The Kingdom of Agartha E-Book

Alexandre Saint-yves D'alveydre

• Herausgeber: Sanzani
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2022

Beschreibung

First English translation of the book that introduced the realm of Hollow Earth.
Explores the underground world of Agarttha, sometimes known as Shambhala, a realm that is spiritually and technologically advanced beyond our modern culture.
 One of the most influential works of 19th-century occultism.
Written by the philosopher who influenced Papus, Rene Guénon, and Rudolf Steiner.

The underground realm of Agarttha was first introduced to the Western world in 1886 by the French esoteric philosopher Alexandre Saint-Yves d’Alveydre with his book Mission de l’Inde, translated here for the first time into English. Saint-Yves’s book maintained that deep below the Himalayas were enormous underground cities, which were under the rule of a sovereign pontiff known as the Brahâtma. Throughout history, the “unknown superiors” cited by secret societies were believed to be emissaries from this realm who had moved underground at the onset of the Kali-Yuga, the Iron Age.

Ruled in accordance with the highest principles, the kingdom of Agarttha, sometimes known as Shambhala, represents a world that is far advanced beyond our modern culture, both technologically and spiritually. The inhabitants possess amazing skills their above ground counterparts have long since forgotten. In addition, Agarttha is home to huge libraries of books engraved in stone, enshrining the collective knowledge of humanity from its remotest origins. Saint-Yves explained that the secret world of Agarttha, and all its wisdom and wealth, would be made available for humanity when Christianity and all other known religions of the world began truly honoring their own sacred teachings.

Leseprobe

Marquis Alexandre Saint-Yves d'Alveydre

UUID: 13297eb1-d9bc-40b2-be87-cf2844f488f5

Indice dei contenuti

INTRODUCTION

THE KINGDOM OF AGARTTHA

CHAPTER ONE

THE MYSTIC SANCTUARY

CHAPTER TWO

CHAPTER THREE

CONCLUSION

EPILOGUE

APPENDICES

NOTICE

February 13, 1910

Facsimile of the letter from the Prince to Saint-Yves d’Alveydre

Dedication to the Sovereign Pontiff

EXTRACT FROM JEANNE D’ARC VICTORIEUSE [“JOAN OF ARC VICTORIOUS”] (PARIS: L. SAUVAITRE, 1890): TWENTY-FIFTH CANTO (PAGE 283)

FOOTNOTES

ABOUT THE AUTHOR

A JOURNEY INTO THE HOLLOW EARTH

MARQUIS ALEXANDRE SAINT -YVES D’ ALVEYDRE

T RANSLATED BY J ON E. G RAHAM

Alexandre Saint-Yves d’Alveydre

P REFACE

I have long hesitated before writing these pages, torn between emotions of anxiety, humility, and the complete annihilation of myself.

An invincible resolve enabled me to take a stand, certain of the good I would be doing, not only for the noble minds who have supported my earlier works, but for the peoples of the two parts of the world I am addressing in this book. a

But first and foremost I wish to express my profound gratitude to the elite intellects and souls who have had the courage to testify publicly in writing of their approval of the physical law of History and human societies: Synarchy, in other words the opposite of Anarchy.

In this constitutional process, the former President of the Bar of Paris, Ernest Desmarest, and Hippolyte Destrem, author of Perte ou salut de la France [Ruin or Salvation of France], have witnessed the methodical reorganization of international relations ( Minutes of the Congress of Brussels, Petit Républicain, la Presse [Little Republican, the Press]).

His Lordship Count Charles de Montblanc has recognized therein the scientific law of history and that of the Self-Government b of societies ( Le Figaro ).

His Lordship Baron Theodore de Cambourg took particular note therein of national representation through their specialties as well as of what I call the third Chamber. He has made himself the apostle for the creation of a Chamber for the National Economy, whose purpose is to balance the politics inspired by the passions of each party by adjusting the weight of all their competing interests ( Gazette de France ).

In the Synarchic process, the Canon Roca, former laureate of the school of advanced studies of the Carmelites, has noted the possibility of an organic reconciliation between faith and science; between the ecclesiastical teaching bodies and the universities; and between the various forms of worship and secular society ( La Crise fatale et le salut d’Europe [The Fatal Crisis and Salvation of Europe]; La fin de l’ancien monde [The end of the Old World]).

The Reverend Father Curci has seen in it a desirable intellectual and social government; he has no fear of advocating the attempt to establish such an entity ( Il Socialismo cristiano [Christian Socialism]).

