AGARTTHA (I) by Mircea A.Tamas Ossendowski’s travel journal presented a good opportunity for Guénon to publish, in 1927, his jewel-book Le Roi du Monde, trying to put order in this for too long distorted and mystified myth about the subterranean center Agarttha and its Lord of the World. 1 Guénon preferred to combine d’Alveydre’s name “Agarttha” and Ossendowski’s title “the Lord of the World.” Curiously, after Le Roi du Monde appeared, the information about Agarttha stopped; no serious author heard, from reliable sources, about Agarttha anymore.2 It was said that the representatives of the Hindu (and Tibetan) tradition were unhappy with Guénon publishing the book and unveiling the secrets of Agarttha; they broke any connections with Guénon. In fact, Guénon did not unveil any new information, but presented the already known data in a purely traditional and intellectual manner; very cautiously, he used names and elements already published by others. Sure, there have been attempts to discover the mysterious realm, and we may mention Nicholas Roerich’s expedition. Roerich, a Russian, traveled at the beginning of the Twentieth Century to India, Mongolia and Tibet, in search of Agarttha, pushed by his theosophist wife. At the time Ossendowski’s book appeared in France, Roerich started his adventure in the “heart of Asia.”3 He mentions, in Ossendowski’s orthography, the legend of the mysterious subterranean realm Agharti ( Altai, p. 37), identifying it with Shambhala. Csoma already wrote about Shambhala in his Analysis, more than once,4 but Roerich was the one who promoted the mysterious center in three books, two of which are only a remake of the first one. His stories are of no great interest, and the theosophist influence is plainly visible; Roerich tried to connect Shambhala to the theosophists’ Mahâtmâs, in order to prove the validity of the theosophist theories. 5 The 1 2 3 4 5 “The publishing of Le Roi du Monde has an exceptional importance that regards not only the Occident but the whole traditional world. It is a true signe des temps of providential and merciful nature, and it proves Guénon’s function” (Gilis 13). Modern authors used though Agarttha, but usually in a very suspect and denigrator manner. R. P. Martin uses Guénon’s name in a dubious novel, where he writes about Asgärd, the Black Order, Hitler and de Gaulle (R. P. Martin, Le renversement ou La Boucane contre l’Ordre Noire , Guy Trédaniel, 1984). Jean Parvulesco discusses Martin’s novel, fantasizing that Asgärd of the Black Order is “the supreme transcendental center” (Jean Parvulesco, La spirale prophétique, Guy Trédaniel, 1986, pp. 133-137; Que vous a apporté René Guénon?, Dualpha, Paris, 2002, p. 130 ff.). We should mention that Ossendowski was a geologist and mines’ prospector, the same way Baron Ignaz von Born was; Roerich had archeology as his passion. The attraction to the subterranean levels is a sign of our Age, and sometimes it resembles to the violation of the graves. For Guénon, Roerich was an agent of the counterinitiation; on the other hand, Roerich was Julius Evola’s favorite painter. Csoma writes about the “fabulous Shambhala” (and its king, Dava Zang-Po), locating it in northern Asia (Csoma 184, 260, 280). See about Shambhala, Altai, pp. 15, 35, 256; Nicholas Roerich, Heart of Asia, Inner Traditions, 1990, pp. 88, 132. See about Mahâtmas, Altai, pp. 381, 384 (Roerich even mentions William Crooks, the spiritualist, to prove the existence of the mysterious Mahâtmas), Heart, p. 90. Roerich writes about the Lord of the World (Altai, p. 62), about the “black stone” (Altai, p. 343), but it seems that everything is borrowed from his predecessors, being unclear how much information he gathered himself during his voyage. Curiously, he writes about the “Tower of Shambhala” (Altai, p. 391, Nicholas Roerich, Shambhala, Inner Traditions, 1990, p. 3). Roerich advances a very suspect idea, stating that the Mongolians, seeing a picture of New York City, considered it the perfection of Shambhala ( Altai, p. 359)! On the other hand, a Lama declared that the great 1 More recently. Roerich mentions a “subterranean lake” under Potala (Shambhala. of course. they regain their real age. p. When René Guénon disappeared from this world. In a new translation. For the grand public. entering the current language as a synonym for “hidden paradise. Forever young and life without death (collection Petre Ispirescu). Marco Pallis openly expressed his grief. Camp David. “the land of eternal youth. his wife and two sons participating equally in this adventure. concluding that the only known center is Shâmbala. 