Commenti disabilitati su « Short notes on Joachim of Fiore, Pythagorean » presented at the Conference organized by the Gunesh Cultural Association on August 27, 2016

(For the original version in Italian see the « Italia » section of my old Jurassic site )

1 ) Introduction

2 ) The Republic of Plato and the « Noble lie »

3 ) The Republic of Joachim or the New Order Project shown in Table XII of the Liber Figurarum.

4  ) The Joachimite dialectics of the becoming versus the steady state system of Peter the Lombard.

5  ) Conclusion: Rediscovering the spirit of Jure Vetere.


  1. Introduction: There are two ways of apprehending reality: science and narration.

1 ) Science is necessarily egalitarian because every discourse presupposes interlocutors belonging to the same human species. They share the same “inter-subjective” space. The search for truth implies the possibility of falsifying the advanced theses and therefore supposes open debates.

2 ) Narration can be either pedagogical or exclusivist. Pedagogical narrations were useful before the generalization of public education. Exclusivist narrations aim to block the path of science in order to maintain human inequality.

The Pythagoreans proceeded scientifically. Only after the violent destruction of their School by Cilone of Crotone they took refuge in the underground transmitting their scientific knowledge to their disciples who were variously initiated. In the Middle Ages these were mainly the architects, the monks, the doctors and the objective alchemists, that is, those worried by the refining and production processes of metals necessary for trade or war.

The transmission of knowledge to the masses, then largely uneducated, took place through educational narratives proposed in the form of myths and religions – with their rituals.

We will prove that Joachim is a partisan of science. We can already provide two illustrations. The first one concerns the 3 Ages proposed by the Calabrian Abbot. These combine the psychological and intellectual development of the person with the historical becoming, a central thesis that is found later in the approach developed by the modern founder of the Science of History, namely Giambattista Vico, more particularly in his Autobiography and in his New Science. The second concerns scientific teaching as opposed to the teaching of narrations. While Joachim takes great care in illustrating his major theses with « figures », he also thinks that the times have come to replace teaching mythology with scientific discourse. This attitude is evident, for example, with respect to the overcoming of the Eucharist. Here, the Calabrian Abbot does not hesitate to demonstrate that, if the substitution of symbolic sacrifice to real sacrifice was a progress, now for him the first must give way to Ethics, that is to say to the responsibility of every human consciousness informed by science or enlightened by the Spirit Holy. This represents a leap of civilization. A. Vacant notes: « As the immolation of the Easter lamb ends with Christ, so with the manifestation of the Holy Spirit the use of every figure will cease. » (1) Many historians of religions have insisted on the importance of the transition from real sacrifice to symbolic sacrifice. Joachim went further with great consistency since he thought that an educated consciousness no longer needs intermediation not even symbolic ones, to live in an ethical way.

  1. The Republic of Plato and the “Noble lie”

In his most famous work, Plato explains the didactic role of the “well-intentioned lie” in opposition to “falsehood in words”, that is to say, to false narratives. Plato presents a Reformed City capable of ensuring individual and collective Good. But if the City was thought in a scientific manner, the question remained how to make it acceptable to all its members. The question is the same for all social reformers, among whom the first of the modern reformers, Jean-Jacques Rousseau. Not content with writing the Social Contract, he wrote two draft constitution projects, one for Corsica and one for Poland, taking into account their respective contexts and thus inaugurating the transition theory. The City of Plato therefore remains a point of reference for all attempts at further social reform, including as we will see, the New Order Project of Joachim of Fiore. In the Republic, Plato proposes a radical reform of the City, that is to say of life in the Community.

This reform aimed to create a City or Res-public able to afford to each of its members the possibility to express their own personality, thus optimizing the common good. The evaluation criterion was ethico-political – to use Gramsci’s term – both from the individual and the collective points of view. What matters is the renunciation of evil and the progressive journey from the Good – that is, the utilitarian Good – to the disinterested or spiritual Good, the stage at which Man and Humanity become free, thus fully realizing their potential. (In French, one can more directly distinguish between what is merely « Bon » and what is « Bien ».) To implement this reform of the Republic, Socrates proposed various institutions, in addition to the development of a suitable educational system that respected human diversity. These institutions had to guarantee the stability of the City. In brief, the exact opposite of the current regressive reforms of the educational system, for instance that known as « buona scuola » which is nothing else than a typical Renzi-Gutgeldian obscurantist, nepotist – see the role assigned to the rectors  – and exclusivist project, in truth one that is shared transversally by the current subservient and largely incompetent « élite » of the Peninsula . (See the « Educazione » Categoria in this same site as well as the chapter « Spoliation » of my Pour Marx, contre le nihilisme, in Download Now, section Livres-Books of .) The proposed social hierarchy worked as follows, respecting the three functions of the soul – or, in modern terms, of consciousness – that is, Reason, Anger and Desire, a Triptych that refers to the head, the heart and the belly as well as to wisdom, courage and temperance.