Pastor de la Fresnaye has rediscovered in it the Judeo-Christian termination of history as well as the positive law of solidarity ( Courrier de la Gironde c ).

Isaac Levy, Grand Rabbi of Vesoul, took particular note of the reconciliation of reason with faith, the concern of a government capable of guaranteeing the happiness of humanity, and the mutual peace between religions and teachings ( Famille de Jacob [Jacob’s Family]).

Louis Pauliat found confirmation in it of his belief in the return to a universal Synarchy ( Nouvelle Revue [New Review]).

Charles Limousin had no fear of revealing the profound impression that the reading of the Missions d made on his mind ( Revue du mouvement social [Review of Social Movement]).

René Caillé, an engineer, and Barlet, a licensed attorney, discovered in these books everything that tends to bring back to life the spirit of the ancient temple universities in which science and faith were one ( Anti-matérialiste [Anti-Materialist]).

Monsieur de Sant-Albano sees in Synarchy the realization of the promises of Moses and the Christ, in which those of the 1789 revolution reemerge e ( Le High-Life ).

His Highness the Prince of Z. considers European Synarchy to be the necessary conclusion of the intergovernmental constitution inaugurated in 1648 by the Congress of Westphalia ( Revue Internationale de Florence [International Review of Florence]).

Fabre des Essarts, taking a purely French and Republican perspective, has inaugurated a series of popular publications entitled Bibliothèque synarchique [Synarchic Library]. In his first pamphlet, La Force, le Droit et les trois Chambres synarchiques [The Force, the Law, and the Three Synarchic Chambers], he took pains to emphasize the necessity of arming universal suffrage with a triple representation through the channel of specialties and skills.

I deeply regret being unable to cite all the other public testimonies that my Missions have elicited.

However, I cannot pass over in silence those given by the Revue moderne and the Moniteur universal, the latter of which was the work of an eminent university professor whom I wish not to name because of his official position.

Lastly, His Lordship the Baron Theodore de Combourg, Destrem, Garreau (general commissioner of marine affairs), and Marty (one of the presidents of the labor union), as well as Count Charles de Montblanc, have all given extensive study to the possibility of creating one of the three Synarchic Chambers, the Chamber in charge of the national economy ( Projet d’une Union économique française [Plan for a French Economic Union]).

Thanks to these generous endorsements, I will be in more fortunate straits than Kepler, and will not die saying: “One reader in one hundred years!”

Not only have I been read by an intellectual elite who are conscious of the good I wish to do, but I have had the rare good fortune to see my thought come to life in these people and be transmitted into action under the impetus of their enlightened love for our country and humanity.

May I be permitted to express to them all my grateful affection.

A seed of social salvation sprouting in such good soil can henceforth not perish.

In addition to these public testimonies, I also wish to thank all those who in their letters or in person have given me such powerful encouragement, and if I refrain from naming the dearest and most flattering of these, it is out of a feeling of reserve, which I know they will appreciate.

I offer my book to all as proof to them of the perseverance of my efforts, which is the best means I have of thanking them for their indescribable support.

The names I have cited earlier offer the very noteworthy feature of belonging to members of all our religious denominations, our secular teaching establishment, our civil classes, and our political parties.

Synarchy is therefore a terrain for reconciliation as well as social salvation in one and all nations.

This is also the reason why my work has had the honor of receiving such violent attacks.

For example, from the Carpeaux group, f my Mission of the Jews has received its share of inkpots slung at it.

Just as I have listed my work’s endorsements, so here I shall list its criticisms.

The Celtic origin of the Aryas and the Cycle of Ram are a fiction plagiarized from Fabre d’Olivet, whom I did not even cite.

There was no real science in the temples of antiquity.

To speak of religion and theocracy is to speak of ignorance and tyranny.

The esotericism of the sacred texts of all peoples is a product of the imagination of the medieval Kabbalists and hides no true science.

That is the indictment; here is my defense.

So many strong statements; so many errors.

The Cycle of Ram and its Western origin is a historical reality for which all India, in combination with Central Asia, is still witness and guarantor.

As for Fabre d’Olivet, he was no more a fiction-writer than I.

I have verified his sources and cited them twice in Mission of the Jews, once specifically in connection with the Celtic Cycle of Ram, which d’Olivet personally discovered among the Indologists of the School of Calcutta.