1975. p. 129). Liber Memorialis. Pallis wrote about the Lord of the World and the mysterious subterranean realm.9 We will come back to this question regarding Buddhism. p. 202. 16). in an article René Guénon and Buddhism. Helena Roerich. and neither did the fact that. 20). right now we note that in the same article. p. on the contrary. “beyond oceans and countries”.” Marco Pallis was the one who connected this “invention” to Guénon. These two wrote favorable reviews. being a copy of a Romanian tale. p. a fragment of this stone was sent to aid in the foundation of the League of Nations! (Godwin 102). in 1933. Traditionnelles. In the Romanian fairy tale. stating that Lucius Ampelius was the first to mention the name of Agarttha. He based some of his affirmations on George Roerich. Les Belles Lettres. becomes older and older until he dies. which George Roerich suggested came from Sirius. Nicholas Roerich also affirms that he witnessed in Mongolia (1927) the flight of a UFO. Ampelius wrote about a city in Egypt. called Agartus (Jean-Pierre Laurant. built by Franklin Roosevelt. an imitation of Shambhala. Peaks and Lamas. Études sur l’Hindouisme. After Guénon published Le Roi du Monde.” thus banishing Agarttha forever to the realm of the fairy tales (Hendrickson 606). Nicholas Roerich’s expedition was one en famille. 6 We may note that Lost Horizon is itself a fairy tale. losing his magic youth. thinking that he became qualified in this domain 8. similar to Lake Zirchnitz. it seems situated somewhere up north and. Laurant touched on the problem. nobody mentioned a word about Agarttha. the hero reaches the primordial center. p. pp. 213). Shambhala is. Agarttha was declared a pure “invention. 1979. the origins of those theories that consider the gods and heroes as extraterrestrials. James Hilton issued the best-seller Lost Horizon. partially at least.” an aerolite. was improved under the influence of Guénon and Coomaraswamy. called Shangri-La. 361. describing an inaccessible and inviolable region in Tibet. Le sens caché dans l’oeuvre de René Guénon. the search for the subterranean realm went on. 1993. Agarttha being a name totally ignored in Asia. no.” yet remembering the ephemeral world he returns and. where he wandered. L’Age d’homme.fabulous Shambhala is not exactly a subterranean realm. was first called Shangri-La (Bernbaum 3). The famous presidential residence. 244). p. The whole family was implicated in the suspect affair regarding “the stone of Shambhala. Éd. The second edition of his book. one of Nicholas Roerich’s sons. Shambhala. like the zmei’s realm. George Roerich provided Pallis Shambhala is located far beyond the ocean. Agartus is mentioned not as a city but as architect of the Egyptian pyramids (L. finally. is not in his favor. Guénon’s views about Buddhism did not please him. published in a volume paying homage to Guénon at his death. Études Traditionnelles. trying to replace the sacred writings with “UFO science. as it usually happens in the modern scientific world. 1951. without any result. was involved with the theosophists. Shangri-La has the capacity to keep individuals young forever. and has nothing to do with the earth (Shambhala. Shangri-La surpassed by far the fame of Agarttha.” Most probably. being very supportive (René Guénon. quoting him more than once. that is.7 Pallis wandered through Tibet and India. and wrote some dubious books. this explains. a fact that. and then. 2). Ampelius. but if they leave this paradise. 6 7 8 9 2 . investigating Tibetan Buddhism and. 308. 293-294-295. like Roerich. the wife. oval and shining (Altai. in the heavenly domain. it is well-known that René Guénon took the Tradition and spiritual doctrines very seriously. treat insignificant elements belonging to the “gossip” domain and not doctrinal problems belonging to the sacred sciences field. He writes: “Agarttha signifie ‘insaisissable’ ou ‘inaccessible’ (et aussi ‘inviolable’. the 10 11 12 13 Les Dossiers H. of Peace.” because it is “the seat of the Peace. 