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. 486
In that part of the discourse which remains to be laid before the reader, the Hierophant, insisting on the necessity of enlightening the people to operate the grand revolution, seems to fear that the Candidate has not clearly conceived the real plan of this revolution, which is in future to be the sole object of all his instructions. “Let your instructions and lights be universally diffused; so shall you render mutual security universal; and security and instruction will enable us to live without prince or government. If that were not the case, why should we go in quest of either?” 1
Here then the Candidate is clearly informed of the grand object towards which he is to direct all his future instructions. To teach the people to live without princes or governments, without laws or even civil society, is to be the general tendency of all his lessons. But of what nature must these lessons be to attain the desired object?—They are to treat of morality, and of morality alone. “For (continues the Hierophant) if light be the work of morality, light and security will gain strength as morality expands itself. Nor is true morality any other than the art of teaching men to shake off their wardship, to attain the age of manhood, and thus to need neither princes nor governments.” 2
When we shall see the Sect enthusiastically pronouncing the word morality, let us recollect the definition which it has just given us of it. Without it, we could not have understood the real sense of the terms honest men, virtue, good or wicked men. We see that, according to this definition, the honest man is he who labours at the overthrow of civil society, its laws, and its chiefs: for these are the only crimes or virtues mentioned in the whole Code. Presupposing that the Candidate may object that it would be impossible to bring mankind to adopt such doctrines, the Hierophant anticipates the objection, and exclaims, “He is little acquainted with the powers of reason and the attractions of virtue; he is a very novice in the regions of light, who shall harbour such mean ideas as to his own essence, or the nature of mankind. . . .If either he or I can attain this point, why should not another attain it also? What! when men can be led to despise the horrors of death, when they may be inflamed with the enthusiasm of religious and political follies, shall they be deaf to that very doctrine which can alone lead them to happiness? No, no; man is not so wicked
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as an arbitrary morality would make him appear. He is wicked, because Religion, the State, and bad example, perverts him. It would be of advantage to those who wish to make him better, were there fewer persons whose interest it is to render him wicked in order that they may support their power by his wickedness.”
“Let us form a more liberal opinion of human nature. We will labour indefatigably, nor shall difficulties affright us. May our principles become the foundation of all morals! Let reason at length be the religion of men, and the problem is solved.” 3
This pressing exhortation will enable the reader to solve the problem of the altars, the worship, and the festivals of Reason, in the French Revolution; nor will they be any longer at a loss to know from what loathsome den their shameless Goddess rose.
The Candidate also obtains the solution of all that may have appeared to him problematic in the course of his former trials. “Since such is the force of morality and of morality alone (says the Hierophant), since it alone can operate the grand revolution which is to restore liberty to mankind, and abolish the empire of imposture, superstition, and despotism; you must now perceive why on their first entrance into our Order we oblige our pupils to apply closely to the study of morality, to the knowledge of themselves and of others. You must see plainly, that if we permit each Novice to introduce his friend, it is in order to form a legion that may more justly he called holy and invincible than that of the Theban; since the battles of the friend fighting by the side of his friend are those which are to reinstate human nature in its rights, its liberty, and its primitive independence.”
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. 541
The prominent feature of all the instructions given by the Illuminizing Legislator to his Epopts is the consecration of their degree to the perversion of the public opinion, and to the attainment of the empire of sciences, that he may direct them all to the support of his disorganizing Equality and Liberty and to universal anarchy. This mission of perversion requires an assiduity to which not many men are equal; but adepts may be found, who, unable to distinguish themselves in such missions, may yet be endowed with a sufficient zeal and with the necessary talents for the superintendance and direction of the Brethren. There are others again whose disastrous successes are to be recompensed by the higher employments in the Order; and it is from these two classes of Epopts that the Order selects its Regents. It is also for their instruction that the Legislator descends into all the gubernatory minutiæ of his Illuminism.—His instructions are comprised under four different heads. I. General System of Government for the Order.—II. Instructions for the degree of Regent.—III. Instructions for the Prefects or Local Superiors.—IV. Instructions for the Provincial. 1
I have, it is true, been obliged to anticipate many parts of this Code when unfolding the artifices of the lower degrees; but as a confirmation of what has already been exposed, in order to bring the different objects within one point of view, and to show the dangers of his disastrous combinations, let us attend to the Legislator when treating of the whole collectively. What particularly endeared this degree of Regent to Weishaupt was, that part of his instruction which takes a general view, and which lays open the progressive plan to be observed in the government of the Brethren. The reader perusing the instructions in the same order in which Weishaupt has written them, will more easily conceive the cause of his predilection.