This social trinity was symbolized by three metals: Gold: the magistrates / the head / the wisdom Silver: the guardians / the heart / the courage Bronze / iron: the producers / the belly / temperance We are not dealing here with the usual Indo-European caste system – for example according to Dumézil – in which the position is hereditary. In India, castes have always been multiple – according to needs – and the general scheme is more quaternary than Trinitarian. In the Republic of Socrates-Plato, that is in the Pythagorean republic, the flexibility of the construction is ensured through education, therefore through the authentic social mobility that derives from it. In fact, in his Menon Plato shows how maïeutics can allow the uncouth young slave to rediscover the demonstration of the doubling of the square. Even Aristotle – see his Politics – knew that there are no races or elected groups, slavery having as its sole basis the fortune of war. This Socratic construction is not antithetical to human equality, on the contrary it presupposes it.

The problem of the reproductive stability of this construction remains. This stability cannot rest only on the shoulders of magistrates and guardians. It must emanate from a more general political consensus.

As we said above, this problem confronts all the reformists as well as the Ancient and Modern revolutionaries, from Joachim of Fiore, Giordano Bruno, Campanella, Thomas More, G. Vico, J.J Rousseau, Babeuf and Thomas Paine to the Marxists for the contemporary World. In this perspective, to support the role assigned to education, Socrates resorts to a myth. In reality to two myths: 1) That of the “metallic” distinction of the souls between themselves, which from an educational perspective raises the question of the most adequate processes of socialization. This myth gives rise to various social rituals. 2) The proto-religious Myth of Er of Pamphylia with which Plato closes his masterpiece, the Republic. Here, the question is how to support individuals in their path aimed at perfecting their consciousness. (2) It is therefore a question of “well-intentioned lies” or “noble lies” that are intended to play a didactic role to support the progressive journey of souls – or consciousness – towards the ethico-political Higher Good (Bien ) and therefore towards human emancipation within the reformed City. As we will see, this role assigned to pedagogical narration is essential for Joachim, above all as a transition to the Age of the Spirit. It forms the heart of his concordance system. It does not hurt to summarize the Myth of Er of Pamphylia because once you substitute Pythagorean metempsychosis with the Egyptian-Christian resurrection, the scene displays many essential similarities with the Christian mental imagery.

Er tells of his return from the world of the dead. The souls arrive in a wonderful prairie to be judged. The judgment multiplies by 10 their actions both for good and for bad actions. The souls, according to the judgment, are directed towards one of the double chasms that leads on the right to the sky and on the left to the underground for 1000 years of happiness or suffering. (Michelangelo’s fresco the Last Judgment as well as the circles of Dante’s Divina Commedia with their economy of joys and pains find their inspiration here.) Socratic reincarnation aims to encourage the earthly path of consciousness to an Higher Good. For Clement of Alexandria, the Myth of Er referred to certain aspects of the reforms by Zoroaster known to Pythagoras, a contemporary of Buddha, and by Socrates and used by both them critically. Monotheism results from a Pythagorean-Socratic creation. Even the Greek Gods are judged according to the Idea of Higher ​​Good and subjected to it, or rather repudiated by it. The Old Testament still spoke of Eloim in the plural. To conclude this part, I stress that religion or rather spirituality is not an opium of the people, it is a narrative. It becomes obscurantist and harmful when it contradicts the path of science, including when it conceals the Marxist theory of psychoanalysis which I proposed as a definitive refutation of bourgeois quack theories, in particular that of the charlatan, inegalitarian and exclusivist S. Freud. (3)

In fact, in order to dispel any doubt his readers might entertain, Plato weaves the essential Pythagorean cosmology in the Myth of Er. That is, the seven planets plus the « fixed » stars, all connected by Ananke’s spindle which explains their motions in an allegorical way. With the help of his three daughters, the Moira Lachesis, Clotho and Atropos, the fate of the Cosmos and of human souls is woven. Lachesis represents the past, Clotho the present, Atropos the future. Here we have the imagined basis of human becoming inscribed in cosmic cycles. The progressive purification of souls by metempsychosis occurs in the temporal cycle of the Cosmos. As we will see, this dialectical scheme will inform Joachim’s criticism of steady state conceptions, say Aristotelian, and in particular that of Peter the Lombard.