49). Salem” (Roi. introduced a sentence in which he accepted “the sacred geometry and geography” as Guénon stated them in Le Roi du Monde. It is. but. Today. René Guénon. also sham (sam) in the Vedic writings means at the same time peace and bliss. voluntarily distorted some names. the title Lord of the World is a fantasy. Salem)” (Roi. having a “tabloid” mentality. 137). Anyway. and contestable (p. Marco Pallis had no rest. It is true that. We may note that in the same “file” Alain Daniélou considered Le Roi du Monde to be based on Ouspenski’s fantastic story. avoiding to attack Guénon directly. and in 1984. the Center of the World in Judeo-Christian tradition. Yet the Sanskrit primary meaning of Shambhala is that of “the residence of tranquility. and has no idea that Guénon doesn’t treat the “fantastic story” but the doctrinal and symbolic meaning of the center. which doesn’t mean at all a mot-à-mot translation of the name. 67). recalling that the “file” is dedicated to Guénon. never designated a real city. Guénon. This is very important. p. yet his fundamental work Le Roi du Monde is. despite the common opinion. 3 . shama means “divine quiet. The article is rather disappointing10. 1984. and invented others. a “metaphysical tale” if we are permitted to use such an expression. Strongly involved in a “crusade” against the occultists. Confessing to Godwin. Guénon reveals a subtle and elegant spiritual technique. Sanskr.13 The difference is that Shambhala is a name applied to the Center when that one was situated at the North Pole. Guénon writes: “the word Salem. of peace” and only secondary “of joy. he implicitly indicates the equivalence between Agarttha. reality. and his approach was always very direct.” Sure. In this context. however. 67). car c’est le ‘séjour de la Paix’. Pallis. 11 and not just a repetition of what he wrote in 1951. borrowed from Saint-Yves the idea of a subterranean realm. when a file on “René Guénon” was published. he participated with an article.with similar suspect information regarding Shambhala. p. Regarding the Sanskrit name of Agarttha. the cult of Rama too. a “subtle tale” full of allusions. if we consider it as a symbolical name of Melchizedek’s residence. we think that it represents one of Guénon’s “subtleties. “happiness”) (Bernbaum 270). Shambhala and Salem. Roi. When Guénon specifies that Agarttha signifies “inviolable.”12 We should not be surprised that Agarttha and Shambhala are equivalents of Salem. rest”. 47 ff). could be regarded as an equivalent of the term Agarttha” (Roi. Pallis’ conclusion was that Ossendowski. of course. but it reflects its inner and sacred significance. Nobody in India and Mongolia knew about Agarttha as this name is incompatible with Sanskrit. p. a general flaw. Bernbaum and others translate the word shambhala as “the source of happiness” (Sanskrit sham. many books or articles so called “traditional” or connected to Guénon. Melchizedek (Hebrews 7:1-3. at the end of his article. Daniélou mistakes Ossendowski with Ouspenski. on the top of Mount Meru. p. 145 ff. as a myth. voluntarily or not. Salem being the city of the Lord of the World. Hapel’s attempts to find valid etymologies for Agarttha appear as a misunderstanding of Guénon’s “subtlety” (Hapel 58). we would expect more essence from Pallis. theosophists and pseudo-spirituality. Le Roi du Monde et le problème des sources d’Ossendowski. L’Age d’Homme. p. Pallis calls Le Roi du Monde a “disaster” (Godwin 87). everything is just an imaginary tale of Western origin. peace. Guénon stresses that Agarttha is the residence of Salem. only Shambhala had. Shambhala is the spiritual center. and in consequence a thick mystery covers it. though underground and invisible.16 14 15 16 About the legends describing Shambhala and its location see Bernabaum’s book. the three supreme functions connected to the Lord of the World are well-known in Asia. Shambhala is at the extremity of the world. the Bodhisattva of Power and Master of Secret Teachings (Bernbaum 234). Agarttha refers to the hidden Center. zmei) is at “the extremity of the world. Rudra Chakrin. But we have to be careful: from an absolute point of view. the Bodhisattva of Wisdom. from Shambhala. that is. Charles-André Gilis. The last king of Shambhala will be Rudra Chakrin. Shambhala doesn’t exist anymore in our decayed world. Science sacrée. In the same way. being identical to Hindu Kalki-Avatâra. they are: Manjushri – the supreme function. Avalokitêshwara – the spiritual authority. Unfortunately. on the contrary. Agarttha. when that one became