I add, so as to send to the bottom of the seas this politicking torpedo of plagiarism, that a universal history can only be real on condition of being a universal plagiarism of the ideas and events of the whole of humanity, something over which no person can claim to hold a monopoly.

With respect to the modern world, I only claim absolute paternity in my work for the Synarchic Law that is both theocratic and democratic, as I have defined and demonstrated, even to excess.

With respect to Antiquity, this law can be found there, not only in all the sacred Dorian texts but also in the social constitution as well as the organization of the general government of the Ramid Cycle.

In the presence of a discovery, an insight as capital for historical science as it is for the governmental notions that naturally follow from it, I have been compelled in my work to place the Synarchic Law outside of all sects, doctrines, and specific systems.

It has also been my duty not to submit it, nor my work that demonstrates it, to any authority other than itself, the sacred texts, and the positive history of all peoples.

I would have dealt a crippling blow to the scientific and universal value of this law by pledging fealty to any doctrinaire modern writer, Fabre d’Olivet or any other, whatever admiration I may profess for him, however useful his works may have been for me among the multitude of systems that I have consulted and gone into more deeply.

If I had acted otherwise, the same detractors of my works would not have failed to hurl at my head the biographies and bibliographies in which Fabre d’Olivet’s contemporaries slew him under a torrent of scorn and ridicule.

Were they right? No, of course not.

I will one day revisit this matter, but, for the moment, I am obliged to note that the personal and metaphysical system of Fabre d’Olivet is anti-Christian and antidemocratic, which is to say the opposite of my works, of Synarchy, and of my complete detachment from any individual system.

Second allegation: There was no real science in the temples of antiquity.

The present book will crown, I hope, the countless proofs that I have already furnished to combat this error.

Tertio: To speak of religion and theocracy is to speak of ignorance and tyranny.

If one means by religion a political clericalism and not a social synthesis, if one means by theocracy mutual intolerance of sects and not the divine law of this synthesis, then this statement would be correct.

But it is exactly the opposite of the Synarchic constitution of the Cycle of Ram, as it is of the movement of the Abramites, Moses, and Our Lord Jesus Christ.

Quarto: The esotericism of the sacred texts of all peoples is a product of the imagination of the medieval Kabbalists and hides no true science.

I have already shown in my book Mission of the Jews what one should think of this error, one, which the present book seeks to dissipate entirely.

Now, if someone should ask me why, having cited the names of my supporters, I do not list those of my detractors, I would answer that my Missions are works of universal, social peace and that they bind me personally to this peace.

I know my friends, I do not acknowledge or remember my enemies.

The book I publish today will place upon my previous Missions the seal of an undeniable authority. However, by the same token, it is going to project a brilliant light and, momentarily, a profound disturbance in the vast centers of hermetically sealed initiation where the ancient Tradition has been preserved intact over the cycles of the centuries by millions of initiates, who are certainly not expecting me to divulge the information that appears in this book.

Also, being deeply aware of Asian reserve and thereby feeling the full scope of my action, I have no hesitation in saying that this act forms in itself a coup d’État just as significant as all those ever carried out by political men, ever since the fate of humanity was delivered into their hands.

The majority of European readers will greet this declaration with a skeptical half-smile, but this will certainly not be the reaction of the millions of Asiatic initiates who will read, translate, or comment on this book.

They will anxiously wonder what effect the exactitude of this book’s revelations will produce in the upper spheres of the religious denominations, the universities, Freemasonry, and certain European courts, two in particular.

They will finally endeavor to find how I managed to pull back the veil that covers the most secret of their mysteries, something that all the combined efforts of missionaries and diplomats have been unable to achieve.

In fact, this veil is formed by immense mountains, fortresses, jungles, cities, temples, crypts, and underground cities of formidable size.

And the secret this veil covers is guarded by millions of men of science and conscience linked together in the heart of the Godhead by the same oaths sworn in the times of Moses, Jethro, Orpheus, Zoroaster, and Fo-Hi.

So, despite the skepticism this book might encounter in Europe, it is impossible to describe the ideopsychic commotion that it will create, visibly or not, throughout the whole of Asia.

From the peak of Ram to Peking, from the Indian Ocean to the Himalayas, from Afghanistan to the plateaus of Upper Tartary, g from Bukharia to Tbilisi, my frail breath growing with the distance will transform into a spiritual tempest, and the eddies of souls will again surge back from Jerusalem to Cairo and to Mecca, from the Geonim to the Imams and from the Chief of the Druzes in Lebanon to the Chief Ganzibra of the Subba of Baghdad, who are descendents of the former Essene disciples of Saint John the Baptist.

To this vast ocean of souls I will make my pious response: “God wishes it to be so, for the time is at hand!”

With respect to myself, I would be the last of the infidels if, keeping for my own use such secrets, I gave thought only to my own risk when universal salvation is at stake.

What have I to fear from men? Nothing.

From God? One thing only: to fail at the task his mercy has deigned to impose upon me.

I fear nothing from men, because I do not define death as a subject for fear.

Whatever happiness God may grant him in this world, every initiate knows that death is an inexpressible bliss of the soul, the greatest voluptuous pleasure it is capable of experiencing.

Courage is needed only to resist it.

I fear nothing from men because my Missions have the divine love of humanity as their guiding principle, universal Synarchy as their objective, and they cause risk only to my person.

I fear nothing from men, for I neither expect nor desire anything for myself.

Following what I have just said, it would be puerile to add that I am resigned at most, and insensitive at the least, and that the half-scholars, atheists, and sectarian enemies of all worship and of all faith, who hope to reduce the scope of my actions through mockery or insult, can only arouse my pity.

I have said that I fear nothing from men.

There is one, however, whom I might dread.

This man would be me, if I had anything for which to reproach my conscience or if I were in violation of the oath of a human initiation by publishing this crowning work of my Missions .

This is not the case at all. God alone, through the heavens as in the depths of the history of humanity, is the Living Presence from whom I have received the Synarchic Law in my religious comprehension of the social promise of Our Lord Jesus Christ, Moses, the Abramites, as well as that later Communion of the Ramids that Saint Paul calls the Society of the Protogonos, and which I have called elsewhere by its antique name the Paradesa.

When I said in Mission of the Sovereigns and Mission of the Jews that everything I was reserving for the reconstruction of the edifice of the Sciences in a Chamber of Teaching, following the establishment of Synarchy, was being kept in safe hands in several different countries, I had serious reasons for being so explicit.

Today, after much deliberation, I corroborate this promise, while adding that the Ramid Paradesa, its university temple, its traditions, and the quadruple hierarchy of its teaching still exist, unchanged, at the current time.

It is to its Sovereign Pontiff that I permit myself to respectfully dedicate this book.

INTRODUCTION

S AINT -Y VES D’ A LVEYDRE AND THE A GARTTHIAN C ONNECTION

Joscelyn Godwin

In 1884 the French occultist Saint-Yves d’Alveydre (1842–1909) 1 decided to take lessons in Sanskrit. Having just published his definitive work on the secret history of the world, called Mission des Juifs (“Mission of the Jews”), 2 he was anxious to deepen his understanding of the sacred languages, which, he felt sure, concealed the ultimate Mysteries. Hebrew had already revealed much to him; now it was time to tackle the even more ancient language of Sanskrit, parent of all the Indo-European tongues.

Saint-Yves’ Sanskrit teacher came to him through a mutual friend, General Dumont. 3 Calling himself Hardjji Scharipf, he was a character of hazy origins and the subject of various rumors. Born on December 25, 1838, he supposedly left India after the Revolt of the Sepoys (also called the Indian Mutiny) of 1857 and set up in the French port of Le Havre as a bird-seller and professor of Oriental languages. 4 His name may have been a pseudonym; he may have been an Afghan; some called him Prince. 5 In short, much rumor and speculation have surrounded him, and most writers on Saint-Yves have not taken him very seriously.

One reason may be the only published photograph, 6 which, as one of them says, makes him look like someone got up as a Turk for a fancy-dress ball. 7 But this is an underestimation. The manuscripts for which Hardjji was responsible, now in the Library of the Sorbonne in Paris, show that he was a learned and punctilious teacher, and the source of two still unsolved enigmas: the holy land of Agarttha, and its sacred language of Vattanian.

In 1882 Hardjji had written out an elaborate Sanskrit grammar, presumably for some earlier student, which he gave to Saint-Yves. 8 He wrote it in beautiful script and in French, with notes that show some command of English, Hebrew, and Arabic. Sometimes he added explanations that he signed with his initials “H. S.” One of these, for instance, was on the mortuary customs of the Hindus. Here and there he inserted criticisms of foreign Sanskritists, particularly British ones, who thought that they understood the language perfectly. At one point he quotes a passage from the Laws of Manu that mentions a great deluge, and remarks on how foolish it is to take the Hindu and Hebrew Flood legends literally.