3. The Republic of Joachim or the New Order Project shown in Table XII of the Liber figurarum.


The desired New Order is an age of justice, peace, freedom and gender equality, in which the abbot participates in manual work, taking seriously the motto of the Benedictines « Ora et labora ». We like to remember that Gramsci’s newspaper, which signaled the ethical and political redemption of our country at the beginning of the Twentieth Century, was fittingly called Ordine Nuovo, or New Order.

Table XII is very important at least for what concerns the main scheme. It must necessarily reflect the Rule of the Order of Fiore, today still lost – something incomprehensible because the Order was once the most important in Calabria when Calabria was at the center of the western civilized world counting a large number of convents and granges. Each of these must have had a copy as well as the Vatican. It is not plausible that they are all lost. The New Order announces and reflects the emergence of the Age of the Spirit, and more particularly, as emphasized by Buonaiuti and Mottù, the ushering of the « secularization of the Spirit ». Joachim typically proceeds in a scientific-Pythagorean way. The development of the intelligences necessary to the Community is supported by a new updated pedagogical narration. For Joachim, all forms of intelligence have equal dignity, all being necessary for the harmony of the reformed City and of the individuals who compose it. The simplest and shortest method to demonstrate this consists in examining the evolution of the Tetramorph from its Christian use, compatible with the Age of the Son, that is to say, with an Age in which the uncultivated masses still needed intermediaries and examples, towards the Joachimite reformulation compatible the Age of the Spirit, that is to say the Age of individual and collective freedom.

Let us examine the Tetramorph and the Table XII.

The Tetramorph refers to the ancient Egyptian science related to astronomy and to the great cosmic cycles, in particular the solstices, the equinoxes and above all the precession of the equinoxes. I always love to mention the remark made by René Descartes according to whom, in order to organize a surface without limiting borders, one must first choose a fixed point. The Great Pyramid does just that. (4) It is precisely oriented towards four stars with their respective constellations that always seem to maintain the same relationship between them: These define the Tetramorph. Pythagoras together with his immediate disciples, among whom Filolaus well known to Nicholas de Cues – according to whom the center of the Universe is everywhere – and by Giordano Bruno, knew that the so-called « fixed » Stars were not immobile. A large part of Pythagoras’ initiation into science took place in Egypt. Hence, the importance of the Tetramorph together with its symbolism. Just imagine a square with its four corners. The upper left corner was located on the Star Fomalhaut, today in the Aquarius and its symbol was the Angel. At the top right is the Star Antares in the Scorpio constellation and its symbol is the Eagle. Lower right, the Regulus Star in the constellation of Leo. On the left below, the Star Adelbaran in the constellation of Taurus. At the center, that is, at the intercession of the two diagonals the great pyramid – and the symbol pi, Π. (5)

Christianity followed this scheme and this symbology in accordance with my thesis according to which Christ, was a Pythagorean master. It served to consolidate the Doxa of the Christian Church against various Judeo-Christian interpretations and even more against Gnostic interpretations. For example, Irenaeus writes that there must be 4 Gospels and no more because there are 4 climates, 4 winds, 4 corners in the world, 4 revelations – Adam, Noah, Moses and Jesus -, 4 animals in the Cherub – that is, in the Tetramorph – and 4 mystical Beasts in the Apocalypse of John the Evangelist. (6) Christian symbolism is found everywhere in architecture, in paintings, etc. The re-oriented square becomes a cross. Above, we find the Eagle representing the Gospel of John the Evangelist. On the right, we find the Man or Angel representing Matthew. Below, we find the Calf or Taurus representing Luca and, to the left, the Lion, representing Marc. At the center, we find Christ. At this point, Table XII becomes easily readable as a representation of the Tetramorph from the perspective of the becoming of the three Ages of the Father, the Son and the Holy Spirit. To examine Table XII click here: . Just click on the table entitled “Project of the new monastic order” to enlarge it. Then just minimize it to read the following comment. Due to its ambiguity the « monastic » term used here does not seem to be authentic if only because the New Order of Joachim does not concern only the monks but the whole Community. Joachim’s adapted Tetramorph is a Greek cross on a pedestal, partly because Joachim is hoping to reconcile the Roman Church and the Orthodox Church, that is to say, the great monotheistic religions – even “converting” Jews and Muslims.