subterranean. and Vajrapânî – the temporal power (Gilis 15). At the same time. this thesis was developed in a new journal for traditional studies. There are two articles about the three supreme functions in the Tibetan Buddhism. Pundarika. where the real Shambhala hides.” beyond oceans and countries. Pascal Coumes reiterates Gilis’ statement about the triad Manjushri-Avalokitêshwara-Vajrapânî. the supreme Center. points out that. in the Occidental world: “The function of the supreme authority. like the other kings of Shambhala. having the Center of the World as abode.” In the second one. yet in other cases the same realm of the dragons (asuras. and Agarttha is underground. is exactly the function that Guénon had as his mission to represent in a direct way in the Western world. an incarnation of Manjushri. will come to put an end to the rotten and decayed world and start a new Golden Age. was an incarnation of Avalokitêshwara. is an aspect of the Lord of the World. the son of the last one being Manjushrikirti.” Science sacrée.Axis of the World. 4 . he was an incarnation of Vajrapani. in a chapter dedicated to the Lord of the World. he will fight and defeat the evil forces and will start a new Golden Age. an incarnation of Manjushri. Sucandra was followed by six religious kings (that is. kings combining the spiritual authority with the temporal power).15 More recently. there is no difference between Shambhala and Agarttha. and writes about Rudra Charkin and Shambhala. Some Tibetan legends consider Sucandra as the first king of Shambhala. and that and is why many legends about it circulated freely in Asia and Pallis. is still present.April 2002. despite Marco Pallis’ statement. the author. Kalki. and not underground. it is an initiatory journey symbolizing a spiritual realization within the intellect of the heart. the Bodhisattva of Compassion (Bernbaum 236). Gilis states that René Guénon’s mission was precisely to represent Agarttha. 3-4. We may note that in the first one Cyrille Gayat translates the Sanskrit Shambhala as “the source of joy. tries to decipher the secret meaning of the journey to Shambhala and gives a psychoanalytical interpretation far from its real and truthful significance. the Savior. Bernbaum and others could learn about them. The guidebooks to Shambhala describe a journey very similar to those found in the Romanian fairy tales 14. instead of limiting himself to a presentation of various data regarding Shambhala. at the Extreme North. the immediate meaning of the subterranean realm is that of “the other world” or “the land of the dragons ( zmei)”. In the Romanian fairy tales. Manjushrikirti’s son. nos. September 2001. yet nobody listened.” especially due to the theosophists’ intervention. the more different Buddhism seems to be in comparison to Hinduism. Buddhism was a schism. In an article written at the end of 1924. hoping that the Western mentality was better prepared now to see the real face of Buddha. a revolt against Brahmanism. In his time. In 1945. and published in Les cahiers du mois in 1925. could already be read in Saint-Yves’ book: “après sa fuite. the theosophists. helped him. For d’Alveydre. hence. SaintYves wrote. as a consequence of the Guénon-Coomaraswamy encounter. 1 . and what did not affect the metaphysical kernel. the former modified some paragraphs about Buddhism. This scenario of Buddha coming back from Agarttha only with scraps of knowledge. In time. Guénon’s key objective was to resurrect the traditional mentality of the Occident. severely condemning everything that could be a temptation. 304). aiming at the installation of a “belle petite anarchie” (Alveydre 84). ce que sa mémoire avait été capable de retenir” (Alveydre 96). There is a detail in Ossendowski’s work that seems conspicuously suspect: “The blissful Sakkia Mouni found on one mountain top tablets of stone carrying words which he only understood in his old age and afterwards penetrated into the Kingdom of Agharti. That is why Roerich tried to link Shambhala to Mahâtmâs. and Guénon. involuntarily. “Çakya-Mouni was not allowed to open the gates of the main Sanctuary (of Agarttha). Guénon reluctantly accepted a change in his attitude regarding Buddhism. he followed a strategy that allowed him to exercise his sacred function. the promoters of a distorted and illusory Buddhism in Occident. in which he states: “Mr.” Of course. and it seems