synergies” in Moscow. How did you learn about him?
I don’t remember quite well but I surely read some sentences about him and his work in an article of Wolfgang Strauss, who wrote an impressive amount of articles, essays and interviews about Russian affairs in German and Austrian magazines as Criticon, Aula, Junges Forum, Staatsbriefe, Mut, Europa Vorn, etc. The closest contact I had at that time was with the team of Junges Forum in Hamburg, which also published next to Strauss’ essays a monthly information bulletin called DESG-Inform (DESG meaning “Deutsch-Europäische Studiengesellschaft”). In this context, I received a copy of a German translation of his very important book Logika Koshmara (Logik des Alptraums) published in 1993 in Berlin with a foreword and a conclusion of Wolfgang Strauss, explaining the world view of the new Russian dissidents, who were not ready to exchange communism for the false values of the West. After the publishing of Logik des Alptraums, Ivanov was regularly quoted in the DESG bulletin or in Strauss’ long and accurate essays in Staatsbriefe. But the very first contact I had was a letter by Ivanov himself, in which he introduced himself and sent some comments that we translated or reproduced for Nouvelles de Synergies Européennes or Vouloir. After having received this letter, I phoned him, so that we could have a vivid conversation. The rest followed. But I am sad that I never could meet him till yet.
The same is true for Strauss: I should like to remember here that the very first German article I summarized for Hupin’s Renaissance Européenne was a Strauss’ contribution to Schrenck-Notzing’s Criticon about the neo-Slavophile movement in Russia. I met Strauss only once and too briefly: at a Summer Course of the German weekly magazine Junge Freiheit near the Czech border in the region of Fichtelgebirge in 1995. The representative of Russia was then Vladimir Wiedemann, whose speech I translated for Vouloir.
Since then our magazines ‘Heritage of the Ancestors” and “Atheneum” have published news about the “European Synergies”, some of your articles in Russian translation and reviews about such publications as “Nouvelles de Synergies Européennes”, “Vouloir”, “Nation Europa”, “Orion”, etc. Do you find such an initiative important? Why?
It is indeed important to inform people about what happens in the wide world. The pages “Atheneum” dedicates to the activities of other groups in Europe or elsewhere in the world replace or complete usefully the information formerly or still communicated by DESG-Inform, Diorama Letterario, Nation Europa, Nouvelles de Synergies Européennes, etc. Recently, i. e. in the first days of June 2011, when I was interviewed in Paris for the free radio broadcasting station “Méridien Zéro”, the two young journalists declared to regret the lack of information about what is said, published or broadcast in the so-called “New Right” or “Identitarian” movements throughout Europe, since “Nouvelles de Synergies Européennes” ceased to be published. They both found that the ersatz of it on the Internet was not sufficient, although one of them produces every week, depending on the topics they are dealing with, an excellent survey of webpages, books and magazines on the “Mériden Zéro’s” website. The same kind of intelligent survey should be done regularly for books because there is one big difference between the time, when the New Right began to develop at the end of the Sixties and in the Seventies, and now: many topics aren’t taboo anymore, such as geopolitics or Indo-European studies at scientific level. Lots of books on the main topics the New Right wanted to rediscover at the time when such topics were repressed are nowadays issued by all possible publishing houses and not only by clearly identifiable conservative or rightist publishers. For general news on current affairs, we can bank on a German friend to issue monthly a general survey of interesting topics gathered from the German press and on a Flemish friend for the same purpose, but this time twice or three times a week. The Flemish “Krantenkoppen” (= “papers’ heads”) are in four languages (Dutch, French, German and English). You can jump into the web to discover them regularly by paying a visit to : In Italian you can get daily a excellent collection of articles on A good survey of the American non conformist press and webpages can be found on Keith Preston’s site : But you and the Méridien Zéro journalists are right: the instrument should be widened and rationalized. This one important goal to reach for all those who were formerly confident of the “Synergies Européennes” network.
You also published articles and interviews of us all in the bulletin “Nouvelles de Synergies Européennes” and in the journal “Vouloir”. Had these texts some echo? Who among your readers did pay more attention to our material and about Russian matters in general? Was it Wolfgang Strauss, Jean Parvulesco or Guillaume Faye?
parvul10.jpgAll our readers agreed that our articles about Russia or Russian authors and our interviews of Russian personalities were of the uttermost importance. Strauss and Parvulesco received the magazines regularly. I had regular contacts with Parvulesco, who unfortunately died in November 2010 (cf. The category “Jean Parvulesco” on ), and I know that he always read attentively everything coming from Russia: one should not forget that Parvulesco was among the first thinkers in France who were aware of the dangers epitomized by Brzezinski’s strategic projects in Central Asia and elsewhere, be it along the “New Eurasian Silk Road” or in the Caucasian and Pontic areas. Articles like “La doctrine des espaces de désengagement intercontinental” and “De l’Atlantique au Pacifique” (and within this important geopolitical manifesto, the paragraphs under the subtitle “Zbigniew Brzezinski et la ligne politico-stratégique de la Chase Manhattan Bank” – Both texts can be read in “Cahier Jean Parvulesco”, Nouvelles Littératures Européennes, 1989).


But at a first stage, we have to thank retrospectively the guy who translated Russian texts under the pseudonym of “Sepp Staelmans” (a “Bavarianification & Flemishification” of “Josef Stalin”!). He came to us, when he was sixteen and we all were still students, and asked to our friend Beerens what he could do for the movement: Beerens, who in this very evening had most probably drunken too much red wine, told him: “You should learn German and Russian!”. Incredible but nevertheless true: the young lad did it! Many other translations were done by girls who were trainees in my own translation office. More students indeed study Slavonic languages now than formerly, simply because there is no Iron Curtain anymore and they can meet youth of their own age in Slavonic countries. Michel Schneider, who once published the interesting political magazine “Nationalisme et République”, stayed in Moscow for a quite long time and sent us articles too. The former readers of Schneider’s magazine welcomed heartedly of course the Russian stuff he sent to us.
One day in Paris, just after having jumped out of the train from Brussels, I had a meal in the famous “Brasserie 1925”, just in front of Paris’ “Gare du Nord”, with a young lady, an incredibly attractive and intelligent woman seeming to come just out of the most beautiful fairy tale. She belonged to the team around the most efficient French present-day Slavists, such as Anne Coldefy, Lydia Kolombet or Marion Laruelle. They wanted to have copies of all our publications dealing with Russian topics for their archive.

Many other articles or essays on Russian matters were inspired by German books of Slavistics produced by the publishing house Otto Harassowitz in Wiesbaden. This publishing house is indeed specialized in Russian ideas and topics and issues regularly a thick journal called Forschungen zur osteuropäischen Geschichte (= “Studies on East European History”), where we could find many inspiring texts.
Can we call our own initiatives as belonging to the transnational “New Right” movement? How would you define this ideological movement? Who are its leaders?
The phrase “New Right” has of course many different significations. Especially in the Anglo-Saxon world it can delineate a rather multiple-faced libertarian movement inspired by Reaganomics, Thatcherite British conservatism, i. e. an renewed form of the old liberal Manchesterian way of managing a country’s economy, etc. The main theoreticians who inspire such a British or Transatlantic view of politics, state or economics are Milton Friedman, Friedrich von Hayek or Michael Oakshott. This is not, of course, the way we would define ourselves as exponents of a “New Right” (although in some particular aspects, beyond economics as such, Hayek’s notion of “catallaxy” is interesting).
Personally I would say that I belong to a synthesis of 1) the German “Neue Rechte”, as it had been accurately defined by Günter Bartsch in his book “Revolution von Rechts?”, 2) of the French “nouvelle droite” as it has been coined by Louis Pauwels, Jean-Claude Valla and Alain de Benoist at the end of the Sixties and 3) of the Italian initiatives of, first, Pino Rauti and his weekly paper “Linea”, and, second, of Dr. Marco Tarchi and his journals “Diorama letterario” and “Trasgressioni” before they started sad aggiornamenti in order not to be insulted by the press.

Img 7_Pauwels.jpgThe German “Neue Rechte”, as defined by Günter Bartsch, is a bio-humanist movement, opposed to technocracy in the widest sense of the word, has got a biological-medical view on man (on anthropology). This implies the rather well-known option for ethnopluralism, which, subsequently, implies an option for all kinds of “liberation nationalism”, within and outside Europe, and for a broad conceived “European Socialism”. The story of the French “nouvelle droite” is better known throughout the world due to the many essays or books written about it since more or less four decades but not so much has in fact been written about the link between, on one hand, the early G.R.E.C.E.-Groups and, on a second hand, Louis Pauwels, editor of the futurology and prospective journal “Planète”, the organized “Groupes Planète” throughout France’s regions, the specific interpretation of the May 1968 ideology of Herbert Marcuse that had been developed in the numerous essays of the magazine, the critical approach of Western materialism, the speculations of Arthur Koestler about biology (“The Ghost in the Machine”) and his attraction towards parapsychology, the influence of the Gurdjieff group on the all venture, the presence in the redaction team of the Belgian thinker Raymond De Becker with his particular interpretation of Jung’s psychoanalysis (and his past as a “crypto-fascist” activist in the Thirties and the Forties, afterwards fascinated by Jungian psychoanalysis during the seven years he spent in jail). Moreover, “Planète” was in a certain way “ethnopluralist” as it supported the Occitan revival in Southern French regions such as Provence and Languedoc. Purpose was of course to dismantle the materialistic and rationalist Jacobine French State. From my experience in the New Right groups, I consider as essential the following topics: the metapolitical way of working, the critical view on the Western world (developed in a special issue of “Nouvelle école” on America and a remarkable issue of “Eléments” on the “Western civilization”), the exploration of the German Conservative Revolution through thinkers like Spengler, Jünger, Moeller van den Bruck or Carl Schmitt.
The Italian magazines were more interested in pure political sciences, even in some popularized articles from “Linea”, describing mostly the life of important and original political figures and of political scientists (such as Pareto, Mosca, Sombart, Weber, Sorokin, etc.) and explaining the main trends of their works. For us in Belgium the critique the Italian fellows developed to reject partitocracy was more interesting than the French or German ideas or debates. Why? Simply because the corrupted situation in which we lived and still live, the impossibility to realise genuine political programmes and an authentic reformation aiming at solving actual problems was very similar to what happened and still happens in Italy: in France, De Gaulle had made it possible to escape the narrowness of the 4th Republic’s petty politics and had suggested original ideas such as the workers’ participation, the “intéressement” of a factory’s personnel in the benefits of their company or a new form of Senate with representatives of the regions and the professions and not with aloof professional politicians, who could after some years of parliamentary life become totally cut from all social realities. Nothing of all these intelligent projects after him became reality but nevertheless at the end of the Seventies, there was still hope to translate these seducing programmes into French political life. In Germany at that time, the full results of the post war reconstruction could be felt and at that time the country didn’t experiment the impediments generated by the many dissolving consequences of a partitocratic system.

The French “nouvelle droite” acquired a worldwide reputation after a team around Jean-Claude Valla could manage in the autumn 1978 to man the redaction of a new and broad dispatched weekly magazine, the “Figaro Magazine”. Alain de Benoist was among the new journalists selected and took over the “rubrique des idées” (the “ideas’ column”) he already had run in the Figaro daily paper’s literary supplement, which was issued every Sunday. Louis Pauwels, the head of the new weekly “Figaro Magazine” and former chief animator of the “Groupes Planète” had accepted the deal proposed by the young wolves within the GRECE-team that proceeded from small national-revolutionist groups, students’ associations and tiny political parties that had failed to score sufficiently during several rounds of general or local elections in the Sixties. They all formerly were more or less linked to the monthly magazine “Europe-Action” mainly supervised by Dominique Venner. The events of May 1968 proved that the left or all the leftist non communist caucuses had actually seized the cultural or metapolitical power in France and elsewhere in Western Europe. Nowadays many studies tend to demonstrate that the American OSS and later the CIA had created artificially the 68 uprising in order to weaken Germany which became at the end of the Sixties an economical and industrial power again and to weaken also France which under De Gaulle became a nuclear military power having developed a competitive aircraft industry (Bloch-Dassault with the celebrated Mirage fighters that had been sold to Israel, India, Australia and Latin American countries as well as to some European countries such as Belgium). But in a first step the purpose of the metapolitical fight was to criticize and to suggest a counter-power to the 68 ideology as well as to defeat the heavy influence the communists still had in the French press at that time. This brought the “nouvelle droite” in a kind of precarious balance as, on the one hand, they still had columns in “Valeurs actuelles” and “Le Spectacle du monde”, which were publications owned by the press magnate Raymond Bourgine, who was an Atlanticist, and as, on a second hand, they had started to develop a thorough criticism of American values in both their separate home magazines “Nouvelle école” (1975), under the brilliant intellectual leadership of the Italian Giorgio Locchi, and “Eléments” (1976) under the vigorous supervision of Guillaume Faye.
Other ambiguity: Pauwels within the network of the “Groupes Planète” had staunchly supported some social criticism of the pre-68 movement and stressed the importance of the more or less Nietzschean notion of “one-dimensional man”, as a possible aspect hic et nunc of the “Last Man blinking his eye” whose deleterious influences one had to fight against, as well as the notion of an “Eros” able to wipe out all the petty consequences of a hyper-civilized and hyper-rationalized Western world, both notions having been theorized in Herbert Marcuse’s main books in the Sixties; now, in the columns of the brand new glossy “Figaro Magazine” (or abbreviated: “FigMag”), all the effects of the pre-68 and genuine 68 movement were submitted, with the help of the formerly marginal “pre-new right” would-be journalists, to a thorough criticism leading to a final and total rejection, in name of a new conservatism aiming at preserving the values of the West or at least of Old Europe. More than one theoretical gap between these discrepancies were not filled, leading in the four or five following years to a quite large array of misunderstandings. The eternal problem of lack of time couldn’t solve these discrepancies, leading at the end of 1981 to a clash between de Benoist and Bourgine, then to a recurrent blackmailing of Pauwels, who was threatened by attrition in the way advertisement agencies refused to place ads in the weekly FigMag. The constant blackmail Pauwels underwent aimed at sacking the “New Right” people and at throwing them out of the “Figmag” for the sole benefit of the exponents of the new ideological craze, coined by the system’s agencies: neo-liberalism.
A Russian “New Right” cannot be of course a tributary of all these Western European aspects of a general conservative-revolutionnist criticism of the main modern ideologies or political systems. A Russian “New Right” must of course be an original and independent stream, a synthesis of Russian ideas. According to the German Slavist Hildegard Kochanek, the Russian source of a general conservative revolutionist attitude lies of course in the Slavophile tradition, taking into account values like “potshvennitshestvo” and “samobytnitshestvo”, i. e. the roots of the glebe and the genuine political sense of community (“Gemeinschaft” in German). This implies, still according to Mrs. Kochanek, a kind of socialism, very different than the historical dominant forms of socialism within the 1st, 2nd and 3d Internationals, the West-European social democracies or the Soviet communism. Mrs. Kochanek sees Vladimir Soloviev and Sergej Nikolaïevitch Bulgakov (1871-1944) as the spiritual fathers of a spiritualized socialism, inspired by the very notion of Greek-Byzantine Sophia. Bulgakov, as an émigré in Paris, in the Twenties and Thirties, was clearly conscious of the lack of ethics in the several forms of real existing socialisms or communisms. Sophia and ethics help to break the vicious effects of “economical materialism” of both communist and social democratic doctrines, which are in the end not fundamentally different from the utilitarian Anglo-Saxon bourgeois ideology (“burzhuaznost”), as it was theorized by Jeremy Bentham and later by David Ricardo. Society, according to Bulgakov, cannot be seen as a mere mechanism of individual atoms trying to realize their own petty interests. In fact, Bulgakov produced long before the existence of a “New Right” a complete critique of the Western ideologies, that Guillaume Faye tried to formulate again —but this time in a non Christian intellectual frame— in his very first articles on “Western Civilisation”, published in “Eléments” in 1976, as well as in several articles and short essays about economical theory (but the main book Faye wrote about his views on economics was thrown into the wastebasket by de Benoist… I could only save some pages that I published in my “Orientations”, Nr. 5; the rest was spoilt by Faye himself, who used to clean his pipe with the scattered sheets…). In the former Soviet Union, Mikhail Antonov wrote some articles in 1989 in the well-known Moscovite journal “Nash Sovremennik”, urging the Russian economists not to adopt the Western unethical forms of economics but to continue Bulgakov’s work (see: Hildegard KOCHANEK, Die russisch-nationale Rechte von 1968 bis zum Ende der Sowjetunion – Eine Diskursanalyse, Franz Steiner Verlag, Stuttgart, 1999); in the eyes of Bulgakov, it is impossible to let economics not be counter-balanced by ethical brakes. Without such “brakes”, economics tends to invade the whole sphere of human activities and to destroy all other factual, intellectual or spiritual fields in which mankind is evolving. Hypertrophy of economics leads to an extreme “fluidity” of human thoughts and actions: as Carl Schmitt explains it in his posthumous “Glossarium”, we aren’t Roman surveyors anymore but seamen writing “logbooks”. He meant that we have lost all links with the Earth.
So we expect to learn more about Russian ideas through a totally independent Russian “New Right”, that wouldn’t in no respect imitate Western models.

When you ask me who are the leaders or the leading personalities of the Western European New Right, I will have to enumerate country by country the men who were and are the main exponents of this diversified ideological current. I’ll only select France, Germany, Italy, Spain and Austria. In France, the leading personality is of course Alain de Benoist, who seems to personify the movement in its wholeness. According to Pierre Chassard the core group that intended at the very beginning to launch a metapolitical struggle and to spread “other ideas” than those in power was a college of friends, was mainly built by old members of “Europe Action” or the “Fédération des Etudiants Nationaux”, or even people having tried initiatives in the Fifties. They selected some younger collaborators. Alain de Benoist was among the members of this new generation: he had been selected because he had made good synthesized reviews of books and magazines and had coined well balanced definitions for “L’Observateur Européen”, a bulletin which was at the same time the heir publication of the “Cahiers Universitaires”, the intellectualized publication of a students’ association (FEN – Fédération des Etudiants Nationaux), and later a supplement to Dominique Venner’s monthly “Europe Action” (“Europe Action Hebdomadaire”). After Venner resigned in July 1967, a team decided to abandon pure politics and opt for metapolitics: this was the very birthday of “Nouvelle école”, the wonderful magazine that seduced me six years later in 1973, when I was only seventeen. But next to the first emergence of what will become the still existing “New Right” as a later expression of the prior “Nouvelle école” redaction, Domnique Venner started the “Institut d’Etudes Occidentales” and a bulletin called “Cité-Liberté”, but the experience only last a year and a half (from November 1970 till July 1971).

Later, some people hoping for a more active approach created the G.R.E.C.E.-Groups, more or less along the same organizational lines as Louis Pauwels’ “Planète-Groups” in the Sixties, with a representative group in every important town; these groups were supposed to start a “cultural revolution” to get rid of the conventional post war liberal ideology and its “translations” in real life; for the “Grecists”, their similar town-based groups would be called “unités régionales”. These metapolitical groups had as a purpose to organize locally speeches, debates, conferences, seminars or art exhibitions to compete with the dominant ideologies. To inform the members of these new created network, a bulletin called “Eléments” was launched, very simple in its layout: it was a plain pile of sheets wrapped in a light cardboard cover. In 1973 it became a full magazine, not only designed for the members but for a broad public. Both magazines made Benoist’s reputation in and outside France. For me all positive aspects of Benoist’s initiatives are directly linked with “Nouvelle école”. Later Guillaume Faye, a figure of a new “Grecist” generation, gave an energetic punch to “Eléments”. We may say after four decades of observation that the soul having animated “Nouvelle école” is undoubtfully Alain de Benoist and that all his other initiatives are either awkward adaptations to the Zeitgeist or betrayals of the core message of the initial movement from which he proceeds.
I mean here that the birth of metapolitics at the end of the Sixties was a clear and harsh declaration of war against the dominant metapolitical powers and against all the political systems and corrupted personnel they support: the very aim of metapolitics is to let appear the dominant power as a full illegitimacy. In such a long lasting war you cannot make compromises, you never criticize positions you once adopted, you never negate what you once asserted. On the contrary you have to spot immediately the new pseudo-intellectual garments the dominant power is regularly putting on, each time when its usual instruments aren’t fully efficient anymore; this spotting job is absolutely necessary in order not to be trapped by the new seducing strategies the foe is trying to spread to fool you, according to the principles once invented by Sun Tsu. You cannot criticize positions you once opted for, as if you had to be forgiven for youth mistakes, because you lose then rather large parts of your operation field. If you reject, for instance, biology or biohumanism or biological anthropology (Arnold Gehlen) or all types of medical-biological questions, because you could eventually be accused by the press to be a proponent of a new kind of “biological materialism” or of a “zoological view of mankind” or of “racialist eugenics”, etc., you’ll never be able anymore to suggest a well-thought national health policy programme elaborated by doctors, who intend to develop a preventive health system in society. That’s what happened to poor de Benoist, who was scared stiff to be labelled a “Nazi eugenist” since the very first polemical attack he underwent in 1970, an attack that wasn’t lead by the left as such but by Catholic neo-royalists, who had purposely adopted a typical leftist phraseology and created an ad hoc anti-racist committee to crush the future “New Right” team they saw as competitors in the new metapolitcal struggle that was about to be fought in France in the early Seventies.
dia_konrad-lorenz.jpgSome years later Alain de Benoist interviewed for “Nouvelle école” the Nobel Prize Konrad Lorenz who had written well shaped didactical books to warn mankind of the dangers of a possible “lukewarm death” if the natural (and therefore biological) predispositions of Man as a living being were not taken into consideration by the political world or the Public Health Offices. Although he had the backing of a Nobel Prize winner and of the Oslo or Stockholm jury having granted Prof. Lorenz the Prize, de Benoist has till yet feared to resume the kind of research “Nouvelle école” had tried to start in the middle of the Seventies. The paralysing fear he felt in the deepest of his guts lead him to express all kind of denials and rejections that were in no case scientifically or factually established but were mere makeshift jobs typical of political journalists manipulating blueprints in order to deceive their audience.
The further evolution of the first French “New Right” team involved some years of interesting developments from 1970 to 1978, with as only outside tribune the magazines published by Bourgine, “Valeurs actuelles” and “Le Spectacle du monde” (the famous book of Alain de Benoist “Vu de droite” is a 1978 anthology of articles having been first published in Bourgine’s publications). The creation of the “FigMag” in 1978 boosted the G.R.E.C.E.-groups and brought them into the very debates of the “French Intellectual Landscape” (“Paysage Intellectuel Français” or “PIF”). This period of intoxicating euphoria lasted till December 1981. During three years Alain de Benoist thought he had deep in his tuxedo’s pocket the (metapolitical) key to a very soon available power access or to a seat in the celebrated “Académie Française” and became incredibly arrogant and haughty in a typical Parisian way, what was in our eyes a very funny scene to watch and mock. These arrogant manners of him but also his exhilarating strokes of near nervous breakdowns, when he was once more scared stiff for futilities and swallowed handfuls of sedating pills, were very often aped in Paris, in all the province towns and in the Brussels’ pubs where we met to discuss the last tittle-tattle of the movement, leading to general hilarity and merriment. Guillaume Faye was of course the best animator in such merry meetings. This period was nevertheless the apex of the movement. With the publication of Faye’s “Le Système à tuer les peuples” and the ideological consequences of two publications of the group, the special issue of “Nouvelle école” about America and the American Way of Life and the issue of “Eléments” inaugurating a thorough critique of Western values, the movement had really broken with the usual Western and Atlanticist positions of the dominant rightist-conservative political field. It was now thoroughly different from the old far right groups on the French political chessboard but became also quite different from the established official right (the main political parties of Giscard d’Estaing and Chirac). The movement had its originality. But the world political surroundings had completely changed. First, the Socialists of François Mitterrand won the presidential elections in May 1981, a new political synthesis was about to dominate the world stage, combining the libertarian view of economics with the anti-Soviet and anti-fascist heritage of the usual Jewish-American East Coast Trotskites. This meant that the Trotskite intellectual gangs of the East Coast decided to abandon the usual leftist phraseology and to adopt a new vocabulary larded with conservative or rightist (anti-communist) expressions. At the same time, this new conservatism with Trotskite background became the proponent of libertarian economics and of an aggressive anti-Soviet foreign policy, destroying all the assets left by the endeavours of diplomacy (the German “Ostpolitik”, the policy of bilateral relationships between small powers of the EEC and of the COMECON suggested in Belgium by Pierre Harmel, the independant policy of the Gaullists and some of their most brilliant ministers such as Jobert and Couve de Murville, etc.) and re-introducing the geopolitics of anti-Russian containment inaugurated by the British geographer Sir Halford John Mackinder in 1904 and later improved by NATO-geopolitics as it had been coined by Nicholas Spykman and some other geopoliticians working for the American Foreign Affairs or for the US Army. The new synthesis of economical libertarianism, anti-communist conservatism and recycled Trotskite thoughts lead to the election of Reagan and to the introduction of “Reaganomics” in the United States. Simultaneously, new forms of slightly toned down Reaganomics or Thatcherite recipes were suggested in European countries: in Belgium the future Prime Minister Guy Verhofstadt, who was at that time a young challenging politician, started a campaign to let adopt Thatcherite methods in the Low Countries and a whole bunch of French journalists such as Guy Sorman, Alain Minc and Laurent Joffrin stood up for adjusting French economics to the new American or British standards.
The New Right wasn’t prepared at all to face such a worldwide well orchestrated offensive; first, its staff was not numerous enough to man all the bastions where a fierce defence fight was needed and second, under the too preponderant influence of de Benoist, the topics of economics or economical theory, of geopolitics and of political sciences and history of political ideas (such as the genesis of all the possible combinations the US American ideological sides were able to adopt when they changed their strategies in order to win elections) had been fully neglected in favour of purely cultural or literary speculations. In 1979, Giorgio Locchi left the G.R.E.C.E.-Group because he disagreed with the policy of “entrisme” in the press and in established conservative caucuses (he meant the “FigMag”-affair and the cooperation with a think tank of Giscard d’Estaing’s party, called “Maiastra”). At the same time a group left also the G.R.E.C.E -team to create a so-called “Club de l’Horloge”, more focussed on political and economical matters but even more predisposed to “entrisme”-policies.

The ambiguity was actually present: the G.R.E.C.E./New Right movement was indeed torn between two possibilities. Either it specialized in pure intellectual, cultural, literary or philosophical topics or it specialized in political sciences with both a theoretical branch and a pragmatic one, with the purpose of translating the theoretical principles into real political life, for instance by modelling solutions as they would be suggested in a Parliament. Giorgio Locchi thought it was to early to risk a way or another of “entrisme”; he was too conscious of the weakness and ill-preparedness of the movement and estimated that every kind of “entrisme” would lead to a fading away of the strong philosophical corpus. No actual conservative revolution was possible in his eyes in 1979 France. The withdrawal of Locchi was a catastrophe. In the only really scientific study about the “nouvelle droite”, that was written by Pierre-André Taguieff in 1993, Locchi’s and Mohler’s roles were duly stressed, as they were rightly considered as the real ancestors of the movement, as belonging to the small group of the “Founding Fathers” having already modelled the concept of their wished new conservative revolution in the Fifties: according to late Professor Piet Tommissen, who unfortunately died recently in August 2011 just after having written down his own memoirs, Mohler, as a secretary of the world famous German writer Ernst Jünger, was ceaselessly organizing meetings and speeches throughout Switzerland and Germany as early as 1952 when the future Flemish university teacher Piet Tommissen met him for the first time. Locchi was surely as active in Italy. His departure meant that the movement lost a part of its roots at the very moment when it seemed to have reached its apex. Alain de Benoist started, consciously or unconsciously, his strategy of cutting links with the old generation as he would also cut all links with newcomers in the movement: successively Faye, myself, Baillet, Champetier, Bresnu and many others were isolated and ruled out, reducing the movement to his single person surrounded by some narrow-brained lackeys. The movement ceased gradually to be a real team of good friends working on different topics, each according to his acquired academic knowledge, to become the tiny club of a guru with no other purpose that to repeat endlessly its own static patterns or, even worse, to repeat brainlessly the newly coined aggiornamenti without being conscious of the contradiction between them and the previous assertions of the guru.


The fears Locchi had when he contemplated the future with pessimism were about to become plain reality at the end of 1981. In November 1981 the offices of G.R.E.C.E. were a real hive of activity in order to materialize the new craze or the new Machiavellian trick, that was supposed to produce the metapolitical and final breakthrough of the movement on the French political stage. Some got the pseudo-Evolian idea to “ride the Tiger” by adopting Reaganomics or Thatcherite ideas and to smuggle stealthily de Benoist into a team of representatives of this new monetarist or neoliberal network for which a huge international conference would be organized in Paris with the support of the “FigMag”. As de Benoist would be alone among the mostly American or British monetarist or neo-conservative eggheads of the panel, his would-be Machiavellian chums thought naively that no one would have smelt a rat that the whole affair had been set up secretly by the “new right” team. So in the first days of December an international conference, under the simple and pompous title of “Alternative libérale”, had been planned. It would have hoisted boastful Benoist into a network of conservative and neo-conservative political scientists or economists; our man would gather subsequently high consideration in the wide world and wouldn’t be taken for a “fascist” or a “crypto-fascist” anymore. But the whole affair was quickly discovered. The office of “Alternative libérale” was settled in a flat belonging to de Benoist’s mother who died some months previously. The very efficient spying network of the former Trotskites turned “neoconservatives” could rapidly spot who was poorly hidden behind the flimsy set-up. But the conference rooms had been rented, folders and pamphlets printed, etc. so that the initiative couldn’t be cancelled without risking to ruin the movement! Under harsh pressure of Raymond Aron (who, just like Karl Popper, had been fawned on by Benoist some weeks before in an article of the “Figmag”), of Norman Podhoretz and of several neoconservative caucuses from America and France, de Benoist was kicked out from the conference panel like a tramp who would have lost his way in a luxury hotel along the Riviera. The conference took nevertheless place with only a panel of recycled Trotskites, neoconservatives, Thatcherites and other birds of ill omen. The lesson we should draw from this ludicrous incident is that “Mr. Nouvelle Droite” has simply no ideas of his own; he is only a poor parrot aping others’ voices: he imitated Locchi or Mohler when he pretended to be a “conservative revolutionist” in the German tradition; he imitated some others when he wanted to participate to any possible “Alternative libérale”; he imitates a bright feathered queer customer like the Swiss Jean Ziegler when he plays the role of a “New Leftist” animated by a deep concern for the alleged “Third World”; he still plays the drama character of the catacombs’ fascist when he wants to get some dosh from a reduced bunch of old chums who were former activists of “Europe Action”... He has neither personal ideas nor stable views and only looks for opportunities to be hoisted on prestigious panels or to grasp money to pay the bills of his printers. But the funniest result of all is that the “New Right” teams helped to saddle neo-liberalism on the French political stage, a neo-liberalism that was closer to its arch-enemies, the “nouveaux philosophes”, who imposed the newspeak of “political correctness” during the three last decades, excluding by the way Benoist and his “New Right” from all official panels. Who were the cheated lovers, the “cocus magnifiques”? You can easily guess…
When the conference of “Alternative libérale” was being prepared feverishly, Faye was puzzled and disappointed. Exactly like Michel Norey, the only member of the team who had written for “Nouvelle école” (nr. 19) an introduction to an alternative history of economics, he belonged to a completely different tradition in the history of economical ideas. This tradition is the so-called “historical school” having roots in Continental Europe, in Germany as well as in France. Guillaume Faye, Ange Sampieru and I agreed that the way out of the liberal Western mess could only be instrumentalized by some revival and updating of the intellectual assets of the “historical school”. Faye studied the works of André Grjebine and François Perroux, Sampieru discovered long before priggish de Benoist the new French anti-utilitarian movement of the M.A.U.S.S.-team as well as the authors of the “regulationist school” and I suggested in the Eighties the reading of alternative histories of economical thought in order to bring didactically some order in our friends’ minds. In December 1981 I left definitively the Parisian offices of G.R.E.C.E., while Benoist was brooding and chewing over his failure to become a star in the new Reaganized and Thatcherized world. The result of this brooding and chewing over process in “Prig Benoist’s” scattered scatter-brain, the very result of the sad cogitations of Big Failed Chief, was —I must confess— a wonderful article in the issue of “Eléments” that was dispatched in France’s kiosks in January 1982. Imitating both Spengler and Evola, he had given his long and well-balanced article the title of “Orientations pour des années décisives”, an allusion to Evola’s booklet “Orientations”, issued in the early Fifties, and to Spengler’s “Jahre der Entscheidung” (“Années décisives” in French), published as a bestseller in 1933, the year when Hitler took over power in Germany. Deeply offended because he had been kicked out of his own December plot and had missed an opportunity to become a worldwide star, Prig Benoist took positions and adopted views that were diametrically opposed to the ones usually backed by the people reading the “FigMag” or the publications of Bourgine’s press group. In his article, Prig Benoist wrote a couple of sentences that were quite easily considered as pure provocation by the people in Bourgine’s teams: “We’ll finally prefer to put on our heads Red Army caps than to finish as fat old guys eating disgusting hamburgers somewhere in a nasty Brooklyn lane”. Faye, Sampieru and I found the sentence surely provocative but amusing and very well written. The result of this whim was that Benoist was immediately kicked out of Bourgine’s glossy magazines as soon as Boss Bourgine himself could read a copy of “Orientations pour des années décisives” (Benoist nevertheless could recuperate his position as a chronicler in “Le spectacle du monde” during the first decade of the 21st century, long after Boss Bourgine’s death). It lasted only some weeks before he was also evicted from the highly considered “Ideas’ column” of the “FigMag”, but as Louis Pauwels was a chivalrous gentleman, Prig Benoist could keep the “Video column”, where he had to comment films. The apex era of the French “New Right” was over. Definitively.