This Cross in addition to its symbolism includes a representation of the various intelligences, the 5 general and the 7 spiritual intelligences. (7) The 5 general intelligences that are found in Joachim’s Tetramorph himself, are the historical (relative to the resemblance of a visible thing with an invisible one); morality (same but partial); the tropological (it deals with what belongs to the doctrine); the contemplative (deals with the gifts of the Holy Spirit); the anagogic (which belongs to the Supreme Patria). For the seven forms of intelligence it is enough to say here that they complete the typology of the Concordia of the Three Ages, with seven epochs, reflecting the historical re-interpretation of the static scheme laid out in the Augustine’s City of God . We start from the pedestal of the Cross formed by two houses. The lowest is dedicated to St. Abraham, that is, to the Patriarchs – laity and connubi. This is the Age of the Father or of Authority. Immediately above a slightly smaller house is dedicated to St. John the Baptist, that is to say to sacerdotes and priests. This is the Age of the Son with his announcer or age of intermediation and examples. Above finally there is the new Tetramorph corresponding to the Third Age, the Age of the Holy Spirit. The Tetramorph of Joachim resumes the earlier Christian one but with important changes, which correspond to his New Order, conceived as the overcoming of the existing Christian order.

Above, we find the Eagle symbolizing St. John the Evangelist and contemplative intelligence. On the right, we find the Man symbolizing St. Paul and the Doctors or the meditative or tropological intelligence. Below, we find the Taurus to symbolize St. Stephen, or the Martyrs and the workers, that is, historical intelligence. On the left, we find the Lion symbolizing St. Peter, or the Old and the Apostles, that is, wisdom or moral intelligence. At the center is the secularization of the Spirit that dialectically overcomes the Age of the Son, and therefore we find the Dove symbolizing the Abbot of the New Order to whom all must listen, or anagogical intelligence. Joachim could not have been clearer. This figure is a real « promemoria » or summary of his major writings. The same reading can be done with the Table entitled “The ten-stringed psaltery” but this time in an even more clearly Pythagorean key. The New Order of Joachim will later inform all the other reformist theorists in a great line that goes from the various Joachimites, to Münzer (8), to Giordano Bruno, to Vico, to Marx and Paul Lafargue, to Mao Zedong, to Gramsci and modestly to us! For example, the Three Ages by Giambattista Vico, the modern creator of the science of History, reflect those of Joachim. Here is the summary section of the New Science.

1 ) The Age of Gods « in which gentile men believed to live under divine governments, and everything to be commanded by their auspices and oracles. »

2 ) The Age of Heroes, where the aristocratic republics were formed.

3 ) The Age of Men « in which each and everyone recognize themselves equal in Human nature. » (9)

  1. The Joachimite dialectics of human becoming versus the steady state system of Peter the Lombard.

The scientific character of the Florensian Abbot is never as brilliant as in its method, its dialectical logic. You will remember the two very important observations made by Benedetto Croce in his youthful work , in truth his most deserving, entitled « What Is Living and What Is Dead of the Philosophy of Hegel » (English) International Journal of Ethics, Vol. 27 [1917] (10)

1 ) Becoming, said Croce, is the first « concrete concept ».

2 ) To conceive it, it is important to abandon the false Aristotelian categories, derived from a static taxonomy, and to distinguish between distinct categories and opposing categories.

