Chronicles From The Future: The amazing story of Paul Amadeus Dienach

However, the first centuries of the Eldere, even after the year 486 and the creation of the Rosernes Dal, was a one-sided era of technical civilisation and a true spiritual man, they say, would not have felt comfortable in such an environment of mechanocracy and materialism. The Valley of the Roses, Rosernes Dal, took a long time to pay off and many philosophers throughout history contend that the 9th century of the great intellectual creation is not itself a consequence of the directions of the Valley, nor exclusively the fruit of its spiritual influences. The Renaissance in spiritual values came late; approximately by 700 of their chronology.

The most characteristic features of the Eldere, their old age, is the prevalence of the ultimate and satisfactory order in the world, “the policy of the compass”, as they call it, which resulted in the rational course of collective life, good governance and administration, egalitarianism, universalism in political values—such as universal suffrage, equal rights, social justice, individual freedom, united sense of ethnicity and the highest personal safety—organised global production, abundance of food and all kinds of industrial products in general and generous distributions to the Cives

not based on their contribution to production, but on each person’s needs. In addition to all that, there was also a meticulous birth monitoring for the sake of human dignity. For the first time in history, so far, they had achieved high living standards of the entire population without exception and the participation of all in the positive exploitation of the goods of material culture!

And I, dazzled by the incredible number of images I saw on the Reigen-Swage, images of comfort and abundance in material goods, would prefer a thousand times to live a life travelling between Paris and Vienna after the Napoleonic wars... If I were to choose, I would gladly trade the mentally and socially insured restful life of the “master of the Eldere” with those decades. I’d gladly give up such a life of “safety and certainty for the future.” The Eldere

seemed to me extremely lifeless in its first six hundred years, judging of course from those bits of life that I manage to see, here, on the Reigen-Swage.

But Stefan and the others here more or less share the same opinion: that in the early centuries of the Eldere, peoples’ ability to experience an inner and more spiritual life was significantly reduced, nearly inexistent. Lulled by the sense of satisfaction concerning the abundance and quality of material goods and under the impression of happiness, as they say, the “thirst of the soul” had dwindled.

That's why they argue that the contribution of the Eldere

to the building of the true “inner culture” was minimal. That era only took pride in the quality standard of industrial goods and the more than sufficient production of them. Humans were considered numbers in statistical studies rather than personalities and spiritual entities. By “progress” they only meant economic and technological achievements. They conceived of happiness in terms of life comforts and adequate distributions. Happiness for them was an easy, enjoyable life with modest and limited esoteric thoughts. Prophets and artists no longer existed. Those who spoke of man’s metaphysical pain were considered morbid.

In a word, the Eldere was the era of the apotheosis of the technical and economic culture and the downturn of the inner culture, as Cornelius was telling the children of the Lain Institute some time ago.

The Eldere, he said, was an extension of prehistory—after the 20th century and until 2396 AD—an era of technical and economic prosperity. These latter forms of organisation and life spanned from my time until the 7th century of the new chronology. They say that the past generations were aware that no spirituality continues indefinitely with new achievements. After it reaches its peak, it begins to decline, the spiritual and moral foundations bend and in the end, the only thing that remains is the carcass of techno-culture. I think that what Cornelius was doing here was nothing more than telling the old version of our own Oswald Spengler, who spoke about the fall of the Western world.

So, this was the image of life in the Eldere

, at least from what I had seen on the Reigen-Swage and from what I heard from Lain, Cornelius and Stefan; and all this after the definitive establishment of the Retsstat on March 5th of our 2396 AD.

The great intellectual work and legacy of the past were not destroyed. They still existed but only few engaged with them. They were forgotten in libraries and warehouses without attracting the crowds with their old charm anymore…