The movement had no bias of “petty conservatism” or of “alternative liberalism” anymore and cultivated from now on a kind of discrete “national-bolshevism”, trying openings to non conformist left clubs, just as the German “Neue Rechte” had done till yet. Sampieru and I were delighted. In January 1982, the second period in the history of the French “New Right” started. During this interesting period of decrease in real power or real influence in the media world but of increase in intellectual maturity, the movement tried to define itself as an alternative non Western movement, heir of the anti-American Gaullist positions and of alternative non Marxist socialist thoughts (such as those of Sombart, Sorel, De Man, etc.). In 1982, the German neutralist movement became better organized and started to acquire national dimensions it hadn’t previously had. In 1981, Willy Brandt’s son Peter Brandt had already showed the way as he had revived the Prussian socialist tradition alongside a big exhibition about past Prussia in Berlin, the first of the kind that had been set up after 1945 in the German and Prussian capital. Peter Brandt and others, among them Wolfgang Venohr, coined a new left nationalism that was seducing us, in the way that it wasn’t Western-oriented anymore and took into account the former Prussian/Russian alliances of 1813 and during the time Bismarck was in office. They rediscovered also the most interesting figure of Ernst Niekisch, member of the short-lived Soviet republic of Bavaria’s government (1919) and advocate of a German-Russian alliance against the West in the Twenties and Thirties, who was sent to jail in Hitler’s time. Behind the historical recollections that exhibitions, books and essays allowed, there was a thorough political re-orientation: Germany, if it wanted to be reunified as a neutral country in Central Europe just as were Austria since the Treaty of 1955 and Finland since the special agreements with the USSR signed in 1948, had to adopt a non Westernized pattern of thought. In our eyes, the same was true for all Western-European countries.
1982-3-4.jpg I was the first in the New Right group to stress the importance of this new drift in European politics, as I was the only reader of Siegfried Bublies’ magazine “Wir selbst”, which was the main platform that had the real will to dispatch and popularize the new ideas. A summary of all the aspects of this important political drift at the very begin of the Eighties was published in the third issue of my magazine “Orientations” and Philippe Marceau, one of the most honest managers in the G.R.E.C.E.-team, invited me in June 1982 to hold a speech at the G.R.E.C.E. internal “Cercle Héraclite” to explain which were the fundamentals of the new German neutralist nationalism. It wasn’t easy to convince people, accustomed to NATO-ideology, to accept the new world view induced by the pacifist and neutralist movement in Germany and elsewhere in Europe.


When we started our bulletin “Vouloir”, we decided to transmit regularly information about what happened and was written in Germany in the wake of this renewed trend in international and national policy. We acquired the still sulphurous reputation of being “national-bolsheviks” as we refused to repeat or to take into positive consideration the usual views that the pro-NATO conservatives dispatched in the mainstream media.
locchi.jpgAlain de Benoist observed our activities very distrustfully but most probably due to the influence of Armin Mohler, who had established guidelines for a genuine European foreign policy in his book “Von rechts gesehen” and said that we had to bet on the “rogue states” in order to free ourselves from American mental colonisation, he accepted our views gradually. The projects for a neutral Mitteleuropa became obsolete as soon as Gorbachev proclaimed his glasnost and perestroika. We were awaiting the peaceful and gradual passage of Eastern Europe and Russia to a more gentle form of socialism, crossed with populist (narodniki) and national bias, cultivating Slavonic roots. This was of course a mistake as nothing like that happened. From 1982 to about 1987, the French New Right remained in a kind of no-man’s-land. The best publication issued in the Eighties was undoubtedly a booklet of Guillaume Faye (85 pages), “L’Occident comme déclin” (“The West as Decay”). Keep in mind the difference with Spengler: Faye doesn’t talk in his book about the decay of Western civilisation but about the West as a decay producing negative force encompassing the whole world.

This long essay is certainly the best Faye has ever written. He described the process of Westernization in the all world. The essay is written in the best French, has a considerable intellectual depth and poetic punch: the Westernization of our Planet Earth is equivalent to a dark night in which no one seems to hope anymore for a revival of the pre-Westernized pluralistic world in Europe or elsewhere. But a deep night is never eternal, concludes Faye, as there always will be a new dawn. As the anti-values producing the darkest night cannot subsist in bright daylight, the values of daylight will be completely different and will be ours, as ours are diametrically opposed to the ones producing darkness. Faye: “At the time of the triumphant rise of equalitarianism, of the victorious forward movement of the Last Man’s mentality, a regeneration of the old European consciousness would have been impossible. Today, everything changes. The Last Man is settled in power and he cannot suggest anything else than what is already there. And what exists seems not to be sufficient”. But “the first light of dawn will appear after a long time”.
After having read the typescript of this wonderful booklet, Alain de Benoist got into a terrible rage and threw it into the dustbin and forbade the publishing department of the movement to let it be printed. Faye was deeply offended, disappointed and utterly distraught. He expressed his helplessness in front of his comrades from Franche-Comté, who read the typescript and found it of course terrific. One of them, Patrice Sage, decided to finance a first edition of the booklet not under his own name but under the very name of the publishing department of Paris, the so-called “SEPP” (“Société d’Editions, de Presse et de Publicité”), the personnel of which had previously been forbidden by Benoist to publish the typescript. He considered this generous gesture as a “present” to the poor “SEPP”-people, who alleged not to be able to afford the task of printing, publishing and dispatching Faye’s wonderful booklet. In three weeks time, the booklet was completely sold out! I was the only guy in Belgium who could get three copies of it. Our late friend Jean-Marie Simar, who had already published other Faye typescripts like ”Europe et modernité” and “Petit Lexique du Partisan Européen” (now available in an extended English version under the title “Why We Fight”) that had also been thrown pitilessly into the trashcan by furious Prig Benoist, decided generously to finance a new edition. I told him to be careful, as the booklet had not been printed by Faye or by a one of his good friends like Sage, but officially by the SEPP, which had sold the complete bulk without having paid a penny back to Faye. I feared of course that, although the SEPP hadn’t paid a single penny for the printing and hadn’t paid any royalties to Faye, they could nevertheless sue Simar for having reprinted and commercialized a publication of their own. So I travelled to Paris with Simar to let Faye sign a regular contract with Simar’s small publishing department, called “Eurograf”. Ten days later, a new edition of Faye’s “L’Occident comme déclin” was printed. A couple of weeks later, a silly pettifogging lawyer, sent by this two-faced obnoxious miscreant Alain de Benoist, phoned me, accusing me of being the editor of the new edition of Faye’s booklet, because, he said, I was “the man doing everything in Belgium”. I answered: “You probably mean that I am the King… so you must have dialled the wrong number…”. I said that there was a contract between Faye and Simar’s Eurograf; therefore he could only sue Faye for having signed two contracts with two different publishing houses… But as Faye hadn’t actually signed a contract with the SEPP and hadn’t been paid any royalties, he was of course free to sign contracts with others as the law regulating authors’ royalties foresees it in France. Later another lawyer, who admired Faye’s productions, took up his case and dismissed the SEPP’s pettifogging goggled lawyer. This incident shows how contemptible the mentality of Benoist and his fellow travellers is.

After this farcical and nonsensical incident, the movement went through a series of crises; first, in 1985, the General Secretary Jean-Claude Cariou, a deeply honest man wholly dedicated to the movement, was sacked simply because he very politely introduced a case asking for a better salary for Faye (who earned at that time 5000 French francs, which was a far too modest salary to live decently in Paris). The forced departure of Cariou let vanish the organisation and the logistics between all the local clubs spread throughout the French territory and abroad. Second, after Cariou’s preposterous and laughable “trial” staged by Benoist’s fellows in pure Vishynsky style, the official Chairman, an international leading specialist of Indian mythology,


Jean Varenne, a benevolent and charming university teacher, whose relevant studies were financially supported by the UNESCO, left the movement without a single word in order to stress the deep contempt he felt. Third, Gilbert Sincyr, who replaced Cariou for a while, left the movement in order to prepare a hypothetical rebirth of it. Fourth, Faye left the movement, with the help of his now eternal chum Yann-Ber Tillenon, at the very beginning of 1987, writing to the members of GRECE a too gentle open letter, simply stating that the movement had reached its apex and that times had come to start something new. The second period in the history of the French New Right ended actually in a messy sewer in which Benoist revelled himself.

In Belgium, we had our own initiatives completely shielded from all the Parisian circus of hullabaloo and quackery. 1986 was even the best year of “EROE” (“Etudes, Recherches et Orientations Européennes”), the informal movement Jean van der Taelen and I set up in October 1983 in order to organize under one single appellation the series of conferences and speeches we intended to propose to interested people in Belgium. In 1987 we invited Guillaume Faye after he had broken with de Benoist, in order to give us a speech about the so-called “cotton language” (la langue de coton) or tone-downed “newspeak” he had theorized under the pseudonym of Pierre Barbès together with the celebrated French strategist François-Bernard Huyghe. Just one day before the meeting, which had to take place in the prestigious Brussels Hotel “Métropole”, Benoist let a quick-tempered idiot, he had previously stirred up and brainwashed, phone me to dissuade me to have further contacts with Faye. I simply answered that, first, I wasn’t the official organiser of the meeting (it was Rogelio Pete from the GRESPE-group) and, second, I wasn’t interested in personal quarrels fought by temperamental natives abroad, quite far away from Brussels, and that only interesting topics were stimulating me. “The cotton language” was one of them and therefore Pete, van der Taelen and I had invited Faye to talk about it. I had no other comments to utter, I said, and hung up.
The two years that followed after Faye’s departure were a kind of desert crossing for the GRECE-movement. In June 1988, I received a letter from a young lad called Charles Champetier, who wanted to purchase a complete collection of the magazines I had published (“Orientations” and “Vouloir”) till then. I immediately phoned him and we decided to see each other at a rally organized by Swiss friends some weeks later at the occasion of the Swiss national celebration, during which traditionally people light up bonfires on hills or mountain tops to commemorate the foundation act of the Swiss Confederation, i. e. the celebrated Rütli Oath. Champetier was only 18 at that time, had just been married to a sweet 16-years old girl he had met some months before at a bazaar fair and had already a beautiful baby son. We had a long conversation in Switzerland and we took the decision to meet each other in September or October in Brussels to see what could be done in the now scattered movement. Champetier published at that time a modest bulletin, whose title was “Idées” and which popularized the core ideas the GRECE had spread at the very beginning of its existence. In Brussels, he suggested to become himself a member of GRECE in order to give a new start to a movement that he admired so much: I answered that it might be a good step forward but I duly warned him that after the so many quarrels fought during the last four years the movement had become a “panier à crabes” (“a crabs’ basket”), where they all were constantly trying to cheat each other under the supervision of the cretinous twit having a voice like a foghorn, who had organised Cariou’s trial in 1985 and whom I nicknamed “Vlanparterre” (= “Wham! Again on the floor!”). Back in Paris young Charles asked to become a member of the then derelict club around moaning Prig Benoist and his barking wiseass Vlanparterre. So a new era started in the history of the core movement of the French New Right. We can call it the Champetier Era or the third period in the history of French New Right. It lasted twelve years, from the end of 1988 to the year 2000.

Champetier rightly thought that the movement needed a full refurbishing, that the core ideas had to be thought again according to new fruitful trends in philosophy (the so-called postmodernity) and sociology (the anti-utilitarian movement in economics and sociology, that had been discovered by Sampieru five or six years before). His first model was Marinetti’s Italian futurism, which had the will to sweep the world of thoughts and art from all the petty, useless and preposterous pseudo-embellishments the Biedermeier or bourgeois mentality of the 19th Century had added to Italian and European culture in general. Along similar lines, Champetier wanted to get rid of some boring ritornellos (“ritournelles”) of the movement’s old guard and to wipe out of European culture all the ideological rests of a broadly bad understood Enlightenment.
9783050045337.jpgHe invited me in June 1989 to talk about postmodernity, not in the usual way that prevailed in the end, i. e. the postmodern trend that leads downhill to more vulgar permissiveness and degenerated festivism (Philippe Muray), but in a way that had been suggested by the real and true old guru of the European New Right, who was Dr. Armin Mohler; he had read an excellent book on postmodernity, the only one I find worth reading on this topic even after so many years: Wolfgang Welsch’ “Unsere postmoderne Moderne” (“Our Postmodern Modernity”), published in 1988. In a didactical short essay in Caspar von Schrenck-Notzing’s magazine “Criticon”, Mohler delineated the reasons, our own reasons, to believe that postmodernity meant simultaneously the end of the eudemonist Enlightenment’s projects and febrile political schemes that had lead Europe politically and biologically to decay. Postmodernity meant going beyond the modern general project, as many avant-garde artists like for instance the dadaists and surrealists as well as the new traditionalists (like Guénon and Evola) wanted to surpass modern times. Ten months later, Champetier organised a conference about futurism, to which he invited Jean-Marc Vivenza and late philosopher and alpinist Omar Vecchio (who died some ten years later climbing a high peak in the Himalayas). Champetier gave also a new punch to the good habit to organise Summer Courses, that had been abandoned in 1987 and 1988. He created a kind of substructure called “Nouvelle Droite Jeunesse” (NDJ or “New Right Youth”), which attracted some new people and launched a new dynamic.
During three years I participated to the activities dynamically promoted by Champetier and was happy that things were still going on despite the departure of Faye. These happy times lasted till 1992. During these three years I committed, without being really conscious of it, an all array of terrible frightful sins. I did too much. I met too many people. I talked to a lot of old friends, who could have been seduced by my way of working and could perhaps think of financing my activities... I was reproached three articles: the one on Welsch’ book on postmodernity, an article asking to investigate the case of French Right (“Il faut instruire le procès des droites”) and the script of my speech in Italy during a conference set up in February 1991 by Dr. Marco Tarchi and Dr. Alessandro Campi in Perugia. I was also blamed for having written several articles in Michel Schneider’s new magazine “Nationalisme & République”, as, of course, I had been forbidden to write again for “Nouvelle école” and “Eléments”, two game areas reserved in all exclusiveness for the personal essays of Big Prig Guru and for the good boys who obsequiously and childishly venerated him. And worst of all other sins, I had been hired by Prof. Jean-François Mattéi to cooperate in a Presses Universitaires de France’s project to publish an “Encyclopédie des Oeuvres philosophiques”; my task was to write short didactical essays and establish bibliographies on mainly German Romantic or Conservative philosophers and on geopoliticians (as the scope was at that time to broaden the area of “philosophicité” and to include some non philosophers in the formerly exclusive realm of pure philosophy). Big Prig Guru was in rage because he personally hadn’t been hired by Prof. Mattéi simply because he couldn’t be hired as he has no diploma at all neither of a secondary school nor of a university. This doesn’t mean anything essential as so many educated idiots circulate around the world but for a University foundation such as the venerable PUF a sheepskin is inevitably compulsory.
brylcreem rood 150ml 2.25.jpgSince the very day he heard about it, he started to hate me from the deepest corners of his nicotinized guts, like he most probably had hated in the same way many other guys before, as Locchi or Faye. The effects of this hatred was of course more funny than tragic. When I paid my monthly visits to Paris after the PUF incident, I could immediately notice a changing of attitude by Charles Champetier and by a newcomer, Arnaud Guyot-Jeannin (nicknamed “Jeannot Toto-Lapin”), a funny-looking Brylcreem guy, who hadn’t obviously benefited from a real school education and was permanently uttering slogans and blueprints in a Frenchy arrogant authoritarian sharp abrupt voice but with a good measure of anxious nervousness, that was impossible for him to conceal, and with trembling and soggy hands, all features which would have made of him a good character for a Louis de Funès’ film. Champetier and Toto-Lapin were friendly at the beginning but as their brainwashing was going on with huge portions of venomous gossip, they lost, the poor, all humour and, worst of all, smiles were wiped out from their young still adolescent faces. During the short meetings in Parisian cafés, I had the impression to meet angry taxmen or atrabilious inspectors of I don’t know what. I used to dispatch during such informal meetings the new issues of “Vouloir” or “Orientations”: these were certainly welcomed till begin 1991 but afterwards, they all sulked when I handed over the issues. I remember one day Champetier saying in a low disregarding voice, “again an article on geopolitics – geopolitics doesn’t exist…”. And I answered: “Well, my dear, you may of course say that politics, in the usual trivial sense of the word (and not “the political” in the sense coined by Carl Schmitt and Julien Freund), is irrelevant but if you say that “geo”, id est “Gaia”, the Greek goddess symbolizing our good old Earth, doesn’t exist, it would mean that you are in a permanent state of levitation, what I can observe in a certain way in your behaviour and read in your scriptures…”. Spoilt sour by his Master’s gossip as he had become, Champetier was upset by my ironical answer and started in his turn to cultivate a dark kind of Tshandala’s hatred and rancorous resentment against my poor naturally easy-going person.

Some weeks after this short but significant incident, I once more sat together with Philippe-Nicolas Bresnu just before lunchtime at a nice Parisian terrasse for the same purpose of dispatching the magazines and Toto-Lapin came half a hour later to have the noon meal with us and to pick up the publications. He was very angry, ill-willy, and looked at us with big disapproving eyes, even before we had uttered a single word, and suddenly after some nonsensical and low-voiced babbled sentences, he shouted in the middle of the pub, next to the astonished other guests, “Alain de Benoist is the greatest philosopher of the 20th Century!”. “Maybe” answered Bresnu ironically, “but what about Heidegger then…?”. Toto-Lapin: “He has only paved the way for Alain de Benoist…”. We both burst out laughing and Toto-Lapin’s rage become even more funny as he repeated mechanically like a clockwork parrot what he had asserted while a poor fly landed on a tuft of hair on his forehead and couldn’t fly away anymore, as the frail insect was glued in the thick lay of gomina argentina our Benoistian superfreak conscientiously smeared his hair with every morning before leaving his luxury flat of the well-off suburb of Neuilly.
More and more nervous, Toto-Lapin went ahead shouting his usual nonsense as the fly was flapping its wings in a desperate attempt to leave the messy gum in which its many legs were perilously locked up. All the utterances of Toto-Lapin were punctuated by the buzzing noise of the poor bogged bug’s wings.


Bresnu, many others and myself thought it was high time to leave this ambulant lunatic asylum, where no sensible conversation was possible and where no clever and witty guys could be found anymore, except if you would have got the idea of setting up a vaudeville or a remake of Molière’s “Précieuses ridicules”. The definite break took place in December 1992, as I explained it previously in this interview. So the third period in the history of the French New Right continued till the thankless and ungrateful thrust out of poor zealot Champetier himself at the end of the year 2000, after his twelve long years of loyal duty, more, after having sacrificed his best youth years for the worshipping service of his Master (he had written just before his eviction: “No, no, He’s not my Master, He is my friend, my Marx” – besides, why Marx? And not Christ? Or was Champetier at that time of his young years cut out to be a new Lenin?). Champetier started a new career in some scientific magazines (like “Bio-Sciences”), dealing with the popularization of biological thought, in a kind of organic futurist perspective, which was absolutely not preposterous and potentially fruitful. This hidden life of post-New Right Champetier lasted till 2005-2006; after this period of independent autonomous metapolitical action, he worked professionally together with another former collaborator of Benoist, who had also left the movement, despite a key position he had held in the journal “Krisis”, also lead by Benoist since the end of the Eighties. Champetier had hoped that “Eléments” would have supported his new post-Grecist activities by commenting or reviewing his articles or essays. Not a single word was ever printed in Benoist’s magazines to help promoting Champetier’s editorial or internet activities after his departure: another proof that Chief Prig is a real malevolent and ungrateful bloke.
From the very day Champetier left the “cockpit” of the GRECE-movement, we can talk about a fourth period, the Post-Champetierite era, around the sole egomania of the “lider ridiculo”. The start of a fifth period could possibly be stated since the end of 2010, when things were taken over by an apparently intelligent young fellow, Pascal Eysseric, who, according to some rumours, would have Russian roots. The issues of “Eléments” under his supervision seem to be better balanced, even if they have now absolutely no impact on the “French Intellectual Landscape” (= “PIF or “Paysage Intellectuel Français”). But wait and see: how long will this apparently clever guy be able to serve in Benoist’s scaramouch troop? Is a plot against him already fabricated behind the stage by bad old geek Vlanparterre? Will he sacrifice twelve years of his healthy and vigorous youth, like the former yesman Champetier, before being pitilessly fired? When will he write down the excellent essay that will make Chief Prig angry and rancorous? The problem with efficient young managers is that they mostly ignore the sad past of a club or a company when they take it over, thinking that they are going to heal it from a transient disease, that is in fact not temporary but chronic with outbursts after apparent respites like by a patient suffering from malaria.


During the Champetier’s era, Pierre Vial founded the “Terre & Peuple” club in the Nineties, that in its initial phases was ruled like a kind of think tank within Le Pen’s “Front National”. As we weren’t French citizens and as we didn’t want to start a political movement in Belgium akin to the French FN or to become the representatives of a party being dominantly of “Old Right” signature, we didn’t join nor pay any attention to it. It’s only after the break between Vial and Le Pen that we started to be more interested in this new initiative born out of Vial’s mind, another historical figure of the French New Right. We all must admit now that “Terre & Peuple” has reached its full maturity, by publishing excellent articles about American imperialism and about globalization and plutocracy. Nowadays as a regularly published magazine, that you can buy at any newsagent’s shop as well in France as in Belgium, you only have Dominique Venner’s “Nouvelle Revue d’Histoire”. On the other hand, the people having founded the “Club de l’Horloge” in 1977-1978 run now under the supervision of Jean-Yves Le Gallou a very interesting website: Yvan Blot too, a former leading figure of the “Club de l’Horloge”, runs several websites from which you can download interesting articles interpreting European political history according to the general Ancient Greek guidelines coined 500 years B.C. at the so-called “Axis period” of history (the phrase “Axis period” —Achsenzeit— was coined by the German philosopher Karl Jaspers and has been resumed nowadays by the Irish-British historian of religion Karen Armstrong, who developed and broadened the idea in her excellent book “The Great Transformation”; Dr. Armin Mohler called the German “Konservative Revolution” a kind of “Axis Time” in the history of European political thought as it had been influenced by Nietzsche during the decades between 1890 and 1930.
It’s nevertheless a pity that the core movement that started the “New Right” as such in France isn’t manned anymore by younger people of several generations having been recruited during the four or five decades of the history of the movement. All younger people have been ruled out, and the new young people will inevitably be ruled out when time will come, a deeply diseased system which will condemn the movement to a silent disappearing within the next fifteen years. Pascal Eysseric won’t be able of course to find back all those who have been kicked out and won’t be able either to recruit a sufficient mass of new people as the mainstream media keep now totally silent about the core group of New Right in France.
Let us now examine the “New Right” initiatives outside France. In Germany, when I started to investigate the scene, it was dominated by three giant figures: Armin Mohler (former secretary of Ernst Jünger), Baron Caspar von Schrenck-Notzing (editor of “Criticon”) and Gerd-Klaus Kaltenbrunner. Mohler wrote for “Criticon”, which was a magazine devoted to all possible currents in the so-called German conservative stream and in which Mohler could take a third of all pages to set out his ideas of an “existentialist-vitalist” New Right that wasn’t exactly on the same line as the bio-humanist views explained by Günther Bartsch. Kaltenbrunner wrote especially biographies and thematic essays for widespread collections of small books like “Herderbücherei Initiative”. Later, Kaltenbrunner’s essays were published in many different volumes. Next to these three giant figures, we had the Hamburg group around the simply produced magazine “Junges Forum” of Heinz-Dieter Hansen, mainly interested in people’s liberation movements in Western and Eastern Europe. In Munich, Hans-Dieter Sander published “Staatsbriefe”, with lots of articles about Russia from Wolfgang Strauss, before this former Gulag’s convict ceased all activities due to age and illness. In Northern Germany, Bernhard Wintzek published the monthly “Mut” with many articles of Gerd-Klaus Kaltenbrunner. During the two last decades, Dieter Stein, who at the very beginning of his career, published a small DINA5-bulletin in a small town in South-Western Germany, managed to develop it at giant scale and so to create the now prestigious weekly paper “Junge Freiheit” based in Berlin. To replace “Criticon” after the passing away of Baron Caspar von Schrenck-Notzing, the historian and theologian Dr. Karlheinz Weissmann, author of many interesting books around the so-called “Konservative Revolution” or around several other historical topics, launched the new high level magazine “Sezession”, together with a former officer of the scout armoured cars of the West-German army, Götz Kubitschek, and his wife Ellen Kositza. Their activities are coordinated by an “Institut für Staatspolitik”, organising one or two prestigious courses and conferences each year. There are also many other activities in Germany, especially the publication of many books around topics linked to the wide realm of “conservative-revolutionnist” ideas.
In Austria the many activities were of course linked to the German scene but the magazine of the Students’ “Burschenschaften”, “Aula”, gives us still a more genuine Austrian view on the usual topics. It is mainly through the Students’ movement that we got in touch with Austrian friends. A group of them came each time we organized seminars in the Flemish village of Munkzwalm. Genuine friendship was born. Then a group around Jürgen Hatzenbichler came to the French Summer courses in Roquefavour. Hatzenbichler, together with Selena Wolf, had created the small magazine “Identität”, in which ideas of the New Right were spread. Hatzenbichler unfortunately changed his mind and became a leftist activist; I cannot explain which were his motivations for such a switch as I lost all tracks of this very sympathetic young man, who explained me during our last phone conversation that he could observe from the window of his study a short but heavy fight along the Austrian-Yugoslavian border in 1992: a tank of the Federal Yugoslavian Army attacked a customs office held by Slovenian militiamen, who fired antitank rockets as retaliation, causing the complete destruction of the small building.
me.pngIn this duty free customs office, Hatzenbichler used to buy his cigarettes every day. Due to the successes of the national-liberal party first lead by Jörg Haider and later by Hans-Christian Strache the Austrian scene became much more politicized than elsewhere in Western Europe. Most activities take place around the weekly paper “zur Zeit”, which was at the beginning an Austrian version of Stein’s “Junge Freiheit”. The magazine is now lead by Andreas Mölzer, an elected Member of the European Parliament. To be complete we also have to mention the excellent magazine “Neue Ordnung” published by Mag. Wolfgang Dvorak-Stocker, leader of the well-known publishing house “Stocker Verlag”. Due to the fact that Austria has been officially a neutral country since the Treaty of 1955, the views expressed by their publications are not Atlanticist but genuinely European and “neutral”, which could be a model for similar Western political parties. Till yet it has not been the case.
In Italy you had and still have a well working “New Right” club under the leading of Dr. Marco Tarchi, a political scientist from Firenze. Even if he would deny it now, as he became some years ago a distinguished and established professor, Tarchi owns his genuine way of working to the political activist Pino Rauti, who died at the end of 2012.


Rauti had volunteered in Mussolini’s Social Republican Army, was taken prisoner in Northern Italy after the German-Italian collapse in Spring 1945, almost escaped being shot by communist partisans when British paratroopers evacuated the Fascist prisoners, sent them subsequently to camps in French Northern Africa in order to select a good deal of them who could be eventually sent to Australia to be settled in the Western half desertified regions around the present-day town of Perth. Once liberated, Rauti and two friends, who didn’t want to settle in the hottest, driest and snakes infected regions of British Australia, reached Rome where they sang too loudly some patriotic songs in the streets, songs of the RSI that had of course be banned by the new government. They were sent for a couple of weeks to the Maria Coeli jail, where they found books of Julius Evola: the three fresh liberated RSI-Army comrades were immediately fascinated by the philosopher’s ideas and decided on the spot to pay a visit to him, once they would leave the Maria Coeli clink. When they rang the bell at Evola’s door along the Corso Vittorio Emmanuele, the Austrian servant told them that her master was still being cured in a hospital in Bologna, after a wall crumbled down and broke his spine during the siege of the Imperial City of Vienna by Soviet troops, making a cripple of the gallant former officer, alpinist and diplomat. They immediately rushed to Bologna and when they arrived, Evola had been sent back to his home in Rome. Finally they decided to resume political and metapolitical activities, a decision that lead, at least for Rauti to the foundation of the movement “Ordine Nuovo” in the Fifties (which was banned and sued by the Italian State) and later the weekly paper “Linea”. We received copies of “Linea” in Brussels and I could, as a very young man, observe that the cultural pages of the paper were indeed of the highest possible quality.

Tarchi belonged obviously to the Rauti’s branch of the so-called “Italian Social Movement” and decided first to develop more genuinely the satirical press of the movement and the metapolitical activities within its frames. By publishing the really “politically incorrect” satirical magazine “La Voce della fogna” (“The Sewer’s Voice”), Tarchi attracted the more radical activists. It was the “Sewer’s Voice” simply because the French artist and activist Jack Marchal created the famous comic figures of the


“Black Rats”, dwelling in sewers, after having imitated the Belgian anti-fascist cartoonist Raymond Macherot who created bad guys characters in the shape of angry rats, also dwelling in underground drains. Marchal’s “Black Rats” became a craze among “radical right” groups in the late Seventies and Tarchi adopted them and introduced these characters in his “Voce della fogna”, so that almost every staunch right-wing activist identified with the sinister and giggling “Black Rats” (a Swiss equivalent of “La Voce della fogna” was also published in Geneva under the title “Le Rat Noir”). But by starting his highly learned magazine for book reviews and philosophical comments, “Diorama letterario”, he attracted also the best intellectuals. “Diorama letterario” as well as “Trasgressioni” (with deep-thought essays) are still published in Italy nowadays. If there is a person incarnating “New Right” in its best form in Europe, it is undoubtedly Tarchi, as he is a genuine political scientist of high level, duly acknowledged by academic caucuses, whose studies are penetrating and extensive. More, Tarchi’s printed productions are the only ones in the New Right realm to appear regularly, just like Venner’s “Nouvelle revue d’histoire”. The Italian New Right, under the supervision of Tarchi, is a well-oiled machine: if the trains arrived on time in Mussolini’s Fascist State, publications are similarly issued in time in Tarchi’s own “New Right” preserve. The exact contrary of Prig Benoist’s and Vlanparterre’s erratic publishing policy in Paris.

But there is something pitiful in Tarchi’s person and activities: he is totally under the silly influence of Benoist, although he is a far more brilliant thinker and analyst and also a better manager of his publishing house. He surely belongs to an Italian tradition in political sciences, early born in the 16th century with Machiavelli and perpetuated by other high figures like Mosca or Pareto. When Tarchi worked in tandem with another political scientist from his home City of Firenze, Dr. Alessandro Campi, and when they published together the seven or eight wonderful issues of “Futuro Presente” —a perfect clone journal of Benoist’s “Nouvelle école”, what concerns the lay-out at least, the rest of the essays printed were genuinely original— they really reached an apex in the history of the Italian New Right. I take the opportunity here to thank once again Dr. Tarchi for the excellent and accurate translations he made of my own texts and those of my friends, and that appeared till 1993 in “Diorama letterario” or “Trasgressioni”.
But now I feel compelled to add some “venenum in cauda” in order to remain fully objective in my narration of the New Right avatars. I’ve just said that I considered and still consider Tarchi as far more brilliant than Benoist, so that I cannot understand his slavish submission in front of his Parisian shabby master. When I decided to leave definitively the GRECE-movement end 1992, I received some weeks later a furious, stupid and childish letter from Dr. Campi, who didn’t really know me personally, accusing me of being something like a naughty heretic for having had a cheek to abandon Prig Benoist and for allegedly plotting against the Lord of the New Right flies (maybe those very bugs that are attracted by Toto-Lapin’s gomina argentina…).


Therefore, in the paranoid crazy logic of the sectarian Benoist’s fan club, I had to be punished: I won’t receive review copies of “Diorama letterario” and “Trasgressioni” anymore and my articles as well as all the ones that I translated from German or from Dutch wouldn’t be translated into Italian anymore; and I was also forbidden to translate Tarchi’s or Campi’s articles. Obeying like a good drilled mutt, the prick-and-boobs trash creams seller from Antwerp, about whom I’m going to talk next, did exactly the same but without writing a letter… The old Flemish dumbbellified wacko knew pretty well that I could have translated and published it with the best polished sarcastic comments. Campi and Tarchi were in fact shooting in their own feet: no one in the Benoist’s silly small club was ever able to translate their own texts and their Italian readers were from then on definitively bereft of articles from Germany or elsewhere and subsequently fed up like fattened up geese, whose fat liver is a real “délicatesse” (with onion jam!), with Benoist’s and Champetier’s abstruse productions, which are of course inedible. Of the considerable amount of reviews, articles and essays of Tarchi, only one short interview of him was taken over and printed in an issue of Benoist’s “Eléments” and that single poor miserable translation was made in a period of more than twenty years! That’s what happens when you recruit tinkers, umbrellas’ repairers, parrots’ breeders, Parisian slappers who wipe the stinking shit off their babies’ bottom at the back of the conference room while Benoist and Champetier are explaining their sophisticated strategies in front of the assembled members!

Tarchi is obviously a high learned man, whose deep knowledge in political sciences I respect, but I must objectively add that he behaves nevertheless in a quite bizarre way in everyday life. Always dressed up with a sad lightless blue blazer and a white shirt, never forgetting his eternal dark and dull tie, he looks really like a stuffed up unbearable egghead or as a lugubrious funeral director. These outfits of him are worn in all circumstances, even in the hottest Mediterranean summers. One day, I decided with some other participants to the 1990 summer course in Provence to have a walk in the mountains surrounding the mansion, where we stayed, in order to catch a glimpse at the superstructure of the fantastic aqueduct that you can find at the back of the mansion’s park and to climb high enough along small stony paths to be able to see the celebrated “Montagne Sainte Victoire” near Aix-en-Provence and the blue water of the Mediterranean. To be able to perform this rather easy sports activity, you need of course to wear some comfortable casuals and shoes and have a solid canvas belt to fix your water flask, as you cannot walk under the hot sun of August in Provence without taking some water with you.
180px-Gourde_de_l'armée_française.pngTarchi was upset and scandalized to see me in casuals (i. e. a mustard-yellow T-shirt and linen trousers!) and with a water flask! He made me some disapproving remarks in a 19th Century schoolmaster’s tone, adding that I looked too “military”, because of the flask (which was nevertheless very “civilian”-looking) and because of the canvas and sack-cloth boots of sand colour. From then on, after having shortly observed the sweat-drenched white shirt and the ugly rumpled tie of our dear Italian professor and after having stated once more his poor derelict appearance of a weak puny little thing, who was unable to understand our Zarathustra’s desire to climb higher and higher, I got the conviction that some screws were loose in his professor’s skull and that he had definitively a monotonously buzzing bee in his bonnet. Since January 1993, I have never heard of him anymore. Poor chap! Reality for him is quite narrow, just reduced to library walls, and beautiful nature and landscapes are banned from his dreary existence. His lungs are only breathing books dust (according to some visitors, his books are among his toys and his childhood’s Mickey Mouse/Topolino dolls in his parents’ house, where he still lived in the early Nineties…) and not, for instance, the wonderful lavender smell of the Provençal countryside.