As you well know, the Roman Church tried to protect the status quo against the progressive social forces at any cost, organizing a very brutal rearguard fight that led to the Counter-Reformation and to the abuse of the ferocious inquisitorial repression. In this battle, the Church was blindly pinned on the Aristotelian, i.e., static, view of the world. Even after Copernicus and Galileo! I emphasize that the reactionary criticism laid out by Aristotle to the Republic of Plato does not stand on presumed organizational mistakes – for instance, with respect to the coherence of advocated human reproduction rules – but rather on the replacement of the basic unit of analysis of society and politics. While Pythagoras-Socrates-Plato all start from human society without a-historical prejudices, Aristotle puts the family at the center of his system. Etymologically speaking, family means domesticity and is a fundamentally hierarchical and conservative structure, one that is contrary to gender equality. Not for nothing, in his The Holy Family, a book which includes the very important anti-exclusivist Marxist manifesto « The Jewish Question », the Young Marx, in addition to his famous Triptych of emancipation, places the overcoming of the family at the heart of human emancipation, something not to be confused with free and freely allowed unions. I emphasize that the Triptych of emancipation includes that from religion, or secularism; that from political subordination, or demo-cracy; and that from human servitude, achieved through the end of the exploitation of Man by Man. (For what concerns the family, see my essay entitled « Marriage, Civil Unions and Institutionalization of Costumes » in the Pink Section of the website

For the Church, the human, intellectual and social becoming was expelled so as to preserve the monopoly of salvation for the hierarchies of the Church. (11) Quite the opposite of the Pythagorean-Socratic dialectical path towards individual and collective Higher Good. Not surprisingly, the first obscurantist battle was conducted against our Joachim who had died in 1202. In fact, at Anagni (1215) the Church tried to strike at the very heart of the Florensian Order. Among other things, a very suspicious – at least for me – incendiary fire destroyed Jure Vetere in 1214 forcing Joachim’s loyal monks to reinstate the Cistercian order and to abandon the protocenobio founded by the Abbot himself at Jure Vetere to usher the Age of the Holy Spirit. (12) Tellingly the new Abbey was build close by in San Giovanni in Fiore, and regressively dedicated to John the Baptist, the announcer of the Age of the Son!  But the Roman Church did so without being able to condemn Joachim himself, since he had carefully obtained the approbation of three popes to conduct his own work. The condemnation of the theory of the Trinity which Joachim had opposed to the doubtful one proposed by Peter the Lombard strikes precisely at the Florensian Trinitarian dialectic from which emerged the human becoming conceived as the secularization of the Spirit (or of Human consciousness.) It is not difficult to prove it. Joachim rightly accuses the Lombard of confusing nature and gender, and thus of confusing the dialectical link that unites the Christian Trinity, that is to say, the Father, the Son and the Holy Spirit.

Just look at the organisation of the Sentences of Peter the Lombard. The Sentences include 4 books: a) the Trinity b) creation c) Christ d) Salvation (through the sacraments of the Church.) It is, however, a problematic salvation awaiting the final Judgement, with the added and never resolved problems since the very beginnings of Christianity, of grace versus predestination. It is clear that Joachim, as a dialectical thinker, could not accept a doubtful Trinity featuring only one incarnate and active member in History, namely Christ and, moreover, mediated by the hierarchies of the Church. But what exactly covers the accusation of quaternity directed by the Calabrian Abbot to the Lombard? An essential thing, that is to say the conceptual and practical relationship between essence and substance. For Joachim, when the Lombard speaks of divine essence that incorporates the Trinity, he adds a fourth element in an illegitimate fashion. And moreover, in a way that, according Buonaiuti’s essential remark, provides a « representation of the Trinity that prevents its harmonious application to the economy of the unfolding of Revelation in History » (13) That is, it prevents the progressive manifestation of the Three Ages of Joachim . For Joachim, an honest and prominent master of logic just as later would be Giordano Bruno, Kant and Marx, essence, substance, gender should not be confused.

In fact, Joachim’s Trinity – like an unfolding syllogism – is simultaneously one and plural in its manifestations. (14) Giordano Bruno will later talk about the monad and its historical forms (15), later influencing the dialectical thinking of Spinoza, and ending with Marx. Joachim’s thinking is eminently dialectical, therefore historical. Here is how we can summarize Joachim’s ontology and his dialectical theory. If we keep in mind the syllogistic path between the major premise, the minor and the conclusion, it immediately appears that the thought of the Calabrian Abbot prefigures the method of historical materialism. (16)

Essence (or transcendence): Father                      Son                  Holy Spirit

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Historical Subject:                     Old Testament       Church           Ecclesia (Paris Commune 71?)                                                                                                                        (The Florensian Order.)

