by Moe | Sep 3, 2011 | Code of the Illuminati
p. 427
Second Part of the Code of the Illuminees
In the early stages of Illuminism the duration of the time of trial for the Novice was three years for those who were not eighteen years of age; two years for those between eighteen and twenty-four; and one year for those who were near thirty. 1 Circumstances have since occasionally caused the time to be abridged; but, whatever may be the dispositions of the Novice, though the time may be dispensed with, he must go through the different trials, or have got the start of them before he is admitted into the other degrees. During the interval he has no other superior but the Insinuator to whom he is indebted for his vocation, and during the whole time of the noviciate, the Insinuator is expressly forbidden to inform his pupil of any other member of the Order. This law was made to skreen the order from the dangers which might result from an indiscretion of the Novice, and to render the Insinuator alone responsible in such cases; for, should the Novice unfortunately be an indiscreet talker, the code expressly says, his imprudence would at most betray only one of the brethren. 2 The first lessons of the Insinuator (in future his teacher) treat entirely on the importance and the inviolability of the secrecy which is to be observed in Illuminism. He will begin by telling his Novice, “Silence and secresy are the very soul of the Order, and you will carefully observe this silence as well with those whom you may have only reason to suppose are already initiated, as with those whom you may hereafter know really to belong to the Order. You will remember, that it is a constant principle among us, that ingenuousness is only a virtue with respect to our superiors, but that distrust and reserve are the fundamental principles. You will never reveal to any person, at present or hereafter, the slightest circumstance relative to your admission into the order, the degree you have received, nor the time when admitted; in a word, you will never speak of any object relating to the order even before Brethren, without the strongest necessity.” 3
Under the restrictions of this severe law, one Illuminee will often be a stranger to another; and the Novice will see in this no more than a measure of safety for the order, which might be ruined by the least indiscretion. 4
More certainly to assure himself of the discretion of the Novice, the Insinuator will give him no further insight, nor entrust him with any writing
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relative to the order, until he has obtained the following declaration: “I, the undersigned, promise upon my honour, and without any reservation, never to reveal either by words, signs, or actions, or in any possible manner, to any person whatever, either relations, allies, or most intimate friends, any thing that shall be entrusted to me by my Introducer relative to my entrance into a secret society; and this whether my reception shall take place or not. I subject myself the more willingly to this secresy, as my Introducer assures me that nothing is ever transacted in this society hurtful to religion, morals, or the state. With respect to all writings which I may be entrusted with, any letters which I may receive concerning the same object, I engage myself to return them, after having made for my sole use the necessary extracts.” 5
These writings or books relative to the order are only lent to the Novice at first in small numbers, and for a short time; and then he must promise to keep them out of the reach of the prophane; but as he is promoted in rank, he may preserve them for a longer time, and is intrusted with a larger quantity; though not without having informed the Order of the precautions he shall have taken, lest in case of his death any of these writings should fall into prophane hands. 6 He will afterwards learn, that the Brotherhood take many other precautions for secresy, not only respecting the statutes, but even with regard to the very existence of the Order. He will see, for example, in its laws, that should any of the brotherhood fall sick, the other brethren are assiduously to visit him, in the first place to fortify him, that is to say, to hinder him from making any declarations at the hour of his death; and secondly, to carry away whatever writings relative to the Order the sick man may have had in his possession, as soon as any symptoms of danger appear. 7
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 440
Third Part of the Code of the Illuminees.
Weishaupt, ruminating on what turn he should give to his Code of Illuminism, that its progress might be more subtile and infallible, expresses himself in the following terms, on the preparatory degrees which were to succeed to the novitiate of his pupils. “I am thinking of establishing, in the next degree, a sort of an academy of Literati. My design would include the study of the Ancients, and an application to the art of observing and drawing characters (even those of the living); and treatises and questions, proposed for public compositions, should form the occupations of our pupils.—I should wish, more especially, to make them spies over each other in particular, and over all in general. It is from this class that I would select those who have shown the greatest aptness for the Mysteries. My determination, in short, is, that in this degree they shall labour at the discovery and extirpation of prejudices. Every pupil (for example) shall declare, at least once a month, all those which he may have discovered in himself; which may have been his principal one, and how far he has been able to get the better of it.”