that Pallis. from which he brought back crumbs of the sacred learning preserved in his memory” (Oss. kept in his memory. He stated it clearly and loudly. he had to be without mercy. it is more difficult to see any difference. In the Western world. when Ananda Coomaraswamy started to publish his works. The fact of the matter is that Guénon modified only what he considered opportune to modify. Coomaraswamy remarks that the more superficially it is studied. Guénon wrote a review regarding Coomaraswamy’s Hinduism and Buddhism. foresees that the latter will be accused of plagiarism and lists a series of “coincidences.” incorporated later into Le Roi du Monde. noting the concordance between Saint-Yves and Ossendowski. Can we accept the fact that they have denigrated their own religion? To answer this we have to go back to Guénon. en toute hâte. occultism devastated the Western minds. could not accept this scenario. Ossendowski’s sources are Mongolian Buddhists. Pallis described how he persuaded Guénon to change or skip the unfavorable paragraphs concerning Buddhism in his books. had to shake the contemporary mentality. Buddhism is one of these “temptations. Guénon rejects the plagiarism thesis (Hapel 49-50). yet one of the motives for doing so is that the theosophists formulated it feeling that their position and theories were in danger (especially the question of Mahâtmâs) due to Ossendowski. the latter modified his entire intellectual perspective. as a consequence. Guénon. le fondateur du Bouddhisme ne put que dicter à ses premiers disciples. In the 1951 article. where Brâhatmah reigns. Tamas The opinion that Ossendowski would have plagiarized Saint-Yves d’Alveydre is not new and not without some grounds.AGARTTHA (II) by Mircea A. yet if it is studied more profoundly.17 17 We may note that if. it seems: Guénon published only in accordance with the circumstances. and his writings are a question of opportunity.” yet “the Buddhists were meritorious and virtuous vulgarizers. about a redeemer Buddha. published in 1939 at Éd. Buddha was a providential reformer. And Saint-Yves’ story about Irshou. not the primary one. this part is suppressed in other editions. but. 212. Traditionnelles. 302). VI. as d’Alveydre did. that “Buddhism in India represents a heterodox development. 204. Éd. the negative effects of the war upon the theosophists’ strength. Yet we have to keep in mind that Coomaraswamy also said.” he didn’t consider Buddhism a revolt. Traditionnelles. estimating that these two have somehow received genuine initiation data. 194).” His vision was an evolutionist. La révolte des Kshatriyas).We have to understand that Guénon cannot be measured with the square but with the compass. 18 19 20 2 . Guénon reviewed this statement and deemed only the deviated Buddhism. Fabre d’Olivet and d’Alveydre’s heritage. Buddha belonging to this caste. was initially mentioned by d’Olivet (Olivet 252). aurait vu les portes de l’Agarttha se fermer devant lui” (Roi. 1939. 228). of Fabre d’Olivet. Guénon presented Buddhism as a revolt of Kshatriyas (the warrior caste). In Le Roi du Monde. Buddha being legitimated by the circumstances of the present cosmic cycle. is reflected by Jainism and Buddhism” (Études sur l’Hindouisme. Guénon considered it opportune to use. For Guénon. Bruno Hapel assigned a chapter to the Buddhist problem. d’Olivet regarded the human history as a series of cycles. persuaded Guénon to give up d’Alveydre’s theory and come back to the older idea. first edition. all that is metaphysically ‘correct’ ( pramiti) in its ontology and symbolism. se nommait Kousha. 226).19 Guénon embraces Saint-Yves and Ossendowski’s opinion when he writes: “Shâkya-Muni. as the final one. Coomaraswamy. but correcting his errors and reinstalling his (and d’Alveydre’s) heritage on a traditional basis. p. maybe. 