Instruction A. Plan of the General Government of the Order
“I. The most high and excellent Superiors of the illustrious Order of true Freemasonry do not immediately attend to the minutiæ of the edifice.—They
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must not, however, on that account be considered as contributing less to our happiness, by their counsels, their lessons, their plans, and the many and powerful resources with which they furnish us.
“II. These excellent and most gracious Superiors have established a class of Masons to whom they have entrusted the whole plan of our Order. This class is that of the Regents. . . . .
“III. In this plan our Regents hold the first dignities. Until admitted to this degree, no person can hold the office of Prefect or of Local Superior.
“IV. Every country has its national Superior, who holds an immediate correspondence with our Fathers, at the head of whom is a General who holds the helm of the Order.
“V. Under the National and his Assistants are the Provincials, who each govern their Circle or their Province.
“VI. Every Provincial is surrounded by his Counsellors.
“VII. Each Provincial also commands a certain number of Prefects, who may in like manner have their coadjutors in their districts. All these, as well as the Dean, belong to the class of Regents.
“VIII. All these offices are for life, excepting in cases of deposition or ejectment.
“IX. The Provincial is to be chosen by the Regents of his province and the National Superiors, and approved by the National.—[I do not understand how the Code distinguishes between the several National Superiors and the National in chief; unless it be, that it denotes in this place as Superiors those who are called a little higher up Assistants (Gehulfen) of this chief.]
“X. The whole success of Illuminism depending on the Regents, it is but just that their domestic wants should be provided for. They shall therefore be the first supplied from out of the funds of the Order.
“XI. The Regents of each Province form a particular body immediately under the Provincial, whom they are to obey. . . . . .
“XII. The offices of Illuminism not being considered in the light of dignities, nor of places of honour, but as mere employments freely accepted, the Regents must be always ready to labour for the good of the Order, each according to his situation and to his talents. Age is never to be set forth as a title. It may often happen, that the youngest is chosen Provincial, and the eldest only a Local Superior or Counsellor, should the one live in the center, while the other only inhabits the extremity of the Province; or, should the former, on account of his natural activity or his station in life, be more fitted for the place of Superior than the latter, though far more eloquent. In many cases, for example, a Regent is not to think it beneath his dignity to offer himself to discharge any of the lesser offices in the Minerval churches (lodges) in which he may be useful.
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. 563
In the general plan of the Government of the Illuminees it is said, that every Brother shall receive particular instructions according to the rank he holds in the Hierarchy of the Order: Yet I have never been able to discover those intended for the use of the National Directors. This part of the Code is not to be found either in the two volumes so often quoted of the Original Writings, or in that of Philo and Spartacus which has thrown so much light on the mysteries. It does not appear, that any of the German writers who have been the best informed on, and the most strenuous opponents of, Illuminism have ever been able to discover them. For some time I even entertained doubts whether the Superiors called National Directors, and those styled Inspectors, were not of the same degree in the Hierarchy of the Sect.—They were certainly distinct employments in the year 1782; for Weishaupt’s letters at that period mention Germany as divided into three inspections, each Inspector having several Provincials subordinate to him. 1 But, on the other side, the general account which the Order puts into the hands of its Regents, and the last works of Philo printed in 1788, mention no intermediate office between the Provincials and the Nationals, which latter are sometimes described as National Superiors, at others as National Inspectors. Their correspondence and subordination is direct from the Supreme Council. 2 It is therefore evident, that in the last digest of the Code the two offices of National Inspector and Director were united. But in vain would the Sect conceal the instructions which it has appropriated to the functions of these National Superiors. The denomination alone testifies the importance which attaches to their office; and if the precise nature of their duties be wanting, it is easy to supply the deficiency, by what has already escaped the vigilance of the Sect in the foregoing parts of the Code.