In Spain many activities took place firstly under the supervision of journalist and author J. J. Esparza, who founded the journals “Punto y Coma” and “Hesperides”, together with a group of other comrades. These journals were all excellent and I let translate some of the most brilliant articles for my own publications. J. J. Esparza is a celebrity now in Spain as he is the author of two best-sellers: “La gran aventura del Reino de Asturias – Así empezó la Reconquista” (Esfera de los libros, Madrid, 2010) and “Moros y Cristianos – La gran aventura de la España medieval” (Esfera de los libros, Madrid, 2011). These two books are now the myth giving texts to remember all Spaniards the very core of their history, i. e. a strong will to resist and survive, even against a giant power as the Muslim world was one in the 8th and 9th centuries: history is born out of the spirit of people who never capitulate. Esparza didn’t follow the bad path some of the French New Rightists took in venerating everything that is Non European or Muslim while developing a kind of self-hate or “oikophobia”, as it is said now to stigmatize this attitude among European politicians to invent laws and rules to


crush patriots or to forbid or limit the celebration of European festivals like Christmas or Carnival because this could offend people having one day come from all possible alien continents. Simultaneously the same politicians spend huge amount of the taxpayers’ money to stimulate the celebration of the most strange and weird festivals of foreign folks or to sponsor new ridiculous festivities among which you can include the well-known “Gay Prides” that Serbians and Russians loath in the name of Orthodox decency. Among all those who were active in the frame of the old New Right of the Eighties, Esparza didn’t become an “oikophobic” traitor like many others. Esparza wrote also books to criticize the domination of television in the Western way of life (“Informe sobre la televisión – El invento del Maligno”, Criterio Libros, Madrid, 2001). He participated also to collective initiatives aiming at destroying the persistent myths of the Spanish and international Left, that were born during the Spanish Civil War of 1936-1939 and are still conveyed by the present-day left, which they now call the “Zapaterismo”. In this respect, Esparza was the editor of “El libro negro de la izquierda española” (Chronica, Madrid, 2011; “The Black Book of the Spanish Left”). As a brilliant hispanist, you should take all those ideas and books into consideration if you want to develop an original Russian New Right. Esparza’s life is the true story of a metapolitical success.

During the nine months I worked in Paris as a secretary of “Nouvelle école”, I had quite often the pleasure to meet for dinner Jaime Nogueira Pinto, who was the editor of “Futuro Presente”. After my stay in Paris, I’ve never heard of him anymore, what I regret it sincerely. Later, a Portuguese group belonged to “Synergies Européennes”, participated actively to all summer courses and published a magazine “Sinergeias Europeias”, before founding a publishing house in Lisbon. Nowadays the former leader of the “Terre & Peuple” antenna in Portugal, Mr. Duarte Branquino, runs a popular satirical paper “O Diabo”, that you can find at every newsagent’s shop in Portugal, and  animates  several websites like “Pena e Espada”  while other animate another important site “Legio Victrix”, which posts many  translation from French, Spanish, Italian and English.

Two weeks before I left Brussels to go to Paris to work for “Nouvelle école” in March 1981, I had received a letter from Michael Walker who was about to launch his magazine “The Scorpion” the first issues had as title the “National  Democrat”). Walker was living in Berlin at that time and earned his life as an English teacher by Berlitz. Next to a Canadian friend, Paul Thomson, he was the very first man to pay me a visit at my new office in Paris. We immediately planned common activities and I participated several times, even once as the chairman, to his annual conferences in London. Michael with some friends of him had founded a club called IONA, which was quite active in the British capital in the Eighties. He and his friends came also to Brussels or elsewhere in Belgium to address meetings and I had often the opportunity to meet him in France too. After I left Benoist’s Parisian circus, I learned one hot summer day about a stay of Michael Walker in the Provençal mansion where the movement’s members regularly met. Flemish and French friends, who told me about everything that happened there during the summer courses, told me Michael had had a lot of fun during his stay over there and described me one of his funniest and most mischievous misadventures. I wanted to talk Michael more about this joyful summer course and to invite him to further activities that I planned for the next autumn. When I phoned, he was very surprised that I knew everything that had happened in Roquefavour during the summer course and he reacted in a quite bizarre way, as no one has ever heard about him in New Right clubs after that… There was absolutely no reason to disappear like that, as Michael did exactly what a German friend of Hatzenbichler did one or two years before. I deeply regret not to hear anything more from Michael. Life is sometimes quite cruel. And as far as I know, “The Scorpion” isn’t published anymore and Michael has no webpage.
Personally I wouldn’t say that I actually and mentally belong to the New Right, especially if you mean the French branch of it. I always felt myself as a stranger in their hectic and often pathological surrounding. It is mainly due to the fact that the Belgian and French political and ideological systems are thoroughly different and that you cannot import purely and simply a French system into Belgian reality, be they Flemish or Walloon. I had thought of course that as an atypical and a wilful European movement, at least in its declared intentions, the French New Right could have been a springboard to develop a genuine Paneuropean movement, i. e. a rallying movement for all those who wanted to rediscover and reactivate their deepest roots in all the countries whose populations were from European kinship. I was very often disappointed. I remember having invited in 1982 at my place in Wezembeek-Oppem people from all parts of Belgium as well as the main members from the Lille GRECE-group in order to try to cooperate pragmatically as closely as possible, for instance by organising common conferences, by inviting the same speakers in all of the main cities in Flanders, Wallonia and in the two “départements” of Nord and Pas-de-Calais in order to maximise the impact of the texts producing people we had among us. First, the stupid, stultified and uneducated (at that time… he got a diploma for a quite good end paper two decades later when he was almost 60…) leader of the Flemish group in Antwerp, a clumsy worshipper of Big Prig Benoist, refused to come as he stubbornly refused to be anything else but the true, only and main vicar of his venerated Chief in our provinces, as he claimed he alone had the right —because once upon a time he became a rich man by selling Swedish miracle powders to get wonderful erections or wonder creams to get big boobs— to invite people to common meetings. Second, another totally uneducated tosspot, who also foolishly venerated Big Prig and was officially the head of the Lille “GRECE-regional unit”, wanted to control all the cities where conferences and speeches would have been held in French under the name of “Fédération Nord” of which he would have been the almighty chairman. By saying “Fédération Nord” he upset a representative of the Liège-group, a Walloon university teacher who asked spontaneously an ironical question: “Why a “Fédération Nord”? From which entity are we a Northern part?”. He then said that we could say in Belgium to be a part of the Southern provinces of the former United Kingdom of the Netherlands (1815-1831) or the Far-Western-Middle part of the former Holy Roman Empire of the German Nation or, especially in Liège, the very middle part of the Carolingian core of the early medieval Austrasian entity or a remote province of the Austrian Hapsburg Empire of the 18th Century. But in no case a new “Northern” appendix of a French Republic centred on the City of Paris. This incident will in the aftermath astonish many neutral Flemish observers, accustomed to discover views in the Flemish movement and literature that were opposed to any unique French tutelage: it was a genuine Walloon from Liège —whose direct ancestor survived after having been run over by the Platev’s cossacks the crowd in Verviers acclaimed as the liberators who repelled Napoleon’s troops— who opposed a total French control on the New Right circles in the Low Countries and not the Flemish alleged leader, who slavishly venerated his Parisian master and later retired somewhere in a lost village in France maybe to have more opportunities to kiss his Master’s hands and feet in an act of total devotion. He should have become now an innkeeper in a kind of Gaulish “middle-of-nowhere-hamlet”. Many Flemish nationalist thinkers have complained during almost a century that the common Flemish people often have had in history a slavish mentality in front of French-speaking bosses. This was also true in the main club of the Flemish New Right in the Eighties of the 20th Century, a club exhibiting proudly the GRECE-logo on the front page of all its publications, signalling an actual and total dependence from the initial French club. But the Antwerpian fathead’s refusal to work closely with us prevented the systematic translation of the Dutch texts into French or into other languages: the Dutch and Flemish authors worked subsequently for a narrower audience instead of having the opportunity to participate to a wider discussion forum spread throughout Europe and the world. Narrow brains always produce narrow things.
We had decided after this meeting 1) not to become dependent of the Parisian entity, 2) to accept a common New Right initiative only if voices from France, Germany and Italy and from other minor countries were heard equally and benevolently as emanating from a college of pairs and not dominated by the Parisian team around Prig Chief, 3) to reject the appellation of “New Right” as it was totally inadequate in Belgium where the word “right” had completely disappeared from the political vocabulary and had also not very often been used. To judge critically political matters and to suggest new policies like a shadow cabinet would do, the French New Right offered almost no intellectual instruments as Belgian political life is structured in a completely other way. It would have been better to popularize the Italian matters and topics about partitocracy and political corruption as the Italian political stage is more like the Belgian, Austrian and German ones. But the fathead, who sold prick-and-boobs powders and creams in Antwerp, rejected the idea as, you know, he is a kind of Northern Viking genius (his powders and creams were Swedish, weren’t they?), even if he has only the poor narrow shoulders and the half beard without moustache of a derelict Mennonite clergyman (so that he couldn’t defend himself, just one day before his second wedding party, when he came out of a shop selling cheap china dishes…); he would have lost his imaginary rank and title and his alleged “Northerness” if he would have read, translated and dispatched mean Italian/Latin texts and books. The result of this cretinous behaviour is that the Flemish political identitarian movements and parties, that got lots of votes in the Nineties and till 2004, were never really prepared on intellectual level to face the dominating partitocracy and couldn’t crack it as Berlusconi (Forza Italia), Fini (Allianza Nazionale) and Bossi (Lega Nord) did it partly with the assent of a good deal of the population in the Nineties in Italy (the operation “Clean Hands” or “Mani pulite”). The new Italian triumvirate of the early Nineties could achieve the job and largely discredit patritocracy because they had behind themselves teams of political scientists perfectly drilled in thoroughly criticizing a corrupt plural partitocracy and able to suggest practical solutions (see Gianfranco Miglio’s book “Come cambiare” that I let summarize for “Vouloir” in January 1993). One more metapolitical struggle that has been lost by the historical “benoistian” New Right…
So, if you consider yourself to be members of a imaginary world movement called “New Right” or not, I don’t really care. The important thing for you is to start a revival of the Narodniki ideas in an actualized way and to remember that the phrase “conservative revolution” was first coined in Russia by Youri Samarin and F. Dmitriev in 1875 in a short essay “Revoliutsionny konservatism”. Before this essay was written, the phrases “conservative revolution” or “revolutionist conservatism” in Germany had only been quoted without having been properly defined. It’s up to you to table on this very Russian heritage. Besides, one should never forget this sentence once written by Dieter Stein: “The notion of ‘New Right’ can arbitrarily be filled by any possible contents, can be stretched or slackened in all possible directions like chewing gum, so that malevolent people can suspect (of “fascism” or of any other odd feelings) everything and/or everyone linked at random to it” (“Auflösung eines Begriffs”, in: “Junge Freiheit”, nr. 30/2003).

Do you consider Alain de Benoist as belonging to the New Right or to the New Left? Explain your answer…

Well, he belongs historically and obviously to the New Right as he is generally considered as one of the main founding fathers of the movement or as the sole representative of it after all the memorable quarrels that tarnished the four or five decades long history of the movement. But all know that Benoist is unhappy with the appellation of “New Right”, that was first given to his movement by the French weekly magazine “Le Nouvel Observateur” in 1979, as malevolent journalists often equate “New Right” and “Extreme Right” or even “Fascism”, in order to wipe out all the potential innovations that a reappraisal of repressed or forgotten ideas would soon arouse and subsequently suggest other solutions to present-day affairs. In the French context, the purpose was of course to prevent the emerging of any possible challenging intellectual club, that could possibly ruin the established metapolitcal power acquired by the “nouveaux philosophes” in all the French mainstream medias. These “nouveaux philosophes” around people like Bernard-Henri Lévy or André Glucksmann were certainly former leftists or even Maoist thinkers or Trotskite intellectuals and had therefore a genuine “left” label, even if they never cared really about the actual problems of the French working class; they developed during the four last decades a kind of new ideological blend made of
1)     anti-communism (by communism they meant the USSR as a state and a superpower —a “panzercommunist” main power on the chessboard as they used to say— and the French PCF as a possible anti-American force next to the nationalist Gaullists) and of
2)     American neo-conservatism, exactly as the current neo-cons in the United States were in former times mainly Trotskite intellectuals of the East Coast who turned conservative shortly before Reagan took over power in Washington D.C.
The dominant ideology in the West, exported by the many NGO’s everywhere in the world, is now this very mix of
1)     disguised Trotskite revolutionism (where the “permanent war” waged in the area of the “Great Middle East” and elsewehre replaces the hoped “permanent world revolution” coined in the Thirties by Trotsky), of
2)     neo-conservatism, of
3)     anti-communism, of
4)     neo-liberalism as the most useful and efficient tool to globalize the world economy and of
5)     left-overs of the typical religious puritanism of the protestant “dissidents” of 17th Century British zealots expelled from England and sent on ships like the Mayflower to America to found there a “New Jerusalem” according to their cock-and-bull Biblical views.
This puritanical protestantism remains the core ideology of the United States (what some observers call the “American theocracy”) and are responsible for all the eager fanaticism under “democratic” or “liberal” disguises that the US produced during recent history and that outbalanced the traditional way of practicing diplomacy. It also explains why the United States are the best allies of the worst Wahhabite islamists in parts of the world like Libya, Chechnya or Syria. There is a global plot of all the most obscure fundamentalists against all normal political conditions in the world, as they have been derived from Aristoteles’ philosophy in the Catholic, Byzantine-Orthodox and Islamic (Ottomanic and Persian) civilisational realms. Against Aristotelician political and pagan realism, Puritans of dissident Protestant provenience, Wahhabite Muslims, Jewish zealots and Trotskite chaotic revolutionnists are constantly rebelling, creating permanently instability on the world chessboard that should according to Kissinger, Brzezinski or the Clintons (wife and husband) be totally turned upside down.

In front of this mainstream new dominant ideology in France, the pseudo-rational purpose of de Benoist is to avoid being labeled a “Fascist” or being accused of supporting in a way or another Le Pen’s National Front so that he could be accepted as a full legitimated partner in fake pluralist debates in the press or on television, where he would play the role of a gentle “non-conformist” who could perhaps lightly spice the controversial discussions: to say it in a nutshell, Mr. “Nouvelle droite” would like to be considered in Paris intellectual clubs as a mere pinch of soft mustard.
amora-moutarde-douce-flacon-souple-260-g-.jpgHe simply longs for being on the stage again, the very stage from which he was expelled in December 1981 by the future winners in the metapolitical game. In this sense he is very naive as the kind of people now in power, and controlling tightly the media-ruled “soft power”, will never be ready to leave him even an extremely reduced room to express his views. It is for such a flimsy and unachievable ambition —being a mere pinch of soft mustard in the dreary meal boiled in the hotchpotched kitchen of the narrow-minded French media world— that he has betrayed many of his old friends like Guillaume Faye and that he refuses to discuss objectively the problems arousing from mass immigration and, subsequently, by a rampant islamization in big Cities (and as an odd-thought population demographical graft, a “chaotization” in large urban areas within the main states and civilizational realms considered since President Carter as mere “aliens audiences” areas, even if they are theoretically good “allies”).
As you cannot find the magazine “Eléments” anymore since at least twenty years in Belgian newsagents’ shops, I have to buy my copies in France when I travel in some parts of this neighbor country. In November 2010 I found a copy of the then last issue in Nancy, where my wife likes to have a delicious cup of coffee on the celebrated “Place Stanislas” and to do some shopping. I unfortunately lost this issue somewhere during the rest of my travel through France, Switzerland and Germany (I visited Heidegger’s favorite holiday place in Todtnauberg where this world famous Black Forest philosopher wrote a good deal of his books). In this issue, Stuffed Shirt Alain de Benoist tried to demonstrate that the “New Right” was in fact the real “New Left” and the true inheritor of Marx’ ideas as well as the devoted intellectual protector of the masses of African and Muslim immigrants against the centralization and assimilation efforts of the alleged “xenophobic” French State’s system, while the “New Left” was genuinely a neo-conservative islamophobe movement or had become gradually such a faction, due to the blend first with “Reaganism” and second with neo-conservatism under Bush Senior and Bush Junior and maybe also with the Zionist Likud ideology. His old silly chum Michel Marmin, in the same issue, asserted that the New Right, somehow contrary to Maurras’ views at the beginning of the 20th Century, was a movement inspired by Immanuel Kant (and why not by Mother Theresa from Calcutta or Father Christmas from a heavens’ portion above Lapland...?).
The exercise of proving that Left is Right and vice-versa could be very entertaining and philosophically challenging, provided it would have been written in a humorous style. It was not. Prig Benoist wrote all that very seriously, in the credulous hope he would have been finally taken as a genuine leftist by the Left and would have transformed his alleged false rightist young fellows in true new leftists more leftist than the usual leftists (Do you follow...?). Such an attempt is of course preposterous. Prig Benoist and Aloof Marmin tried to sell the wide public opinion the absurd story that they were in fact the only actual New Left and that nobody in the world could grasp it till yet... But would ultimately grasp it now, once all clever minds all over the world would have read the brittle pseudo-intellectualized demonstration printed in “Eléments”.
The problem is that they cannot be labeled “New Left” as they never had any historical connection with, for instance, the “Frankfurter Schule” or with any other of its subsidiaries like for instance the group around Ernst Bloch and Rudy Dutschke or, in France, with clubs around Sartre’s “Les Temps Modernes” or with the Christian personalist caucuses around Jacques Maritain or Emmanuel Mounier and their journal “Esprit” (even if Benoist participated in a debate with their late heir Jean-Marie Domenach in 1993; I think Domenach also wrote an article for Benoist’s third magazine, “Krisis” but cooperation ended quite soon with that single piece of writing). Benoist is almost 70 now: I think that it is too late for him now to change views and that it would also be completely silly to play the role of a kind of ageing pagan leftist Saint Paul, converting to the faith of his former foes on an imaginary way to an even illusory Damascus (or is the joy of putting one’s flabby bottom on the armchair of a television studio worth all denials...?).
I think that, due to these nonsensical exercises by which Prig Benoist still tries to find a position as a now allegedly mature man, he is finally nowhere anymore as his recurrent “aggiornamenti” produced only confusion and puzzlement first in his own flibbertigibbet brain and second in his readers’ minds (be they friendly towards his initiatives or not). Fact is that he is a pathological coward and that he invents constantly new intellectual constructions that he doesn’t understand properly himself as he is finally a poor awkward philosopher (Faye used to say: a “scissors-and-paste thinker”), simply because he is permanently scared witless to be once more insulted by adverse gannets as a “Rightist” or even worse as an “extreme Rightist”, a “Fascist” or a “Nazi”. As I once wrote: “Fear is a bad adviser”. Indeed you cannot achieve anything if you’re pathologically dominated by fear (Benoist couldn’t properly understand what Evola or Jünger —his alleged favorite authors whose numerous books he claims to have read and meditated in order to absorb literally all their thoughts— told us masterfully about fear and fearlessness, be it as an alpinist in the mountains around the Lyskamm, a soldier in the WW1 trenches or a reader of martial Buddhist texts).


After all, Benoist can call himself as he wants to be called; it would only be one more ludicrous sketch in the long vaudeville à la de Funès of which his personal existence and his personal feelings were parts. Only the poor Pierre-André Taguieff had once upon a time, when he was writing a book about the “nouvelle droite”, the weakness of believing the self-concocted fiction that Benoist is hawking about himself, fabricating the fable of a serious intellectual, reading heaps of books since his caring childhood, while he is often only a substandard “feuilletonist” and a plagiarist. When Taguieff heard one day the truth about Benoist’s failures in the Lycée where he studied as a teenager, failures that of course Chief Prig had stupidly concealed as we all had failures as teenagers or as students, he phoned me while he was beside himself and complained that he had been abused...
How did you get to know Alexander Dugin? What is your opinion about his works and his Eurasian ideology? Are you still in contact with him?

I met Dugin for the first time in 1990 in a Parisian bookshop. It was still a time when you almost never met Russian people in Western Europe, except in compact groups duly coached by guides and interpreters, as we did for instance in Lübeck, Germany, in Spring 1979. You also could recognize Soviet citizens at their clothes as there wasn’t yet a standardization of garments like in present-day globalized world. When I heard a Russian man and his wife talking with the usual charming Russian accent, I got immediately the impression that the person in front of the bookshop’s desk was Dugin himself. He had already written a couple of letters to me and, also of course due to Wolfgang Strauss’ articles, I knew already quite a lot about him. I went straight to him and asked: “You are Alexander Dugin, I presume...?”. He looked very afraid as if I had been a policeman in plain clothes. But I introduced myself and we had a long and friendly conversation in a pub. Later I interviewed him for “Vouloir”. He also held a speech at a GRECE annual meeting in 1991. About one year later, he invited Benoist and myself to Moscow where we met personalities like Guennadi Zyouganov and Alexander Prokhanov, former editor of “Lettres soviétiques”, who had published the very first complete issue of a Soviet magazine dedicated to Dostoievski. Beerens and I could buy copies of it in Brussels in 1982 (if I remember well...), together with a long study of Boris Rybakov about Russian paganism printed in the Journal of the Soviet Sciences Academy. During my short stay in Moscow a “Round Table” was held in the offices of the newspaper “Dyeïnn”, which was run by Prokhanov at that time. A press meeting had also been organized by the tandem Dugin/Prokhanov where I was interviewed by people from the journal “Nash Sovremennik”, who had published an article of mine about economics. Later in September 1992 Dugin invited Jean Thiriart, Michel Schneider, Carlo Terracciano and Marco Battarra who met the same people as we did, plus Nikolai Baburin.

img042.jpgI supposed that Benoist, who hated deeply all the people invited by Dugin and Prokhanov in September 1992, started to tell Dugin the worst possible things about myself and the others. In his paranoid eyes, the combined invitation was the evidence that a “Schneiderite-Steuckersite” plot was about to succeed with the sardonic blessing of Thiriart, whom Benoist loathed particularly, because the Belgian animator of the former “Young Europe” movement based in Brussels and his fellow-travelers like Bernard Garcet couldn’t stop mocking the “would-be intellectual and narcissistic Frenchie”, who has “frail, puny and unmuscular arms coming out of his shabby sleeves” and “who was permanently smoking like a chimney”. Thiriart unfortunately died some weeks after his visit to Moscow. But since then, probably due to Benoist’s gossip, I could meet Dugin only once, in 2005, when he came to Brussels and Antwerp to address two different meetings. Just after the Brussels’ meeting, held in the famous Coloma Castle, Dugin took a very light meal (as it was Lent time) and jumped on the train to Paris, as he had an appointment with Benoist. I’ve never heard of him anymore since then. Alain de Benoist surely pursued his usual dissolving job of chitchatting and splitting the movement, by setting the people of our own spiritual-intellectual community at loggerheads, as if he was duly paid to do so by some mysterious sponsors...

The only tracks of Dugin that I can follow now are his video clips on “You tube”, that the webmaster of “”, old friend Ducarme, sometimes takes over to inform our readers about Dugin’s new activities.

As you surely know, Dugin derives his Eurasian ideology from two main sources: Konstantin Leontiev and Lev Gumilev. As you cannot consider Leontiev and Gumilev as pro-European thinkers, our views are slightly different than those of Dugin: we surely admit the criticism Leontiev and Gumilev adressed to Western thoughts when they were still alive but as we consider ourselves as “Europeans” and not “Westerners”, we cannot accept the equation too often made between “Europe” and the “West”. Leontiev at his time knew that Western European liberalism was the main danger for Russia (and for other empires, as well as for the Western European people themselves) and wanted to isolate the Czarist Empire from the womb of subversion that Europe was in his eyes. Gumilev thought more or less according to the same line, adding biological views that a spiritualist like Leontiev wouldn’t have taken into consideration. Surely in the context of the 19th Century, they were right. But the Western subversive spirit came to Russia under the mask of Bolshevism and remained in power for about 70 years, while the usual liberal ideology spoilt continuously the rest of Europe. The two sides during the era of the Cold War underwent a form or another of subversion. Now we all face a major risk of Westernization under neo-liberal (globalist) disguise. So neither Western-Central Europe nor the countries of the former USSR can win the battle against subversion alone. Would Russia isolate itself according to the formerly well-thought guidelines coined by Leontiev or Gumilev (and reproduced in a much simpler formulation by Dugin), we Western Europeans wouldn’t play any role in the future world struggle against subversive ideologies or would have to fight in the limited area of the reduced Western part of the Eurasian peninsula. The risk is to recreate a kind of new isolated Soviet Union or a renewed “Tatar Block’ (according to the Eurasian ideology of Alexander Blok, who also spoke of a Scythian Russia and of a Bolshevik revolution being the best embodiment of subversion but at the head of which the opponents to subversion should place themselves as you cannot struggle againt subversion if you don’t first take control over it). Isolation isn’t a solution today neither for the Russians nor for ourselves. Otherwise the worst aspects of Nazi or Nato propaganda could be too easily reactivated.

I expressed our vision of Eurasian or Euro-Russian solidarity in the foreword I wrote for a book by our Croatian friend Jure Vujic about Atlanticist and Eurasian geopolitics. The “Synergist” movement is maybe also “Scythian” but not in the way Blok thought it was Scythian. For us the Indo-European horsemen’s tribes, that left Eastern Central Europe with the first domesticated horses to spread far across the Ukrainian and Central Asian steppes, are the first historical subjects in the Eurasian areas between the present-day Western Ukrainian borders and today’s Chinese Sinkiang or Turkestan. Eurasia was first dominated by Indo-European people and not by Altaic or Mongolic khans. It is true that from about 220 B.C. the Proto-Mongolic tribes united in the so-called Xiongnu Federation, that started the movement of the Hunnic people towards the Western areas of Eurasia and would in the run expel or annihilate politically the Indo-European horsemen’s peoples and tribes. The Russian “reconquista” from Ivan IV to the 19th Century is the revenge of the Indo-European people, the cosacks’ sotnia replacing the Scyths, Proto-Iranians, Sarmatians and Sakhians. In France, a Ukrainian historian of protohistorical times, Iaroslav Lebedynsky, has published several very accurate historical and archeological studies about the Indo-European horsemen’s people that allow us to develop a specific Eurasian vision, that is slightly different than the one coined by Dugin. The young French historian Pascal Lassalle is, among former members of the GRECE-groups, the best present-day specialist of Lebedynsky’s works.

samedi, 07 décembre 2013




par Claudio Mutti

Ex: http://www.eurasia-rivista.orginv


Le texte suivant reproduit l’intervention du directeur d’”Eurasia” au colloque sur Jean Parvulesco qui a eu lieu à Paris le 23 novembre 2012.

Ma première rencontre avec le nom de Jean Parvulesco date du 1974, quand j’étais l’objet d’attention des mêmes juges italiens qui, dans le cadre d’une enquête politique, s’intéressaient aussi à ce mystérieux roumain lequel appelait à être prêt pour le Endkampf (un mot très suspect aux yeux des chasseurs de sorcières, qui, dans leur orthographe, devenait endekampf) (1).

Selon les enquêteurs, le Roumain aurait voulu réaliser, avec deux des accusés, un accord fondé sur deux points: “a) adhésion à la politique de lutte internationale contre le bipolarisme russo-américain dans la perspective de la ‘Grande Europe’, de l’Atlantique aux Ourals; b) contacts avec les forces du gaullisme et du neutralisme eurasien qui se proposaient cette ligne internationaliste” (2).

Trois ans après, en 1977, je lus dans le bulletin “Correspondance Européenne”, dirigé par Yves Bataille, un longue article intitulé L’URSS et la ligne géopolitique, qui semblait confirmer les bruits diffusés par quelques “dissidents” soviétiques au sujet de l’existence d’une mouvance pro-eurasienne agissant plus ou moins clandestinement de l’intérieur de l’Armée Rouge.

J’ai publié la traduction de cet article dans le premier numéro (janvier-avril 1978) d’une petite revue italienne qui s’appelait “Domani”.

L’auteur en était Jean Parvulesco, qui résumait dans la façon suivante les thèses fondamentales de certains milieux russes présentés comme “les groupes géopolitiques de l’Armée Rouge”, thèses exprimées dans une série de documents semi-clandestins arrivés en sa possession.

1. Le “Grand Continent” eurasiatique est un et indivisible, “de l’Atlantique au Pacifique”.

2. La politique européenne de la Russie soviétique ne saurait donc être qu’une politique d’unité continentale, solidaire avec une Europe intégrée autour de la France et de l’Allemagne.

3. L’unité du Grand Continent eurasiatique doit être poursuivie, aussi, à travers la mise en place d’une structure de relations économiques et politiques avec l’Afrique, le Monde Arabe, le Japon, l’Indonésie.

4. L’ennemi fondamental de l’unité géopolitique eurasiatique reste les Etats-Unis.

5. La mission historique de la Russie n’est pas terminée, elle ne fait que commencer.

Selon un “mince livret” cité dans l’article de Parvulesco, le jour de la mort de Staline trois saints staretz étaient partis à pied de Kiev, en assumant, chacun d’eux, la responsabilité apostolique du renouveau final de l’Orthodoxie dans une aire culturelle du Continent. Des trois staretz, Élie prit la Russie, Alexandre la “Grande Sibérie” e Jean l’Europe.

Ce dernier, Frère Jean, bien que poursuivi pendant des années par la Securitate roumaine, aurait produit par sa seule présence sur place le “changement intérieur” du régime communiste de Bucarest.

Pour soutenir cette affirmation, Parvulesco évoque le témoignage du roman Incognito de Petru Dumitriu, paru en 1962 chez les Éditions du Seuil.

480.jpgPetru Dumitriu (1924-2002) a été un romancier roumain, dont le chef-d’oeuvre, Cronica de familie, a été également publié en France par Seuil, en 1959. En 1960, voyageant en Allemagne de l’Est, il passa clandestinement à Berlin Ouest et demanda asile politique aux autorités françaises, qui le lui refusèrent; il l’obtint en Allemagne Fédérale. Ensuite il vécut à Frankfurt et à Metz, où il mourut en 2002.

Le Frère Jean qui figure dans Incognito de Petru Dumitriu est vraisemblablement l’alter ego littéraire du moine russe Ivan Koulyguine (1885- ?), représentant d’un filon hésychaste remontant au grand staretz ukrainien Païssius Vélitchkovsky (1722-1794), qui vécut au XVIIIe siècle au monastère de Neamtz en Moldavie et ensuite à Optina Poustyne.

En novembre 1943 le Père Ivan Koulyguine s’était enfui de l’Union Soviétique avec le métropolite de Rostov et avait trouvé refuge dans le monastère Cernica, près de Bucarest. Appelé en Roumanie Ioan Străinul, c’est à dire Jean l’Étranger, le Père Ivan devint le guide spirituel du Buisson Ardent (“Rugul Aprins”), un groupe d’intellectuels roumains qui se proposait de ranimer la tradition hésychaste.

Ivan Koulyguine fut arrêté par les Soviétiques en octobre 1946; poursuivi en justice et condamné en janvier 1947 à dix ans de travaux forcés, il fut transféré en URSS, où l’on perdit sa trace.

Jean Parvulesco n’est pas le seul à parler d’un “changement intérieur” produit en Roumanie par l’action de Frère Jean, c’est à dire du Père Ivan.

Aussi Alexandru Paleologu, qui a été ambassadeur de la Roumanie à Paris, a écrit qu’après la libération des survivants du groupe du Buisson Ardent, qui eu lieu grâce à l’amnistie voulue par Gheorghiu-Dej, “les nouvelles générations, les jeunes assoiffés de Dieu, (…) devinrent, en quelque sorte, les témoins au deuxième degré d’un mouvement chrétien qui a su jouer un rôle encore plus important qu’on aurait pu le croire et qui, à la vérité, s’avérait être de ‘longue haleine’ et d’une influence profonde” (3).

Ensuite, j’ai trouvé l’état civil de Jean Parvulesco dans une fiche de la Securitate roumaine rédigée dans les années ’50, que je vais traduire:

“Jean Pîrvulescu, fils de Ioan et de Maria, né le 29 septembre 1929 à Piteşti, dernier domicile à Craiova, str. Dezrobirii n. 25. En 1948 il a disparu de son domicile et il a passé frauduleusement la frontière; en 1950 il a écrit de Paris, France, à ses proches en RPR. En 1956 on a signalé que, avec l’espion Ieronim Ispas, il était sur le point de venir en Roumanie sous couverture du rapatriement, en mission d’espionnage. Dans le cas où il est identifié, il doit être arrêté” (4).

Piteşti, la ville natale de Jean Parvulesco, se trouve au bord de l’Argeş, une rivière qui constitue le scénario d’une fameuse légende roumaine: la légende de Maître Manole, constructeur de ce monastère de Curtea de Argeş qui fut commissionné par Negru Voda, duquel la mère de Jean Parvulesco serait une descendante.

Piteşti est située très près de la région historique de l’Olténie, dont Craiova est la capitale. Dans cette même région se trouve la localité de Maglavit, où, depuis le 31 mai 1935, un berger illetré du nom de Petrache Lupu (1908-1994) était le destinataire des communications d’une entité qu’il appellait Moşul, c’est à dire “le Vieux”, et qui était considérée comme une sorte de théophanie. “À Maglavit et dans les alentours – rapporte la presse de l’époque – prévaut un état d’esprit complètement nouveau. Les gens ont accueili les exhortations de Petrache Lupu à chercher de s’imposer un type de vie différent” (5).