Hardjji lived in a northern suburb of Paris, Levallois-Perret; Saint-Yves, in a much more fashionable quarter, in a private house on Rue Vernet near the Place de l’Étoile, to which he had moved after his fortunate marriage in 1877. Their Sanskrit lessons began on June 8, 1885, and continued three times a week for at least a year and a half. 9 Saint-Yves’s wife, Marie-Victoire, a very independent and cultured lady, joined in at least the earlier lessons. 10 Each day, Hardjji would carefully write out a lesson of grammar and a reading from some Sanskrit classic such as the Laws of Manu, or, toward the end of the course, the Bhagavad Gita. In the corner of every page, as in his grammar of 1882, he signed his monogram. Though I do not know Sanskrit, I am impressed by the methodical work and the progress that Saint-Yves made under Hardjji’s tutelage.

Mystery enters the picture in the heading of the very first lesson:

First Lesson in the Sanskrit Language

to Monsieur the Marquis Saint-Yves d’Alveydre

Paris, this 8th of June 1885 [Hindu dates follow]

by Teacher and Professor H. S. Bagwandass

of the Great Agartthian School 11

Saint-Yves must have asked him what this “Great Agartthian School” was, and received an answer, though perhaps not as full an answer as he would have liked. He might already have read in the books of the popular travel writer and historian Louis Jacolliot 12 of an “Asgartha,” supposedly a great city of the ancient Indian priest-kings, the “Brahmatras.” Does such a place still exist, then? Apparently Saint-Yves was given to believe so, and, what is more, that it preserves a language and a script, known as “Vattan” or “Vattanian,” that are the primordial ones of mankind. For someone in quest of the secret and sacred roots of language, the mention of such things must have been unbearably exciting.

Curiosity overcame him on Christmas Day, 1885. The day’s lesson was the beginning of the Bhagavad Gita, on which Hardjji had noted the date of its context: “51,900 (the confusion of languages, etc.).” Conversation on the confusion of tongues must have led to the subject of humanity’s previous language. Might Saint-Yves learn it now? If not, perhaps Hardjji would at least be good enough to spell his pupil’s name in Vattanian characters? The guru obliged, writing it on the back of the lesson sheet and adding wryly: “Here, according to your ardent desire; but really you are not yet sufficiently prepared for Vattan. Slowly and surely!” 13 Later he must have taught Saint-Yves the Vattanian alphabet and the principles behind its letterforms, which Saint-Yves would correlate with the Hebrew alphabet and with the zodiacal and planetary symbols. On the back of the lesson for January 13, 1886, there is a caption: “Model of Vattanian elements for the Agartthian rite alone, for the use of initiates.” 14 Perhaps the elements were delivered at the same time, on a separate sheet.

Saint-Yves’ admirer Papus would write, with characteristic overstatement though well within his master’s lifetime, that the latter “was initiated into the tradition of the Orient by two of the greatest dignitaries of the Brahmanic Church, of whom one was the Brahatma of the holy centers of India. Like all the pupils of the true Oriental initiation, he possessed all the teaching notebooks, of which every page is countersigned by the Brahmin responsible for the transmission of the holy word.” 15 One of these notebooks survives. 16 It is rich in entries in Hardjji’s handwriting and in Agartthian references. There are several informal conversations written out in Sanskrit with word-by-word French translations, including the following significant phrases: “Our guru Hajji Shariph Bagwandas by name, of the town of Bombay of cardinal Agarttha in India,” and “… how was he able to leave Agarttha?” 17

On another page is written “The first divine Agartthian journal,” and on the last page, Hardjji has penciled a prayer with some Vattanian symbols: “Master of the Universe and Protector of the holy land Agarttha, in the name of the … grant me, who am thine and whose thoughts are upon thee and in thee, the … of thy sublime goodness, as a Yogi twice-born in soul and body; from which vow I will never depart. Om Sat tat, Brahma Visnu Civa isan tê Ha-hi-Ho-Hva avoh!” 18

By the time this notebook was being compiled, Agarttha and Vattanian had evidently become subjects for study and conversation. But this is a sketchy and disorganized notebook, mostly written in pencil, marking the transition of Saint-Yves’ interests from pure Sanskrit to a kind of comparative Hermeticism. The core and the key to this synthesis appear in a much grander manuscript written in red and gold ink, and using all four of Saint-Yves’ distinct handwritings. It contains invocations, sigils, many alphabets, designs, and arabesques made from Sanskrit and Vattanian letters; a list of Vedic and Biblical names encoded in a so-called Hermetic or Raphaelic Alphabet; 19 eighty “Vedic” symbols representing the development of the cosmos; 20 a passage on the “Hermetic Significance of the Zodiac” encoded in planet and zodiac signs; correlations of these signs with the names of angels and with Vattanian, Sanskrit, Hebrew, and Hermetic characters; breathing exercises for the hearing of the inner sound “M” and for soul-travel; 21 notes on the properties of herbs; and alchemical recipes.