1991. not a traditional one. He was the keeper of metaphysical truths. and his schism. for him. 1998. the city of the solar dynasty (Olivet 238). D’Olivet narrated at length about the Cycle of Ram. the two esoteric thinkers constituted a good opportunity to penetrate the Western milieu and adjust its mentality. later on. as being inspired by this revolt. We have at hand the second edition. functions of opportunity. Fabre d’Olivet published his History of Humankind in 1822. p. d’Alveydre followed d’Olivet closely.18 Influenced by the French Revolution. Guénon accepted d’Olivet. first edition. like Orpheus and Moses. bringing into power the white. which deserved to be used (being already familiar to the Western mind) to transmit some higher spiritual learning. humankind heading to a “golden” future. Fabre d’Olivet was the one who introduced the title “Lord of the World”: “Le premier Khan que Ram sacra pour être le souverain Roi du Monde. Guénon’s strategy becomes so much more evident. of immutable spiritual knowledge that he dressed in various garments. Borean race (Olivet 147. Elements of Buddhist Iconography. but this is an exact copy of the first one. alors qu’il projetait sa révolte contre le Brâhmanisme. d’Olivet considering the Golden Age. Fabre d’Olivet. Ananda Coomaraswamy’s researches20 and. p. regarding Ram as a Druid who conquered Asia. Buddha himself never pretended to teach a new doctrine” (Études sur l’Hindouisme. Munshiram Manoharlal Publishers. the son of emperor Ougra. Curiously. in a review of an article Coomaraswamy wrote in 1935. which is normally the first Age. 3). in 1935. Histoire philosophique du genre humain. the link between two cycles being a “revolution. He stressed that in Autorité spirituelle et pouvoir temporel (chap. and Buddhism was the “crowning of the Cult of Ram” (Olivet 289. Though. quoting him from time to time. 17). being derived from the primordial tradition” (Ananda K. for example. hoping that the Buddhism was admired especially for what it wasn’t. even though d’Olivet liked the term “revolution. p.” having his capital at Ayodhya. Guénon states: “The author also remarks that the revolt of the temporal power ( kshatra) against the spiritual authority ( brahma). comparing Guénon’s texts of different editions. the triad Providence. mentioned by Ossendowski. who dares to embark upon a quest to find Paradise?25 Guénon wrote in his article of 1924: Everywhere. 67. he said: “The idea of the Lord of the World is very old in Asia. 73). The same way he used Buddhism only as a particular application to illustrate the doctrine of the cosmic cycles and the revolt of the warrior caste. Obviously. We remark that Guénon didn’t mention Shambhala. reviewing one of Coomaraswamy’s articles. regardless of its various locations during the ages. was something other than Buddhism ( Roi. before being named Paradêsha. that is. as we already said.” organized in 1924. 44). obviously. p. only to have a starting point for his metaphysical and symbolic developments (Roi. Moreover. in all the traditions of the world. Guénon establishes equality between Agarttha and the Paradise. Maybe not without reason in the first two editions of Le Roi du Monde the chapters did not have titles. in Mongolia. 24 It is absurd to contest Agarttha’s existence or even to try to find its location. p. Agarttha bore another name. he used Agarttha because the stories of d’Alveydre and Ossendowski were very close to the genuine traditional version about an underground center and opposite to the occultists’ and theosophists’ fantasies. which compose the Tibetan Buddhism” (Hapel 36). Will. where Guénon joined Ossendowski. Guénon writes about the mysterious city of Shambhala and its king Kalki (Études sur l’Hindouisme. we have to accept that the Mongolians regarded Buddhism only as a part of the supreme learning. we find stated the existence of a 21 22 23 24 25 Unfortunately. These developments – Guénon stresses – are beyond Ossendowski’s and Saint-Yves’ individualities and even beyond Guénon’s individuality. 35. who indistinctly called the center Paradêsha and Agarttha (Alveydre 23. Guénon also wrote that. as Dante used historical details to expose his initiatory voyage. knew about it 23. Destiny. 3 . 74). but indicates that symbolically Agarttha is also a “polar” city. prior to Kali-Yuga (the Iron Age). we reached the great dilemma: what did Agarttha represent to Guénon? René Guénon strongly stated that he knew about the myth of a subterranean realm in Asia “from absolute different sources” than Saint-Yves and Ossendowski ( Roi. we have to equally accept the symbolism of Agarttha. only its “sentimental” part. from which was derived Western “paradise” (Roi. before disappearing from the visible world. remains always a “polar” center (in a symbolic sense) (Guénon. 83). even though Guénon accepted some of d’Olivet’s fundamental ideas. He writes that. Roi. p. the book being written in the manner of a fairy tale. In 1940. We stress that. his hopes have been not fulfilled. 