L’écho que ces événements ont en Roumanie (on parle de la “psychose de Maglavit”) conduit Emil Cioran à changer d’avis sur le scepticisme du peuple roumain et à placer ses espoirs en un prochain grand phénomène spirituel et politique. “On ne peut pas dire – écrit Cioran – ce qu’il sera; mais on peut dire que, s’il ne naît pas, nous sommes un pays condamné” (6).

valsan.JPGMihai Vâlsan (1911-1974) reçoit du voyant de Maglavit une sorte de “bénédiction” (binecuvântare); et, comme les messages du “Vieux” semblent annoncer aux Roumains que leur terre deviendra le siège d’un centre spirituel comme l’avait déjà été la Dacie dans l’antiquité, Vâlsan pense que tout cela a affaire avec le Roi du Monde. On connaît le développement de cette histoire.

Ce qui peut nous intéresser ici, c’est la position de Parvulesco face à ces deux Roumains d’expression française – Cioran et Vâlsan.

Pour ce qui est de Cioran, Parvulesco a dit dans un entretien avec Michel d’Urance paru dans “Éléments”: “Je porte encore en moi le deuil atroce que j’avais ressenti devant l’effroyable auto-mutilation que Cioran avait infligée à son génie profond, à son inspiration la plus intime, afin qu’il puisse se faire relativement admettre au banquet des noces démocratico-marxistes d’après la guerre – qui battait alors son plein. Le nihilisme de Cioran, aussi loin qu’il pût aller, n’avait jamais représenté un choix doctrinal, n’ayant en aucun cas constitué que le signe exacerbé d’un constat de désastre face à l’effondrement en cours de la civilisation européenne tout près de sa fin” (7).

Quant à Michel Vâlsan, Jean Parvulesco a dû voir en lui, dans quelque façon, l’intermédiaire secret entre l’enseignement de René Guénon et le Général De Gaulle.

Dans La spirale prophétique il se demande: “Quels sont (…) les rapports encore présents et les rapports à venir entre l’oeuvre de René Guénon et celle de Michel Vâlsan? Y a-t-il eu, y a-t-il, de l’une ou l’autre, la continuation d’un même ministère, exclusivement, ou bien l’oeuvre de Michel Vâlsan apparaît-elle, ou commencerait-elle à apparaître comme la proposition, comme le fruit ardente d’une spécification déjà differenciée?” (La spirale prophétique, p. 75). En tout cas, Parvulesco était convaincu de “l’existence d’une convergence voilée mais très profonde entre l’enseignement de René Guénon et les dimensions confidentielles, voire occultes, de l’action historique et transhistorique entreprise par Charles de Gaulle (…)” (8).

Si nous devions ajouter foi aux dires de Jean Robin, Michel Vâlsan aurait joué un rôle occulte auprès de “ce grand guénonien que fut le général de Gaulle” (9), rangé par Vâlsan lui-même – toujours selon Jean Robin – parmi les “préfigurations du Mahdi” (10) qui se sont manifestées au XXe siècle. Rapportant une information qu’il déclare avoir recueillie auprès de “certains disciples de Michel Vâlsan” (11), Jean Robin fait allusion à une correspondance épistolaire entre Vâlsan et le Général, ainsi qu’à une “mystérieuse initiation” que le premier aurait transmise au second dans les jardins de l’Élysée; il ajoute que Vâlsan était en mesure d’annoncer à l’avance à ses disciples les décisions de Charles de Gaulle y compris les moins prévisibles.

Cependant, Michel Vâlsan ne figure pas dans la liste des écrivains qui, selon ce que Parvulesco dit dans l’entretien paru dans “Éléments”, “ont le plus compté pour [lui], qui ont souterrainement nourri [son] oeuvre”. Il s’agit d’une liste de trente-six auteurs, parmi lesquels il y a Virgile et Dante, Rabelais et Pound, Gobineau et Saint-Yves d’Alveydre; on y trouve aussi Haushofer, Hamsun, Drieu La Rochelle, Céline, Guénon, Corbin, Heidegger.

vasile.jpgLe seul compatriote que Parvulesco ait cité dans cette liste est “Basile Lovinesco”, c’est à dire ce Vasile Lovinescu (1905-1984) qui nous a donné l’exégèse hermétique de la légende de Maître Manole.

D’ailleurs, lorsque dans La spirale prophétique nous lisons la phrase sur les “remanences carpathiques de l’ancien culte du dieu Zamolxis” (12), c’est bien Vasile Lovinescu qui nous vient à l’esprit, avec son essai sur la “Dacie hyperboréenne”, écrit sous le pseudonyme de “Géticus” et originellement paru en français dans plusieurs livraisons de la revue “Études Traditionnelles” en 1936-1937.

Pour ce qui est de Mircea Eliade, dans l’entretien avec Michel d’Urance Jean Parvulesco dit que, selon une information qu’il avait reçu à la rédaction d’”Etudes”, Jean Daniélou aurait demandé à Eliade, sur instance du pontife Pie XII, de s’engager dans un travail intellectuel ayant pour but d’exposer une nouvelle vision de l’histoire des religions, pour combattre dans les milieux universitaires l’hégémonie culturelle du marxisme et de ses dérivés. L’engagement d’Eliade dans cette entreprise, observe Parvulesco dans l’entretien citée plus haut, “ne lui a plus permis de tellement s’occuper de littérature, alors que ses romans roumains d’avant la guerre, ainsi que ses nouvelles plus récentes, n’avaient pas cessé d’administrer  la preuve éclatante de son extraordinaire vocation de romancier”.

Parvulesco nous dit que deux nouvelles d’Eliade, Minuit à Serampore et Le secret du Docteur Honigberger (respectivement parues en Roumanie en 1939 et en France chez Stock en 1956 et 1980), recèlent une conception tantrique occulte et interdite envisageant la suspension et le changement du cours et de la substance même de l’histoire (13).

Il nous dit encore que tous les grands romans roumains écrits par Eliade avant la guerre “instruisent pathétiquement le procès de cette génération [c'est à dire la "nouvelle génération" roumaine entre les deux guerres mondiales, génération, il dit,] de hauts mystiques sacrifiés dans un dessein très occultement providentiel, et qui eurent à subir, en quelque sort, l’épreuve de l’immolation sanglante jusqu’à l’avoir eux-mêmes inexorablement attirée sur eux” (14).

Parmi les romans éliadiens d’avant-guerre, c’est surtout Le retour du Paradis (Întoarcerea din rai) qui a touché Parvulesco, et cela à cause d’une citation poétique insérée dans ce texte. Il écrit: “C’est en lisant, adolescent encore, Le retour du Paradis de Mircea Eliade que j’avais en effet pris conscience des pouvoirs suprahumains contenus dans un hymne orphique de Dan Botta, qui s’y trouvait cité (sans doute très à dessein, je ne le sais plus). Quarante ans après, des fragments de l’hymne orphique de Dan Botta viennent me hanter encore. (…) Ce fut à l’instant même de la première lecture de l’hymne orphique de Dan Botta que Chidher le Vert est venu se saisir de moi, porté par le sommet d’une immense vague de lumière verte, supracosmique, lumière fondamentale (…) de la Voie Deltaïque, qui concerne l’humanité dans les cycles de son devenir impérial occulte d’avant et d’après le cycle actuel, Voie Deltaïque régie, dans les abîmes, par la divine Una, la jeune femme verte, la vierge supracosmique dont le nom et la figure irradiante se perpétuent irrationnellement dans les remanences carpathiques de l’ancien culte du dieu Zamolxis” (15).

Le roumain Dan Botta (1907-1958), poète, dramaturge, essayiste, philologue, traducteur de Sophocle, Euripide, Shakespeare, Villon et Poe, appartenait à la “nouvelle génération” et adhéra au mouvement légionnaire; il fut membre du comité de direction de l’Encyclopédie Roumaine et fonda en 1941 la revue “Dacia”.

Comme poète, il débuta en 1931 avec un volume de vers intitulé Eulalii et préfacé par Ion Barbu (1895-1961), dans lequel se trouve la plus célèbre de ses créations poétiques, Cantilena, écrite dans les formes et les rythmes d’une poésie populaire. Or, l’”hymne orphique de Dan Botta” est justement Cantilena et le passage cité par Eliade qui a hanté longuement Jean Parvulesco est le suivant:

Pe vântiri ascult

Orficul tumult 


Oh, mă cheamă-ntruna

Palida nebuna 

Fata verde Una, 

Şi-n mine se strânge 

Piatra ei de sânge…

Parvulesco nous en donne une belle traduction, un peu libre, faite vraisemblablement par lui même:

exposé sur les hauts vents

un orphique tumulte j’entends

quand elle dresse soudain sa lyre,

la fille verte de mon délire

Una, et qu’en moi se tend

la pierre rouge de son sang.

Dans le même chapître du Retour du Paradis où sont cités les vers de Cantilena, quelques personnages du roman d’Eliade essayent de comprendre pourquoi la femme aimée par le protagoniste, Anicet, porte le nom de Una; l’un d’eux pense à la Junon des Etrusques, qui s’appellait Uni, tandis qu’un autre pense au Dialogue entre Monos et Una de Edgar Poe. Mais on n’arrive pas à une explication conclusive.

En 1960, vingt-six ans après la publication du Retour du Paradis, Mircea Eliade est revenu sur les vers de Cantilena, écrivant dans une revue de l’émigration roumaine: “Pour Dan Botta, le monde devenait réel quand il commençait à révéler ses structures profondes; c’est à dire, quand l’oeuil de l’esprit commence à saisir, derrière les apparences, les images éternelles, les figures mythiques. Tu pénétrais dans le mystère d’une nuit d’été quand tu arrivais à te la révéler comme dans ces vers de Cantilena: ‘Pe vântiri ascult – Orficul tumult – Când şi ardică struna – Fata verde, Una, – Duce-i-aş cununa…‘ Alors le cosmos entier dévoilait ses significations profondes, car le vent, la lune étaient la chiffre de mythes et drames anciens, qui faisaient déjà partie de l’histoire spirituelle de l’homme. Plus exactement: de l’homme balcanique, entendant par ce terme ethno-géographique toute l’Europe de l’est (…) Dan Botta avait un faible pour ce territoire (…) Dans une certaine façon c’était une géographie sacrée, parce que sur ces plaines et ces montagnes les hommes avaient rencontré Apollon et Dionysos, Orphée et Zamolxis” (16).

Zamolxis la Genghis-Han.jpgLa relation entre la suprême divinité des Daces et l’activité de Eliade a été soulignée par Jean Parvulesco, qui, à propos des “remanences carpathiques de l’ancien culte du dieu Zamolxis”, écrit: “D’ailleurs, juste avant la dernière guerre, Mircea Eliade n’avait-il pas commencé l’édition d’une collection de cahiers de l’histoire des religions intitulée, précisément, Zamolxis ?” (17).

Pour revenir à la “fille verte Una”, il faut citer un autre passage de La spirale prophétique, qui est le suivant: “Je rappelle que, dans certains groupements spirituels des plus spéciaux et actuellement des plus retirés, c’est le 7 juillet [rappellez cette date] que des rassemblements se font, à l’abri du plus parfait secret, pour célébrer la ‘déesse verte’ Una, l”infiniment absente, l’infiniment lointaine, l’infiniment silencieuse mais qui, bientôt, ne le sera plus’ ” (18).

Dans “la fille verte Una” (fata verde Una) évoquée par Dan Botta, Eugène Ionesco y a vu une épiphanie de Diane rattachable à la mythologie légionnaire, probablement parce que la couleur verte était la couleur symbolique de la Garde de Fer.

Mais il faut dire, aussi, qu’en Dacie on a trouvé des nombreuses inscriptions dédiées à Diane (Diana regina, vera et bona, mellifica), avec laquelle a été identifiée une divinité traco-gétique.

Il faut ajouter que le nom latin de Diana a produit en roumain le mot zână, qui signifie “fée”, tandis que Sancta Diana a donné origine à la forme plurielle Sânziene. Le Sânziene sont fêtées dans la nuit du 24 juin, une fête solsticiale qui coïncide avec la nativité de Saint Jean le Baptiste. C’est précisement cette nuit la “nuit d’été” que Eliade – dans le passage que je viens de vous lire – a mis en relation avec les vers de Cantilena qui hantaient Jean Parvulesco.

Je rappelle aussi que Noaptea sânzienelor, “La nuit des fées”, est le titre d’un roman de Mircea Eliade (publié en 1955 chez Gallimard avec le titre de Forêt interdite), où le protagoniste, Ştefan Viziru, se trouve emprisonné avec les légionnaires à Miercurea Ciuc, exactement comme le fut Mircea Eliade.

Or, Jean Parvulesco a écrit un texte mystique qui s’appelle Diane devant les Portes de Memphis, imprimé exactement le 7 juillet 1985 et présenté comme une liturgie de Diane.

Qui est donc cette Diane célébrée par Jean Parvulesco? D’après ce qu’il dit, on la peut l’identifier avec la mystérieuse “femme couverte de soleil, la lune sous ses pieds et couronnée dedouze étoiles” (19) qui se tient, dit Parvulesco, au centre de la future civilisation impériale eurasiatique.

Ici il faut donc souligner une autre convergence essentielle entre Mircea Eliade et Jean Parvulesco. C’est leur commune reconnaissance du destin unitaire du Continent eurasien. Dans ses entretiens avec Claude-Henri Rocquet, Eliade déclarait avoir découvert qu’en Europe “les racines sont bien plus profondes que nous l’avions cru (…) Et ces racines nous révèlent l’unité fondamentale non seulement de l’Europe, mais aussi de tout l’ékoumène qui s’étend du Portugal à la Chine et de la Scandinavie à Ceylan” (20).

Presque simultanément, Jean Parvulesco s’engageait dans les voies de l’avènement de la nouvelle Europe grande-continentale, de l’ « Empire Eurasiatique de la Fin ».

1. Fiasconaro e Alessandrini accusano. La requisitoria su la strage di Piazza Fontana e le bombe del ’69, Marsilio, Padova 1974, p. 231.

2. Fiasconaro e Alessandrini accusano, cit., p. 142.

3. André Paléologue, Le renouveau spirituel du “Buisson Ardent”, “Connaissance des Religions”, avril 1990, p. 132.

4. Mihai Pelin, Culisele spionajului românesc. D.I.E. [Direcţia de Informaţii Externe] 1955-1980, Editura Evenimentul Românesc, Bucarest 1997, p. 42.

5. H. Sanielevici, Rasa lui Petrache Lupu din Maglavit, “Realitatea Ilustrată”, IXe année, n. 447, 14 août 1935.

6. E. Cioran, Maglavitul şi cealalta Românie, “Vremea”, VIIIe année, n. 408, 6 octobre 1935, p. 3.

7. Jean Parvulesco: “Une conscience d’au-delà de l’histoire”. Propos recueillis par Michel d’Urance, “Éléments”, 126, Automne 2007, pp. 54-57.

8. Jean Parvulesco, La spirale prophétique, Guy Trédaniel, Paris 1986, p. 76.

9. Jean Robin, René Guénon. La dernière chance de l’Occident, Guy Trédaniel, Paris 1983, p. 9.

10. Jean Robin, Les Sociétés secrètes au rendez-vous de l’Apocalypse, Guy Trédaniel, Paris 1985, p. 211.

11. Jean Robin, Les Sociétés secrètes au rendez-vous de l’Apocalypse, cit., p. 335.

12. Jean Parvulesco, La spirale prophétique, cit., p. 325.

13. Jean Parvulesco, La spirale prophétique, pp. 255-256.

14. Jean Parvulesco, La spirale prophétique, pp. 324-325.

15. Jean Parvulesco, La spirale prophétique, p. 325.

16. Mircea Eliade, Fragment pentru Dan Botta, “Prodromos”, 7, juillet 1967, p. 21.

17. Jean Parvulesco, La spirale prophétique, pp. 325-326.

18. Jean Parvulesco, La spirale prophétique, pp. 328.

19. Jean Parvulesco: “Une conscience d’au-delà de l’histoire”. Propos recueillis par Michel d’Urance, cit., p. 53.

20. Mircea Eliade, L’épreuve du labyrinthe. Entretiens avec Claude-Henri Rocquet, Pierre Belfond, Paris 1978, p. 70.

dimanche, 10 mars 2013

Raymond Abellio: a modern Cathar?

Raymond Abellio: a modern Cathar?

The French politician and author Raymond Abellio could be one of modern history’s most enigmatic characters… if his career and reputation were known outside of France, where he is largely an unknown entity.

Philip Coppens


Raymond Abellio

The French Cathar expert Déodat Roche may not be the only modern Cathar. Another candidate put forward for such a distinction is “Raymond Abellio”. Raymond Abellio is the pseudonym of French writer and political activist Georges Soulès. Already, in his choice of nom de plum, there is a direct reference to the solar deity of the Pyrenees, often linked with Apollo – and Lucifer. It was, in fact, Otto Rahn himself who made the link between Lucifer and Abellio.
Abellio was a deity of Soulès’ homeland, especially the Garonne Valley in Gallia Aquitania. His existence is known through a number of inscriptions that were discovered at Comminges. He may have been a god of apple trees. Equally, though Raymond is a name of Germanic origin, composed of the elements ragin (“counsellor”) and mund (“protector”), the name was, at the time of Catharism, specifically linked with the counts of Toulouse. The choice of protector and counsellor of the deity of light is an apt choice to describe what Soulès envisioned to be his mission in life.

Soulès was born November 11, 1907 in Toulouse, and died August 26, 1986 in Nice. His parents came from Ax-les-Thermes, in the Ariège valley, only 16km from the ancient Cathar castle at Montségur. Soulès was a brilliant student, and during his engineering studies, discovered an interest in politics and became a staunch supporter of Marxism. He joined the Étudiants Socialist of the XIV arrondissement of Paris, affiliated to the French Socialist party (SFIO). Here he befriended the celebrated political philosopher, Claude Lévi-Strausse. Amongst his tutors was Marcel Deat, the politician and philosopher who formed his own party, the Parti Socialiste de France, under the motto “Order, Authority and Nation”.

In 1931, at the age of 24, he joined the Centre Polytechnicien d’Études Économiques, popularly known as X-Crise. The aim of the group was to study the political and economic consequences of the 1929 Wall Street crash. One of the results of this study was his adoption of “Planisme”, a political philosophy that embraced centralised control of the economy and key services, such as power and transport, which today remain pillars of most socialist governments.

According to Guy Patton, author of “Masters of Deception”: “It appears that the Planist approach offered the best route to a French national renewal and a change in France’s economic fortune. 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.” It is therefore apparent that Abellio did not want to stop with bringing socialism to power, but had a much greater vision for France.

Abellio was also on the board of the Atlantis magazine, founded, in 1926, by Paul Le Cour. Le Cour was to be an inspiration for Pierre Plantard’s political and esoteric philosophy – the illustrious Priory of Sion. Le Cour himself was the heir of the Hiéron du Val d’Or movement, which campaigned for the return of a priest-king to rule France. All of these organisations, however diversified they might appear to be, had one common denominator: the return of a New or Golden Age, and it is here that they link up with Abellio’s vision for France.
In 1947, Abellio’s “Vers un prophetisme nouveau” specifically called for the formation of “a grand order consisting of a community of initiates under the direction of a man with a sense of mission”. The question, of course, is: initiates of what?

Abellio wrote two books in the Gnostic genre, entitled “Manifeste de la nouvelle gnose” (Manifestation of the New Gnosis) and “Approches de la nouvelle gnose” (Approaches of the New Gnosis). He was also interested in the possibility of a secret numerical code in the Bible, a subject that he developed in “La Bible, document chiffré” (which could best be translated as “The Bible Code”!) in 1950, and later in “Introduction à une théorie des nombres bibliques” (Introduction to a theory of biblical numbers), in 1984. He proposed in particular that the number of the Beast –i.e. the Devil – 666, was the key number of life, a manifestation of the holy trinity on all possible levels, material, animist and spiritual.

Abellio’s writings all underline his ideology, which is that there is an ongoing process whose final term he called the “assumption” of the world’s multiplicity into the “inner Man”. Man was supposed to be able to achieve the complete unification of that multiplicity, a unification that would end up providing the subject with a “gnostic consciousness”, also called “secondary memory”, by the same token leading to the “transfiguration of the world”.

So far, there is little evidence that Abellio might have been a Cathar. Whenever his ideology is explained, there are references to the influence of Pierre de Combas on his thinking, as well as his interest in Oriental philosophy, the Vedas, and eschatology. Indeed, it is only in Jean Parvulesco’s “Le Soleil Rouge de Raymond Abellio” (The Red Sun of Raymond Abellio) – and then even in a somewhat secretive manner – that the notion that Abellio likely had Cathar allegiances rises to the surface.

Parvulesco was a writer and French journalist, who argued that he was heir of the “Traditional thinking”, in line with other esoteric authors like René Guénon and Julius Evola. He knew Abellio personally, and was thus a person who could penetrate into his inner world – see his “true self”, which was an important part of Abellio’s philosophy.

It is in the chapter “The Final Secret of Raymond Abellio” that we find – unexpectedly – two direct references to Catharism. But before doing so, Parvulesco opens the chapter by underlining that Abellio died in an “immense solitude”. He then writes how “Raymond Abellio never stopped to be, secretly, and whether he himself knew or not nevertheless is important, the ecstatic and suicidal ecstatic of Montségur, whom carried inside himself the mission for this life and for all lives to come.” He continues: “And, on the other part, he, so long amongst us as the confidential agent of the other world, is going to try to be, now, our confidential agent in the other world.”

The first paragraph is a rather awkward method of writing and it is almost as if Parvulesco is about to fall over his own words, trying to express something that is very intense. Parvulesco nevertheless makes it clear that Abellio had a mission, which he links with Montségur, and though some might argue that Parvulesco used the castle’s name because it was near to where Abellio’s family originated from, that actually doesn’t work within the context, with references to suicide – noting that suicide was specifically linked with the Cathars besieged at that castle during the Siege of Montségur. Even more specific: Parvulesco implies Abellio’s mission is specifically linked with Montségur – known for one thing only: the symbolic demise of Catharism.

Two pages later, and totally out of sorts with the tone of the book and chapter, Parvulesco introduces the consolamentum. Parvulesco is at odds to explain the end of Abellio’s life, why he died in total isolation, and is unable to come up with a logical answer – except one: “the only answer that I can support is not the least: […] it is in the mystery of this sacrament instituted by the consolamentum of the very perfect that it is where we need to search the reasons of his mystic complicity with the arrest of death that concerned him, and about which he did not ignore the promises of deliverance, the suspension of the movement of the penitential wheel of the blind lives. But let us not talk about that which is so savagely prohibited to be spoken off.”

Jean Parvulesco

Few have read this sole paragraph for what it truly states. Not only does it refer directly to the fact that Parvulesco knew what Catharism meant – the end of the series of incarnations, accomplished through the consolamentum –, not only does he reveal that such things should not be spoken off, but he specifically does note that it is in this framework and especially in the sacrament of the consolamentum that one should search the reason why Abellio died in the manner that he did. In short, Parvulesco states that Abellio died in total solitude, as he died after receiving the consolamentum; the total isolation being nothing else but his endura.

These two paragraphs are powerful evidence, by a person who knew him, that Abellio was indeed a Cathar. In two paragraphs, Parvulesco sums up the life of his friend as that of a man who was born with “the mission of Montségur” and who died conform to the Cathar rituals.

These paragraphs also put another episode in Abellio’s life in context: a theatre play entitled “Montségur”, which was about the Cathar Crusade. In the play, he set off the conflict between knowledge and power on the one hand, as well as an awakening and the part it played in a particular mindset. Was it his awakening and his mindset?

As such, all of his interests in the Bible, as well as Oriental philosophy, should be seen for what they were: the interests of a Cathar, who realised that the Bible and these philosophies contained ideas that were similar to his own – those of Catharism. These interests should not be seen – as most interpret them – as those of a social activist who went in search of a larger religious framework. It was a confirmation of his belief, rather than exploration of beliefs, to eventually pick one that suited him best.

Equally, as Parvulesco underlined, perhaps we should see his social activism and his strife for a New Europe as his “mission” – to once again quote Parvulesco – a mission that equally was part and parcel of the Cathar social agenda of medieval Europe. Though Abellio has often been labelled a synarchist (i.e. a man who proposed that the world was ruled by a secret elite – his “initiates”), it may be that he realised that after the fate that Catharism befell in the 13th century, rule by secrecy might have been the only method through which his – if not their – social reform could ever be accomplished. Hence, we need to ask whether his strife – and that of those like him – as another Cathar revival.


vendredi, 27 juillet 2012

The Empire of the end (a brief introduction to Jean Parvulesco)

The Empire of the end (a brief introduction to Jean Parvulesco)


by Thor E. Leichhardt


Jean Parvulesco is not exactly a household name in the West.  All of his books remain untranslated from French, in no small part due to the complex, idiosyncratic prose style they contain.  Parvulesco is a living mystery of European literature. Mystic, poet, novelist, literary critic, connoisseur of political intrigue, revolutionary, friend and confidant of many European celebrities of the latter half of the twentieth century (from Ezra Pound and Julius Evola to Raymond Abellio and Arno Breker), his true personality remains a mystery. A Romanian who fled to the West in the 1940’s, he became one of the most brilliant French stylists in contemporary prose and poetry. But no matter how different were his works, from tantric stanzas and complex occult novels to biographies of eminent friends (in particular “Red Sun of Raymond Abellio”), his real calling was – “visionary,” direct and inspired contemplator of spiritual spheres, opened to the chosen behind the sullen and trivial appearance of contemporary profane world.

At the same time, Parvulesco does not have anything in common with vulgar representatives of contemporary “neomysticism” and all of its false offshoots.  Parvulesco’s vision is gloomy and tragic: he has absolutely no illusions concerning the hellish, infernal nature of the contemporary world (in this sense, he is most likely a traditionalist). He is completelety alien to the infantile optimism of theosophers and occultists, and pseudomystical “goggles” of the New Age. But unlike many traditionalists with an “academic” temperament, he does not limit himself to sceptical preaching about the “crisis of the modern world” and empty-worded, marginal condemnation of materialist civilization of the end of Kali Yuga.

Jean Parvulesco’s texts are filled with the Sacral, which speaks directly through a dream-like, almost prophetic level of strange revelation, “visitation,” breaking out to higher spheres through the dark energies which are the norm in today’s collective psyche. Parvulesco is an authentic visionary, deep enough and ideologically prepared, not to accept the first phantoms of subtle reality to come across, for “messengers of light,” but at the same time straining to the limit his intuition in a dangerous and risky “voyage inwards,” to the “center of the Black Lake” of modern soul, without fear of going beyond norms fixed by rational dogmatics (here originate the multi-level paradoxes that fill Parvulesco’s books).

Parvulesco’s message can be defined in this way: “The Sacral has disappeared from daily reality of the modern world, and it is completely obvious that we live in the ”End of Times”, but the Sacral has not vanished (since it could not vanish theoretically, as it is eternal), but was transferred to a nightly, invisible projection, and is now ready to come down on human physical cosmos in a terrible apocalyptic moment of apogee of history, at a point, when the world that forgot about its spiritual nature and disowned it, will be forced to meet with it in a brutal flash of Revelation.” As long as this has not taken place, and humanity peacefuly sleeps in its dark, materialist illusions, only the chosen, visionaries, members of the secret brotherhood, the Apocalyptic Order, keep awake, secretly preparing ways for the coming of the Last Hour, “Heavenly Kingdom,” the Great Empire of the End.

Jean Parvulesco sees in himself not a literary figure, but the herald of this Invisible Empire (his last book is called “Star of an Invisible Empire), speaker of the occult Parliament, consisting of the planetary elite of the “awakened.” His personality doubles, triples, quadruples in characters of his novels, among which the author himself has a place, along with his doubles, occult duplicates, and real historical personalities, other-worldly shades, shells of “external twilight,” “nominal demons,” secret agents of occult special services. Parvulesco opens an entire parallel world, not just stage decoration of individual fantasies or reminiscences. His texts are populated with frightening reality: his strange (often quite black) humor at times touches on the holy relics of religions, dogmas and canons, awakening their inner, mysterious essence, ridden of spiritually devastating fetishist reverence. Following tantric presciptions, Parvulesco vivifies the language, makes it operative. That is why his texts are something more than literature. It is the magical spells and scandalous denunciations; it is the provocation of events and foretelling of their meaning; it is submergence into the Ocean of the Interior, subterranean tunnels of the Hidden, into the frightening empire of that, which exists in each one of us. That is exactly why Parvulesco can be as terrifying as any true genius: he intently and scientificaly studies us from the inside, at times getting over the known brink. The visionary anatomist.

In The Beginning Was Conspiracy

Parvulesco states, clearly and paradoxically at the same time, that Reality has a fundamentally dual nature. All of Parvulesco’s work can be summarized as an attempt to understand Duality, and the processes necessary to resolve all polarities and bring about “The Europe of the End”:

“The sole liberating question: when the time comes (and it is already here) will the European nations find, in their deepest selves, the burning reality of the “nation before all the nations,” the transcendental legacy of the “Indo-European nation” of our former origins?” (Le Spirale Prophetique)

Secret agents of Being and Nonexistence appear in all key spheres of control of the modern world, directing all processes of civilization. History results from the superimposition of one polarity of the Dual, as the energy vectors of two occult nets, form the fabric of actual, concrete history. Generals and terrorists, spies and poets, presidents and occultists, Church Fathers and heretics, mafiamen and ascetics, freemasons and naturalists, prositutes and holy saints, salon artists and activists of the workers’ movement, archaeologists and counterfeiters — all of them are only obedient actors of a saturated conspirological drama — and who knows, which social identification shelters a higher Initiate? Often, a gangster or a beggar turns out to be the curator of a President or the Pope, and a military leader or a banker act as puppets of a salon poet, behind whose grotesque and fantastic personality one finds a cold guru and architect of brute political history.

Against Demons and Democracy

“Star of an Invisible Empire” is Parvulesco’s last and key novel. In it, the threads from earlier books are tied together. The work depicts transcendental metahistory, of which our author is a chronicler, as nearing its final outcome. Here is a summary: On the entire planet, and especially in France and Portugal (and also in Peru and Mexico) — all magical “acupuncture” spots of the occult West — agents of Nonexistence constructed black pyramids, physical and superphysical objects, intended to support direct intrusion of demonic energies, hordes of Gogs and Magogs. This apocalyptic project has a secret name, the “Aquarius Project,” since in accordance with astrological symbolism, the era of Aquarius, which brings with it not happiness and harmony (as “agents of Nonexistence” are trying to assure humanity), but disintegration, rot, chaos, and death, “dissolution in lower waters,” is about to dawn.

The hero of “ The Star of an Invisible Empire”, Tony d’Antremont, depicts the onset of the “Aquarius epoch” in this way: “I see together with Lovecraft the potting around of enormous foul masses, moving in endless waves, stepping over the last remaining crystal structures of resistance of spiritual elites; I am gazing, in ecstatic powerlessness of my hallucinatory awakening, at the shimmering black foam, the foam of black disintegration, terror of democratic stench and frightening organs of these convulsing corpses, which – in the makeup of dirty whores with a deceitful smile, with the California beach smile of European anti-fascists, with the smile of mannequin whores in flickering windows(so I would define it) — are preparing our final defeat, leading us to a destination which they themselves do not know, or, more precisely, know it too well, on the way there with relish sucking out our bone marrow; this is the hallucinatory leaden mantle of Human Rights, this faecal-vomitory discharge of Hell, although by saying so, I am insulting Hell.”

Servants of “Aquarius,” opening the way into the human world to black “shells” of contemporary twilight, are trying to present their unnatural advent as a blessing, as salvation, as the limit of evolution, hiding their true nature, Vomitto Negro (Black Vomit), under the political and spiritualistic catchwords New Age and New World Order.

But against Aquarius, in which the entire terrible, “metagalactic” potential of the network of Nonexistance, finding its final incarnation in the “New World Order,” is concentrated, fight the representatives of a secret western order Atlantis Magna. A special role in the rituals of this order is played by the Woman, known under the mystical name Licorne Mordore, or the “red-brown Unicorn.” In physical reality she carries the name Jane Darlington. But the true persona of this woman principally goes beyond the bounds of individuality. More likely, she represents in herself some sacral function, divided among all women of the order, whose personal and everyday relations among themselves reflect an ontological hierarchy of being itself (one of them corresponds to spirit, another – to the soul, the third – to flesh.) Men of the Order, including the main character Tony d’Antremont, are also hardly individuals in a strict sense: deaths and adultery, the depiction of which fills the novel, illustrate the especially functional essence of the main characters; the ritual death of one of them only intensifies conspiratory activities of another, and their wives, in the process of commiting adultery, find out that in essence they remain loyal to one and the same being. So, Atlantis Magna weaves its continental web to struggle with the Aquarius conspiracy: this web is finalized at a higher transcendental level, a ritual tantric realization of eschatological Occurrence, connected with the appearance of the Consoler and Wife archetypes. Only on this level it is possible to defeat the builders of “black pyramids.” Preparation and organization of the mysterious ritual of the “red circle” composes the main part of the plot. Members of Atlantis Magna on the way to this procedure make symbolic voyages, analyze mystical texts, work at finding true causes of political transformations, research strange aspects of history of some ancient European families, decipher esoteric ideas (which appear as leaks in tabloid press), endure romantic and erotic relationships, experience assasination attempts, become victims of kidnapping and torture, but the entire concrete body of the captivating, almost detective-like novel is really an uninterrupted reading and clarification of interconnected visionary reality of the Final Event of History, appearance of the Great Eurasian Empire of the End, Regnum Sacrum or Imperium Sacrum, reflections of which can be seen in all aspects of modern world.