It is interesting that Hardjji signs all these pages with his monogram, even the ones purely derived from Western esotericism. But he seems to have progressively lost interest, his signature becoming sketchier until it is no more than a little cross. Then, in the middle of a section on “Botanical Magic,” it disappears for good. Was it from this point that Saint-Yves was left to his own devices? 22

With or without Hardjji’s cooperation, Saint-Yves seems to have been searching for a way to relate Western Hermeticism of the Renaissance type, with its emphasis on alchemy, Christian Kabbalah, and magical correspondences, to Hindu cosmogony and metaphysics as expressed in the primordial symbols of Vattanian. But his methods were practical as well as theoretical. At one point, early in his marriage, it is fairly certain that he experimented with laboratory alchemy. 23

He also practiced clairvoyance (or perhaps, on this occasion, employed a medium), for he encodes in Vattanian characters the following psychic warning: “Beware in eighteen months or two years of an assassination of my wife by a blond Russian in autumn. Stay occupied this autumn close to Marie. On Friday, June 17, 1887. Clairvoyance of degio [?].” 24 In fact, Marie-Victoire (who was Russian) lived till June 7, 1895, when she died at the age of 67. She then continued to manifest as Saint-Yves’ “Angel” and to inspire his later work. In 1896 he returned to the Hermetic notebook, which he had laid aside ten years earlier, and, blessed by her continuing presence, filled it with further schemes and developments. These now bore the name of the “Archeometer,” the universal system of knowledge on which he would work for another dozen years, leaving behind enough material for his disciples to compile imposing posthumous volumes.

But we must return to 1886, the year of Sanskrit lessons and Agartthian conversations. Did Hardjji know that Saint-Yves was writing another book—the present one—under the influence of his Oriental studies? The book was finished, typeset, and printed by the same publisher (Calmann Lévy) as had issued Saint-Yves’ Mission des Souverains, Mission des Ouvriers, and Mission des Juifs. To this series of “Missions” of sovereigns, workers, and Jews he now added the Mission de l’Inde en Europe; Mission de l’Europe en Asie : “Mission of India in Europe; Mission of Europe in Asia”—the original French title of the present volume.

To put it bluntly, this book takes the lid off Agarttha. The reader will learn that it is a hidden land somewhere in the East, beneath the surface of the earth, where a population of millions is ruled by a Sovereign Pontiff, the “Brâhatmah,” and his two colleagues the “Mahatma” and the “Mahanga.” This realm, Saint-Yves explains, was transferred underground and concealed from the surface-dwellers at the start of the Kali Yuga (the present dark age in the Hindu system of chronology), which he dates to about 3200 BCE. Agarttha has long enjoyed the benefits of a technology advanced far beyond our own, including gas lighting, railways, and air travel. Its government is the ideal one of “Synarchy,” which the surface races have lost ever since the schism that broke the Universal Empire in the fourth millennium BCE, and which Moses, Jesus, and Saint-Yves strove to restore. (This was the theme of Mission des Juifs. ) Now and then Agarttha sends emissaries to the upper world, of which it has a perfect knowledge. Not only the latest discoveries of modern man, but also the whole wisdom of the ages is enshrined in its libraries, engraved on stone in Vattanian characters. Among its secrets are those of the true relationship of body to soul, and the means to keep departed souls in communication with the living. When our world adopts Synarchic government, the time will be ripe for Agarttha to reveal itself, to our great spiritual and practical advantage. In order to speed this process, Saint-Yves includes in the book open letters to Queen Victoria, Emperor Alexander III of Russia, and Pope Leo III, inviting them to join in the great project. This was not quite as arrogant as it sounds, for he had a line to Queen Victoria through his friend the Earl of Lytton, and actually obtained her permission to dedicate a later work to her; 25 while through his wife, he was connected with the Russian aristocracy.