Ever influenced by a bitter hatred against the Jesuits, he does not blush to say—”I mean that this declaration shall be among us, what confession was among them.” Her was, however, unfortunate in his application; for in the Order of the Jesuits, no superior could ever hear the confessions of the Inferiors; and thus their very institutes rendered impossible the horrid abuse, under which Weishaupt affected to cloak the abominable breach of confidence with respect to his pupils, when he says, “by these means I shall discern those who show dispositions for certain special Doctrines relative to Government or to Religion.” 1
The statutes of their Minerval degree are drawn up with a little more circumspection, and simply declare, “that the Order in that degree wishes to be considered only as a learned society or academy, consecrating its toils to form the hearts and minds of its young pupils both by example and precept.” 2 These are called the Brethren of Minerva, and are under the direction of the Major or Minor Illuminees. The academy properly so called is composed of ten,
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twelve, and sometimes fifteen Minervals, under the direction and tuition of a Major Illuminee.
In the kalendar of the Sect, the days on which the academy meets are called holy, and its sittings are generally held twice a month; always at the new moon. The place where they meet is called, in their language, a Church. It must always be preceded by an anti-chamber, with a strong door armed with bolts, which is to be shut during the time of the meeting; and the whole apartment is to be so disposed, that it shall be impossible for intruders either to see or hear any thing that is going forward. 3
At the commencement of each sitting, the President is always to read, and, after his fashion, comment on some chosen passages of the bible, or Seneca, of Epictetus, Marcus Aurelius, or Confucius. 4 The care he takes to give to all these works the same weight and authority, will be sufficient to make the pupils view the Bible in a similar light with the works of the Pagan Philosophers.
This lecture over, each pupil is questioned “as to the books which he has read since the last meeting; on the observations or discoveries he may have made; and on his labours or services toward the progress of the Order.”
Nor are the studies and the books of which the Brethren are to give an account, left to their own choice. To each of these academies there is appropriated a particular library, whenever circumstances will permit, calculated to insure the spirit of the Order; and this collection the Sect takes care to furnish. By three different means it is accomplished. First, by the money which the Brethren contribute; secondly, by the list of his own private Library, which is exacted from each candidate, who is obliged to furnish therefrom such books as may be required of him; the third means is derived from Weishaupt’s grand principle, that every thing which is useful is an act of virtue. Now as it would be very useful for the Order to get possession of those rare books and precious manuscripts which Princes, Nobles, and Religious Orders keep shut up among their archives or in their libraries; all Illuminees acting as librarians or archive-keepers are admonished, exhorted, and seriously pressed not to make any scruple of secretly stealing such books or manuscripts, and putting them into the possession of the Sect. This is one of the most explicit lessons that Weishaupt gives to his adepts; at one time telling them not to make a case of conscience of giving to the Brethren what they may have belonging to the library of the Court; at another, sending a list of what should be stolen from that of the Carmes, he says, “all these would be of much greater use if they were in our hands.—What do those rascals do with all those books?” 5
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 446
Fourth Part of the Code of Illuminees.
The object of the degree of Minor Illuminee is not only to dispose the Brethren more and more for the secrets which have not yet been revealed to them; but it has also in view their preparation for presiding over the Minerval Academies in which they have already shown their talents, and their zeal for the Sect. The means which are to produce this double effect are worthy of remark, on account of one of those artifices which Weishaupt alone could have invented.