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Substance (immanence:         1 Age                        2 Age             3 Age



The term “ecclesia” should be taken here in its etymological sense, just that of the very first and egalitarian Christian communities. In Althusserian terms, taken from Vico, we have here the historical, or invariant  axis travelled by Humanity in its historical becoming, a journey that also contains its spiritual becoming, that is to say, the end of alienation intended as « the recovery of Man by Himself » as Marx puts it.

  1. Rediscovering the spirit of Jure Vetere.

Years ago I wrote an essay entitled « St. Francis, Master of Italy, Joachim and Marx Comrades of the World » (October 6, 2004). (17) Joachim dedicated Jure Vetere to the Pythagorean scientific tradition. As I have already mentioned in previous notes, Jure Vetere refers to the Ancient Law, i.e. the Pythagorean School. It should be noted that according to legend, the Romans asked the Sibyl what they had to do in order to become a great people. They were told to raise a statue to the greatest man in history. The Romans raised a statue to Pythagoras. The truth is that Pythagoras wrote the constitution of the Italiotes. In addition, the Pythagorean principles integrated in the Roman republican constitutions were not betrayed before the exclusivist transition to the empire – featuring the old story of divine right and exclusively-elected groups, a civilisational regression equally found with Alexander the Great in Persia versus his Macedonians and even his tutor Aristotle. This unfortunate transition was accomplished despite Brutus (18), at least up until the empire, with Titus, was forced to remedy by destroying the Temple. The Calabrian dialectal interpretation of « jure » as «flower» is nice but out of place. On the other hand, when I visited the Brettii and Enottri Museum in Cosenza, I was able to see the Stela di Badessa which makes it clear that Fiore was the patronymic surname of a Roman family. (19) The Sila region has always been an important crossroads and an unequaled wooden reserve for construction, especially for shipyards. This should be investigated carefully. However, it is clear that the locality of San Giovanni in Fiore existed under other names, long before the arrival of Joachim and his monks, for example as Faraclonus.

In addition to the pre-existing domus, San Giovanni in Fiore was developed after the fire which destroyed Jure Vetere in 1214. Following the pressure exerted on the Florensian Order soon after the Abbot’s death in 1202, this reactionary policy culminated in the condemnation of his Trinity pamphlet during the Lateran Council of 1215. It is claimed that the pamphlet is lost and sometimes it is also claimed that it had not been written by the Abbot himself. However, the content of the pamphlet written by Joachim clearly appears in the motivated condemnation by the Council. Moreover it is in perfect conformity with the major ideas and above all with the rigorous method of the great Calabrian Abbot. The Abbey of San Giovanni in Fiore is dedicated to St. John the Baptist, thus it represents a dramatic symbolic and institutional retreat towards the proclamation of Christ, while Jure Vetere was built to proclaim the coming of the Age of the Holy Spirit, and thus the historical overcoming of the previous Ages. After Anagni and even more after the peasant revolt of Thomas Münzer in 1525, the attempt was made to eradicate the message of the Calabrian Abbot.

Here is a brief summary (20): In 1354 there was a looting of the abbey by the master of Caccuri, Squarcia di Rio, which devastated the Library. In 1500, Pope Alexander VI Borgia created a Commenda on the Abbey lands which was entrusted to Salvatore Rota in 1521. Around 1530 Rota had the Mother Church erected in order to replace the Floransian Abbey of San Giovanni in Fiore, which was left in an abandoned state.

On February 5, 1571, after the Council of Trent – 1545-1563, that is, after the Council of the Counter-Reformation – Pope Pius V appointed Commendatore the Cardinal Giulio Antonio Santoro, one of the greatest inquisitors who had condemned Giordano Bruno and T. Campanella. This is real doctrinal cleansing. Yet, Joachim’s message will flourish again with great modern scientific vigor with G. Bruno and again with Giambattista Vico … and again with Antonio Gramsci, who conceived the Constituent Assembly from which our 1948 Italian Constitution was born, not without going through the concept of secular spirituality dear to G. Mazzini. In the age of the “awakening of the peoples”, the notables of San Giovanni in Fiore were responsible for the capture of the Bandiera Brothers, while, on the contrary, Oscar Wilde sang the Calabrians fallen on the Aspromonte for the emancipation of Italy in his magnificent poem Humanitad.