Jean Parvulesco with Ezra Pound in Paris in 1970es of 20th century

On the political level of the conspiracy, the heroes of the novel also act aggressively and decisively. Spiritual resistance to the New Age, neospiritualism, for the representatives of which (from Alice Bailey to de Chardin and Sai Baba) Tony d’Antremont offers to establish an “occult super- prison” projects on political resistance to the “New World Order,” Americanism, and liberalism, which forces the agents of Being to weave webs of planetary conspiracy with participation of all political forces opposing mondialism. Underground groups , social-revolutionaries and members of other already non existing groups, descendants of aristocratic families loathing “democracy,” secretly wishing for an end of the liberal epoch, members of the Italian mafia, Gaullists and admirers of Franco, revolutionaries of the Third World, shamans of America and Asia, communist leaders, German bankers – all of them become participants in the geopolitical project, directed towards the recreation of the final Eurasian Empire. Diplomatic intrigues, foreign trips, confidential talks and the collection of information compose the political aspect of the conspiracy of “agents of Being” and a special subject thread of the novel, superimposed on occult conversations and long esoteric monologues of the characters.

Parvulesco’s novel does not follow the traditional logic of a finished tale.

It is significant that it ends on a half-word on page 533. The entire preceding plot sees the reader close in on the eschatological outcome of the occult war, but… Here the literary world ends, and actual reality sets in. The majority of characters in the novel are historical figures, some of whom have died, others still alive. Books and texts quoted in the tale do really exist. Many episodes and retold legends are also not made up (although quite a few are fictional). Significant detail: the majority of mentioned names are furnished with dates of birth and death. After reading “ The Star of an Invisible Empire,” a question naturally arises: what have we just read? A novel? Fiction? Fantasy? Surreal literature? Or, perhaps, an esoteric tract?

Or the real revelation of the hidden motive of contemporary history, seen from the position of metaphysical completeness in its entire volume, to the other side of hallucinations, of which, in effect, consist all banal, everyday assumptions, that explain nothing and are as far from the truth as imaginable?

Jean Parvulesco himself describes his novel: “a most secret and dangerous initiation novel, where Absolute Love gives its final weapon to Absolute Power and lays the occult basis for a future great Eurasian Empire of the End, which will signify Heavenly Kingdom, Regnum Sanctum.” No more, no less.

Agents of the inner Continent are awake. Already there appears on the night sky of our sickening civilization a magic Star, heralding the soon-to-be transformation of the Internal into the External. This – is the Star of an Invisible Empire, Empire of Jean Parvulesco…

“Soldiers already lost in a war that becomes ever more total, ever more occult, we bear at the very edges of this world the spiritual arms and the most enigmatic destiny of miltary honors from the Beyond. In the ranks, both visible and invisible, of the Black Order to which we belong, those whom death has struck down march on side by side with those who are still standing.” (La Conspiracion de Noces Polaires)

Edited by Thor Einar Leichhardt

Note by Thor Einar Leichhardt :

Many sincere thanks to author of this article and all of his his literary endeavours.

Article was published here in an attempt that people of the non French speaking countries can get a glimpse into the works of the late great Jean Parvulesco.

I would like to clarify also that Jean Parvulesco’s books and writings are not for the people who see everything around them just as a three dimensional world.  Same could be said for his friend and confidante Raymond Abellio. In the past Stefan George, Alfred Schuler and Ludwig Klages were some of those people. Today Rolf Schilling is one of those rare authors whose poetry, prose and literary genius stands far, far away from the ordinary three dimensional world and whose poetry we have to learn to read and study like diving in the deep and unexplored underground tunnels filled with crystal clear blue water which are here on the planet Earth from the beginning of the time.

Jean Parvulesco’s writings are not connected with Traditionalist School , New Age, Masons or Occultists.

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jeudi, 26 mai 2011

Jean Parvulesco sur la Turquie (2003)

Archives Jean Parvulesco (2003)



La Turquie, avant-garde de l'action secrète de l'Al Qaïda en Europe


Pour moi, l'entrée de la Turquie dans l'Union Européenne, ce serait la fin de celle-ci.

Valéry Giscard d'Estaing.


jean parvulesco.gifCe n'est pas parce que l'on se tient, comme nous le faisons nous autres, totalement aux côtés des peuples palestinien et irakien actuellement menacés de génocide par la "conspiration mondialiste" des Etats-Unis et de ce que se tient derrière celle-ci, que l'on ne doit pas moins totalement être, en même temps, contre les grands desseins subversifs de l'Islam fondamentaliste en action. Et on ne peut quand même pas nier le fait que, de tous les chefs d'Etat européens actuellement en fonction, Silvio Berlusconi soit le seul qui, au nom de l'Italie, ait dit de l'Islam fondamentaliste tout ce qu'il fallait dire, ni qu'en chaque occasion il ait ouvertement pris le parti de rappeler et de soutenir la nécessité incontournable de l'intégration de la nouvelle Russie de Vladimir Poutine à part entière —politique, militaire, économique et culturelle— dans l'Union Européenne.


Des récents événements décisifs dans leur affirmation et dans leurs conséquences immédiates viennent de confirmer d'une manière dramatique l'urgence extrême de l'ensemble des options politico-stratégiques à faire nôtres, contre les ingérences européennes subversives en cours de se préciser de la part de l'Islamisme fondamentaliste, à travers ses avancées en Turquie, et pour l'intégration inconditionnelle de la Russie au sein de l'Union Européenne. Quels sont ces récents événements? Avant tout, le glissement de la Turquie  —pour le moment quelque peu dissimulé encore—  vers l'islamisme fondamentaliste à travers l'arrivée au pouvoir à Ankara du AKP, le "Parti de la Justice et du Développement" de Recep Tayyip Erdogan, et l'entrée, donc, de la Turquie dans la sphère d'influence de l'Al Qaïda d'Oussama Ben Laden. Et de par cela même, l'extraordinaire danger représenté pour l'ensemble du continent européen par les projets en cours concernant l'admission  —tout à fait prochaine—  de la Turquie au sein de l'Union Européenne.


Les choses importantes se passent toujours dans l'ombre, aujourd'hui comme hier. Il est grand temps que l'on s'en rende compte, il y va de notre survie même.


Un Hiroshima politique s'est produit en Europe, le 3 novembre dernier, dont personne ne semble s'en être encore aperçu : la prise du pouvoir conspirative, à Ankara, exécutée sous des apparences démocratiques fallacieuses, par les tenants visibles et invisibles du parti soi-disant "islamiste modéré" de Recep Tayyip Erdogan. En réalité, il s'agissait d'une opération subversive "finale", absolument décisive, à l'échelle grande européenne continentale, menée dans l'ombre, en relation directe avec l'organisation conspirative islamiste planétaire d'Oussama Ben Laden, Al Qaïda.


S'étant emparé, alors qu'il n'était que maire de Constantinople, de l'appellation diversionniste du soi-disant "islam modéré", Recep Tayyip Erdogan, personnage secret et essentiellement ambigu, a depuis toujours promu, pratiqué et confidentiellement représenté la ligne clandestine la plus dure de l'islam extrémiste et très activement conspiratif, appartenant à la mouvance panturque engagée dans le long processus subversionnel ayant finalement abouti à la prise du pouvoir politique total du 3 novembre dernier.


Car, dans la perspective de la future admission de la Turquie au sein de l'Union Européenne, les plans stratégiques d'ensemble de la subversion islamiste planétaire, représentée actuellement par l'Al Qaïda, se sont trouvés brusquement changés : le centre de gravité politico-stratégique de l'action islamiste révolutionnaire étant déplacé depuis l'Asie sur l'Europe, et la Turquie devenant ainsi la plaque tournante opérationnelle de ce changement. Désormais, tout se passera en Turquie.


Il s'agit, en fait, d'un changement total de la "ligne géopolitique" de l'Al Qaïda, dont l'objectif stratégique fondamental apparaît donc comme étant celui d'engager la bataille pour l'investissement islamique final de l'espace intérieur géopolitique européen dans son ensemble : Europe de l'Ouest, Europe de l'Est et Russie. L'Europe en venant donc, ainsi, à être déclarée "terre de guerre sainte", nouvel espace du "Grand Jihad" islamiste en action vers la réalisation du "Khalifat final", englobant, en dernière analyse, les Etats-Unis eux-mêmes.


La base d'implantation fondamentale, du départ et du déploiement politico-stratégique des futures offensives islamiques en Europe se trouvera ainsi située dans le Sud-Est européen, à partir de la Turquie et des territoires islamistes européens d'Albanie, de Bosnie, du Kosovo et de la Macédoine, ainsi que, en même temps, à l'intérieur de chaque pays européen comprenant en son sein une importante colonie islamique. Dont, notamment, l'Allemagne et la France.


"Quoi de plus normal qu'un islamiste allemand puisse vouloir qu'un jour il vive dans une Allemagne islamique", titrait, ces derniers jours, la presse turque de Berlin.


Le concept d'"Allemagne islamique" vient donc d'être lancé : il va bientôt être question du concept d'"Europe islamique".


A ce propos, il ne faut pas oublier qu'Oussama Ben Laden est déjà allé "inspecter" les colonies islamiques d'Albanie et de Bosnie, et que, suivant les services secrets de Belgrade, il serait allé clandestinement jusqu'en Allemagne, notamment à Berlin.


L'Europe a donc été choisie comme le futur champ de bataille de la grande guerre sainte de l'Islam, de son "Grand Jihad" des prochaines années à venir. Les dés de fer d'un nouveau destin dramatique pour l'Europe ont été jetés.


Laissant les combats d'Asie aux soins de ses fondés de pouvoir clandestins, le mollah Omar et Abdel Azim Al-Mouhajar, Oussama Ben Laden et les infrastructures occultes de l'Al Qaïda vont bientôt s'installer quelque part dans le Sud-est européen, d'où seront dirigées les opérations offensives révolutionnaires et les actions terroristes de l'"Internationale islamique", engagée dans l'investissement subversif et la conquête politique finale de l'Europe grande continentale.


En même temps, le flanc méridional de la Russie  —la chaîne des anciennes républiques musulmanes soviétiques—  constituant le domaine réservé à la Turquie  —ce que, d'ailleurs, elles sont déjà—  verront les ingérences de moins en moins clandestines de la Turquie s'intensifier au maximum, alors que la Tchétchénie fera figure, en l'occurrence, par rapport aux actuelles entreprises offensives islamiques d'envergure européenne grande continentale, à ce qu'avait été la guerre nationale d'Espagne à la veille de la dernière guerre mondiale.


Soit crétinisme congénital d'une civilisation irrémédiablement destituée, soit haute trahison concertée, soit les deux ensemble, c'est aussi le moment précis où l'ensemble des actuels gouvernements démocratiques de l'Union Européenne, ainsi que l'ensemble de la grande presse et des médias européens  —de gauche et de droite—  s'acharnent plus que jamais  —comme Le Figaro, Le Monde, Le Courrier International, etc., toutes les radios et les télévisions d'Etat ou privées—  à très ouvertement soutenir les positions pro-islamistes des gouvernements irresponsables en place. Et cela non seulement en ce qui concerne le problème de l'admission de la Turquie au sein de l'Union Européenne, mais encore et surtout en entretenant d'une manière de plus en plus exacerbée un climat d'hostilité ouverte, et provocatrice très à dessein, à l'égard des engagements contre-terroristes de la Russie de Vladimir Poutine en Tchétchénie, où les forces armées de Moscou combattent, héroïquement, à l'avant-garde de l'Europe assiégée, l'islamisme tchétchène aux ordres de ses commanditaires dans l'ombre de la ligne d'Oussama Ben Laden.


Si rien n'est entrepris pour faire cesser abruptement cet état suicidaire des choses, pour faire prendre conscience à l'Europe dans son ensemble des plans d'investissement politico-stratégique en profondeur poursuivis à son égard par les dirigeants occultes de l'"Internationale Islamique", il sera bientôt  —très bientôt— trop tard pour tenter réellement d'endiguer, et de refouler les déversements dévastateurs des masses islamiques déjà en marche suivant les programmes prévus à cette fin.


Car il est certain, à présent, que l'"Internationale Islamique" conspirativement menée par Oussama Ben Laden a déjà déclaré une guerre religieuse et raciale, une guerre politico-historique totale à l'Europe, et que si elle ne se mobilise pas contre-offensivement de toute urgence, l'Europe disparaîtra en tant que telle, à terme, de l'histoire du monde : le travail obstiné, pathologique, abyssal de l'Islam pour la conquête et la soumission de l'Europe, sans cesse repris depuis des siècles, risque fort cette fois-ci d'aboutir à ses fins ultimes.


Ce qu'il faut avoir à l'esprit, c'est surtout le fait que l'offensive islamiste fondamentale contre l'Europe ne se fera pas depuis l'extérieur, mais de l'intérieur même de nos propres lignes, que le ver est déjà dans le fruit.


Ce sont les Etats-Unis et Israël qui font tout pour soutenir en force la Turquie, et c'est le régime socialisto-trotskiste de Gerhard Schröder et Joschka Fischer qui, aujourd'hui, en Allemagne, poussent avec un acharnement plus que suspect à l'admission de la Turquie dans l'Union Européenne.


Il faut donc que, par tous les moyens, nous entreprenions de combattre l'équipe subversive de traîtres actuellement au pouvoir à Berlin, que nous nous engagions à provoquer à brève échéance le renversement du régime socialisto-trotskiste de Gerhard Schröder et Joschka Fischer et le remplacement de celui-ci par le front national allemand et européen d'Edmund Stoiber et de sa coalition contre-stratégique pour le renouvellement de l'être profond de l'Allemagne et de ses destinées à venir.


C'est ainsi que, ces derniers jours, le Welt am Sonntag invitait les Allemands à se soulever contre la conspiration socialisto-trotskiste au pouvoir actuellement  à Berlin, à manifester contre "les anciens soixante-huitards au sommet dans les universités, les médias, et finalement au gouvernement".


Il s'agit, pour nous autres, de batailles vitales, de batailles pour la survie finale de tout ce que nous sommes.



lundi, 27 décembre 2010

In Memoriam - Dernière vision de Jean Parvulesco

In Memoriam
Dernière vision de Jean Parvulesco
par Nicolas Bonnal

J’ai pu le revoir peu avant sa disparition, avec ma femme Tatiana, que je voulais lui présenter. Je joins ici nos photos communes, les seules que nous n’ayons jamais faites ensemble d’ailleurs. Il nous a reçu dans son légendaire, bel et discret appartement du boulevard Suchet, situé au bout du monde parisien, tout près de cet énigmatique Ranelagh dont il parlait si bien. D’habitude je l’écoutais conspirer planétairement à la Rotonde, tout près de cette Muette où jadis chassaient nos rois. Il nous a offert une tarte aux figues, fruit symbolique s’il en fût, une bonne bouteille de vin blanc qui siège en bonne place dans nos mémoires maintenant. Nous avons aussi absorbé quelques citrons et même une bonne eau minérale gazeuse. Il faisait beau dans ce bout du monde parisien, et nous avons eu bien du mal à le quitter.

Il s’est montré très affable, sensible, amical, évoquant un ou deux amis évanouis, l’orthodoxie, l’avenir de l’Europe, qui dépend tellement de Poutine. Il m’a épargné tous les messages gnostiques et géopolitiques qui l’ont rendu célèbre dans le monde entier auprès d’une clique d’initiés nippons, chiliens ou italiens, et nous sommes restés assez silencieux. Je lui ai confirmé que dans la biographie remarquable d’Antoine de Baecque consacrée à Godard, il figure en bonne place, comme cinéphile roumain décalé et inspirateur du grand passage de Melville. Jean Parvulesco, prophète du nihilisme contemporain et de la fin de la guerre des sexes, remportée par les femmes, celles des Vuitton, du portable et des pensions élémentaires.


Malade depuis des années, avec une maladie qui frappe au choix les yeux ou les jambes - lui aura souffert des jambes comme le roi pêcheur dont il est comme l’émanation -, Jean Parvulesco garde son aura de chercheur et d’écrivain des énigmes. Jusqu’au bout il reste ce personnage de fiction génialement mis en scène par Godard, un homme à facettes et à placards secrets. Un homme de l’être, au sens heideggérien, un personnage de roman qui joue le rôle d’un écrivain métaphysicien et comploteur devant les ténèbres béantes du parisianisme agonisant. Ses derniers livres sont d’ailleurs remarquablement denses et bien écrits, et enfin convenablement présentés et corrigés par son éditeur, le montrent plus sensible que jamais à la conspiration des paysages notamment parisiens, à la psychogéographie initiatique parisienne.

Il a toujours espéré. Quelque chose. Mais après moi, il a compris qu’il n’y a pas de retour, que les ténèbres, les qlipoths ou écorces mortes de la kabbale - les enveloppes, les pods de la science-fiction cauchemardesques ou de la technologie de la communication - sont passées. Nous traversons le désert de la post-apocalypse, cela va prendre encore du temps, et bouffer notre espace. Paris désert gagné par la conspiration des atroces maîtres carrés ? Du reste son épouse devra quitter l’appartement qu’il devait à Eric Rohmer, son ami de toujours décédé peu avant. Il nous faudra veiller sur elle. Paris nié par ses prix, effacé par nos maîtres, privé de pauvres, privé d’artistes, privé de présences réelles. Et soumis cette fois à la domination sans partage du Capital et de son enfant le néant.


J’ai fini par l’aimer comme un très bon ami ou comme mon oncle chartreux, un peu aussi à la manière de Serge de Beketch. Au-delà des conspirations des noces polaires, des noces rouges, des états galactiques et de l’Ecosse subversive, il y a un être humain, un confident, un presque père. C’est comme cela aussi que l’on devient chrétien, n’est-ce pas ?


Nous avons descendu le splendide escalier de son immeuble art-déco, qui évoque notre dernière grande époque, ce premier tiers du vingtième siècle oublié maintenant. Nous sommes repartis dans la nuit d’octobre, avons mis un temps infini à quitter son quartier, ce seizième du bout du monde, si proche d’ailleurs de Radio Courtoisie, pays où l’on n’arrive jamais, d’où l’on ne repart pas plus. Peu de temps après j’ai commencé mon roman comique et ésotérique, le premier en dix ans, intitulé les Maîtres carrés, que l’on pourra lire en ligne sur le site de Serge de Beketch, la Il y tient le rôle héroïque et décalé de l’initiateur et du conspirateur qu’il est resté depuis qu’il est trépassé, au sens littéral et donc initiatique du terme. Jean, nous pensons, donc nous vous suivons.

lundi, 13 décembre 2010

J. Parvulesco: Sur la mise en oeuvre d'une liturgie cosmique finale


Archives - 2008

Jean Parvulesco, le secret de la romance


L’œuvre de Jean Parvulesco est une quête absolue du roman et de son double. Que le « roman occidental de la fin » soit le roman de l’entre-roman et qu’il doive s’écrire par son milieu, tel est l’héritage que Parvulesco a reçu d’Abellio, ce grand liseur de Bible. Commencer à écrire le roman par son centre nous renvoie à l’intervalle entre la vie et la mort, le lieu où se joue le destin de l'homme. D’où l’obsédante figure métabolique de la narration romanesque : secret de la dissimulation et dissimulation du secret.

Chacun des romans de Parvulesco est filtré par le suivant, à revers, car le futur enfante le présent aussi vrai que notre destinée de demain moule nos gestes d’aujourd’hui. On ne s’étonnera donc pas que, Dans la forêt de Fontainebleau, son ultime œuvre romanesque (1), ait été publiée avant l’antépénultième dont seul le titre, Un voyage en Colchide, a été divulgué.
On ne lit pas un roman de Jean Parvulesco sans crainte ni tremblement : la voie « chrétienne » qui s’y découvre est celle de la main gauche, un tantrisme marial aux limites de la transgression dogmatique. Le style de Parvulesco crée dans notre langue française une langue étrangère au phrasé hyperboréen. Mon ami, le romancier Jean-Marc Tisserant, qui pourtant l’admirait, me disait que Parvulesco était l’ombre portée de la contrelittérature en son midi : « Vous ne parlez pas de la même chose ni du même lieu », me confia-t-il lors de la dernière conversation que j'eus avec lui. Il est vrai que Parvulesco a toujours persisté à orthographier « contre-littérature », sauf dans le petit ouvrage, Cinq chemins secret dans la nuit, paru en 2007 aux éditions DVX, qu'il m'a dédié ainsi : " Pour Alain Santacreu et sa contrelittérature". En fait ce qu'il appelle "contre-littérature" reste dans la sphère de ce que j'ai appelé "littérature contraire". De toute façon nos divergences sont bien réelles et le plus souvent essentielles. Je reconnais cependant l'influence qu'il a pu exercer sur moi et déplore que son oeuvre reste si méconnue.
Parvulesco fit en son temps une critique de mon premier roman, Les Sept fils du derviche – récemment réédité au Grand Souffle – que je donne ici « en miroir », comme une invitation à une lecture dédoublée avec son dernier roman. Pour mieux comprendre de quoi il retourne, il faudra attendre la parution de mon second roman – qui sera en réalité le premier – dont Parvulesco, dans son dernier roman, a repris, à travers la figure de Jean-Paul II, le personnage dédoublée du narrateur.


par Jean Parvulesco

On sait qu’ayant à son tour lui aussi succombé à l’attrait de l’Orient, Gustave Flaubert avait écrit – ou manifesté le dessein d’écrire – un conte dans le goût oriental, Les Sept Fils du Derviche, dont il ne nous reste malheureusement que le titre, le texte s’en étant égaré – mais a-t-il jamais existé ce texte-fantôme ?
C’est en reprenant à son compte le titre de cette œuvre à l’orientale de Flaubert, aujourd’hui perdue, pour en quelque sorte – peut-être – réparer une ébréchure, une défaillance du destin intime de la grande littérature française, qu’Alain Santacreu nous livre à présent ce roman de haute facture initiatique et occultiste, dont la conclusion débouche, à travers un double suicide rituel, sur l’annonce à peine chiffrée d’une très prochaine fin du monde qui, d’ailleurs, ainsi que nous serons amenés à le comprendre, n’en sera pas tout à fait une, puisqu’une fin du monde déguisée en autre chose.

L’action du roman d’Alain Santacreu se passe à Toulouse, à Istanbul et en Asie Mineure, ce qui de toutes façons nous vaut des évocations de ces trois hauts lieux prédestinés qui sont autant d’invocations en dédoublement par l’écriture, recréant la réalité symbolique et supratemporelle de leur présence-là, devant nous, d’une manière qui est peut-être assez mystérieusement celle – et je mesure bien mes mots – de l’action magicienne même, œuvre de haute magie opérative en action.

e12d641a61ccea52eeb5d9bbd6dc2df0.jpg« Les allées de Brienne, qui longent ce canal que fit construire Loménie, sont douces quand s’y mêlent un parfum de miel à celui des réglisses.
Au printemps, les platanes que l’autan saoûle deviennent les peintres les plus fous, projetant leurs ombres folles sur les murailles rougies des maisons. »


Et, de même que le récit intérieur du roman d’Alain Santacreu se referme sur lui-même, à travers le mystère suractivant du double suicide rituel de ses deux personnages principaux – dédoublement sans doute d’Alain Santacreu lui-même, car ce roman est avant tout une expérience personnelle des gouffres intimes de l’auto-dépassement –, ce récit s’entrouvrira finalement à un recommencement d’outre-histoire, recommencement véhiculant, lui, le mystère de la double caverne apocalyptique des Sept Dormants d’Éphèse : la caverne qui se trouve encore de nos jours face aux ruines de l’Ancien Artémision, à Éphèse, en Asie Mineure, et la caverne qui se trouve dans « un certain lieu en France », en Occident.
Car la correspondance opérative occulte des deux cavernes aux Sept Dormants, celle d'Anatolie et celle d’en France, constitue à la fois le sujet profond du roman d’Alain Santacreu, le secret cosmique fondamental de l’ultime aboutissement de l’actuelle histoire du monde et le dernier acte de la grande liturgie apocalyptique à l’heure présente en cours d’achèvement. Quand les sept s’enferment dans leur caverne orientale, en Anatolie, à Éphèse, pour leur long sommeil dogmatique, leur sept « pareils de lumière » en ressortent, vivants, intacts, transfigurés, de leur caverne occidentale d’en France – et ce sera la « suprême  heure », l’heure du « renversement du sept de la nuit et du sept du jour », quand le jour se fera nuit, et la nuit jour.
Il s’agit, en fait, ainsi que l’on vient de le dire, de la mise en œuvre d’une liturgie cosmique finale, fondée sur l’immolation et l’échange sacrificiel de « sept dormants » destinés à racheter, à alimenter sacrificiellement l’apparition occidentale de leurs « pareils de lumière », les sept ressuscités apocalyptiques de la « suprême heure ».
C’est bien cet échange sacrificiel qui constitue l’acte apocalyptique final, ce que j’appelais une Apocalypse déguisée, parce qu’elle se trouve tenue d’avoir lieu d’une manière occulte, sa liturgie abyssale se passant dans l’invisible, hors de l’atteinte de toute attention non hautement prévenue, initiatiquement habilitée.
Mais suivons, à présent, le texte même d’Alain Santacreu :

« - Connaissiez-vous cette légende des Sept Dormants d’Éphèse ? C’étaient sept jeunes chrétiens qui, pour avoir refusé de renier leur foi, furent emmurés vivants dans une caverne, lors des persécutions déclenchées par l ‘empereur Dèce, en l’an deux cent cinquante de notre ère.
- Le texte coranique qui relate la légende est la sourate dix-huit. Une des particularités les plus remarquables de cette tradition des Sept Dormants, c’est qu’elle est commune au Christianisme et à l’Islam. »

Et plus loin :
« - L’entrée de la grotte, dit-il, est situé au nord de la montagne. On y descend par sept marches. Il ne faut pas que vous vous retourniez. Vous entendez ? Cela est très important : quand vous verrez l’entrée de la grotte, marchez, et ne vous retournez plus !
Mais quand Loménie s’avance, au moment où il va descendre la première marche, il se retourne et ce qu’il voit l’épouvante : il reste pétrifié, livide comme une statue de sel. »

C’est la raison pour laquelle, Loménie, de retour à Toulouse, devra se suicider, en se pendant – la pendaison mystagogique d’Odin et de Gérard de Nerval.
Ce double suicide des deux personnages principaux du roman d’Alain Santacreu libèrera l’espace propre de l’écriture ; le renversement de l’espace intérieur de la non-écriture, marqué par le suicide du narrateur – du personnage du narrateur –, étant appelé à constituer l’écriture même du roman, à la rendre possible, à la faire apparaître. Le renversement, l’échange sacrificiel de la non-écriture en écriture correspond à l’échange liturgique des Sept Dormants en leurs « pareils de lumière » ; et cet échange, ce renversement d’état exige le sacrifice fondationnel, le suicide rituel du personnage du narrateur, de celui qui, dans l’espace intérieur du roman, se trouve être la source même de la narration, sa source vive.

« J’ai gardé, le temps de mon agonie – qui a été celui de l’écriture – la sensation qu'en moi vivait quelqu ‘un d’autre, d’une dimension différente des êtres et des choses qui évoluent au dehors. Peu à peu, en mourant, je suis devenu ce quelqu’un d’autre, en même temps que ce livre prenait racine en moi, s’écrivait de mon dernier souffle, un livre dont je serai l’unique lecteur. Je comprends que mon âme se compose des personnages de ce livre qui ne verra jamais le jour. »

Et qui, néanmoins, devait voir le jour à partir, précisément, de l’agonie et de la mort du personnage du narrateur, qui en même temps était, aussi, quelqu’un d’autre – son agonie et sa mort constituant l’écriture même du roman en cours de nativité, émergeant ainsi du cadavre de sa propre fiction, qui devenait réalité, réalité, je veux dire, de sa propre écriture en voie d’achèvement.
Tout, ici, est échange, tout, ici, se trouve fondé sur le mystère originel de l’échange. Et c’est ainsi que l’on aboutira, à la fin de ce roman, au passage à niveau de « la suprême heure », l’heure du « renversement du sept de nuit en sept du jour », qui marque à la fois la fin et le commencement apocalyptique du monde – d’un monde – par le renversement des Pôles, ou plutôt par leur contre-renversement – si c’est le premier renversement des Pôles qui avait marqué le début du Kali-Yuga, actuellement à sa fin.
Aussi l’actuel Pôle Sud est-il entrain de redevenir , métasymboliquement, et dans le plus grand des secrets, à nouveau, le Pôle Nord. Même si le processus en cours est sans doute bien loin encore de son terme, il n’est pas moins certain que personne ne saurait en connaître l’heure même et que, celle-ci venue, tout se fera en un seul instant, sans autre forme de préavis, d’annonciation, fût-elle dissimulée, sous-entendue, ; le temps d’un éclair, d’un seul éclair, comme en un rêve éveillé, au bord de quelques abîmes ultimes.
Dans la conception littéraire d’Alain Santacreu, la réalité immédiate n’est que la part visible – « la petite part » – de l’invisible, et l’écriture n’est censée porter témoignage que sur cette « petite part » qui passe pour la réalité immédiate de ce monde et de nous-mêmes.
Ce que l’on nous donne à voir, ce que l’on nous dit dans Les Sept Fils du Derviche, n’est que la fragile écorce chiffrée de ce qui ne saurait être ni vu ni dit. Il nous faudra donc nous contenter de peu, mais d’un peu qui disposera d’une extraordinaire puissance de signification, chargé à outrance comme il se trouve par le trop plein dont il est appelé à charrier en avant l’invisible surprésence.
Obscur, difficile à comprendre, ce roman d’Alain Santacreu ne l’est donc qu’au tout premier abord, tant que l’on n’aura pas su saisir la dialectique profonde de son mécanisme intérieur, la dialectique de la mise en œuvre d’une liturgie cosmique finale, de la très prochaine ouverture apocalyptique d’un monde déjà à sa fin.
De plus, le récit même du roman est truffé d’entailles symboliquement actives, mais à la signification dissimulée. Comme cette lettre que le narrateur a écrite mais non envoyée en poste restante, à Istanbul, comme de convenu, à Loménie, et qui de par leur double suicide ne peut s’ouvrir qu'à la fermeture du livre  – lettre écrite et non lue, « non-lettre », trou noir ; ou, encore, comme la scène où le narrateur est surpris par sa mère en train de se masturber, et qui tournera, au second degré, en scène d’inceste entre le fils et la mère, scène détenant d’évidence une des clefs majeures de ce livre ; ou, comme la profusion de jeux de mots d’une consternante imbécillité, et l’insupportable vulgarité, mais concertée, voulue à dessein, d’un personnage comme Aziz, porteur en même temps d’une charge tout à fait décisive, initiatique et prophétique, d’une véritable charge sacerdotale secrète.
Et il y en a bien d’autres de ces entailles. Le cours du récit en est surchargé, qui en frémit en permanence, bien aidé. Cet essaimage d’intances de signification dissimulées au cours du récit est une procédure initiatique courante, bien connue, qui conduit en quelque sorte oniriquement l’action du roman vers ses deux points de mobilisation en force, celui de la séance où ceux du groupe opératoire des sept, rangés en cercle, accèdent à leur supra-conscience à l’aide d’une drogue majeure, et celui de leur entrée dans la caverne des Sept Dormants d’Éphèse et de leur endormissement en cercle, quand le cercle constitué par eux « encore une fois, redevient conscient de son centre ». Ces deux mises en cercle se répondent et s’identifient. Tout en ce roman se répond, s’identifie et se neutralise, tend à l’auto-effacement, à la disparition, à l’oubli, à l’immémoire qui se trouve au-delà de l’oubli et au-delà, aussi, de toute mémoire.
Aussi en vient-on à la question fondamentale : ce roman est-il celui du récit des aventures eschatologiques secrètes de Loménie, est-il le roman du narrateur en train de se dissoudre lui-même dans l’écriture inaccessible de son roman intérieur, est-il seulement un roman d’Alain Santacreu ? La réponse ne saurait qu’être ambiguë, et il se peut même qu’il n’y ait pas de réponse, suivant la marche du soleil qui apparaît et disparaît, successivement et en même temps.

( paru dans le n° 1 de Contrelittérature, juin 1999)


(1) Jean Parvulesco, Dans la forêt de Fontainebleau
Alexipharmaque, 2007, 432 pages, 23 €.

jeudi, 25 novembre 2010

Jean Parvulesco nei cieli

Jean Parvulesco nei cieli



Jean Parvulesco nacque in Valachia, Romania, nel 1929.
Nel 1948, non ancora ventenne, questo grande ammiratore di Codreanu sfuggì il comunismo attraversando il Danubio a nuoto. Fu catturato in Jugolsavia dove rimase prigioniero per due anni in un campo di lavoro prima di raggiungere Parigi nel 1950.
Si legò ad alcune componenti golliste ma sostenne l’Oas e collaborò con la Nouvelle Droite del Grece. Amico di Raymond Abélio, di Aurora Cornu, di Louis Powell, questo guenoniano che conobbe Ava Gardner, Carole Bouquet e tante altre belle donne, dialogò con  Martin Heidegger, Ezra Pound, Julius Evola e fu amico di cuore di Guido Giannettini.
Giornalista, politico, metafisico, mistico, Parvulesco ha lasciato un’impressionante mole di romanzi intrisi di mistero – esistenziale ma anche cosmico e simbolico – i cui personaggi oscillano tra il meraviglioso e l’autobiografico.
Tanto che fu notato e ammirato da registi francesi di primo piano quali  Eric Rohmer, Jean-Luc Godard o Barbet Schroeder. In “A bout de souffle” Goddard fece impersonare il vero Parvulesco dall’attore Jean-Pierre Melville.
Per l’occasione, Parvulesco, alla domanda su quali fossero le sue ambizioni, replicò: “diventare immortale e poi morire”.
Nell’ultima uscita pubblica, in studio televisivo lo scorso giugno,  ostentò invece uno straordinario silenzio.
Era evidentemente pronto all’ultimo passaggio e all’immortalità e decise di lasciarci il segnale più rumoroso e incisivo: il silenzio appunto.
Nel suo ultimo libro, Un retour en Colchide, appena pubblicato dalla Guy Trédaniel, scrisse  “non siamo noi che decidiamo l’ora. Io faccio quel che posso ma non so se sarò presto costretto ad abdicare. D’altronde ho l’impressione che il momento della fine stia sopraggiungendo”.
E’ asceso ai cieli la sera di domenica  nella sua Parigi.

Gabriele Adinolfi

Un front clandestin pour la libération de l'Europe

Extraits de "La confirmation boréale" de Jean PARVULESCO


Tout se passe comme si, à l’abri d’un écran protecteur, aussi invisible qu’impénétrable, des évènements considérables se produisent, dramatiquement, dont on ne parviendrait à saisir, à l’extérieur, que des fragments en ordre dispersés, inintelligibles parce que leur terrifiante cohérence intérieures se trouve occultée, rigoureusement maintenue en dehors de toute attention étrangère au secret central des choses qui s’y font et s’y défont et qui décident du sort de ce monde dans une obscurité extrême.


(…) A nous autres, derniers témoins de l’être, tout nous est prohibé. Nous nous trouvons irrémédiablement exclus de la grande édition, de la grande presse, de la radio, de la télévision ; le théâtre et le cinéma sont subversivement maintenus hors de notre portée, une violente campagne permanente et exhaustive de dénigrement, d’interdit formel et d’empêchement suractivé se poursuit inlassablement, à tous les niveaux, contre nos positions, contre nos œuvres et jusque contre les personnes mêmes qui se reconnaissent dans nos rang, atteintes, poursuivies jusque dans leurs existences même, jusqu’à leur dernier souffle.

(…) Car les choses du présent, sans distinction, sont devenues intolérables. La haute trahison spirituelle de certains, responsables et lucides ceux-là, et même plus que lucides, ainsi que le crétinisme, glorieux et moutonnier à la fois, d’une intelligentsia fermement décidée à ne pas en perdre une, qui s’obstine à s’enfoncer toujours plus avant dans l’écœurante misère de la médiocrité d’état et qui étouffe tout et nous a étouffé tous sous la lourde chape de boue de ses basses œuvres, n’en finissent plus de dévier, de souiller et d’empêcher toute vie spirituelle en devenir, et jusqu’à la vie elle-même dans les choix de sa conscience et dans la conscience de ses choix.

(…) Nous ne sommes déjà plus rien d’autre que le seul honneur de notre fidélité, si notre honneur s’appelle fidélité, si nous sommes les survivants hallucinés des serments antérieurs, fondement occultes des grands serments à venir avec les prochains renouvellements de la foi impériale.

(…) Dans la conjoncture politique actuelle, dont la caractéristique décisive est celle d’une de l’installation préventive d’une vaste conspiration mise subversivement en place et dirigée, dans l’ombre, par la « superpuissance planétaire des Etats-Unis », les combats pour la libération de l’Europe ne peuvent plus être, aujourd’hui, que des combats souterrains, les combats désespérés d’une résistance clandestine. Car il y a un front de libération de l’Europe, qui reste, à présent, la dernière chance d’une nouvelle liberté politico-historique européenne face à la conspiration mondiale qui se bat pour la fin de l’Europe, et de ses libertés géopolitiques impériales et supra historiques.

(…) Les forces régressives et désertificatrices à l’œuvre, suractivées, engagées en avant avec les glissements politiques négatifs opérés par le pouvoir encore en place, et qui imposent ainsi, en direct, dans les termes même de la terreur démocratique montante, leur loi de renversement et de prise de possession négative, satanique. Car tel est le signe de haute provocation qui sont les nôtres, l’obligation devant laquelle on se trouve tenu d’utiliser ce terme aux résonances bien anciennes, étrangères à nos actuelles habitudes de discours.

(…) Le renversement fondamental du front de la bataille décisive pour la libération de la conscience européenne fera que la conspiration mondiale américaine sera alors réduite à la défensive, et que c’est nous qui conduirons l’offensive du désencerclement et de l’affirmation finale de nos propres positions grand-européenne.

(…) Ainsi, désormais, seul l’inconcevable commande. Et l’inconcevable, en l’occurrence, étant l’action révolutionnaire totale du petit nombre de ceux qui ayant réussi à franchir pour eux-mêmes, pour leur propre compte, clandestinement, la ligne de passage entre l’être et le non-être, se trouvent déjà en état d’assumer la tâche de veiller sur un nouveau retour à l’être, d’un nouveau recommencement révolutionnaire de l’histoire française de l’Europe, de la plus Grande Europe.

(…) Raymond Abellio fait dire à un de ses personnages de son roman Les Yeux d’Ezechiel sont ouverts : « Aujourd’hui je le sais. Aucun homme ayant un peu le goût de l’absolu  ne peut plus s’accrocher à rien. La démocratie est un dévergondage sentimental, le fascisme un dévergondage passionnel, le communisme un dévergondage intellectuel. Aucun camp ne peut plus gagner. Il n’y a plus de victoire possible ». Il nous faudra donc qu’à partir de la ligne actuelle du néant, nous recommencions, à nouveau, tout, que nous remettions tout en branle par le miracle supra historique d’une nouvelle immaculée conception révolutionnaire. C’est la tâche secrète de nous autres.

(…) Et il n’est pas impossible que l’épreuve de force entre le pouvoir et les forces de contestation qui vont s’élever alors contre l’état de fait puisse prendre aussitôt les allures d’une guerre civile, les choses apparaissant ainsi d’autant plus étranges que les forces de contestation se levant contre la dictature démocratique à la fois sournoise et totalitaire du pouvoir seront tout à fait inconnues, n’ayant encore fait état, ouvertement, de leur existence, et ne manifestant donc aucune relation avec ce que l’on appelle, sans doute par dérision, « l’opposition nationale » – soi-disant « gaulliste » – et autres formations de la même frime, salement complices, à la traine, et dans l’imitation honteuse du pouvoir en place – « opposition nationale » dont les positions affichées font ouvertement assaut d’allégeance aux mots d’ordre de la conspiration mondialiste se tenant présente dans l’ombre.

(…) Aussi de nouveaux rapports de puissance et de destin, absolument imprévisibles, des glissements tectoniques en profondeur viendront définir et imposer, à l’heure prévue, une conjoncture politico-historique tout à fait autre.

(…) La conspiration mondialiste peut très certainement prétendre, à l’heure actuelle, d’être en état de tout verrouiller, de neutraliser toute velléité de résistance européenne, cette prétention trouvant posée dans les termes mêmes de la dialectique offensive de ses propres intérêts d’ensemble, de ses propres desseins, désormais à découvert, de la domination planétaire. La conspiration mondialiste s’y croit déjà.

Mais l’histoire n’est absolument pas la somme des circonstances : au contraire, c’est l’histoire qui décide, invente et impose irrationnellement les circonstances de sa propre marche en avant. A la terreur de la raison démocratique totalitaire, nous opposons la ligne de front de l’irrationalité dogmatique de l’histoire elle-même.

Jean Parvulesco

Extraits de La confirmation boréale,

Alexipharmaque, 2010

Source :Mecanopolis


mercredi, 24 novembre 2010

Jean Parvulesco ou la conspiration permanente - In memoriam Jean Parvulesco

Christopher Gérard -

Jean Parvulesco ou la conspiration permanente

In memoriam Jean Parvulesco 

Vous allez nous manquer, vieux conspirateur!

Sit tibi terra levis

 "Notre solitude est la solitude des ténèbres finales"


JPmanteau.jpgNous retrouvant il y a peu dans son pigeonnier du XVIème, un spritz à la main, nous refaisons l'Empire, et le voici qui s'exclame: "je suis un conjuré depuis… 1945". Tout est dit de cet écrivain énigmatique (près de quarante volumes publiés, et toujours clandestin comme en 62) qui, livre après livre, creuse le même sillon pourpre, celui du gaullisme de la Forêt Noire, un gaullisme mâtiné de tantrisme et de géopolitique eurasienne. L'homme a connu Heidegger et Pound; il a fréquenté l'amiral Dönitz (après le 8 mai 45, semble-t-il) et Maurice Ronet; il a été l'ami et le confident d'Abellio et du regretté Dominique de Roux. Godard l'a fait apparaître dans A bout de souffle sous les traits de Melville, Rohmer lui a donné un rôle dans L'arbre, le maire et la médiathèque. De son perchoir, le Prêtre Jean reste en contact avec les activistes des profondeurs, de Moscou à Buenos Aires. Mieux, il suit à la trace les écrivains secrets d'aujourd'hui, la fine fleur de l'underground: Dupré, d'Urance, Mata, Bordes, Novac, Mourlet, Marmin et quelques autres rôdeurs.

Deux livres imposants marquent son retour sur la scène, un roman, Un Retour en Colchide, et un recueil d'essais, La Confirmation boréale. Deux aérolithes que nous devons au courage d'éditeurs qu'il convient de saluer. La démarche de Jean Parvulesco peut se définir comme suit: irrationalité dogmatique. Roman de cape et d'épée, journal intime, programme d'action révolutionnaire: le Prêtre Jean mêle le tout pour révéler ses intuitions et poursuive le combat contre "le gouffre noir de l'aliénation ". Comprenne qui devra.

Que faire des sept cents cinquante pages qu'il lance parmi nous comme des grenades à l'assaut? En parler? Difficile, même si Michel d'Urance nous propose une pénétrante préface au Retour en Colchide. Les lire en sirotant un pur malt. Retrouver Vladimir Dimitrijevic et le "sous-sol conspiratif de la rue Férou" en rêvant à la revanche de Nicolas II. Se rendre compte à quel point L'Age d'Homme est une oasis dans un milieu éditorial où toute œuvre non subalterne est impitoyablement neutralisée. Comprendre le message subversif de L'Anglaise et le Duc, de L'Astrée, précieux chefs d'œuvre de son ami Eric Rohmer. Imaginer la résurgence du bloc continental et l'avènement de l'impensable. Repérer les arrière-pensées des théoriciens du meurtre du père. Divaguer sur la conversion du monde orthodoxe à un catholicisme hyperboréen. Oser dire que l'Islam, en tout cas dans sa version exotérique, constitue "le danger absolu, le danger de l'extinction finale de tout ce qui a fait et fait encore l'Histoire européenne du monde, depuis Rome jusqu'à nos jours". Rome, justement, celle que Parvulesco arpentait la nuit après ses visites à Julius Evola. Mémoriser quelques citations, dont celle-ci, de H. Carossa: "cacher et conserver, c'est aux sombres époques le seul office sacré". Invoquer l'Archange Michel, vainqueur des ténèbres, afin qu'il nous guide sur le sentier de l'Etre, le "sentier aryen".

Allez, le missile est tiré.


Christopher Gérard


Jean Parvulesco, La Confirmation boréale. Investigations, Alexipharmaque, 396 p., 27 euros. Et Un Retour en Colchide, Trédaniel, 356 p., 23 euros.


Qui était donc Jean Parvulesco?

Etrange et attachant personnage que cet écrivain mythiquement né à Lisieux en 1929, compatriote d'Eliade, ami d'Abellio (voir son essai Le Soleil rouge de Raymond Abellio, Ed. Trédaniel) comme de Dominique de Roux, lecteur de Bloy, Meyrink, Lovecraft. De Jean Parvulesco un expert en clandestinité tel que Guy Dupré a pu écrire qu’il témoignait de "l'entrée du tantrisme en littérature". Et en effet, chacun des romans de Jean Parvulesco peut aussi être lu comme un rituel de haute magie. C'est dire si l'œuvre reste dans l'ombre, d'autant que son auteur ne mâche pas ses mots sur notre présente déréliction. A ses vaticinations qui prédisent sans trembler un cataclysme purificateur Parvulesco ajoute des visions géopolitiques d'une troublante acuité. Avec une habileté démoniaque, l'écrivain passe d'un registre à l'autre, tantôt aux lisières du burlesque (camouflage?), tantôt prophétique - et toujours servi par une écriture hypnagogique.

050-LES-BLAH_i.jpgEternel conjuré, Jean Parvulesco est surtout un infatigable travailleur: il signe aujourd'hui son dixième roman depuis 1978, parmi lesquels le mythique Les Mystères de la Villa Atlantis (L'Age d'Homme), qui, avec tous les autres, forme une somme où l'ésotérisme et l'érotisme se mêlent au Grand Jeu. Fidèle au mot de son ami de Roux, Parvulesco aura appliqué Nerval en politique …et vice versa. L'homme a survécu aux camps de travail staliniens, s'est évadé d'une geôle titiste, a traîné ses bottes dans les décombres de Vienne, avant de suivre les cours de Jean Wahl à la Sorbonne, d'approcher Heidegger, Evola et Pound.

Jean Parvulesco ou la littérature de l'extrême.

Ses deux récents livres, publiés par Alexipharmaque, l'étonnante maison d'Arnaud Bordes, illustrent bien les obsessions de cet auteur qui incarne une tradition mystique et combattante. Le Sentier perdu nous fait rencontrer Ava Gardner et Dominique de Roux, tout en évoquant (invoquant?) Thérèse de Lisieux ou Leni Riefenstahl. Tout Parvulesco se retrouve dans ces couples improbables. Est-ce un journal, un essai sur le gaullisme révolutionnaire, un roman chiffré, un programme d'action métapolitique? Le sujet: la fin d'un monde en proie à la grande dissolution dans l'attente d'un embrasement cosmique. Une spirale prophétique, pour citer l'un de ses essais. Dans la Forêt de Fontainebleau se présente lui (faussement) comme un roman stratégico-métaphysique sur le rôle messianique de la France, clef de voûte du bloc continental, et du catholicisme comme unique voie de salut. J'ignore ce que pensent les évêques de ce catholicisme mâtiné de tantrisme et de tir au Beretta, mais après tout qu'importe. Enfin, Parvulesco actualise le mythe du Grand Monarque, en l'occurrence Louis XVI, miraculeusement sauvé du néant par une conspiration d'élus. Rites érotiques et meurtres rituels, cisterciens et barbouzes, Versailles et le Vaucluse: pas un temps mort dans ce roman sans pareil!

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mardi, 23 novembre 2010

Derniers livres de Jean Parvulesco

Derniers livres de Jean Parvulesco: le roman fantastique "Un retour en Colchide» et le volume des enquêtes géopolitique "La confirmation boréale"


Ganditorul roman de geniu Jean Parvulesco a murit la Paris, la varsta de 81 de ani. Acestea sunt ultimele sale carti, publicate in 2010:

La confirmation boréale – volum aparut pe 08.01.2010

Tendintele actuale ale conspiratiei mondialiste comanda efectelor circumstantiale ale istoriei vizibile. Ai nostri, cei care suntem dincolo de “Europa ca mister”, noi comandam cauzelor, pentru ca sunt cauzele cele care ne comanda, in mod direct. Cauzele invizibile, abisale, escatologice si providentiale, “cauzele primare”. Terorii ratiunii democratice totalitare, noi opunem linia de front a irationalitatii dogmatice a istoriei insasi.

Un retour en Colchide – aparut pe 10.10.2010

Prophétique et activiste, l’oeuvre romanesque de Jean Parvulesco est le vecteur d’un engagement personnel total contre le ” mystère d’iniquité ” et pour l’avènement de l’être sur les décombres apocalyptiques de l’Histoire.
Jusqu’à présent, tous ses romans auront été comme autant de modalités de ce combat final, comme autant de dévoilements de son enjeu mystique. Mais avec Un retour en Colchide, Jean Parvulesco procède à un fantastique retournement de perspective : ce n’est plus dans le monde réel, ou prétendument tel, que tout se joue, mais dans celui des essences pures et de leurs épiphanies, cette Colchide idéale dont l’auteur, troquant la plume du romancier ” noir ” pour le calame du chroniqueur ” blanc “, invente et inventorie ici les voies d’accès, les passes (et aussi les impasses).

Celles-ci ne laissent pas d’être extrêmement singulières (et dangereuses), puisque c’est dans les songes qu’elles se trouvent offertes au noble voyageur. Roman ou chronique, peu importe d’ailleurs puisque le monde des songes est le vrai monde, celui où les puissances infernales tombent le masque et où la Vierge, sous les espèces les plus délicates et les plus inattendues, montre le chemin de son doigt consolateur.

N’hésitons pas à le dire, Un retour en Colchide inaugure un nouveau cycle de la grande littérature occidentale, comme l’Odyssée avait inauguré celui que Jean Parvulesco a lui-même liquidé avec Dans la forés de Fontainebleau. Roman d’extrême avant-garde, donc, qui rompt avec toutes les formes avérées du genre en faveur d’une multiplicité de possibles (dont celui d’une littérature kamikaze). Car les décombres de l’Histoire sont évidemment aussi ceux du roman même, du roman qui a oublié l’être, c’est-à-dire, en fin de compte et tout bien pesé, à peu près tout ce que la littérature de fiction a produit depuis Chrétien de Troyes.
On aura compris qu’avec Un retour en Colchide, Jean Parvulesco ne s’adresse pas aux esprits paresseux et frileux, mais à tous ceux que grisent le vin blanc de l’Antarctique et les grands vents de la bonne aventure. Ceux-là ne seront pas déçus ! Ils verront des corbeaux en veille aux frontières polaires de la Jérusalem céleste, ils franchiront le Dniepr avec Nicolas II dans toute sa gloire, ils liront des dépêches d’agences delphiques, ils rencontreront des putains célestes, Vladimir Poutine et Robert Bresson.
Et une fois la dernière page lue, ils ne pourront résister au désir de revenir à la première et de recommencer.

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Jean Parvulesco a rejoint la Terre du Milieu

Jean Parvulesco a rejoint la Terre du Milieu

anrdh87s.jpgDans son Ouverture de la Chasse publiée en 1968, Dominique de Roux évoque la spécificité géopolitique et eschatologique de la Roumanie en ces termes : "Comme le Tibet, la Roumanie est un pays circulaire, un pays central - une Fondation du Milieu - qui tourne catastrophiquement sur lui-même, de gauche à droite dans ses périodes amères ou fastueuses, de droite à gauche dans les Temps de ses ordalies. Evidemment, les notions eidétiques de gauche, de droite, se trouvent utilisées, là, dans leur sens le plus intérieur, le plus interdit". Et puis, plus loin : "Bucarest c'est l'Assomption de l'Europe comme le dirait Raymond Abellio, une latinité antérieure, innocente ou peut-être pure, dans ses profondeurs interdites, et choisir l'Europe n'est-ce pas choisir cette plus grande latinité".
Après avoir évoqué les grandes lignes de la dynamique de la Tradition, je consacrai la seconde partie de ma conférence donnée le 14 octobre dernier au Doux Raisin sur "l'Esotérisme Révolutionnaire" à l'indication de voies de salut pour ré-orienter soi-même et le monde. Parmi ces voies possibles, j'évoquai l'Empire Eurasiatique de la Fin cher à Jean Parvulesco, ce Roumain du néolithique. Au-delà de ses engagements politiques, centrés sur la volonté de construction d'un pôle carolingien franco-allemand, Parvulesco savait qu'ils se devaient d'être accompagnés d'une nouvelle religion dont un des prophètes était Saint Maximilien Kolbe. Il voulait s'opposer à la conspiration mondiale contre la Vierge, en renouant avec l'orthodoxie russe et en intégrant le shintoïsme minéral à l'Europe johannique intérieure : Jean Parvulesco brûlait du désir de voir un jour la statue de la Vierge au Kremlin, et il se mettait à genoux devant la très sainte figure d'Amaterasu qu'il assimilait à Marie. Il savait que le Graal se trouve dans une des grottes du Fujiyama.
Je l'avais eu au téléphone ce 14 octobre, quelques minutes avant ma conférence : il était excessivement essouflé, et sa voix avait un son rauque et spectral. Il m'avait dit avant de raccrocher : "Je suis couché, je ne peux plus me relever". Avant-hier, alors que je discutai de son oeuvre avec Pierre Hillard à Toulon, j'ai réellement senti une aile de corbeau m'assombrir le visage. Je ne sais pas si Jean Parvulesco lisait Edgar Poe.
 Trop tard, on arrive toujours trop tard, tout arrive toujours trop tard.
 La personne de Parvulesco était idéalement modelée par Dieu pour servir de phare à une génération assoiffée, la nôtre. Mais nous sommes trop jeunes pour avoir côtoyé Eustache, Parvulesco et Pasolini, et nous sommes trop vieux pour nous trouver d'autres maîtres.

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Le décès de Jean Parvulesco

Le décès de Jean Parvulesco

L’écrivain Jean Parvulesco, né en Roumanie en 1929, est décédé le dimanche 21 novembre à l’âge de 81 ans.

984949610.jpg« Devenir immortel… et puis mourir ». C’était la grande ambition que lui confiait Jean-Luc Godard dans À bout de souffle, qui lui prêtait les traits de Jean-Pierre Melville. L’écrivain d’origine roumaine, Jean Parvulesco s’est éteint le 21 novembre à l’âge de 81 ans. Entre littérature, cinéma, et engagement politique, sa trajectoire artistique se distingue par sa singularité. Il n’a pas 20 ans lorsqu’il fuit le régime communiste de son pays et réussit à rejoindre Paris. Il y fréquente différents milieux artistiques, dont celui de la Nouvelle Vague. Son personnage apparaît dans À bout de souffle, et il a un petit rôle dans un film d’Éric Rohmer. En politique, Parvulesco est proche de la Nouvelle Droite, lié à certains gaullistes, ainsi qu’à l’Organisation de l’Armée secrète (OAS). Il commence à écrire dans les années 1960 et entame une carrière de journaliste. De nombreux articles sont publiés notamment dans le quotidien Combat. Son entrée en littérature ne s’effectue qu’à la fin des années 1970. Le recueils de poèmes, Traité de la chasse au faucon (L'Herne, 1978), est très remarqué. Une dizaine d’essais et une trentaine de romans, dont La servante portugaise (éd. L’âge d’homme), suivront. Un retour en Colchide, son dernier roman, est paru en 2010 chez Guy Trédaniel.

Jean Parvulesco est mort...

Jean Parvulesco est mort...

JeanParvulesco_Paris2000-217x300.jpgJean Parvulesco est né en Roumanie (Valachie) en 1929 et vient de mourir à Paris le soir du dimanche 21 novembre 2010. De la Nouvelle Vague à la littérature, sa vie très singulière a représenté une trajectoire personnelle à la fois solitaire et engagée collectivement.


Avant l’âge de 20 ans, vers 1948, il décide de fuir le régime communiste et traverse le Danube à la nage. Il est emprisonné dans des camps politiques de travaux forcés en Yougoslavie et parvient à rejoindre finalement Paris, en 1950, qu’il ne quittera presque plus. Il suit les séminaires de Jean Wahl à la Sorbonne puis fréquente les milieux les plus divers, dans une pauvreté contre laquelle il se débattu toute son existence.


Débute alors ce destin étrange et riche, où se mêleront l’écriture et l’action, et de nombreuses rencontres avec des cinéastes, des écrivains, des activistes, et des personnalités de zones différentes de l’échiquier politique. Proche de certains milieux de la Nouvelle Droite, il fut également lié à certains gaullistes, mais aussi à l’OAS, chiraquien atypique, apologiste du traditionalisme de René Guénon, influença le politologue russe Alexandre Douguine… Personnalité indépendante, il fut ami avec Raymond Abellio, Aurora Cornu, avec Louis Pauwels, discuta avec Martin Heidegger, Ezra Pound, Julius Evola… et connut Ava Gardner, Carole Bouquet et bien d’autres. Journaliste, il commence à écrire dans les années 60 et jusqu’à sa mort en passant de Combat à Pariscope, de Nouvelle Ecole à l’Athenaeum, de Rébellionà la Place royale ou Matulu : La tendance politique, l’objet ou la diffusion d’un média ne le préoccupait jamais. Pour lui, seul comptait ce qu’il appelait la littérature, l’acte de dire par le texte, véritable « expérience de la clandestinité».


Il mena cette expérience jusqu’à des retranchements personnels toujours mystérieux, où l’écrivain ne se distinguait plus vraiment du personnage, et le personnage de l’homme lui-même. Ce caractère unique, cet esprit qui semblait au-delà de toutes les difficultés du quotidien, à la vitalité exceptionnelle, à la culture secrète et souvent magnifique, lui valut d’être remarqué et apprécié par Eric Rohmer, Jean-Luc Godard ou Barbet Schroeder. Dans A bout de souffle, Jean-Luc Godard fait interpréter par Jean-Pierre Melville le rôle de Parvulesco (voir notre vidéo ci-dessous), qui aura cette réplique restée célèbre à une question sur son « ambition dans la vie » : « Devenir immortel… et puis mourir ». Dans L’Arbre, le maire et la médiathèque d’Eric Rohmer, il joue le rôle de « Jean Walter », proche de celui qu’il était en vrai, au côté d’Arielle Dombasle et de François-Marie Banier.


Au-delà de cette présence au cinéma, l’œuvre qui restera est son œuvre littéraire. Il commence à écrire des livres vers 50 ans, avec notamment leTraité de la chasse au faucon (L’Herne, 1978), recueil de poèmes remarqué, et un premier roman, La servante portugaise (L’Age d’Homme, 1987), publié récemment en Russie. Une trentaine de romans et une dizaine d’essais composent son œuvre. Deux éditeurs jouèrent un rôle primordial dans la publication de celle-ci : Guy Trédaniel et Vladimir Dimitrijevic. Sa façon d’écrire, rejetée ou adulée, intéressa fortement des personnalités comme Guy Dupré, pour qui elle constitue « l’entrée du tantrisme en littérature », Dominique de Roux, Michel Mourlet, Michel Marmin, Jean-Pierre Deloux ou Olivier Germain-Thomas (qui lui consacra une émission « Océaniques » sur FR3 en 1988).


Le 8 juin 2010, il est invité sur le plateau de l’émission « Ce soir (ou jamais!) » par Frédéric Taddéï sur France 3. Auprès de Dominique de Villepin, de Marek Halter ou Philippe Corcuff, il restera étonnamment silencieux. Son dernier livre, Un retour en Colchide, vient de paraître chez Guy Trédaniel. Il y notait, à sa façon, que « ce n’est pas nous qui décidons de l’heure. Moi, par exemple, je fais tout ce que je peux faire, mais je ne sais pas s’il ne faudra pas que je sois obligé d’abdiquer. D’ailleurs, j’ai l’impression que le moment de la fin arrive ».



Source Mécanopolis

15:50 Publié dans Actualité, Hommages, Jean Parvulesco | Lien permanent | Commentaires (0) | Tags : jean parvulesco, hommages | | | | Digg! Digg |  Facebook

mercredi, 15 septembre 2010

Bloc continental, Lumière du Nord, Endkampf et Imperium Magnum



Bloc continental, Lumière du Nord, Endkampf et Imperium Magnum


Une lettre de Jean PARVULESCO



Le 16 mai 1991.


parvulesco.jpgCher Robert Steuckers,


je ne pense pas qu'il me faille le cacher, et bien moins encore vous le cacher à vous, c'est en quelque sorte la réception de votre dernier envoi, celui-ci ayant donc eu à accomplir, en l'occurrence, une mission pour ainsi dire pro­videntielle, envoi comprenant les revues Vou­loir janvier-février 1991 et Orientations été 1990 et hiver 1990-1991, cette dernière axée sur la grande bataille géopolitique finale ac­tuellement en cours et sur le concept hau­shoférien fondamental du Kontinentalblock, qui a brusquement cristallisé ma décision de rejoindre à nouveau, à titre personnel et quoi qu'il en fût, la Ligne de Front du combat à la fois tragique et total dont nous autres nous portons encore et toujours en nous la prédes­tination abyssale, le feu secrètement inextin­guible et le Nom Prohibé, qui n'en finit plus d'être celui de l'Honneur s'appelant Fidélité. Ainsi, tout rentre à nouveau dans la zone de l'attention suprême.


(1) Je le tiens pour une évidence aussi tran­chante qu'inconditionnelle, l'histoire mondiale et juqu'à l'histoire ontologique du monde ap­prochent aujourd'hui vertigineusement de la ligne d'un non-retour final, cette ligne de fron­tière et d'engouffrement vers laquelle se trou­ve aujourd'hui fatidiquement emporté, et com­me aspiré en avant n'étant autre que celle de l'au­to-consommation apocalyptique des temps, ce que la pensée traditionnelle in­dien­ne appelle Mahapralaya, la «Grande Dis­solution».


Mais, d'autre part, si, à présent, le cycle final des grands cycles à leur fin va devoir lui-même connaître, catastrophiquement, sa pro­pre fin, il n'est pas moins certain qu'au delà de l'inéluctable déjà en marche d'autres temps viendront, porteurs d'un monde autre et d'horizons historiques entièrement, incon­cevablement autres.


(2) Ceux de la grande lumière du Nord, ceux de l'ancienne Nordlicht ne l'ignorent pas, et ne l'ont jamais ignoré: au-delà de l'ensemble de toutes ces catastrophes terminales, catas­trophes que la tradition nordique secrète a prévues et sans cesse annoncées, nous allons à présent vers le Renversement des Pôles, vers le mystérieux Paravrti  tantrique projeté sur ses dimensions cosmiques ultimes, nous nous apprêtons à connaître le retour de l'A­xe Polaire vers son élévation transgalac­tique des origines, élévation héroïque et di­vine, intacte et, de par cela même, régénérée et ré­générante, renouvelante et salvatrice en ter­mes de libération totale et de recommen­ce­ment total.


«Je rappelle aussi que la dernière des grandes catastrophes eut pour conséquence le bascu­lement de l'axe des pôles. Ce fut comme un gigantesque coup de balai cosmique pour net­toyer la terre trop polluée. L'Atlantide ne con­naître plus jamais l'éternel printemps de l'âge d'or», écrit Bernard Delafosse dans son roman prophétique, paru en 1990 chez Guy Tréda­niel, Des vies de lumière.


«A une certaine époque, l'axe de la terre s'est déplacé, et ce choc a dû disloquer l'ensemble de sa surface, provoquer des dévastations ir­rémédiables», lit-on aussi dans l'extraor­di­nai­re roman de l'Australien Earle Cox, La Sphè­re d'Or, paru en 1925 et repris par Néo en 1987.


Lorsque survint le cataclysme du Renverse­ment des Pôles, la race habitant alors la terre avait atteint, d'après la Sphère d'Or, «les plus hauts sommets que l'humanité puisse at­tein­dre», entendons que l'humanité puisse at­teindre en se dépassant elle-même, en s'é­le­vant aux stades ultimes d'une suprême sur­humanité.


Or, à ce moment-là tout comme aujourd'hui  —la spirale ascendante du devenir cosmogo­nique retrouve les mêmes situations d'être, les mêmes états ontologiques, à des niveaux de plus en plus élevés, de plus en plus pa­ro­xystiques, de plus en plus sombrement tra­giques­­—  le seul problème salvateur appa­rais­sait donc comme étant, toujours en sui­vant la Sphère d'Or, celui de «transmettre le flam­beau d'une race mourante à celle qui n'était pas encore née».


(3) Aussi le prochain retour des fondations oc­cultes de ce monde à la conscience originale d'une race suprahumaine, préontologique­ment identique à elle-même et redevenant ainsi, encore une fois, surpuissante et même toute-puissante, se trouvera-t-il posé dans les termes mêmes du projet révolutionnare abys­salement encore et toujours présent, vivant et agissant dans les profondeurs du sang de cette race et de son immémoire transcendan­tale, et sur la ligne de confrontation de toutes les grandes batailles métapolitiques à venir ce seront donc les dénominations visionnaires de cette race, les concepts de sa propre géopoli­tique transcendantale en action, qui décide­ront du sens des recommencements à venir et de leur histoire encore, en ces temps, pour nous, in-prépensable (in-prépensable prove­nant, ici, du concept heideggerien d'unvor­denk­lich).


Qui dira et qui, de par ce dire même, fera ain­si émerger à nouveau des profondeurs océa­niques de la «grande histoire», pour les im­poser révolutionnairement à son cours fi­nal, les concepts géopolitiques d'avant-garde de sa propre vision de l'histoire et du monde, dé­ci­dera, ce faisant, de l'histoire du monde et du monde de l'histoire à sa fin.


Ainsi les grandes batailles décisives pour la domination finale du monde seront-elles, dé­sormais et jusqu'à la fin, des batailles conçues et définies exclusivement en termes de géo­politique totale, en termes de géopolitique im­périale au double niveau planétaire et cos­mique, «galactique».


La domination finale du monde n'est désor­mais plus rien d'autre que le fait impérial de sa définition géopolitique ultime, le monde et son histoire appartiennent désormais à qui parviendra à en donner, à en imposer la der­nière définition géopolitique totale.


(4) Les concepts géopolitiques ultimes que je propose donc pour la prochaine instruction ré­volutionnaire impériale de la géopolitique agis­sante de ce monde et de son histoire à sa fin sont les suivants:


- Le concept d'Endkampf, interpellant et ré­gissant le mystère déflagrationnel de la ba­taille finale pour la domination totale du mon­de et de l'histoire du monde à sa fin.


- Le concept révolutionnaire de Nordlicht, qui en appelle à la lumière originale de l'être, à la conscience polaire de soi-même et du monde, conscience à la fois fondamentale et fondationnelle des nouveaux recommence­ments du monde et de cette nouvelle histoire du monde par le truchement de laquelle ses propres recommencements se trouvent à nou­veau posés, et posés, très précisément, par nous-mêmes, en termes de géopolitique totale, en termes de «géopolitique transcendentale».


- Recommencements de l'histoire du monde qui, posés, ainsi, en termes de géopolitique to­tale, aboutissent révolutionnairement à l'exi­gence de la mise en être immédiate, de la mi­se en histoire directe du concept polaire, du concept métahistorique suprême de l'Impe­rium Magnum.


Ainsi allons-nous rejoindre et découvrir, dans les chemins de nos plus proches combats à venir, le concept géopolitique révolutionnaire immédiat de la Fédération européenne et grand-continentale du futur Empire Eu­ra­sia­tique, de l'Imperium Magnum pré­on­tologiquement toujours présent dans la cons­cience abyssale de notre race, dans l'enso­leillement préontologique polaire de la Nord­licht.


- Enfin, si j'avançais aussi, en citant Moeller van den Bruck et les conclusions de son essai visionnaire Das Dritte Reich  où il dit qu'il n'y a qu'un seul Reich  comme il n'y a qu'une seule Eglise, il apparaîtra que le signe apoca­lyptique des profondeurs, annonçant et met­tant en branle l'irrévocabilité ontologique, l'immaculée conception du recommencement métahistorique polaire et impérial de la fin de l'actuelle histoire du monde, sera le signe de l'avènement d'une nouvelle religion propre à la race héroïque et divine qui assumera, qui assume déjà, souterrainement, dans son être, dans son sang transcendantal, dans ses plus secrets destins désormais à l'œuvre, le pas­sage en continuité au-delà des abîmes de sa propre fin et de la fin du monde, de son his­toire à sa fin et au-delà de sa fin.


