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Rene' Schwaller de Lubixz And The Intelligence of the Heart

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Author Topic: Rene' Schwaller de Lubixz And The Intelligence of the Heart  (Read 1122 times)
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« on: November 12, 2007, 06:39:30 pm »

Esoteric Politics

Schwaller found himself moving toward more political methods of embodying esoteric wisdom. He had already met the mystical poet O. V. de Lubicz Milosz, who had bestowed a knighthood on him. Heraldry and chivalric virtue became central items in Schwaller's personal philosophy. As he wrote in Nature Word, "The proper path leads you first in search of your ‘Totem,’ that is to a spiritual Heraldry." This is because "you cannot step into the shoes of another person, for you are yourself a whole, a particular aspect of universal Consciousness." He had also received his mystical name, "Aor" or "intellectual light" in Hebrew. In later years, his students would address him in this way.

Esotericism demands that one not only deal with esoteric truth intellectually, but as a living practice. Around this time, Schwaller took this maxim to heart and set out to bring to post World War I French politics some of the values and ideals of esotericism.

The merger of politics and esotericism was not uncommon in the Europe devastated by World War I. Rudolf Steiner had written something of a political bestseller with his book on the restructuring of Europe, The Threefold Commonwealth (1919). But Schwaller's political views were very different from Steiner's. Les Veilleurs ("The Watchmen" or "Vigilant Ones"), the political society Schwaller and Milosz began, espoused a decidedly conservative and elitist philosophy. Aside from a few exceptions, this seems common to many occult thinkers at that time, from W. B. Yeats to the more dubious individuals making up the notorious Thule Society. (Oddly enough, Rudolf Hess, a member of the Thule Society, was also one of "The Vigilant Ones.") Isha Schwaller de Lubicz, Schwaller's wife (herself the author of a strange work of Egyptian esoterica, Her-Bak), wrote that the aims of Les Veilleurs included "the common defense of the principles of human rights . . . the supreme safeguards of . . . independence."

Yet according to André VandenBroeck, author of Al-Kemi: Hermetic, Occult, Political and Private Aspects of R. A. Schwaller de Lubicz (1987), these sentiments mixed with less democratic views--as well as a taste for dark shirts, riding pants, and boots—a questionable fashion statement in the years leading up to Hitler. A distaste for modern society and civilization runs throughout Schwaller's writings, a dissatisfaction with "mass man," a Nietzschean disdain of "the herd" that he shares with other esoteric thinkers like Julius Evola and René Guénon. It is clear that individuals like Schwaller would find our increasingly lowest-common-denominator society revolting, and we must see his interest in the pharaonic theocracy of ancient Egypt in light of his belief in the absolute value of the individual consciousness in a time of increasing spiritual and cultural mediocrity. But Schwaller's belief that contemporary human beings are by and large degenerate and his faith in an esoteric elite preparing for a spiritual renaissance often smack unappetizingly of less philosophically informed attempts to reestablish "traditional values" in the modern world.

Schwaller soon realized that politics are an unwieldy vehicle for truth and accepted that a literal theocracy wasn't feasible in his time. From the chivalric Les Veilleurs, he moved to a more withdrawn, communal approach. In the 1920s, René and Isha moved to Switzerland and established Suhalia, a center for research in a variety of scientific and alchemical studies. Physics, chemistry, microphotography, homeopathy, astronomy, woodworking, printing, weaving, glassmaking, and theatre--all found a place in Suhalia. There Schwaller developed a motor that ran on vegetable oil, which he hoped would help France to use less gasoline, an ecological vision ahead of its time. A ship designed according to the "principle of number and proportion" showed considerable capacity for speed and balance. At the same time he studied botany, and perfected his method of producing "alchemical glass."

Also at Suhalia, Schwaller's views on the evolution of consciousness began to coalesce. In a book distributed to his students called L'Appel du feu (1926), he recorded a series of inspirations via a higher intelligence that he called "Aor." These revealed to him the true significance of time, space, measure, and harmony. The basic insight was to think simply, to abstract oneself from time and space, and to "consider only the aspect common to every thing and every living impulse." As he would later write, "To cultivate oneself to be simple and to see simply is the first task of anyone wishing to approach the sacred symbolism of Ancient Egypt." This is necessary because "the obvious blinds us," the obvious being our perception of the world via cerebral consciousness alone, which divides, analyzes, and "granulates" experience--Bergson's "static perception." Schwaller would later discover that the Egyptians associated this type of consciousness with the "evil" god Set; its opposite, the "intelligence of the heart," they associated with Horus.

Schwaller claimed that the knowledge he received at Suhalia was from a past life. Like Plato, Schwaller believed that all real knowledge is a kind of re-membering--a bringing back together what had been separated, a reparation of the "primordial scission."

Suhalia continued until 1929, when finances caused Schwaller to shut it down. The next few years were spent at Grasse and aboard his yacht. Two years of comparative solitude in Palma de Mallorca ended with the outbreak of the Spanish Civil War. The moment seemed right to follow up an idea Isha and René had toyed with for some time--a journey to Egypt.
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Your mind understands what you have been taught; your heart what is true.

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