  1. Conclusion.

Therefore, the rebirth of our City, our Region and our Country depends on our ability to know how to renew the emancipating thought of our founder, the Calabrian Abbot « di spirito profetico dotato », the Abbot endowed with a prophetic spirit.

Paolo De Marco Copyright © La Commune Inc, 24 August 2016. Translated in English at the end of February 2019.


1) See in 2) For the Myth of Er, see  p130  and following. For the English text see: , p 478 and following 3) See my Pour Marx, contre le nihilisme, in particular the Second Part. This is partially translated into Italian in the essay « CONTRA PITRE: Manifesto of a Communist professor against the infantile disorders of the renegades, pitres and lower level Nietzschean clergy », see the « Italia » section of the site . This book also analyzes for the first time the scientific interweaving of religions, archaeoastronomy and the Marxist theory of psychoanalysis – as usual, it was never quoted despite the ISBN number. Without my contribution, a new obscurantism in the matter was actively being forged. See also Note 5 in the essay: « Appunti su Gioacchino da Fiore e San Giovanni in Fiore: Il messaggio, la sua difesa e la sua falsificazione », same section, same site. 4) See in 5) For the Tetramorph and the great pyramid see  at 1:25:16. This video is always censored but we always end up finding a version of it on the Net. Because of the importance of the pi number and of the pyramid, as well as of the archaeoastronomy and of the Marxist theory of psychoanalysis, see my Pour Marx, contre le nihilisme, 2002 , in particular the Second Part, partly translated into the Contra-pitre  essay in the Section Italia of my old website . A partial English translation is also available in the Livres-Books section of the same venerable site.

6) See Ernest Renan, Histoire des origines du Christianisme: L’Antéchrist, Les Evangiles, Eglise chrétienne et Marc-Aurèle, Robert Laffont, S.A. Paris, 1995, page 748. Ernest Renan as Jules Michelet was a great connoisseur of Joachim of Fiore as evidenced by his Dictionnaire, in his Histoire des origines du Christianisme: Vie de Jésus, Les Apôtres, Saint Paul, idem. 7) For a brief discussion of the various forms of intelligence, see Ernesto Buonaiuti, Gioacchino da Fiore, i tempi-la vita-il messaggio, Lionello Giordano Editore – Cosenza, 1984, p 177. 8) See Marx-Engels The peasant war in Germany Quote: « Let us now compare the plebeian revolutionary, Muenzer, with the middle-class reformist, Luther.

Thomas Muenzer was born in Stolberg, in the Harz, in 1498. It is said that his father died on the scaffold, a victim of the wilfulness of the Count of Stolberg. In his fifteenth year, Muenzer organised at the Halle school a secret union against the Archbishop of Magdeburg and the Roman Church in general. His scholarly attainments in the theology of his time brought him early the doctor’s degree and the position of chaplain in a Halle nunnery. Here he began to treat the dogmas and rites of the church with the greatest contempt. At mass he omitted the words of the transubstantiation, and ate, as Luther said, the almighty gods unconsecrated. Mediaeval mystics, especially the chiliastic works of Joachim of Calabria,[14] were the main subject of his studies. It seemed to Muenzer that the millennium and the Day of Judgment over the degenerated church and the corrupted world, as announced and pictured by that mystic, had come in the form of the Reformation and the general restlessness of his time. He preached in his neighbourhood with great success. In 1520 he went to Zwickau as the first evangelist preacher. There he found one of those dreamy chiliastic sects which continued their existence in many localities, hiding behind an appearance of humility and detachment, the rankly growing opposition of the lower strata of society against existing conditions, and with the growth of agitation, beginning to press to the foreground more boldly and with more endurance. It was the sect of the Anabaptists headed by Nicolas Storch.[15] The Anabaptists preached the approach of the Day of Judgment and of the millennium; they had “visions, convulsions, and the spirit of prophecy.” They soon came into conflict with the council of Zwickau. Muenzer defended them, though he had never joined them unconditionally, and had rather brought them under his own influence. The council took decisive steps against them, they were compelled to leave the city, and Muenzer departed with them. This was at the end of 1521.» 9) in 10) I have integrated in my work these two essential contributions made by B. Croce since the mid-1970s. To understand their importance, refer to my Law of value, reproduction and socialist planning: Methodological introduction, freely available in English in the Livres-Books section of the site

11) The bourgeois theories of psychoanalysis, in particular the Freudian exclusivist variant, typically tried to establish themselves as the sultan in the stead of the sultan by substituting analysis for confession, especially in its conception of social control through the control of consciousness as it had been conceived by the Jesuits. As we know, the Jesuits self-appointed themselves as the soldiers of Christ and as the Intelligence service of the Vatican, see note (3) above. As for the grotesque Jewish-Austrian charlatan Freud, he systematically falsified his medical records in order to legitimize his narratives. This shows that the real purpose was not the healing of patients – neither Freud nor any other bourgeois psychoanalyst has ever healed anyone, on the contrary they often worsened the status of their patients who were subjected to « analysis » which by Freudian definition is “without end” but nevertheless highly paid. This exclusivist-narrative aspect also explains the battles between schools of bourgeois psychoanalysts, in particular the rupture between Freud and Jung, which reflects the rupture between Nietzschean-rabbinical (Freud) and Wagnerian unegalitarian lodges, the English variant being due due to Chamberlain.

12) This “hypothesis” of the culpable incendiary fire becomes almost evident when it is fitted back within its historical context. We can only deplore that no specialist of Joachimite studies has ever asked the question. Unfortunately, that crucial question had not even been raised when the most important excavations were carried out (see Jure Vetere: Ricerche archeologiche nella prima fondazione monastica di Gioacchino da Fiore ( indagini 2001-2005), Rubbettino, 2007.) In effect, the traces of the fire were reported but no attempt was made to determine the starting point or to investigate the matter. Later, in 1354, the lord of Caccuri, a nearby town, devastated the abbey of San Giovanni in Fiore and set fire to its library, but the Order of Fiore had long ago managed to circulate copies of the major writings of his first abbot and founder. Including in Northern Italy and in Florence. 13) Buonaiuti, op cité, p 162. 14) See the examples mentioning « olives » or « light » in Buonaiuti, op cité, p 182. The example of light was emblematically taken up by G. Bruno. 15) In comparison the Monadologie of the Rosicrucian Leibniz is a vulgar Masonic reversal , a method conceived in its modern version by Leibniz himself. This can be seen immediately when one takes as a reading key Leibniz’s “reversal ” of the work of Spinoza which, in addition to natura naturans opposed to the narrative of the biblical creation that was already questioned as highly dubious at the time, was deemed to lead to atheism, or rather to a spirituality practiced without hierarchical intermediaries. The revolutionary master of Spinoza, van den Enden does not deserve to be forgotten ( »  ). For the Monadology – written in French in the original version – I have used the version published by Fevri editori, 2004. 16) Refer to my Methodological Introduction already mentioned in Note 10, above. 17) See in Download Now, in the Livres-Books section of the website 18) The legend of the resistant Republican Brutus remained alive, especially with the egalitarian book Contr’un written by La Boëtie. An example of such influence is found in Shakespeare’s Julius Caesar. 19) For the Stela di Badessa, see Museo dei Brettii e degli Enottri, Guida al percorso espositivo, Città di Cosenza, KSS edizioni, p 79.

20) For a convenient summary see: Giovanni Greco, Artistic Heritage of San Giovanni in Fiore, History and description, Pubblisfera edizioni, 2014.


Further readings on Exclusivism aside from my Pour Marx, contre le nihilisme:

1 ) Political level:  «Le lit du néo-fascime » , « In praise of Reason and of the Secular State », in the Racism, Fascism and Exclsuvism section of

2 ) Against Apartheid : « Rabbis in the Israeli Apartheid State openly call for the murder of Palestinian babies  » in

3 ) Theoretical level: « Nietzsche as an awakened nightmare » and « Heidegger, the intimate corruption of the soul and of human becoming », in the Livres-Books section, idem.

4 ) Economic theory: Marginalist socialism or how to chain oneself in the capitalist cavern », in the International Political Economy section , idem . SEE ALSO : « Note on socialist planning 2 » in   

5 ) For the most ridiculous falsification, known as Gematria or numerology. The secret is simply this: Cuneiform Sumerian writing used letters as numbers. You can build an etymology on that basis if you wish, but at your own risk, especially as you go from the original Sumerian to other languages … With more than one set, which one do you chose? Obviously, the Sumerian military organisation was powerful and, as you would expect, it immediately understood the encoding advantage it could draw from its written language …

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