The Minor Illuminees hold sittings similar to those of the Minerval Academy. The President must necessarily be one of those adepts who, initiated in the higher mysteries of Illuminism, have attained the degree of Priest. He, alone having any knowledge of these higher mysteries, is particularly enjoined to keep his pupils in the persuasion that beyond the degree in which he is there is no farther secret to impart to them. But he is to spare no pains to infuse those opinions into their minds, of which the last mysteries are but the development. The Minor Illuminees are imperceptibly to become as it were the inventors and authors of Weishaupt’s principles; that, believing them to be the offspring of their own genius, they may more zealously defend and propagate them. “It is necessary,” says the code, “that the adept look upon himself as the founder of the new Order,” that hence he may conceive a natural ardor for its success. To effectuate this object, an exordium is appropriated to the initiation in this degree. It is one of those discourses which, replete with voluntary obscurities, presents the most monstrous errors to the mind, but expressly mentions none. The veil which is thrown over them is neither coarse enough to hide, nor fine enough clearly to chew them; all that the new adepts can observe at a first hearing is, that the object of the Order is worthy of admiration and zeal; that an ardent enthusiasm should inflame the mind of the young adept for the attainment of the grand object of all the labours of Illuminism; that the enjoyment of this happiness depended much more on the actions than on the words of the adepts. What then is this object, and what are the obstacles that are to be overcome? Of what species are those actions, those labours of the adept, which are to forward its views? It is in these points that enigma and obscurity veils the intent, and it is here that genius is to invent.
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[paragraph continues] That the errors of the Sect might be considered as originating with the adepts, it goes on to say, the same discourse shall serve in future as a text for all those which the Brethren shall prepare for the meetings of the Order. The President will select the obscure passages, which may lead to the development of those opinions which he wishes to instil into his pupils; such will the subjects chosen for their themes, and he will carefully exact practical conclusions. 1 But to give the reader a better idea of what these themes or commentaries are to be, we shall quote a part of the original text.
“There certainly exist in the world public crimes which every wife and honest man would wish to suppress. When we consider that every man in this delightful world might be happy, but that their happiness is prevented by the misfortunes of some, and by the crimes and errors of others; that the wicked have power over the good; that opposition or partial insurrection is useless; that hardships generally fall upon men of worth;—then naturally results the wish of seeing an association formed of men of vigorous and noble minds, capable of resisting the wicked, of succouring the good, and of procuring for themselves rest, content and safety—of producing all these effects, by means drawn from the greatest degree of force of which human nature is capable. Such views actuating a Secret Society would not only be innocent, but most worthy of the wise and well-inclined man.” 2
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 453
Fifth Part of the Code of Illuminees
The degree which follows that of Minor Illuminee is sometimes called Major Illuminee; at other times, Scotch Novice. Under this two-fold denomination a double object is comprized. As Scotch Novice, the adept is turned in upon Masonry; and it is only a snare for imposing upon the credulity of those, who have not given the requisite symptoms for being initiated in the higher mysteries of the Sect. It is an introduction to the degree of Scotch Knight, which terminates the career of the dupes. But as a degree of Illuminism, it will encompass the adept with new bonds, more extraordinary and more firm than the former; it is a more immediate preparation for the grand mysteries; in short, it is from this degree that the masters of the Minerval Academies are selected.
Let us begin by laying open the artifice of that strange bond which the adept will never dare to rend asunder, though he should wish to withdraw from Illuminism, or more particularly should he be tempted to reveal what he may have already discovered of the artifices, principles, or grand object of the Sect.
Before the candidate is admitted to the new degree, he is informed that his reception is resolved on, provided he gives satisfactory answers to the following questions:
I. Are you acquainted with any society grounded on a better constitution, or more holy and solid than ours, and which tends with more certainty or expedition to the object of your wishes?
II. Was it to satisfy your curiosity that you entered our society? or, was it to concur with the chosen among men to universal happiness?
III. Are you satisfied with what you have seen of our laws? Will you labour according to our plan, or have you any objection to propose against it?
IV. As there will be no medium for you, declare at once, whether you wish to leave us, or whether you will remain attached to us for ever?
V. Are you a member of any other society?
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VI. Does that society impose any thing detrimental to our interests; for example, the discovery of our secrets; or, does it require you to labour for itself exclusively?
VII. Should such things be ever required of you, tell us upon your honour, whether you would be disposed to acquiesce in them?