- A l'heure de son passage à l'histoire, le concept géopolitique ultime qui est celui d'Im­perium Magnum  recouvrant le projet de la Fédération européenne grand-continen­ta­le du futur Empire Eurasia­tique, exi­ge­ra que sa mise en processus ins­titue un corps spécial de protection idéolo­gique et de com­mandement, une comman­derie européen­ne grand-continentale, occulte à ses dé­buts, se dissimulant derrière ses propres struc­tures géopolitiques de pré­sence et d'ac­tion extérieures, mais appelée à se dévoiler historiquement et politiquement à mesure que va s'accomplir sa tâche impériale en avant.


En assumant, quant à moi, toutes mes res­ponsabilités avouables et autres, et je dirais même les autres surtout, j'ai donc pris sur moi de procéder, sans plus attendre, à la ré­activation confidentielle des Groupes Géo­politiques ayant déjà été mis directe­ment en piste, à l'intérieur de l'appareil sou­terrain gaulliste faisant suite à 1968, de re­prendre la publication, dans un cercle res­treint, de la lettre confidentielle De l'At­lantique au Pacifique, d'envisager l'instal­lation sociale immédiate de l'Institut de Re­cherches Métastratégiques Spé­ciales «At­lantis» (IRMSA), ainsi que d'un certain nom­bre d'autres instances activistes.


Ce qui s'est ainsi mis en marche, j'en ai pris l'engagement sans faille, ne s'arrêtera plus. Je ferai tout ce qui doit être fait.


je vous prie de recevoir, cher Robert Steu­ckers, mon meilleur salut de camarade,



lundi, 07 décembre 2009

French visions for a New Europe

French visions for a New Europe

Ex :

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.

An article by Stephan Chalandon and Philip Coppens

Raymond Abellio claimed that the Flemish occultist S.U. Zanne (pseudonym of Auguste Van de Kerckhove) was amongst the greatest initiates of our time. But hardly anyone knows who he is. Some have placed Abellio in the same category – though he too is a great unknown for most. And those that have looked at Abellio, have largely concluded that he was a fascist politician, who was also interested in esoteric beliefs.
Is he? Part of the problem is that his writings – like that of so many alchemists – need a key. So much of their material is largely coded text, and Abellio himself used to laugh that most people’s keys “only opened their own doors” – not his. So who was he really, and what were his real political aims?

Raymond Abellio was the pseudonym of Georges Soulès (1907-1986), who rose to fame during the Second World War, when he became the leader of the MSR (Mouvement Social Révolutionnaire) in 1942, after the peculiar assassination of its leader, Eugène Deloncle. The invitation to join the organisation had come from none other than Eugène Schueller, owner of the cosmetics giant L’Oréal. As Guy Patton, author of “Masters of Deception”, has pointed 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 Francois] 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 views of politics have therefore been described as very utopian, and he has been suspected of synarchist leanings – the belief that the real leaders of the world were hidden from view, politicians being largely 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 the Second World War, he tried to find the best of both camps, and hoped he could reunite them. Why? To create a type of Eurasian Empire, stretching from the Atlantic to Japan, an idea that was taken up by the novelist, theoreticist and his friend Jean Parvulesco. “Parvu” has been identified as the man 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 for some open to debate.
Guy Patton thus 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 such spiritualism 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 many of those involved, within the mix of powerful and/or money-hungry people, most are 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 perhaps 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-King 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 made him be regarded as an heir to phenomenological philosopher Husserl. Such topics, of course, hardly make for bestsellers, but are the type of study one would expect from a genuine alchemist.
His drive for an “absolute structure” is a vital ingredient for his visions 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 dialectical of the present time.” In short, he 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, or the “hypercubic” cross, to use Salvador Dali’s words – a man who equally spoke of the “Assumption of Europe” in some of his paintings. In short, 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 terminology: birth, baptism, communion, etc. Hence why he said that the next stage in Europe’s development mimicked assumption, which is specifically linked with the Virgin Mary – the Saint who was deemed to play a pivotal part in Europe’s future. She is, of course, also a supernatural being, which was said to have appeared on numerous occasions, to advice Christian Europe what to do and what not, 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 transformator, of variable power according to the individual, and capable of passing his energetic quantity of one qualitative level to another, higher, or lower.” Thus, we see a mixture of Christian eschatology, prophecy, as well as quite Gnostic doctrines on what it is to be truly human.

Abellio was therefore a modern visionary, but he was also an astrologer. He predicted the fall of the Soviet Union for 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 the 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 terrorists – freedom fighters – to bring about this change. These “heroic” terrorists’ battles were brought to life in his novels. In retrospect, he said that his first three novels were indeed “apprenticeships”, where his heroes evolved, whereas 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 wide-spread terrorism. It is a theme he revisited in “Motionless Faces”, where the primary character attempts to poison the population of New York, not through 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 Aggartha.
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 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 the initials of Raymond Abellio – 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 had labelled 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 in “Motionless Faces” that Parvulesco studied in detail in his essay, “The Red Sun of Raymond Abellio”, published in 1987. Parvu was a novelist who is 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”, which had previously had authors such as René Guenon and Julius Evola, whom he met in the 1960s. He was preoccupied with the “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 was a need for a final battle against the counter-initiatory and subversive forces (the non-being), as well as having a certain desire for Tantrism.
Parvulesco often uses the term “Polar”, which he used to refer to the “polar fraternities” – of which Guénon had once been a member – and which he saw 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, how that New Europe would be accomplished, was not identical – or compatible.

Parvulesco has often been cited by the European extreme right-wing. It has meant that several authors have seen him as one of them, 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 that was opposed to allowing Algeria to become independent. This meant that he was opposed to De Gaulle, yet he is largely known to have claimed everywhere he could that he was a strong supporter of De Gaulle. Incidents such as these have therefore made him another person that is difficult to place on the political landscape, and it would be best simply to not 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 brings further detail 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 and 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.
Parvu has a few constant themes running through his 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 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 were to stumble 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 have been described as synarchists, they repeatedly referred to themselves as terrorists – 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, or drive.
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 visualised like 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) was a great inspiration for novelists that evoked what is known as “novels of the End” – however they visualised that 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 new future of a country. 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 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.”
What Algeria and De Gaulle had been for Abellio, what Portugal was for De Roux, Putin’s Russia was for Parvulesco. But it is in Abellio’s preface to “The Fifth Empire” that we find an interesting note that explains the true context and “key” that will unlock 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 begun. 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 how this Great Europe was not merely a political ambition, but part of their vision as to how “real politicians” worked together in league with the “denizens of the otherworld”, so as to accomplish the Assumption. Hence why Parvulesco held Putin’s Russia to be so important. Hence 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 Guy Patton, Abellio and Parvulesco were largely Fascists, who abused newly created myths like that of the Priory of Sion, to exert their influence, make money and group power. But that, of course, is merely one interpretation. Take the literature of the Priory and its creator Pierre Plantard and we find that he was close to De Gaulle’s regime. Plantard was in fact responsible for running part of De Gaulle’s “terrorist cells” in Paris when De Gaulle was trying to get to power. Then, Plantard used the Priory to create an ideology that saw a unified Europe, from the East to the West, and it is clear that those involved in the promotion of the Priory later spoke of the importance of Francois Mitterrand.
The Priory is indeed a fabricated myth, a non-existent secret society. But it is equally clear that those involved (Plantard) and those that could be linked with it (Abellio, and to some extent Parvulesco), had genuine convictions of what a future Europe should be. It is equally clear that their interest in Marian apparitions was genuine, and that they saw them as divine guides along the path that Europe had to walk to its future and its next stage, its assumption. And as Parvulesco pointed out: it depends whether you believe in coincidences or not. If not, then you will argue that the major political events of the past century are but tangentially related to the messages received from these apparitions and which are subsequently shuttled to the Vatican (to some extent, together with the British queen, the only priest-king ruling in Europe at the moment). If you do believe that coincidences have meaning, then it is clear that 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.

This article appeared in New Dawn, Volume 10, Number 11 (November - December 2008).

vendredi, 26 juin 2009

Une littérature dans l'ombre: Jean Parvulesco


Christopher Gérard

La Presse littéraire

(automne 2007)


Entretien avec Jean Parvulesco

Une littérature dans l'ombre: Jean Parvulesco


Etrange et attachant personnage que cet écrivain mythiquement né à Lisieux en 1929, compatriote d'Eliade, ami d'Abellio (voir son essai Le Soleil rouge de Raymond Abellio, Ed. Trédaniel) comme de Dominique de Roux, lecteur de Bloy, Meyrink, Lovecraft. De Jean Parvulesco un expert ès clandestinité tel que Guy Dupré a pu écrire qu’il témoignait de "l'entrée du tantrisme en littérature". Et en effet, chacun des romans de Jean Parvulesco peut aussi être lu comme un rituel de haute magie. C'est dire si l'œuvre reste dans l'ombre, d'autant que son auteur ne mâche pas ses mots sur notre présente déréliction. A ses vaticinations qui prédisent sans trembler un cataclysme purificateur Parvulesco ajoute des visions géopolitiques d'une troublante acuité. Avec une habileté démoniaque, l'écrivain passe d'un registre à l'autre, tantôt aux lisières du burlesque (camouflage?), tantôt prophétique - et toujours servi par une écriture hypnagogique. Alors que je lui demandais il y a une douzaine d'années de se définir, il me répondit: "je suis un combattant dépersonnalisé de l'actuelle montée impériale grand-continentale". Eternel conjuré, Jean Parvulesco est surtout un infatigable travailleur: il signe aujourd'hui son dixième roman depuis 1978, parmi lesquels le mythique Les Mystères de la Villa Atlantis (L'Age d'Homme), qui, avec tous les autres, forme une somme où l'ésotérisme et l'érotisme se mêlent au Grand Jeu. Fidèle au mot de son ami de Roux, Parvulesco aura appliqué Nerval en politique …et vice versa. L'homme a survécu aux camps de travail staliniens, s'est évadé d'une geôle titiste, a traîné ses bottes dans les décombres de Vienne, avant de suivre les cours de Jean Wahl à la Sorbonne, d'approcher Heidegger, Evola et Pound. Jean Parvulesco ou la littérature de l'extrême. Ses deux récents livres, publiés par Alexipharmaque, l'étonnante maison d'Arnaud Bordes, illustrent bien les obsessions de cet auteur qui incarne une tradition mystique et combattante. Le Sentier perdu nous fait rencontrer Ava Gardner et Dominique de Roux, tout en évoquant (invoquant?) Thérèse de Lisieux ou Leni Riefenstahl. Tout Parvulesco se retrouve dans ces couples improbables. Est-ce un journal, un essai sur le gaullisme révolutionnaire, un roman chiffré, un programme d'action métapolitique? Le sujet: la fin d'un monde en proie à la grande dissolution dans l'attente d'un embrasement cosmique. Une spirale prophétique, pour citer l'un de ses essais. Dans la Forêt de Fontainebleau se présente lui (faussement) comme un roman stratégico-métaphysique sur le rôle messianique de la France, clef de voûte du bloc continental, et du catholicisme comme unique voie de salut. J'ignore ce que pensent les évêques de ce catholicisme mâtiné de tantrisme et de tir au Beretta, mais après tout qu'importe. Parvulesco actualise enfin le mythe du Grand Monarque, en l'occurrence Louis XVI, miraculeusement sauvé du néant par une conspiration d'élus. Rites érotiques et meurtres rituels, cisterciens et barbouzes, Versailles et le Vaucluse: pas un temps mort dans ce roman sans pareil!


Entretien avec Jean Parvulesco

Propos recueillis par Christopher Gérard


Christopher Gérard: En première ligne sur le front des Lettres depuis trente ans au moins, vous vous revendiquez d'une "nouvelle littérature grand-européenne fondée sur l'Etre". Comment définissez-vous ce combat d'hier et d'aujourd'hui?


Jean Parvulesco: Je pense que l'heure est vraiment venue pour reconnaître qu'en réalité toutes les littératures européennes ne constituent qu'une seule grande littérature, expression d'une même civilisation et d'un même destin, d'une même prédestination. Avec l'avènement et l'affirmation de l'oeuvre visionnaire de Martin Heidegger, la civilisation européenne s'est vue rappelée à l'ordre, sommée de se tourner à nouveau vers l'être, comme lors de ses origines antérieures, polaires et hyperboréennes. Origines premières que l'on a totalement oubliées dans les temps plus récents, avec les troubles profonds et les effondrements de l'actuelle dictature du non-être.

Certes, à présent le grand renouveau ontologique et suprahistorique pressenti par les nôtres est encore à peine visible, maintenu encore dans l'ombre, mais déjà engagé irréversiblement à contre-courant par rapport à la situation du désastre actuel de la civilisation européenne sur le déclin, menacée à terme d'une extinction définitive.

Aujourd'hui, en apparence tout au moins, le spectacle des actuelles littératures européennes est donc celui d'une insoutenable désolation, d'une soumission inconditionnelle aux abjectes exigences  de notre déchéance acceptée comme telle. Mais, en réalité, sous les amoncellements écrasants des pesanteurs de l'état antérieur d'assujettissement au non-être, le feu du nouvel état, du nouveau renouvellement annoncé, brûle, dévastateur, qui très bientôt, va l'emporter. A condition que nous autres, de notre côté, nous soyons capables de faire le nécessaire, de forcer le destin. De faire ce qu'il nous incombe de prendre sur nous, révolutionnairement, pour que le grand renversement final puisse se produire dans les temps et dans toutes les conditions requises. Pour que la Novissima Aetas se laisse venir. Car tel s'avère être, en fin de compte, le mystère de la délivrance finale, que tout dépend de nous.

Cependant, la situation encore indécise des groupes, des communautés et des instances actives, des personnalités de pointe qui incarnent l'actuelle offensive du "grand renouveau" occultement déjà en cours, fait que ceux-ci doivent se maintenir, pour un certain temps, dans l'ombre, n'avancer que souterrainement. Mais cela va bientôt devoir changer. A mesure que nous allons pouvoir sortir de l'ombre, les autres vont devoir y entrer.


Comment vous situez-vous sur cette actuelle "ligne de front"?


En premier lieu, ces derniers vingt ans, j'ai écrit une trentaine d'ouvrages de combat, dont dix grands romans d'avant-garde "engagés en première ligne". Des romans faisant partie, dans leur ensemble, d'un cycle arthurien de douze titres. A présent, il me reste deux romans à publier, soit Un Voyage en Colchide, dont je viens de terminer la rédaction finale, ainsi que le dernier ouvrage du cycle de douze, dont, pour le moment, je ne pense pas pouvoir révéler le titre. Bien sûr, j'ai eu, pendant tout ce temps, et j'ai encore en continuation d'autres activités, dont je ne pense pas non plus pouvoir parler ici. Question de cloisonnement: on me guette au tournant, sûr.


Quelles ont été les grandes lectures, celles qui ont le plus contribué à votre évolution créatrice?


Je commencerai par le Gobineau des Pléiades. Ensuite, le groupement des occultistes anglo-saxons, Bram Stoker, Bulwer-Lytton, Arthur Machen, Algernon Blackwood, Dennis Wheatley, John Buchan, Talbot-Mundy. Et aussi Maurice Leblanc, Gustav Meyrink, Raoul de Warren, Henri Bosco, André Dhotel, Biély, Boulgakov. Ainsi que les plus grands, Ezra Pound, Joyce, Hamsun, Heidegger, Céline, Heimito von Doderer. Et René Daumal, Drieu la Rochelle, Raymond Abellio, Guy Dupré.

Je dois vous avouer que j'ai beaucoup et très vivement apprécié votre roman Maugis (L'Age d'Homme), sur lequel je me suis réservé le droit de faire un important article, livrer toutes les raisons, y inclus les plus cachées, de la fascination obstinée que ce roman n'a pas fini d'exercer sur moi.

Je citerai aussi les romans de David Mata, et surtout son Hermann que viennent de publier, à Pau, les éditions Alexipharmaque, dirigées par Arnaud Bordes. Enfin, il me semble que je dois parler des activités des éditions DVX qui, dans le Vaucluse, se sont destinées à faire paraître, sous la direction de Guillaume Borel, toute une série de mes écrits inédits. Le dernier publié, en octobre prochain, s'intitule Six sentiers secrets dans la nuit. Il s'agit de critiques littéraires d'actualité, représentatives du combat de salut qui est le nôtre. Six instances de haut passage.


Que pensez-vous de la prochaine rentrée littéraire?


Une chose d'une inconcevable saleté, d'une nullité totale, d'un exhibitionnisme à la fois éhonté et sans doute inconscient. On est arrivé au dernier degré de l'imbécillité et de l'imposture avantageuse. Ce sont les derniers spasmes de l'assujettissement de l'être aux dominations du non-être. Le Figaro en date du 21 août 2007 consacre deux pages entières, dont une première en couleurs, à la "rentrée littéraire en vingt titres". On y lit: Olivier Adam, A l'abri de rien, "Olivier Adam se met dans le peau d'une femme à la dérive, qui abandonne son mari et ses deux enfants pour aide aux réfugiés clandestins". Et Mazarine Pingeot, "Une femme tente d'expliquer à son mari les raisons pour lesquelles elle a tué et congelé, à sa naissance, l'enfant qu'elle avait porté en secret". Et on annonce 727 romans de la même eau, qui seront publiés d'ici à la fin octobre. Il n'y a plus rien à faire, le dispositif en pleine expansion de l'aliénation anéantissante, de la prostitution suractivée de la conscience européenne que l'on nous impose, a atteint son but, ses buts. A telle enseigne que la rédaction du Figaro précise que "nous vous présentons ici vingt titres qui feront l'actualité, cela ne présage en rien de leur qualité littéraire".


Paris, août 2007

vendredi, 19 décembre 2008

Entretien avec A. Murcie et L. O. d'Algange



Entretien avec André Murcie et Luc-Olivier d'Algange, éditeurs de Jean Parvulesco

propos recueillis par Hugues RONDEAU

Amateurs de prose et de vers ajourés, André Murcie et Luc-Olivier d'Algange ne partagent cependant pas l'éthylique détachement de Rimbaud ou la talentueuse indifférence d'Hölderlin.

Pour eux, la poésie est le flambeau de leur combat. Courageux ou téméraires, ils se dépensent sans compter pour la survie d'une petite maison d'édition, les Nouvelles Littératures Européennes. Sous ce label sont déjà parus une revue au parfum de la grande littérature, un roman de Luc-Olivier d'Algange (Le Secret d'or) et surtout un cahier d'hommage à Jean Parvulesco.

Trois cent quarante-quatre pages de témoignages et d'articles inédits font de ce volume, l'indispensable lexique de l'œuvre de l'auteur de La Servante portugaise.

Editer Parvulesco ou avoir opté pour la subversion par le talent.

- En prenant la décision d'éditer Jean Parvu­lesco, génial trublion du la littérature franco­phone, vous avez pris un risque certain. Poête et essayiste, géopoéticien aurait dit Kenneth White, écrivain re­belle et ésotériste inspiré, Parvulesco ouvre les yeux des prédestinés mais demeure inconnu du grand public. Votre initiative avait-elle pour but de le rendre populaire ?

- Luc-Olivier d'Algange: Je dois avouer que mon engouement pour les écrits de Jean Parvulesco est né de la lecture en 1984 de son Traité de la chasse au faucon. Il m'apportait la preuve attendue qu'une haute poésie était possible —et même né­ces­saire— dans cette époque pénombreuse où nous avons disgrâce de vivre. La dis­grâce, mais aussi, dirai-je, la chance ex­traordi­naire, car, en vertu de la loi des contrastes, c'est dans l'époque la plus déré­lictoire et la plus vaine que l'espoir nous est offert de connaître la joie la plus laborieuse et, dans sa splendeur absolue (Style), l'exaucement de la volonté divine.

Tel était le message que me semblait appor­ter la poésie de Jean Parvulesco. Or, sa­chant qu'André Murcie poursuivait une quête pa­rallèle à la mienne et qu'il envisa­geait en outre de lancer la revue Style, il m'a semblé utile de lui faire part de ma dé­couverte. C'est ainsi que dès le premier numéro, avec un poême intitulé Le Privi­lège des justes se­crets, Jean Parvulesco de­vint une voie es­sentielle de la revue Style. Celle-ci devait encore publier le vaste et fa­meux poème, Le Pacifique , nouvel axe du monde ainsi que le Rapport secret à la nonciature, qui est un admirable récit visionnaire sur les appari­tions de Medjugorge et de nombreux autres poèmes. Tout cela avant d'élargir encore son dessein, en créant les éditions des Nou­velles Littératures Européennes, et de pu­blier un Cahier Jean Parvulesco, récapitu­lation en une succession de plans de l'univers de Parvulesco, en ses divers as­pects, poétiques, philosophiques, esthé­tiques, architecturaux, cinématogra­phiques ou politiques.

- André Murcie: En effet et ceci répond de façon plus précise à votre question, il est clair que Parvulesco va à contre-courant de ses contemporains. Jean Parvulesco n'est en aucune façon un spécialiste. Il est, au con­traire, de cette race d'auteurs qui font une œuvre, embrassement de l'infinité des appa­rences et de cette autre infini qui est der­rière les apparences. C'est là la diffé­rence soulignée par Evola entre «l'opus», l'œuvre, et le «labor», le labeur. Avec Par­vulesco, nous sommes aux antipodes d'un quelconque «travail du texte», c'est à dire que nous sommes au cœur de l'œuvre et même du Grand œuvre, ainsi que l'illustre d'ailleurs le premier essai, publié dans le Cahier dans la série des dévoilements: Al­chimie et grande poésie.

Ce texte est sans doute, depuis les De­meures philosophales de Fulcanelli, l'approche la plus lumineuse de ces ar­canes et tous ceux qui cherchent à préciser les rapports qui unissent la création litté­raire et la science d'Hermès trouveront, sans nul doute, en ces pages, des informa­tions précieuses et, mieux que des informa­tions, des traces - au sens où Heidegger di­sait que nous devions mainte­nant nous in­terroger sur la trace des Dieux enfuis.

Pour Jean Parvulesco, il ne fait aucun doute que la lettre est la trace de l'esprit. C'est ainsi que son œuvre nous délivre des idolâ­tries du Nouveau Roman et autres lit­téra­tures subalternes qui réduisent les mots à leur propre pouvoir dans une sorte de res­sassement narcissique. Pour Jean Parvu­les­co, la littérature n'a de sens que parce qu'el­le débute avant la page écrite et s'achève a­près elle.

- Il est signicatif que ces propos sur l'alchimie soient, dans le même chapitre du Cahier, sui­vis par un essai intitulé: «La langue fran­çaise, le sentier de l'honneur»...

- Luc-Olivier d'Algange: Trace de l'esprit, trace du divin, la langue française retrouve en effet, dans la prose ardente et limpide de Jean Parvulesco, sa fonction oraculaire. Ses écrits démentent l'idée reçue selon la­quelle la langue française serait celle de la com­mune mesure, de la tiédeur, de l'anecdote futile. Jean Parvulesco est là pour nous rap­peler que dans la tradition de Scève, de Nerval, de Rimbaud, de Lautréa­mont ou d'Artaud, la langue française est celle du plus haut risque métaphysique.

«Langue de grands spirituels et de mys­tiques, écrit Jean Parvulesco, charitable­ment emportés vers le sacrifice permanent et joyeux, d'aristocrates et de rêveurs pré­destinés, faiseurs de nouveaux mondes et parfois même de mondes nouveaux, langue surtout, de paysans, de forestiers conspi­ra­teurs et nervaliens, engagés dans le chemi­nement de leurs obscures survi­vances trans­cendantales, occultes en tout, langue de la poésie absolue...».

C'est exactement en ce sens qu'il faudra comprendre le dessein littéraire qui est à l'origine du Cahier - véritable table d'orien­tation d'un monde nouveau, d'une autre cul­ture, qui n'entretient plus aucun rapport, même lointain, avec ce que l'on en­tend or­dinairement sous ce nom. Car il va sans dire que la «Culture» selon Parvu­lesco n'est cer­tes pas ce qui se laisse asso­cier à la «Com­mu­nication» mais un prin­cipe, à la fois sub­versif et royal, qui n'a pas d'autre but que d'ou­trepasser la condition humaine.

Tel est sans doute le sens du chant intitulé Les douzes colonnes de la Liberté Absolue que l'on peut lire vers la fin du Cahier: «...que nous chantons, que nous chantons, par ces volumes conceptuels d'air s'appelant étangs, ou blancs corbeaux, au­tour de l'im­maculation des Douzes Co­lonnes, ver­tiges s'ou­vrant sur les Portes d'Or et indigo de l'At­lantis Magna, chu­chotement circu­laire et lent, je suis la Li­berté absolue».

L'œuvre doit ainsi accomplir, par une in­time transmutation, cette vocation surhu­maniste, qui, dans la pensée de Jean Par­vulesco, ne contredit point la Tradition, mais s'y inscrit, de façon, dirai-je, clandes­tine; toute vérité n'é­tant pas destinée à n'importe qui. Mais c'est là, la raison d'être de l'ésotérisme et du secret, qui, de fait, est un secret de nature et non point un secret de convention.

- Vous avez donné une large place dans le Cahier aux rêves et prémonitions métapoli­tiques de Jean Parvulesco.

- André Murcie: En ce qui concerne le do­maine politique, nous avons republié dans le Cahier, un ensemble d'articles de géopo­li­tique que Parvulesco publia naguère dans le journal Combat et qui eurent à l'époque un rententissement tout à fait extraodi­naire. Ce fut, à dire vrai, une occasion de polé­mi­ques furieuses. A la lumière d'évènements récents, concernant la réuni­fication de l'Alle­magne, les change­ments intervenus à l'Est, ces articles re­trouvent brusquement une actualité brû­lante. Il semblerait que seul ce­lui qui expé­rimente les avènements de l'âme soit des­tiné à comprendre les évè­nements du monde. Ainsi des études comme L'Allemagne et les destinés actuelles de l'Europe ou en­co­re Géopolitique de la Mé­diterranée occiden­tale donnent à relire les évènements ulté­rieurs dans une perspec­tive différente.

- Le Cahier s'enrichit aussi des reflexions peu banales de Parvulesco sur le cinéma.

- Luc-Olivier d'Algange: Je crois que nous mesurons encore mal l'influence de Jean Par­vulesco sur le cinéma français et euro­péen. On sait qu'il fut personnage dans cer­tains films de Jean-Luc Godard - en parti­cu­lier dans A bout de souffle, et qu'il fut aussi, par ailleurs, acteur et scénariste. A cet égard, le Cahier contient divers témoi­gnages passionnants concernant, plus par­ticulière­ment, Jean-Pierre Melville et Wer­ner Schrœ­ter dont nul, mieux que l'auteur des Mystères de la villa Atlantis, ne connait les véritables motivations.

Il nous propose là une relecture cinémato­graphique dans une perspective métapoli­ti­que qui dépasse de toute évidence les niai­se­ries que nous réserve habituellement la cri­tique cinématographique.

- André Murcie: L'intérêt extrême des té­moignages de Jean Parvulesco concernant l'univers du cinéma est d'être à la fois en pri­se directe et prodigieusement lointain. C'est à dire, en somme, de voir le cinéma de l'in­térieur, comme une vision, en sympa­thie pro­fonde avec le cinéaste lui-même, et non point telle la glose inapte d'un quel­conque cinéphile. C'est ainsi que Nietzsche ou Tho­mas Mann parlèrent de Wagner.

- D'autres textes, publiés dans ce Cahier ont également cette vertu du témoignage direct, qui nous donne à pressentir une réalité sin­gulière. Ainsi en est-il des récits portant sur Arno Brecker et Ezra Pound.

- Luc-Olivier d'Algange: J'ai été pour ma part très sensible à l'hommage que Jean Par­vulesco sut rendre à Ezra Pound dont Dominique de Roux disait qu'il n'était rien moins que «le représentant de Dieu sur la terre». Hélas, cette recherche de la poésie absolue était jusqu'alors mal comprise, li­vrée aux maniaques du «travail du texte» et autres adeptes du lit de Procuste, acharnés à faire le silence sur les miroitements ita­liens de l'œuvre de Pound.

Cette italianité fit d'alilleurs d'Ezra Pound une sorte d'apostat, alors que, par cette fidé­lité essentielle, il rejoignait au contraire, au-delà des appartenances spéci­fiantes, sa véri­table patrie spirituelle qui, en aucun cas ne pouvait être cette contrée où Edgard Poe et Lovecraft connu­rent les affres du plus impi­toyable exil.

Mais je laisse la parole à Jean Parvulesco lui-même: «Ce qu'Ezra Pound, l'homme sur qui le soleil est descendu, cherchait en Italie, on l'a compris, c'est le Paradis. Tos­cane, Om­brie, Ezra Pound avait accédé à la certi­tude inspirée, initiatique, abyssale, que le Para­dis était descendu, en Italie, pen­dant le haut moyen âge et que, très occul­tement, il s'y trouvait encore. Pour en trou­ver la passe in­terdite, il suffisait de se lais­ser conduire en avant, aveuglément - et nuptialement aveu­glé - par la secretissima, par une cer­taine lu­mière italienne de tou­jours ».

Propos recueillis

par Hugues Rondeau.

Cahier Jean Parvulesco, 350 pages, Nouvelles Littératures Européennes, 1989.

Luc-Olivier d'Algange, né en 1955 à Göttingen (Allemagne) a publié :

Le Rivage, la nuit unanime (épuisé)

Médiances du Prince Horoscopale (Cééditions 1978)

Manifeste baroque (Cééditions, 1981)

Les ardoises de Walpurgis (Cahiers du lo­sange, 1984)

Stances diluviennes (Le Jeu des T, 1986)

Heurs et cendres d'une traversée lysergique (Le Jeu des T, 1986)

Co-fondateur, avec F.J Ossang, de la revue CEE (Christian Bourgois éditeur)


Textes parus dans :

Recoupes; Erres; L'Ether Vague; CEE; Encres Vives; Phé; Libertés; Sphinx; Evasion; Le Mi­roir du Verbe; Dismisura; Bunker; Le Cheval rouge; Devil-Paradis; Anthologie de la poésie initiatique vivante; Claron; Le Jeu des Tombes; Question de; Vers la Tradition; La Poire d'Angoisse; Camouflage; Strass-Polymorphe; Phréatique, Asturgie-Onirie; Pictura; Mensuel 25; Matulu, Place royale, L'Autre Monde.

André Murcie né en 1951

- Poèmes de poésie (1967-1985)

- Poème pour la démesure d'André Murcie

- Poèmes de la démesure (Work in progress).

mardi, 05 août 2008

J. Parvulesco: J. Koizumi et le grand réveil du Japon






Junichiro Koizumi et le grand réveil du Japon


Il s'est donc en apparence définitivement refermé sur nous le formidable piège planétaire tendu par la conspiration mondiale des Etats-Unis et de ce qui se tient, dans l'ombre, derrière ceux-ci, saisissant dans ses mâchoires d'acier les nations de l'Europe grand-continentale et de l'Amérique Latine, dont la liberté vivante, le destin eschatologique et l'intégration politico-historique finale pourraient représenter très effectivement un péril absolument critique, un péril mortel pour le "grand dessein" en cours de l'impérialisme hégémonique américain, dont les préliminaires obscurcissent déjà l'horizon de la proche histoire mondiale à venir.


Cependant, alors que les nations encore libres de l'Europe de l'Ouest sembleraient avoir cessé de se débattre sous l'étreinte aliénante, dévastatrice, de la conspiration mondialiste à l'œuvre, des nations eurasiatiques grand-continentales, comme l'Inde et le Japon, viennent de se libérer de celle-ci, par leurs propres moyens, et de se donner —ou d'être en train de se donner—  un autre destin, fondé sur leur propre liberté reconquise.


Car ce qu'Atal Béhari Vaypajee à réussi à faire en Inde, Junichiro Koizumi se trouve en train de le faire, aussi, au Japon : l'un et l'autre portés démocratiquement au pouvoir par des immenses vagues de prise de conscience national révolutionnaire, n'ont pas un seul instant hésité, une fois au pouvoir, d'entamer abruptement le processus de libération intérieure de leur pays de sous l'emprise subversive extérieure de la conspiration mondialiste.


Ainsi se fait-il que, tout comme la "Nouvelle Russie" de Vladimir Poutine, l'Inde d'Atal Béhari Vajpayee et le Japon de Junichiro Koizumi, se retrouvent, à l'heure actuelle, ensemble, sur la ligne de front de l'ébranlement sismique abyssal poussant le "Grand Continent" eurasiatique à retrouver son être propre et sa prédestinée originelle, archaïque, ébranlement qui suscite, mobilise, assure et affirme les fondations actives du mouvement de libération impériale engageant, en profondeur, l'ensemble du "Grand Continent" eurasiatique en train de se réveiller, et qui finalement l'emportera.


Dans un fort important article intitulé "Les relations récentes entre la Russie et l'Inde", Gilles Troude, chercheur au DESC de la Sorbonne , écrit, dans Géostratégiques (Paris) de mars 2001 : " ... face au monde unipolaire dominé par la puissance écrasante des Etats-Unis, qui ne connaissent plus aucun rival non seulement sur le plan économique, mais aussi dans les domaines militaire et politique, ne s'oriente-t-on pas lentement vers un triangle stratégique Inde-Chine-Russie, seul capable de rivaliser avec la super-puissance qui se veut maîtresse du monde?".


"C'est ce que redoutent les spécialistes américains en affaires internationales, qui ont perçu les signes d'une coopération accrue entre la Russie , la Chine et l'Inde, et d'un sentiment croissant dans ces trois pays, spécialement après la campagne de bombardements de l'OTAN en Yougoslavie au printemps 1999, que la puissance américaine devait d'une manière ou d'une autre être tenue en échec. Bien que ces trois pays soient encore très loin de fusionner en un Axe eurasien anti-OTAN, ces analystes se disent inquiets du fait de l'apparition d'une menace potentiellement très grave : une alliance qui regrouperait environ deux milliards et demi d'êtres humains, une puissance militaire formidable et un stock impressionnant d'armes nucléaires —puisque l'Inde est maintenant officiellement une puissance nucléaire—  le ciment de cette coalition étant de contrer la domination globale de l'Amérique".