9). He quoted Ossendowski. such as the Cycle of Ram. 11)22. pp. the center was called Tula (Roi. the title Lord of the World. Guénon used Agarttha to teach the symbolism of the center and the meaning of the Lord of the World. p. and even d’Alveydre. Guénon offers us a key. he rejected his idea about Buddha’s regenerative role in respect to Brahmanism. p. Agarttha was called Paradêsha. even though he. supposedly located at the North Pole. At a “round table. and if we are ready to accept the symbolism of the Paradise. and later he explains that.21 Guénon’s change of perspective left Ossendowski without any cover for his statement about Buddha’s incomplete divine knowledge. this remark alludes to Shambhala. p. the Cult of Rama. One of the reasons was Guénon’s concern that the Western mind would not understand the spiritual aspect of Buddhism. At the same time. and we may wonder if he did not borrow this part from d’Alveydre. In fact. Guénon accepts Saint Yves’ terminology. Eventually.Occidental mentality would understand the difference between the primitive Buddhism and the later deviations. 246). and had always an important role in the Hindu and Shivait traditions. 72). and thus we can understand Guénon’s statement that. Or. he specifies that the Center of the World (the Earthly Paradise). “the supreme land” (in Sanskrit). 1936). applies to Manu. The head of such an organization. (Hapel 52) In his letters to Vasile Lovinescu. par laquelle la Sagesse primordiale se communique à travers les âges à ceux qui sont capables de la recevoir. but a divine principle. Maybe that is the reason why it is useless to search Guénon’s “spiritual masters. what he really designates is a principle. through an organization charged to preserve the sacred tradition of non-human origin. il s’identifie réellement au principe dont il est comme l’expression humaine.’ pris dans son acception la plus élevée. this is what both Saint-Yves and Ossendowski failed to accomplish. représentant en quelque sorte Manu luimême. like Rosy Cross. pourra légitimement en porter le titre et les attributs. and.” Regarding the Lord of the World. At the beginning of his book. Manu. 13-14) 26 27 The title “Lord of the World. this principle. Tel est bien le cas de l’ Agarttha. et il est en même temps l’archétype de l’homme considéré spécialement en tant qu’être pensant (en sanscrit mânava). Le chef d’une telle organisation. et même. Ce nom. has to be understood literarily. ce qu’il désigne en réalité. can have his title and attributes. si ce centre a recueilli. even more. never operating in the outside world. ne désigne nullement un personage historique ou plus ou moins légendaire. due to his 4 . manifests itself through a spiritual center established in the terrestrial world. ce qu’il importe essentiellement de remarquer ici. he also is the prototype of the humankind. par une organisation chargée de conserver intégralement le dépôt de la tradition sacrée. the latter was incapable to do it. at its highest level. Le titre de ‘Roi du Monde.27 (Roi. Guénon is very explicit. dont le nom se retrouve. some parts of their narrative have the appearance of fantasy. never has a member of Agarttha designated himself as such (Aug. and what presents an exclusive symbolic significance. What can be clearer? After defining the Lord of the World. representing somehow Manu himself. par le degré de connaissance qu’il doit avoir atteint pour pouvoir exercer sa fonction. not a historical or legendary character. hidden from the profane eyes. c’est ce que ce principe (that is. l’Intelligence cosmique qui réfléchit la Lumière spirituelle pure et formule la Loi (Dharma). however.26 (Roi. Fabre d’Olivet wrote the same thing: “On entend par Menou (sic) l’Intelligence législatrice. chez un grand nombre de peuples anciens. the supreme head of Agarttha. the cosmic Intelligence that reflects the pure spiritual Light. p. pp. a cosmic function. in those traditions. he defines exactly what this means: the Lord of the World is not an individual. 13) One hundred years earlier. 