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

Each one of them had kept Dienach’s actual manuscripts for several weeks and months and had read them to the end. However, their impressions of the manuscripts varied.

The German history professor told me, upon returning the manuscripts, that Dienach was not a simple professor of mediocre education, as I thought at the time. He was, he says, a great personality of the Western European spirit, a true spiritual leader of the white race, a prophet inspired by God, inspired by the love and thirst to contribute to the survival of the Western civilisation. He also added that Dienach foretells the Yellow Peril and the terrible wars of the 23rd century and calls upon Europeans to be infused with the need of a single national consciousness and a pan-European political community. In the case of Dienach, the German historian told me, the time succession between theorists and pragmatists is repeated as it had occurred in both great revolutions: the French one of 1789 and the Russian one of 1917. Twentieth century Dienach stands, he says, before the great fighters of the following centuries, before the European political leaders and the warlords of the 23rd century as their ideological and theoretical forerunner. In other words, he is what Voltaire, Rousseau, Montesquieu, the Encyclopaedists and other 18th-century thinkers more or less were before the orators of constituent national assemblies and the military leaders of the bourgeoisie during the last ten years of the 18th century in France.

“You Greeks have the term ‘teacher of the nation’,” he said. “So, Dienach was a true teacher of the nation, but with a different meaning from yours, a much broader one: a meaning regarding the ethnological, territorial and mostly cultural scope of the Western European spirit.”

However, I remember the German professor being on a different train of thought on another day:

“In Dienach’s texts one can distinguish two opposing ideological tendencies. On the one hand, the voice of the 19th century onwards, the centuries of a materialistic view of the world and life, the centuries of technocracy. On the other hand, there is the voice of the Nojere as Dienach would call it (3382 AD). This former’s motto is that the proper pragmatic viewing of life, the world and scientific thinking succeeded the immature time period of naive faith. Our 19th century,” he says, “introduced us to science and put an end to the ‘theological prejudices’ of past times. Research methods in natural sciences led us to the knowledge of things as they truly are. It also showed the true nature of man (a biochemical laboratory of marvellous hereditary mental abilities) and the world (the natural universe with its material elements, with matter-energy and the powers they encompass as well as the laws of celestial mechanics). It also became evident that men, prompted by the fear of death and the bitter realisation of their ephemeral biological fate, created religions, God, the Beyond, the distinction between bad and good as well as life after death as a justification of virtue.

The Nojere

(986 of the ‘new chronology’) proves these things to be faulty. They are, he says, on a merely human scale. They are only what the finite cognitive potential of human-recipients has the ability to perceive. It is only what is perceived by this particular biological species on this grain of sand of the divine strand, which encompasses countless inhabited spheres. The conviction of this ‘new age’ is that the ontological reality, as objectively existing, is entirely different. It has such a hyper-cosmic and superb beauty and such a cognitively impenetrable and ‘unlikely’ grandeur that it finds something very different before it—another ‘side’ of it; only a simpler one. It is the natural universe and life in its entirety along with whatever falls under our cognitive abilities: the senses, the intellect, rationality etc. Before it, all that was said by the greatest religions in their dogmas, the most ‘undoubtable’ truths in natural sciences—via the method of ‘scientific’ research—and the highest cosmic-theoretical conceptions as well as the most valued expressions in metaphysical faith all seem naive and childish. This reality is ‘something inconceivably big’.”

The German historian’s son was of a different opinion: