Orders of the Universal Reformation - Utopias
"Although the modern movement for a one-world gnostic civilization began with the Sufis, its true origin was in the fabled Garden of Eden. During that era, Star Missionaries arrived on the Pacific continent of Lemuria to plant the seeds of a one-world civilation that they clairvoyantly predicted would fully blosson at a much later epoch. Their akashic visions revealed that humanity would first need to fully experience a divisive patriarchal era during which the ego and intellect could be fully developed. Only after enduring a dark age of conflict and divisiveness would humankind be ready to forge a world gnostic civilzation that would be a balance of intellect and intuition, matriarchy and patriarchy. Therefore, with their eyes on the future, the Star Missionaries resolved to assist humanity through its dark period and then help guide it into the era of world unification that would follow." -- Mark Amaru Pinkham, World Gnosis, The Coming Gnostic Civilization
By Manly P. Hall
The story of the Brotherhood of the Rosy Cross is set forth, including the origins of the Society, its program of reformation in Europe, and its final disappearance from the public stage. The landmarks of the Great School and its initiates during the era of the social experiments of the Western hemisphere are discussed. The Utopians, and their program for a better world, Francis Bacon’s relationship to the Rosicrucians and his book, The New Atlantis, are examined; as are Andraea, Jakob Boehme, Elias Ashmole and other figures from the 17th century who sought to discover the secret of the Rosy Cross. Illustrated.
Sir Thomas More wrote a fable, about four hundred years ago, to set forth the social state of man in a philosophic commonwealth, but so completely has the world missed the entire point, that the very word "Utopia" is even today a synonym for optimistic but impractical ideals of reform. ... Campenella, an Italian philosopher, wrote of the major tragedy in that the subject of statesmanship alone had been neglected as practically every other subject had been reduced to a science. Government officials, he insisted, should be elected after examination to determine knowledge and fitness .... Boccalini contributed further to Utopian literature, and Andreae sought to Christianize it, with the theme
One of the best known and least read of the world's literary productions is Sir Thomas More's Utopia. It was composed by a man who had suffered greatly from the political corruption of his day, 1478-1535; having held high office, More was well acquainted with those machinations commonly called conspiracies of the State.
More should properly be regarded as a Platonist, too; for the entire framework for the Utopia is borrowed from Plato's Republic, and the book is permeated throughout with Platonic ideology concerning the ideal State. Under a thinly veiled satire attacking the policies of King Henry VIII, here then is another voice calling men to the correction of their political vices.
Sir Thomas More, by Hans Holbein the Younger
Unfortunately, the immediate success of More's book was due to his attack on the King and the government in general, rather than any serious considerations of the remedies which he suggested.
In the Utopia, More presents his philosophical and political conviction in the form of a fable which sets forth the social state of man in a philosophic commonwealth. So completely has the world missed the entire point that More attempted to emphasize, that the very word "Utopia" has become a synonym for optimistic but impractical ideals of reform.
Sir Thomas More was centuries in advance of his day, which was reason enough why he could not be appreciated. Together with the master, Plato, More belongs to ages yet unborn, to the time when men weary of study of the dilemmas which now they examine by what they think is practical, will turn to solutions which they now term impractical.
An important Utopian was Tommaso Campenella, 1568-1639, an Italian philosopher also with strong Platonic leanings. Out of the wisdom of his years, Campenella composed the Civitas Solis, the city of the sun. In this work he departed from his usual interests--science, mathematics, and religion--to apply the principles of natural philosophy to the problems of government. He regarded it as a major tragedy that men had reduced to a science practically every branch of learning except statesmanship, which continued to be left to the vagaries of incompetent politicians skilled only in the arts of avarice.
Unfortunately, Campenella was not able to free his mind entirely from the pattern of his contemporary world, so his ideals are confused and not entirely consistent. He viewed government as a kind of necessary evil to be endured until each man shall become self-governing in his own right. To the degree that the individual is incapable of the practice of the moral virtues, he must be subjected to the laws which protect him from himself and protect others from his unwise actions. The principal purpose of life then is to release oneself from the domination of government by the perfection of personal character.
Campenella's CITY of the SUN
Campenella envisioned the perfect State as a kind of communistic commonwealth in which men shared all the properties of the State, receiving more or less according to the merit of each one's action. His theory that the State should control propagation is a little difficult in application, but his advice that all men should receive military training as part of their education would meet present favor. Government officials, he insisted, should be elected by an examination to determine knowledge and fitness, and promotion should be by merit alone and without political interference. This view is definitely Platonic, and leads naturally to Plato's conception of the philosopher-king as the proper ruler over his people.
Campenella may have intended his City of the Sun to be a philosophic vision of a proper world government, or may have been setting forth no more than the basis for a new constitution for the City of Naples, which at that time was looking forward to the estate of a free city. It is also said of Campenella that he lacked the beauty and idealism of the greater Platonists, and while this is probably true, his book is witness to the ills of his own time and a reminder to us that most of the evils he pointed out remain uncorrected today. And considering world peace it would not be necessary in the future to have a military or a military industrial based complex controlling the world.
Modern version of the CITY of the SUN
In the year 1613, Trajano Boccalini, aged seventyseven, was strangled to death in his bed by hired assassins. At least this is one account. We are informed by another historian that he died of colic. A third describes his demise as a result of being slugged with sand bags. Anyhow, he died. And it is believed that Trajano's end was due to a book which he published entitled, Ragguagli di Parnaso, a witty exposition of the foibles of his time.
The 77th section of this book is titled, "A General Reformation of the World." Like the other Utopians, Boccalini made use of a fable to point out political evils and their corrections: Apollo, the god of light and truth, is dismayed by the increasing number of suicides occurring among men. So he appoints a committee composed of the wisest philosophers of all time to examine into the state of the human race. These men bring a detailed account and numerous recommendations to Apollo. Nearly every evil of modern government is included, ranging from protective tariffs to usury in private debt. The final conclusion reached by the committee is that the human problem is unsolvable except through a long process involving suffering and disaster. As an immediate remedy the best that could be done was to regulate the price of cabbages--which seemed to be the only article not defended by an adequate force of public opinion or a large enough lobby in places of power.
Boccalini's satire is important because it constituted the first published statement of the Society of the Rosicrucians. It points out that, first, evils must be recognized; then, the public must be educated to assume its proper responsibility in the correction of these evils; and lastly, public opinion must force the reformation of the State and curb the ambitions of politicians. This was a solemn pronouncement in the opening years of the 17th Century. It is little wonder that it cost Boccalini his life.
Johann Valentin Andreae, an early 17th Century German Lutheran theologian, was the next to cast his lot with the Utopians. Andreae's status is difficult to define, but he is generally believed to be at least the editor of the great Rosicrucian Manifestos, and the author of the Chemical Marriage of Christian Rosencreutz. We may therefore safely assume that he was connected with one of the great orders of the Quest.
"Lastly, I would address one general admonition to all, that they consider what are the true ends of knowledge, and that they seek it not either for pleasure of the mind, or for contention, or for superiority to others, or for profit, or fame, or power, or for any of these inferior things; but for the benefit, and use of life; and that they perfect and govern it in charity. For it was from lust of power that the angels fell; from lust of knowledge that man fell; but of charity there can be no excess, neither did angel or man ever come in danger by it....let us hope there may spring help to man, and a line and race of inventions that may in some degree subdue and overcome the necessities and miseries of humanity." -- Francis Bacon, The Great Instauration
Christianopolis, or the City of Christ
Andreae's contribution to the Utopian literature is his Christianopolis, or the City of Christ. This work, which is almost unknown to English readers, is largely developed from the ideas of Plotinus. Christianopolis is Platonopolis, Christianized. Its author was a quiet scholar with a long white beard and a strict sense of Lutheran propriety. His Christianopolis is a monument of morality and good taste, but beneath his strict orthodoxy, Andreae was a man of broad vision. His city is governed by the wise and is enriched with all the arts and sciences; there is no poverty. The citizens are happy because each is performing his task motivated by an understanding of the dignity of human life.
CITY of CHRIST
To my mind, it is dignity of values that makes Christianopolis a great book. In order to live wisely, men must have a sense of participation in the present good and future good. There must be a reason for living. There must be a purpose understandable to all, vital enough and noble enough to be the object of a common consecration. Andreae tells us again and again, in the quaint wording of his old book,
"For lack of vision the people perish." -- Proverbs 29:18
It remained for the master of all fable, Sir Francis Bacon, to bind together the vision of the Utopias with supreme artistry. It is a philosophical catastrophe that Bacon's New Atlantis was left unfinished. Or was it left unfinished ? Rumor has it that the book was actually completed but was never published in full form because it told too much. The final sections of Bacon's fable are said to have revealed the entire pattern of the secret societies which had been working for thousands of years to achieve the ideal commonwealth in the political world.
I have examined two old manuscripts relating to this subject and found them most provocative; but it might be less to the point to discuss that which Lord Bacon was compelled to conceal, when there is so much that is worthy of our consideration in the parts of the work actually published. The men who through the centuries have envisioned Utopia belong to ages yet unborn, when the principles of natural philosophy will be applied to the problems of government and social dilemmas will be examined for solutions which are now termed impractical.
A description of the lost Atlantis was written by Plato; it introduces the league formed by the ten benevolent kings who ruled over the lesser nations and the three great continents of Europe, Asia, and Africa; and who bound themselves by oath to obey the divine laws of enduring empire. ...
Jaques Fresco’s Venus Project as the New Atlantis
This was the philosophic democracy, with all men having the right to become wise through self-discipline and self-improvement, thus achieving the only aristocracy recognized by Natural Law. ... The Atlantis story continues to the later decision of the kings to use their united power to enslave all the peoples of the earth, and the consequent destruction of Atlantis by earthquake and fire ....interpreted politically, it is the story of the breaking up of the ideal pattern of government.
The destruction of Atlantis, as described by Plato in the Critias, can be interpreted as a political fable. The tradition of the Lost Empire as descended from Solon was enlarged and embellished according to the formulas of the Orphic theology; but it does not follow necessarily that Plato intended to disparage the idea that a lost continent had actually existed west of Europe. Plato was a philosopher; he saw in the account of the fall of Atlantis an admirable opportunity to summarize his convictions concerning government and politics.
The Critias first describes the blessed state of the Atlantean people under the benevolent rulership of ten kings who were bound together in a league. These kings were monarchs over seven islands and three great continents. From the fable we can infer that the ten rulers of the Atlantic league were philosopher kings, endowed with all virtues and wise guardians of the public good. These kings obeyed the laws of the divine father of their house, Poseidon, god of the seas. In the capital city of Atlantis stood the temple of Poseidon, and in it a golden figure of the god. In this shrine also stood a column of precious substance inscribed with the laws of enduring empire. The ten kings took their oath together to obey these laws, and they chose one of their number, usually of the family of Atlas, to be the chief of their league. It was written on the column of the law that the ten kings of Atlantis should not take up arms against each other, for any reason. If one of them should break this law the other nine were to unite against him to preserve the peace.
In all matters concerning the public good the ten kings were to deliberate together, and each should be mindful of the just needs of the others; for they were the members of one body and regents over the lands of a blessed god. The kings had not the power of life or death over any of their subjects except with the consent of the majority of the ten; and each was responsible to the whole league for his conduct in the administration of his own State. In this way Plato describes the government of the Golden Age, in which men live on earth according to the laws of heaven.
By the three great continents of Atlantis are to be understood, Europe, Asia, and Africa; and by the seven islands, all the lesser peoples of the earth. The league of the ten kings is the cooperative commonwealth of mankind, the natural and proper form of human government. The Atlantis, therefore, is the archetype or the pattern of right government, which existed in ancient days but was destroyed by the selfishness and ignorance of men.
Plato, it must be remembered, was a monarchist by philosophic conviction, but his ideal king was the wise man perfect in the virtues and the natural ruler of those less informed than himself. This king was the father of his people, impersonal and unselfish, dedicated to the public good, a servant of both the gods and his fellow men. This king was descended of a divine race; that is, he belonged to the Order of the Illumined; for those who come to a state of wisdom then belong to the family of the heroes--perfected human beings.
Plato's monarchy was therefore a philosophic democracy; for all men had the right to become wise through self-discipline and self-improvement. One who achieved this state was by virtue of his own action a superior man, and this superiority was the only aristocracy recognized by Natural Law.
Competition is natural to the ignorant; and cooperation is natural to the wise. Obeying the pattern established by the gods, the divine kings bound themselves into the common league to obey its laws, preserve the peace, and punish any whose ambition might impel them to tyranny or conquest. Here then, is a pattern of world government to insure the prosperity of all peoples and activate the preservation of the peace.
Plato describes at some length the prosperity of the Atlantic Isles under this benevolent rulership. The citizens were happy, and poverty was unknown. A world trade was established, and the ships of the Atlantean marine traveled the seven seas, bringing rich treasures to the motherland. There was little crime; the arts flourished; and the sciences were cultivated in great universities. Men had no enemies, and war was unknown.
The god Poseidon guarded the destinies of his domains and favored the Atlantic Empire with a good climate and fertile soil. Men followed the occupations which they preferred and lived a communal existence, together sharing the fruits of their labors. It was Plato's conviction that the human being was not created merely to engage in barter and exchange, but rather to perfect himself as the noblest of the animals, endowed with reason and the natural ruler of the material world.
God Poseidon (Zeus) of Atlantis
The Critias then describes the gradual change that came about in the course of the ages. In the beginning the Atlanteans saw clearly that their wealth and prosperity increased as a result of friendship. But gradually the divine portion of their consciousness began to fade away in them; their souls became diluted with a mortal admixture and human nature gained ascendency. They became unseemly and lost those spiritual virtues which were the fairest of their precious gifts.
It is the story of how man departed from the perfect pattern of his conduct, and in the end denied the very truths which were the foundations of his strength. With the loss of his spiritual perception, material ambitions increased, and the desire for conquest was born. Men yearned after that which they had not earned, and gazed with covetous eyes upon the goods of others.
The rulers of the State were corrupted by the common evil; the ten kings were no longer friends; they no longer conferred together in the temple of Poseidon to decide all matters under the common oath. Thus was the great league dissolved by selfishness and ambition. It was then that war came into being, and with it tyranny and oppression, and despotism and the exploitation of peoples.
At last the kings of Atlantis decided to use their common power to enslave all the peoples of the earth. They gathered a vast army and attacked Europe from the sea, even going so far as to besiege the Athenian States. And so they broke the law of the gods; for the twelve deities had so divided the earth that to each race and nation was given its proper part.
ZEUS Father of the Gods
Zeus, father of the gods, who carries in his hand the thunderbolts of divine retribution, perceived the evil of the time, and resolved to punish the arrogance of the Atlanteans. But even Olympus is a commonwealth, and the other eleven gods were summoned to the council hall of the immortals. "When all the gods had assembled in conference, Zeus arose among them and addressed them thus--" ... it is with this line that Plato's story of Atlantis ends; and the words of Zeus remain unknown. But the results of the conference are not left in doubt. Zeus hurled his thunderbolts against the empire of the sea, shaking it with earthquakes and then destroying it by horrible combustion. The only records that remained were in vague traditions and two columns set up under the temple at Sais. The destruction of Atlantis can be interpreted politically as the breaking up of the ideal pattern of government.
So complete was this destruction, that men forgot there is a better way of life, and since have accepted the evils of war and crime and poverty as inevitable. The world lost too all sense of its own unity; each man's hand was thereafter raised against his neighbor. The perfect state disappeared under a deluge of politics; the priests of Poseidon gave way to the priesthood of Mammon.
Plato's political vision was for the restoration of the Empire of the Golden Age. The old ways of the gods must be restored, he was convinced, if human beings are to be preserved from the corruptions which they have brought upon themselves. Plato sought this end when he established his university at Athens--the first school of formal education in history. Here men were taught the great truths of religion, philosophy, science, and politics, to restore to them the vision of the perfect State.
The old Atlantis was gone, dissolved in a sea of human doubts. But the philosophic empire would come again, as a democracy of wise men. Two thousand years later Lord Bacon re-stated this vision in his New Atlantis.
Sir Francis Bacon, Lord Verulam and Viscount St Alban
The Adepts are a sovereign body of the ancient ones who re-embody time and time again. They are the philosophic-elect, the high priest and priestess of the Orders of the Quest, and the shepherds of the human souls. This group referred to as the Orders of the Quest of the Grail are the philosophers, secondly is the Orders of the Great Work overseen by the Priest priestesses and thirdly the Orders of Universal Reformation the shepards of all.
In centuries past the Adepts nearly always took into account the very symbolical and mythical perspectives. Now this is the time of the cultural renaissance when the great philosophical empires will re-emerge into a cultural synthesis and form a natural God inspired governance of a united world family. The unveiling of the masters of the quest are the adepts from throughout the ages that have returned once again and are here to assist in the unfolding of the Great Plan for humanity. This Great Plan is also known as Sir Francis Bacon’s Great Insuration.