These questions answered, there still remains another proof of confidence which the Order expects from the candidate. This is nothing less than an exact and candid account of his whole life, written without any reservation or dissimulation whatever. The necesssary time is given him; and this is the famous bond, or rather snare, into which when Weishaupt has once brought the candidate he exultingly exclaims, “Now I hold him; I defy him to hurt us; if he should wish to betray us, we have also his secrets.” It would be in vain for the adept to attempt to dissimulate. He will soon find that the most secret circumstances of his life, those which he would most anxiously wish to hide, are all known by the adepts. The arts which he has hitherto practised to pry into the most secret motions of the hearts of his pupils, into their tempers and passions, their connections, their means, their interests, their actions and opinions, their intrigues and faults, have all been more artfully employed by others in watching himself. Those who compose the lodge into which he is going to be received, are the very persons that have been scrutinizing his past life.
All the discoveries made by his Insinuator, all the statements he has been obliged to give of himself as required by the Code, every thing which the Brother Scrutators, either known or unknown, have been able to discover concerning him during his degrees of Minerval or of Minor Illuminee, have been accurately transmitted to the Brethren of the new lodge. Long before his admission, they had accomplished themselves in the scrutinizing arts.—These wretches then will mimick even the canonization of the saints! The very precautions which Rome takes to discover the least taint in those whom it proposes to the veneration of the faithful, this illuminizing Sect will adopt, in order to satisfy itself that in its adepts no civil nor religious virtue can be traced. Yes, the villains in their dens wished to know each other, and smiled to see their accomplices as wicked as themselves.
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 460
Sixth Part of the Code of the Illuminees.
Under the appellation of Intermediary Class of Illuminism might be comprehended all the Degrees which Weishaupt had borrowed from Freemasonry. In that case we should comprize under this denomination the three degrees of Apprentice, Fellow-Craft, and Master. But it has been already said, that these degrees are simply a passport for the Sect into the Masonic Lodges; and that its object may be less conspicuous, it leaves them in their original Masonic state. This, however, is not the case with the higher degrees of Scotch Masonry. The Sect shrewdly surmised that the views of these degrees coincided with their own: beside, it wanted some of these superior degrees, either for the direction of those Masonic Lodges which it composed of its own members, or who were to gain admittance, dominate, and preside over other Lodges which were not devoted to Illuminism. The great veneration in which the Scotch Knights are generally held by Masons, more strongly determined the Baron Knigge to make himself master of this degree, and engraft it on Illuminism. The Sect has constituted this into both an intermediary and a stationary degree. It is stationary for those into whom it despairs of ever infusing the principles required for a further admission to the mysteries; but it is only intermediary for those who have shown dispositions more accordant with the pursuits of the Sect. 1
Whatever may be his destiny, no Brother is ever admitted into this new degree, until he has previously given proofs of the progress he has made in the arts of Scrutator, whose code must have been his chief study since his admission to the degree of Major Illuminee. The secret Chapter of the Knights has had the precaution to propose certain questions to him to ascertain how far he is capable of judging of the state of the mind by exterior appearances. He will have had to answer, for example, to the following ones:—”What is the character of a man whose eyes are perpetually in motion, and whose countenance is changeable? What features denote voluptuousness, melancholy, and pusillanimity?” 2
As a further proof of the progress he has made, he is to transmit to his superiors another dissertation on the life of the hero whose name he bears for
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his characteristic. The history of his own life, which he had delivered in the antecedent degree, had laid open the whole of his existence, and all his actions through life. This new dissertation will show the Order what he admires or disapproves of in others, and will particularly demonstrate whether he has discovered those qualities in his patron which the Order wished he should imbibe and imitate when it gave him his characteristic. 3 Should any part of his life have escaped the vigilance of the Scrutators, he is still at liberty to give a new proof of his confidence in the Order; and this is described as a meritorious act; but he may reserve it for the cognizance of the Superior of the Order only. 4 He is then to declare under his hand-writing, that he looks upon the Superiors of Illuminism as the secret and unknown though legitimate Superiors of Freemasonry; that he adheres and always will adhere to the illuminized system of Masonry, as the best and most useful existing; that he utterly renounces every other association; that he is, in short, so persuaded of the excellence of Illuminism, that he fully adopts its principles, and firmly believes himself bound to labour, under the direction of his superiors, at the object and according to the intentions of the Order for the happiness of mankind. 5
After having received these numerous pledges, the Scotch Knights invite the new Brother to a secret Chapter, for such is the name given to the Lodges of this degree. It is hung with green, richly decorated and brilliantly lighted. The Prefect of the Knights, booted and spurred, is seated on a throne erected under a canopy all of the same colour. On his apron a green cross is seen, and on his breast the star of the Order; he wears the riband of St. Andrew in salter from right to left, and holds a mallet in his hand. On his right stands the brother sword-bearer, holding the sword of the Order; on his left the master of the ceremonies with a stick in one hand, and the ritual in the other. The Knights assembled are all booted and spurred, each girt with a sword, and all wear the cross suspended at their necks by a green riband. The Officers of the Order are to be distinguished by a plumage, and a priest of the Order compleats the Lodge. The Prefect then delivers himself as follows to the Candidate:
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
by Moe | Sep 3, 2011 | Code of the Illuminati
p. 469
Seventh Part of the Code of the Illuminees.—Class of the Mysteries.
However accurately the Sect may have ascertained the progress of its adepts in the preparatory degrees, still Weishaupt seems to fear that some may be startled when they come to be acquainted with the ultimate views of Illuminism. He wishes therefore to lead them to his darkest plots by gradual shades. Hence the division of lesser and greater mysteries, and the subdivision into degrees. The first degree into which the adepts are initiated in this class is that of Epopt; but these new dignitaries are only known by that title to the inferior class; the higher degrees call them Priests. 1
Let not the reader take alarm at the denomination of lesser mysteries, as if they were of no consequence; for he will gradually, as he ascends, discover their dark designs and dealings. But before the adept is allowed to proceed, he must collect every thing that his mind, his memory, or all his former lessons can afford, of anti-religious and anti-social principles, to enable him to give written answers to the following questions:
“I. Do you think the present state of nations corresponds with the object for which man was placed upon earth? For example, do governments, civil associations, or religion, attain the ends for which they were designed? Do the sciences to which men apply furnish them with real lights; are they conducive (as they ought to be) to real happiness? Are they not, on the contrary, the offspring of numberless wants, and of the unnatural state in which men live? Are they not the crude inventions of crazy brains, or of geniuses laboriously subtle?”
“II. What civil associations and what sciences do you think tend or do not tend to the grand object? Did there not formerly exist an order of things more simple? What sort of an idea can you form of that ancient state of the world?”
“III. Now that we have passed through all those nullities (or through all those useless and vain forms of our civil constitutions), do you think that it would be possible to return back to the original and noble simplicity of our forefathers? Supposing we had returned to it, would not our past misfortunes render that state more durable? Would not all mankind be in a similar state
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with an individual who, having enjoyed the sweets of innocence during his childhood, and fallen a prey to error and his passions during his youth, at length, instructed by the risks he has run, and by experience, endeavours to return to that innocence and purity which rendered his childhood so happy?”
“IV. What means were best to be employed for restoring mankind to that happy state? Should it be by public measures, by violent revolutions, or by any means that should ensure success?”
“V. Does not the Christian Religion in all its purity afford some indications, does it not hint at some state or happiness similar to this? Does it not even prepare it?”
“VI. Is this holy and simple religion really what different Sects profess it to be at this present day, or is it more perfect?”
“VII. Can this more perfect Christianity be known or taught? Could the world (such as it now is) support a stronger degree of light? Do you not think that, before the numberless obstacles could be removed, it would be proper to preach to mankind a religion more perfect, a philosophy more elevated, and the art of each one’s governing himself according to his greatest advantage?”
“VIII. Would not our moral and political views lead men to oppose this blessing? From our political and moral views then, or from an ill-judged interest, or even from deep-rooted prejudices, these obstacles originate. If men, therefore, oppose the renovation of human happiness, is it not because, slaves to ancient forms, they reject and reprobate every thing which is not to be found in those forms, though it should be the most natural, the grandest, and most noble of all possible things? Does not personal interest, alas! at present predominate over the general interest of mankind?”
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