1934). even though many have been influenced directly or indirectly by Agarttha. et devant lequel son individualité disparaît. Manu is not an ordinary individual or a legendary character. l’héritage de l’antique «dynastie solaire» qui faisait remonter son origine à Manu du cycle actuel. c’est un principe. s’applique proprement à Manu. those members. la plus complète et en même temps la plus rigoureuse. and. d’origine «non-humaine» (apaurushêya). for that reason. The difficulty is to recognize what. sous de formes diverses. le Législateur primordial et universel. Guénon writes. d’ailleurs. qui préside sur la Terre d’un déluge à l’autre” (Olivet 238).spiritual center. Guénon stresses that Agarttha is the abode of the primordial Tradition (Jan. Manu) peut être manifesté par un centre spirituel établi dans le monde terrestre.” Guénon writes. no historical character can be designated as a member of Agarttha. Guénon writes: D’autre part. the universal and primordial Legislator. comme l’indique Saint-Yves. and were motivated mainly by curiosity. in ancient times. a “folkloric” etymology was assumed for Agartala. doesn’t suggest that we can discover this center on a profane geographical map. manifested himself in our terrestrial world. who. a Tula in Russia.” We note. and even though. It was said that nobody in Asia knew anything about Agarttha. pp. the name exists. a hundred years after its birth. near the geomagnetic pole. and a Tula in Mexico. that is why the flood couldn’t reach the Earthly Paradise. but Soulages understood that it was a symbolic entrance ( Que vous. inheriting this portion of land. asked a native from the south of India about the location of the mysterious center. this center is at the border between Heaven and Earth. for example. The name of the new capitalcity is Agartala. the statement of Gaudart de Soulages. Despite Marco Pallis who stressed that nobody knows anything about this name in India. The old capital. and he built the city to escape the tumult of the crowded cities. yet in a Bengali book we found some “legends” about this name. There are not too many data about Agartala. 110-1. who was very interested in Agarttha. Agar Fa. Puran Haveli. of a Hindu-Mongolian dynasty. 28 It is said that Agartala was named after a big old tree. like pradesh. and in 1969. Agartala. 1994. but how much is known today about a place called Paradise? Besides the fact that Pallis and others like him came too late into this quest. Pharma Keelaema. Agru (in Bengali. Andhra Pradesh. pp. around 1850. it is more plausible to consider that Agartala is a reflex of the subterranean center. Similarly. remained in our world. it is no more than an echo of mythical data. the primeval name of the supreme center. situated east of Bangladesh. Like in the case of the name Tripura. shows different regions called Uttar Pradesh. Agarttha. on top of the Mount of Purgatory (Roi. the supreme principle. 43-4). situated on the top of Mount Meru. is now known as “the old Agartala. when Pallis published his article. the answer was that Agarttha exists and its entrance is near Calcutta. Another legend suggests that the great king Dangor Fa had a son.” another appellation in the Hindu tradition for the Three Worlds. all of them appearing as “supreme lands. the merchants and passersby used to rest under this tree. Tula. 5 . 28 knowledge needed for his function. even though affirms that Agarttha is the spiritual center through which Manu. Maharaja Krishna Kishore Manikya. and in 1951. being its human expression. he identifies himself with the principle.” but it is more plausible to consider the Sanskrit meaning of Tripura: “The Three Cities. named it after him. The map of India. it was probably pretty well-known in India. That is the case of Agarttha. “water” and pra. and we find a Thule in Greenland. This spiritual center – Guénon writes – is beyond our terrestrial world (the world of changes).” yet in reality they are just projections in the world and shadows of what initially and symbolically meant Paradêsha. at Pondichéry.The last quotation. The name Tripura was derived from a king Tripura found in Mahâbhârata or even from tui. born in India. “near. the “supreme center” that can be also considered “the highest land” and thus. as a curiosity. The same thing happened to Agarttha. Madhya Pradesh. selected a new place for the capital-city of his small province Tripura. A similar legend says that Maharaja Krishna Kishore Manikya himself named the land under the shade of the Agru Tree. Aquillaria Agollocha in English). Calcutta is in the vicinity of Agartala). nevertheless. Agartalara itibrtta (in Bengali). Jagadisa Gana-Caudhuri. they also did not know how to see.