"Ce serait un désastre pour les Etats-Unis".


"Si ce tissu de relations progresse, a déclaré Charles William Maynes, président de la Fondation Eurasia , think tank basé à Washington, alors vous aurez le cœur continental du monde (heartland) —deux milliards de personnes en Chine et en Inde allié à la formidable puissance technologique que représente la Russie. Ce serait un désastre pour les Etats-Unis".


Et encore, Gilles Troude, tout en se méprenant sur le sens final de la situation politique propre, réelle, de la Chine actuelle et à venir, de la ligne de destin préconçue de celle-ci, qui l'exclut d'avance de l'unité, de la réintégration impériale grand-continentale eurasiatique, ne tient-il étrangement pas compte non plus dans ses analyses, du "grand réveil" national du Japon en train d'avoir lieu à l'heure présente. Dont le rôle apparaît déjà comme absolument décisif dans la mobilisation en cours d'un front grand-continental eurasiatique d'opposition politico-stratégique totale aux desseins de la conspiration mondialiste menée par Washington.


En réalité, c'est l'extraordinaire puissance vitale innée, profonde, secrète, du peuple japonais qui a rendu possible, et pu assurer l'avènement au pouvoir, à l'heure précise où il fallait que cela se fasse, de l'homme providentiel, du "concept absolu" qu'est Junichiro Koizumi, porteur charismatique du nouveau grand destin du Japon. Quelqu'un devait venir, et la volonté du peuple japonais a fait qu'il vienne.



Avec Junichiro Koizumi, la loi providentielle se trouve une nouvelle fois vérifiée qui veut que les pays finissent toujours par trouver les dirigeants prédestinés qu'ils méritent, et cela est entièrement certain aussi pour Vladimir Poutine et sa "Nouvelle Russie", tout comme pour Atal Béhari Vajpayee et l' "Inde Terminale" en train d'émerger actuellement à la face de l'histoire.


Aussi est-il grand temps que l'on finisse par comprendre, en Europe, qui est réellement Junichiro Koizumi, et de quel grand destin révolutionnaire est-il porteur.


Junichiro Koizumi, porteur d'un nouveau destin pour le Japon


Junichiro Koizumi est en effet l'homme chargé par le destin —et par 75 % des Japonais— d'opérer les retrouvailles finales du Japon d'aujourd'hui avec l'histoire antérieure du "Grand Japon", l'homme chargé de renouer avec l'identité impériale du Japon, intemporelle, que l'on avait dû faire semblant de suspendre le 15 août 1945, le jour de la "capitulation".


Car il est chose désormais notoire que Junichiro Koizumi se fait ouvertement prévaloir de sa fidélité tout entière à la ligne nationale, traditionnelle et impériale de son prédécesseur et maître à penser, l'ancien premier ministre, membre aussi du PDL, Yasuhiro Nakasone (1982-1987), qui, le premier, avait osé briser le tabou démocratique concernant le temple shintoïste Yasukuni, à Tokyo, en s'y rendant en pèlerinage le 15 août 1985. Ce qui avait provoqué alors une vague de violences protestataires, menées en sous-main par les services secrets politiques de la Chine communiste, dans plusieurs pays de l'Asie ayant connu l'occupation japonaise. Car le temple shintoïste Yasukuni, à Tokyo, est le très haut sanctuaire de la mémoire nationale japonaise, le symbole suprême de son identité profonde, intacte, hors d' atteinte, qui ne tient compte en rien de la vaste campagne de désinformation montée par les Etats-Unis après la fin de la dernière guerre au sujet des "culpabilités" du Japon.


De son côté, Junichiro Koizumi avait déjà affirmé, à plusieurs reprises, lui aussi, sa ferme intention de se rendre, le 15 août 2001, anniversaire de la "capitulation" du Japon en 1945, au temple Yasukuni, pour participer aux cérémonies religieuses "en hommage à la mémoire des héros tombés pour la défense du Japon". Un geste dont la portée symbolique apparaît comme évidente de par elle-même, et d'une évidence décisive. Et irréversible.


Mais, en fait, c'est le 13 août qu'il s'y est rendu, essayant ainsi de relativement désinvestir la montée des protestations plus ou moins artificiellement soulevée par sa décision. Car les forces réunies de la réaction et du Front Rouge s'étaient en effet saisies de l'occasion pour lancer un tir de barrage intensif contre la décision du premier ministre Junichiro Koizumi de se rendre officiellement en pèlerinage au temple Yasukuni. Mais rien n'y fait. Tout comme rien n'avait pu le convaincre de revenir sur son décret autorisant  —et incitant—  que les manuels scolaires d'histoire adoptent des positions ouvertement "révisionnistes" au sujet des "responsabilités" du Japon lors de la dernière guerre.


Situé au centre de Tokyo, près du Palais Impérial, sur la colline du Kudan, le temple shintoïste Yasukuni est en effet consacré à la mémoire des 2,5 millions de combattants japonais tombés face à l'ennemi, dont les âmes —y inclus celles des treize "criminels de guerre"— ou soi-disant tels— pendus par les Forces Américaines d'occupation, avec, en premier lieu, le général Hideki Tojo, le premier ministre de l'empereur Hirohito— s'y trouvent rassemblées, dans l'invisible, autour du miroir liturgique, suprêmement sacré, qui en constitue le pivot cosmique. Yasukuni est, dans l'invisible, une immense mer d'âmes en perpétuelle réverbération, veillant sur l'Empire.


Il est tout à fait certain qu'une majorité décisive de Japonais estiment que leur pays à été, lors de la dernière guerre, la victime d'un complot concerté, de dimensions planétaires, mené par les Etats-Unis, qui visaient à interdire la présence effective du Japon en Asie et dans le Pacifique; face à quoi, le Japon n'a rien fait d'autre que de se battre pour sa survie, aux abois, dans les termes d'un combat à la fois final et total. Dont on connaît la conclusion apocalyptique de Hiroshima et de Nagasaki.


Dans les dépendances du temple Yasukuni, un musée consacré à la mémoire nationale japonaise présente actuellement une grande exposition officielle intitulée "Comment nous avons combattu" (en anglais, "La guerre et les soldats du Japon"), exposition dont le témoignage fondamental est axé sur le souvenir des milliers de kamikazes ayant offert leurs jeunes vies pour la sauvegarde de l'Empire. "Rendez-vous à Yasukuni !", s'écriaient-ils en s'envolant pour le sacrifice suprême. Dans le film qui en montre les exploits héroïques, surhumains —divinisants, en termes de shintoïsme— on affirme : "Beaucoup de gens pensent que, dans la guerre d'il y a cinquante ans, le Japon avait été gravement dans son tort: cela est absolument faux. Ainsi le procès de Tokyo est-il nul et non avenu. Le commandant en chef de nos Armées, le général Hideki Tojo a été accusé de "crimes contre l'humanité" et pendu par les Forces Armées d'occupation, les Etats-Unis ayant été les seuls à exiger sa condamnation à mort. Il est temps que le Japon se réveille! Il est grand temps que le Japon reconnaisse la vraie réalité de sa propre histoire! Japon, réveille-toi!".


On sait que la doctrine de gouvernement de Junichiro Koizumi se trouve être fort proche de la vision d'ensemble qui est celle de Shintaro Ishihara, élu, en 1999, gouverneur de Tokyo avec une écrasante majorité, "par un vote quasi-plébiscitaire sur des positions ultra-nationalistes, anti-américaines, ouvertement partisan de la transformation du "Corps de Défense" en une nouvelle grande Armée Japonaise, et auteur d'un livre de grand succès, "Le Japon qui sait dire non", ainsi que d'un roman aux thèses non-conformistes, "La saison du soleil" (Tayô no kietsu). Et l'on sait également que le groupe de jeunes idéologues et des intellectuels qui se tiennent actuellement derrière Junichiro Koizumi est mené au combat par le professeur Fujiuka Nobukatsu, de l'Université de Tokyo, dont la pensée se veut orientée vers la recherche renouvelante, révolutionnaire, des fondations cachées constituant la prédestination originelle du Japon, du "Grand Japon".


Quant au train des réformes totalement bouleversantes que le premier ministre Junichiro Koizumi compte imposer, d'urgence, au Japon, la formule décisive appartient au professeur de l'Université de Tokyo, Yoshiro Tanaka, qui déclarait, récemment, que ce que l'on attend de celui-ci, c'est "qu'il fasse la "Troisième Révolution", après celles de l'ère des Meiji, et de l'après-guerre de 1945". Car, ainsi que nous en avertit Heizo Takenaka, ministre chargé de la politique économique dans l'actuel gouvernement de Junichiro Koizumi, "... si nous engageons maintenant les réformes qui s'imposent, nous devrons accepter aussi les douleurs qui s'ensuivront, et qui seront des plus grandes; mais, si ces réformes, nous les repoussions encore, cela peut nous mener directement à la mort". Car telle est, aujourd'hui, dans sa réalité immédiate, et la plus profonde, la situation socialo-économique du Japon qui, en fait, se trouve au bord du gouffre. Contrairement à toutes les apparences, et c'est bien ce qu'il faut quand même ne pas ignorer. Car des anciennes pesanteurs dissimulées sont à présent venues à échéance, et coûte que coûte il faudra faire face.


Le recours salvateur aux Forces Armées


Cependant, outre le train de réformes qui devront bouleverser de fond en comble les actuelles infrastructures politico-administratives et économiques du Japon, ce qui équivaut, en effet, à une rupture intérieure comme celle qui s'était produite à l'ère des Meiji, Junichiro Koizumi nourrit aussi —et sans doute surtout— le "grand dessein" de redonner aux Forces Armées nationales la place qui doit être fondamentalement la leur, c'est-à-dire tout à fait la première dans la configuration politico-historique du pays ayant retrouvé son propre centre de gravité en lui-même, hors de tout assujettissement, hors de toute ingérence ou domination étrangères.


Même si, pour cela, il faudrait que Junichiro Koizumi parvienne à faire réviser l'actuelle Constitution japonaise, dont le fameux "article 9" interdit au Japon de pouvoir disposer d'une "Armée Nationale". Or c'est bien ce à quoi Junichiro Koizumi est très fermement décidé à faire aboutir son action politique de gouvernement dont la clef de voûte est précisément constituée par le retour du Japon à son identité politico-militaire antérieure, avec tout ce que cela implique au niveau de la "grande histoire", des grandes décisions historiques et politiques immédiatement à venir, en Asie et dans le Pacifique et, aussi, dans le cadre des futurs choix du Japon par rapport à l'unité grand-continentale eurasiatique émergente.


Dans son retour qui n'est politiquement pas dépourvu de tout danger sur le coup même, mais qu'il entend poursuivre d'une manière tout à fait résolue, vers la reconstitution d'urgence des Forces Armées nationales du Japon, Junichiro Koizumi retrouve le mouvement fondamental de toute entreprise de salut et de délivrance nationale révolutionnaire face à la mainmise subversive, aliénante, des conspirations mondialistes et socialo-gauchistes d'infrastructure trotskiste —toujours "la réaction et le front rouge"— qui détiennent aujourd'hui très effectivement le pouvoir politique, économico-social et culturel partout dans le monde. En se tournant, comme il est en train de le faire, vers les Forces Armées nationales du Japon, Junichiro Koizumi ne fait, à son tour, que ce qu'avait fait Vladimir Poutine en Russie, Atal Béhari Vajpayee en Inde et Vojislav Kostuniça en Serbie, ce que tente de faire, souterrainement, à l'heure actuelle, Silvio Berlusconi en Italie: le recours aux Forces Armées est, toujours, la toute dernière chance des instances persistantes de l'Être en train de succomber aux manœuvres d'encerclement, de pénétration intérieure et d'anéantissement menées par les agences d'investissement et de désappropriation du non-être en marche vers l'établissement final de l'anti-monde et de l'Anti-Empire d'au-delà de la fin.


Et c'est ainsi que l'entreprise de redressement national révolutionnaire de Junichiro Koizumi, actuellement en cours, appartient déjà, en fait, au vaste front contre-stratégique grand-continental eurasiatique  —et latino-américain aussi— d'opposition désormais irréversible à l'entreprise de subversion anti-historique accélérée poursuivie par la conspiration planétaire "mondialiste" au service de la "Superpuissance Planétaire" des Etats-Unis et de ce qui se tient caché derrière ceux-ci.


Car, en tout état de cause, il faudra comprendre que le retour de Junichiro Koizumi vers le recours aux Forces Armées représente, aussi, la décision sous-entendue —mais désormais sans retour— de l'éloignement et, à terme, de la rupture du pacte d'assujettissement implicite —à la fois sur le plan militaire, économique et idéologico-culturel— du Japon à l'égard des Etats-Unis, et, de par cela même, sa nouvelle orientation fondamentale, d'une part, vers l'Asie et le Pacifique et, d'autre part, vers le "Grand Continent" eurasiatique, et vers sa future adhésion —déjà décidée—  à l'Axe grand-continental Paris-Berlin-Moscou.


Aussi dois-je faire état, à ce sujet, des confidences que vient de me faire Alexandre Douguine à la suite de son récent voyage officiel d'information au Japon, où il avait pu constater la très exceptionnelle attention avec laquelle des hautes instances politico-administratives du Ministère des Affaires Etrangères suivent aujourd'hui la marche en avant de certains projets européens grand-continentaux concernant la mise en situation, en premier lieu, de l'Axe Paris-Berlin-Moscou, projets auxquels le Japon serait disposé à apporter un soutien politico-diplomatique inconditionnel et suractivé: pour le Japon, la prolongation —et l'achèvement— de l'axe grand-continental européen Paris-Berlin-Moscou jusqu'à New Delhi et Tokyo constitue déjà une nécessité allant de soi, inéluctablement. De toutes les façons, pour aussi confidentielles qu'elles puissent se vouloir momentanément, la présence économique active et l'assistance politico-militaire du Japon en Inde est désormais une réalité de laquelle on ne saurait en aucun cas pas ne pas tenir compte d'une manière fort significative. Des grandes choses décisives sont en train de se passer là-bas, souterrainement, entre Tokyo et New Delhi, dont les conséquences ne tarderont pas d'agir en profondeur. Le tout sans doute à l'instigation, ou tout au moins avec l'aval agissant de Moscou, Vladimir Poutine s'y trouvant personnellement engagé dans la suite de cette entreprise de l'ombre: c'est la grande géopolitique, il faut le comprendre, qui constitue les fondements dissimulés de l'histoire en marche. Aujourd'hui comme hier.


Le tracé mystique de nos futurs combats


Tout concourt donc à prouver, déjà, que l'usage qu'entend faire Junichiro Koizumi du pouvoir qui vient de lui être démocratiquement confié par le peuple japonais, sera celui d'une reprise politico-historique révolutionnaire totale des destinées profondes de celui-ci, ouvertement reconnues comme telles ou ne fut-ce que partiellement tenues encore pour secrètes. Car il y a une eschatologie occulte de l'histoire nationale japonaise, dont les horizons intérieurs s'ouvrent à une double intelligence, à la fois supra-historique et cosmique, de ce monde-ci à son terme et de son au-delà caché: c'est ce qui constitue la véritable force supra-historique collective du Japon, et c'est aussi ce qui fait que le Japon s'identifie lui-même, totalement, à la conscience transcendantale commune de l'ensemble des peuples du "Grand Continent" eurasiatique, réunis dans la certitude visionnaire, préontologique, de la dimension fondamentalement eschatologique de l'histoire dans son ensemble final. La conscience archaïque commune, abyssale, des peuples du "Grand Continent" eurasiatique considère l'histoire comme le lieu même du salut supra-historique de la fin d'au-delà de la fin, la sainteté suprême étant, pour ces peuples, celle de l'héroïsme des combattants humains et suprahumains devant conduire à cette fin et au-delà de cette fin.


Aussi la réunification politique —la réintégration— grand-continentale eurasiatique mise actuellement en piste par le projet de l'axe contre-stratégique Paris-Berlin-Moscou-New Delhi-Tokyo devra-t-elle se trouver dédoublée, en profondeur, par une nouvelle prise de conscience commune quant à l'identité de la prédestination spirituelle, polaire, de l'ensemble des peuples de l'espace impérial eurasiatique. Or l'avènement de cette prise de conscience spirituelle, à la fois impériale et polaire eurasiatique, c'est ce que va constituer, désormais, la tâche des combattants idéologiques pour la plus Grande Europe et de leurs engagements politico-historiques de haut niveau. Une grande mystique combattante vient ainsi d'être née, qui à présent est en cours de développement révolutionnaire, "destinée à changer la face du monde".


Dans ce développement en cours, la part des "groupes géopolitiques" va devoir être des plus décisives: en effet, s'il y a une nouvelle prise de conscience civilisationnelle de dimensions grand-continentales eurasiatiques, ce sera en premier lieu aux "groupes géopolitiques" que celle-ci sera due, à leurs engagements héroïques de la période nocturne de la clandestinité, à leur travaux d'agitation, d'affermissement et d'affirmation révolutionnaire suractivée qu'ils devront livrer, à présent, en plein jour, une fois que la doctrine de la libération grand-continentale sera ouvertement appelée à devenir la volonté agissante de l'ensemble des peuples appartenant à l'espace originel d'une même communauté d'Être polaire et de destin eschatologique final.


Dans l'immense bataille révolutionnaire qui s'annonce pour une nouvelle prise de conscience historique commune de l'espace intérieur eurasiatique, les "groupes géopolitiques" seront donc les cellules de base de la marée montante de l'éthos vivant, de la conscientisation en marche vers le changement total, vers la transfiguration finale d'une civilisation à prédestination apocalyptique: la grande heure des "groupes géopolitiques" sera venue quand l'unité d'être de l'ensemble grand-continental eurasiatique sera reconnue comme la suprême valeur agissante de sa propre histoire terminale, en même temps que de sa propre histoire recommencée.


D'autre part, d'une manière plus concrète, plus immédiatement objective, il est tout à fait certain que, dans l'état actuel des choses, ce dont nous aurons le plus besoin, c'est d'un certain nombre de centres d'études, de recherches et de documentation (CERD) visant les profondeurs en même temps que réellement exhaustifs quand à leurs objectifs propres, d'un certain nombre de "foyers de rayonnement" au service de notre connaissance active, à jour, de la situation et des réalités actuelles de l'Inde, du Tibet et du Japon, de la partie à proprement parler asiatique du "Grand Continent", vers laquelle devront désormais se porter tous nos efforts de rapprochement, de réactualisation politico-historique et de ré-identification spirituelle de stade final avec ces peuples appartenant à la même communauté de destin profond.


D'ailleurs, le problème des relations continentales Europe/Asie n'est pas du tout nouveau. Déjà en 1940, dans son essai géopolitique aussi fondamental que décisif, Le bloc continental Europe Centrale-Eurasie-Japon, "imprimé mais non distribué", Karl Haushofer déplorait vivement l'absence flagrante, catastrophique, de centres européens d'étude et de recherches de haut niveau sur l'Inde, le Japon et l'Eurasie en général. Karl Haushofer pouvait cependant se féliciter de l'existence et des activités, à plusieurs égards exemplaires, de l'"Institut pour le Moyen et l'Extrême-Orient" de l'Italie mussolinienne, fonctionnant "sous la direction du Sénateur Gentile, de l'archiduc Tucci, du duc d'Avarna, fils de l'ancien ambassadeur d'Italie à la cour de Vienne".


Dans la situation d'émergence spéciale qui est la nôtre aujourd'hui, il faudrait donc qu'au moins six de ces Instituts pour le Moyen et l'Extrême-Orient soient installés d'urgence, deux en France, deux en Allemagne, un en Italie et un en Espagne. La Russie devant être, pour le moment, considérée à part, où plusieurs de ces genres d'Instituts existent déjà, et qu'il s'agirait alors plutôt de réorganiser, de restructurer et d'en intensifier les activités en cours d'une manière nouvellement significative.


Dans l'ensemble, la zone de problèmes concernant la Chine se devra d'être, cependant, étudiée à part, suivant une disposition d'esprit offensive, préventivement contre-stratégique. Car, située à l'intérieur de l'espace grand-continental eurasiatique, la Chine représente, pourtant, géopolitiquement, une tête de pont du monde "extérieur", "océanique". Relevant d'une vocation irréductiblement auto-centrée, la Chine se trouve de par cela même assujettie à l'"influence extérieure" des Etats-Unis et aux conspirations mondialistes anti-continentales, "océaniques", d'encerclement et d'investissement offensif du "Grand Continent" eurasiatique. La Chine se trouve préontologiquement engagée dans le camp ennemi du "Grand Continent", dans le "camp océanique" du Léviathan, du "non-être".


D'autre part, la rencontre finale entre les destinées spirituelles profondes de l'Europe et certaines prédestinations encore cachées de l'Asie se maintenant dans l'ombre ne trouvent-elles pas un domaine de jonction spécifique à travers des convergences ardentes qui s'imposent en matière de religion vivante, de religion en marche? N'est-ce pas dans l'invisible que viennent à se faire les grandes rencontres spirituelles, le Feu de l'Esprit ne se révèle-t-il pas irrationnellement dans les visions spéciales de ses élus secrets?


On sait que saint Maximilien Kolbe, le martyre d'Auschwitz, avait visionnairement pressenti le double cheminement de l'Inde et du Japon vers le catholicisme. Ayant lui-même séjourné au Japon, et notamment à Hiroshima et à Nagasaki —et l'on peut ainsi mieux comprendre les raisons du choix de ces deux villes pour cibles du feu nucléaire en août 1945, quand on sait qu'il s'agissait des deux villes catholiques du Japon— il y avait en effet acquis la certitude intérieure du grand avenir catholique du Japon.


En même temps, sans avoir pu réellement donner cours à son brûlant désir de se rendre personnellement comme missionnaire en Inde aussi, les relations personnelles de saint Maximilien Kolbe avec certains tenants de l'hindouisme initiatique l'avaient amené à penser la même chose de l'Inde: non pas dans les termes d'un raisonnement concerté, mais dans la perspective fondamentalement irrationnelle d'une vision spirituelle propre, d'une grâce de voyance à ce sujet, à laquelle il avait eu l'accès en tant que porteur d'une mission spéciale, ultérieure, décisive. Une mission occultement prophétique.


En ce qui concerne le Japon, il est vrai que le shintoïsme initiatique se prête à des rapprochements doctrinaux assez flagrants avec le grand catholicisme mystique. Dans la figure ensoleillante d'Amatarasu, ne pourrait-on pas distinguer une préfiguration enclose de l'Immaculée Conception? De même que les trois objets du culte impérial shintoïste —le "miroir", le "poignard" et le "joyaux"— pourraient également trouver des correspondances extrêmement révélatrices dans le catholicisme. Ainsi le "Miroir" —fondamentalement présent à Yasukuni— rappelle le Miroir du Cœur Immaculé de Marie, alors que le "Poignard" peut être identifié à l'Epée du Verbe Vivant. "Alors l'Impie se révèlera, et le Seigneur le fera disparaître par le souffle de sa bouche, l'anéantira par la manifestation de sa Venue", II Th., II, 8. Et, quant au "Joyau", cette figure polaire, centrale, conduit au mystère nuptial suprême de l'Aedificium Caritatis. Il faut savoir oser pénétrer derrière le voile.


Car c'est bien dans cet horizon spirituel ultime qu'il fait situer l'actuelle tentative révolutionnaire entreprise et poursuivie par Junichiro Koizumi au Japon, pays secret s'il en fut. Toutes ses initiatives politico-administratives comportent un dédoublement spirituel occulte, un répondant immédiat sur le plan de l'invisible. C'est l'autre monde qui, aujourd'hui, agit au Japon, à des fins très hautes.



mardi, 29 juillet 2008

Sur "La Stratégie des Ténèbres" de J. Parvulesco



Sur "La stratégie des Ténèbres" de Jean PARVULESCO

Un roman dangereux - un livre pour tous et pour personne


N'a-t- il pas été dit que Tout est Pur aux Purs? (Le RP Jean-René de Valsan à Liana Carducci)


Si je dirigeais un service politique ou une faculté de théologie  —mais des plus confidentielles—  parmi les textes et les livres auxquels je soumettrais mes hommes, car ce sont les livres qui nous soumettent et non l'inverse, je leur donnerais à méditer le dernier roman de Jean Parvulesco, La Stratégie des Ténèbres.


Roman d'espionnage, roman politico-stratégique, songe cinématographique, œuvre de haute magie et de hardiesse théologique tout à la fois… Mais ne me l'avait-il pas dit : C'est un roman dangereux… Oui, en effet, dangereux, mais, ceux qui veulent s'approcher du Salut, de la grande salvation, doivent aussi s'approcher du Danger. Toujours. Il n'est pas d'autre voie.


Dernier roman et assurément l'un des plus grands, sinon peut-être le meilleur. En effet, avec cet opus, Parvulesco monte au faîte de son art; l'ouvrage rejoint à mon avis son autre chef d'œuvre qu'était et que reste le songe de combat, L'Etoile de L'Empire Invisible.


Dans La stratégie des Ténèbres, le rythme de l'action et de l'écriture porte véritablement l'œuvre, les séquences nous entraînent les unes après les autres vers une horreur et un dévoilement aussi décisif qu'hallucinatoire, hallucinatoire car il s'agit de sortir du cauchemar dans lequel vit la France et, par delà, notre misérable condition humaine actuelle, bref on aura compris qu'il s'agit d'une vision salvatrice, peut-être de celle qui sauve, car si savoir, c'est pouvoir, savoir, c'est aussi avoir vu.


Le rythme donc, mais d'ailleurs tout l'ouvrage semble avoir été écrit pour le cinématographe… Ah ! Je rêve d'un réalisateur qui accepterait d'adapter La stratégie des Ténèbres!  Cet élément fondamental et essentiel de l'univers parvulesquien, comme souvent, est omniprésent dans l'œuvre, sur l'œuvre et au-delà de l'œuvre. C'est son écriture, qui le sous-tend mais aussi la comédienne Armande Béjan et son adaptation de la figure de Jeanne d'Arc, personnage qui hante le cinéma depuis Carl Theodor Dreyer  en passant par Robert Bresson.


Le cinéma donc : souvenez-vous des ambiances melvilliennes de L'Etoile de L'Empire invisible  quand Jean Parvulesco décrivait des zones banlieusardes d'un autre âge, sillonnées par des Citroën DS noires plus ou moins clandestines qui venaient s'y réfugier, des zones qui flanquaient sérieusement la trouille puisqu'elles interpellaient la longue disparition de nous-mêmes… que d'autres espaces, d'autres lieux; tout autant vénusiens que géopolitiques et eurasiens qui venaient suractiver et contre-attaquer jusqu'à la rupture même et l'éradication de la Balance; de tout Balance of Power…


Mais revenons à La Stratégie des Ténèbres, réussite du rythme et du découpage, où l'action se resserre, en France certes, mais aussi à l'extérieur du territoire. On retrouve, l'univers des Villas parisiennes, de Neuilly ou de Saint-Cloud, de ces Villas qui atteignent l'orée des Bois, du Bois de Boulogne notamment, ces villas où se jouent si souvent tout et rien, et c'est là une position des plus troublantes, ce “tout et rien”… De ces réceptions mondaines, plus ou moins sorties de l'univers d'Eric Rohmer  et donc de la vie parisienne elle-même; qui entremêle si bien cinéma et réalité, pour le meilleur et pour le pire.


Les héros du roman vont devoir contrer l'œuvre du Mal Absolu qui court sur le Territoire et qui ressere son emprise toujours plus fort, toujours au plus mal, le mal de la Malemort. J'aimerais dire combien les scènes qui entourent la fugue mystique de la comédienne Armande Bejan sont d'une grande, d'une très grande réussite, notamment quant à l'entrée en scène du Mal; et c'est un lecteur de Raoul de Warren et de Lovecraft qui vous le dit; c'est dire si je pèse mes mots. L'apparition du diable, d'un Satan sodomiste , abominablement repoussant et puant,  suintant à travers les pages même du livre, est un coup de maître, non teinté d'une certaine  dose d'humour, car à ce moment-là du livre on peut encore rire (surtout quand, comme moi, on croit reconnaître le jean-foutre qui a servi de modèle, ainsi que sa jeune victime; dont la vie deviendra une non-vie à partir du  moment de sa contre-initiation rectale, furibarde et diabolique, une errance d'écorce morte sera alors le lot du jeune Damanski…).


A propos de peur montante et environnante, c'est avec un talent, qui rejoint celui de Raoul de Warren, que Parvulesco nous plonge par la suite dans une inquiétude des plus vivaces quant au cœur du mal, qui ronge et qui grandit et notamment les campagnes du Pays de France… Il me vient des frissons face à une apparition maléfique d'une sarabande de sorcières hideuses; témoignage de la transe du Mal et de ses suppôts disséminés.


Mais après l'inquiétude et l'angoisse, le décor ainsi planté, c'est bel et bien l'horreur la plus noire, la plus abjecte, la plus totale qui vit et qui se joue —et contre laquelle vont décider de s'activer des hommes qui savent, que derrière la mise en place de la sexualité la plus déviante, la plus abjecte et inhumaine (contre laquelle Parvulesco développe toujours —et je dirais “contre-offensivement”; car l'homme n'est pas un bigot et connaît bien la Chair, une sexualité surhumaine, incandescente qui, dans les épanchements les plus sensuels et charnels, découvre le mystère de l'Incendium Amoris); car il s'agit bien des pires perversions, de la mutilation, de la destruction tortionnaire et totale des corps de jeunes filles voire de jeunes enfants, perversion  filmée, vomissant du chaos de monstrueux snuff-movies.


Perversions, mutilations et destructions “filmées”, disais-je: comprend-on donc bien l'enjeu de ce qui se joue là, du combat absolument irréductible et du signe qui nous est jeté, entre notre propre devenir et le devenir même d'un cinéma toujours plus nécrosé… Je ne veux en dire plus ici, mais je rappelle simplement que c'est par son film L'Argent que Robert Bresson a terminé son œuvre, à moins que ce ne soit l'argent et la mort, tous deux, ensemble, qui l'aient achevé…


Dans cette situation, les héros du roman vont passer à l'action;  ce qui va les amener à toute une série d'opérations  risquées afin de lutter contre ce mal absolument maléfique. Et c'est ici que Parvulesco apparaît comme un écrivain qui prend ses responsabilités à la différence de bien des baudruches qui flagornent ou qui se coupent totalement de notre contemporéanéité; funeste erreur pour un romancier. Ainsi, il incorpore le motif littéraire d'une sexualité à rebours de toute sexualité, d'une morbidité rampante et galopante  dont témoigne  ces pratiques monstrueuses, qui ne viennent pas de nulle part, car… nulle part c'est tout de même quelque part.


Le Néant et le Non-Etre sont donc localisables dans la géographie sacrée et dans la géopolitique mystique des romans de Jean Parvulesco, mais cette fois-ci, c'est le lieu du mal qu'il désigne.


L'auteur montre à travers l'action de ses héros que les abominations qui ensanglantent le territoire ainsi qu'une certaine jeunesse, sacrifiée dans les pires conditions et pour les pires conditions à venir, et ce, à travers des réseaux des plus criminels,  proviennent d'une action pensée et voulue par les forces du Néantissement, du Vomito Nero le plus noir.


Quelles sont-elles? Je ne veux ni ne peux le dire ici, mais, que l'on sache qu'Alexandre Malar et ses compagnons François d'Espart et le fameux Tony Richmont vont avoir recours à l'aide, à l'appui et au soutien méta-stratégique de Jean le Chardonnais, dont l'identité dogmatique a reçu sa vivification indo-christianique sur les Hauts Plateaux himalayens.


Ce Jean le Chardonnais, le bien nommé, anime le Mouvement Social Européen d'Empire, le MSEE, qui devra venir en aide au Département Evaluation Stratégie (DES) que nos compagnons représentent  avec l'appui, solitaire, du Président de la République.


Il faudrait encore signaler les présences de ces contre-feux méta-théologiques que sont le RP Valsan, jésuite des plus hétérodoxes, prêt à allumer le brasier d'une nouvelle théologie de la Chair aimante et irradiante, ainsi que l'influence et le corps d'enjeu que signale la présence de Raymond Abellio, lui aussi, foyer contre-stratégique dans la lutte contre le mystère d'Iniquité qui rampe et qui, en ces Temps, entend cesser sa reptation pour se dresser. Face à lui , il trouvera un autre Mystère, celui de l'Incendium Amoris et de ses fidèles, les Fidèles d'Amour (*).


Et ces Fidèles d'Amour, qu'il faut savoir toujours reconnaître dans la réalité triviale qui nous entoure, qui nous encercle toujours plus, sont ceux qui forment le groupe rejoint par Alexandre Malar; ces Fidèles d'Amour seront transfigurés par le combat contre l'«Homme noir à la tête d'insecte», épicentre ontique du Mal Absolu; ces Fidèles d'Amour, ne sont-ils pas les incarnations hohenstaufiques d'un certain Catholicisme marial et dantesque au service de «La Révolution Eurasiatique du Grand Renouveau Final», dont les bannières invisibles se gonflent du vent divin issu des Hauts Plateaux de l'Himalaya?

Fidèles d'amours vous disais-je!

Le vent souffle, où il veut.



(Bruxelles, juillet 2003).


(*) (ndlr) Et ceux qui savent, parmi nous, reconnaîtront le leitmotiv cardinal de l'action, à la fois ouverte et souterraine, de René Baert, martyrisé par les Iniques, et de Marc. Eemans, condamné par les mêmes Iniques à l'errance éveillée, à un ostracisme cruellement dosé, où on l'a forcé à voir comment on tuait l'esprit de Dante et de Frédéric II de Hohenstaufen, auquel il a consacré un manuscrit, toujours inédit, mais qui attend son heure, pour lancer sa charge contre les hordes hurlantes du Non-Etre.




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