Let the reader recall to his mind what has been said in the Chapter on the Epopts, of the systems which they were to form in order to seize on the empire of the Sciences and direct them all toward the accomplishment of the plots of the Sect. In the same degree we have seen them annually assembling in each province, and compiling from their partial attacks every means that their inventions could furnish, insensibly to enslave the public opinion, and to
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eradicate from the minds of the people what the Sect is pleased to call religious prejudices. We have seen the class of Regents more particularly occupied in sapping the foundations of the throne, and in destroying that veneration in which nations held the persons and functions of their Sovereigns—Nay, there exists a particular law framed for the Epopts which has not yet been cited, and which must here be introduced. It is to be found in the Second Volume of the Original Writings, second Section, intitled—Articles agreed upon by the Areopagites in Ardameth 1151 (A.D. December 1781)—There under the article High Mysteries, I read, “If among our Epopts any speculative geniuses are to be found, they shall be admitted to the degree of Mage.—These adepts shall be employed in collecting and digesting all the grand philosophical systems, and will invent or compile for the people a system of religion which our Order means as soon as possible to give to the universe.” 3
I do not forget that I am to treat of the National Directors; but am somewhat afraid that my readers may adduce this plan for giving a new religion to the whole universe, as invalidating their plot for the destruction of every religion. Let such readers, however, reflect on the religion which Weishaupt has himself laid down for his Mages. It is the rankest Spinosism, admitting of no God but the world itself; that is to say, absolute Atheism. Let them also remember, that one of the last secrets of the Grand Mysteries, is to reveal to the adepts that all religions are grounded on and are the invention of imposture. Nor is it by any means difficult to account for these two schemes of the Sect, the one for the creation of a new religion, the other for the destruction of all. These plans are to be successive in their operations. Sentiments of Religion are too deeply engraven in the minds of the people for Weishaupt to flatter himself with suddenly eradicating it, or at least without substituting some capricious and sophisticated faith, which in reality would no more constitute a religion than the Worship of Reason, of which the French Revolution has given us an impure essay. The religion, therefore, to be invented by the Mages of Illuminism is no more than a preparatory step that should destroy the religion of Christ throughout the universe. This advantage gained, it will remain no very difficult task to open the eyes of the whole world on the inanity and imposture of their own; and thus it will have served as a scaffolding which naturally disappears with the edifice that is to be pulled down. This religion to be invented may be considered as on a parallel with those new governments, those democracies, which are to amuse the people until the period shall come when their Illuminizing Equality and Liberty shall have taught them, that each one is essentially his own sovereign, that this sovereignty is an imprescriptible right inherent in each man, in direct opposition to democracy, and even to all property or social compact.
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 | Aug 26, 2011 | Morals and Dogma
p. 801
A MIRACULOUS tradition, something like that connected with the labarum of Constantine, hallows the Ancient Cross of St. Andrew. Hungus, who in the ninth century reigned over the Picts in Scotland, is said to have seen in a vision, on the night before a battle, the Apostle Saint Andrew, who promised him the victory; and for an assured token thereof, he told him that there should appear over the Pictish host, in the air, such a fashioned cross as he had suffered upon. Hungus, awakened, looking up at the sky, saw the promised cross, as did all of both armies; and Hungus and the Picts, after rendering thanks to the Apostle for their victory, and making their offerings with humble devotion, vowed that from thenceforth, as well they as their posterity, in time of war, would wear a cross of St. Andrew for their badge and cognizance.
John Leslie, Bishop of Ross, says that this cross appeared to Achaius, King of the Scots, and Hungus, King of the Picts, the night before the battle was fought betwixt them and Athelstane, King of England, as they were on their knees at prayer.
Every cross of Knighthood is a symbol of the nine qualities of a Knight of St. Andrew of Scotland; for every order of chivalry required of its votaries the same virtues and the same excellencies.
Humility, Patience, and Self-denial are the three essential qualities of a Knight of St. Andrew of Scotland. The Cross, sanctified by the blood of the holy ones who have died upon it; the
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[paragraph continues] Cross, which Jesus of Nazareth bore, fainting, along the streets of Jerusalem and up to Calvary, upon which He cried, “Not My will, O Father! but Thine be done,” is an unmistakable and eloquent symbol of these three virtues. He suffered upon it, because He consorted with and taught the poor and lowly, and found His disciples among the fishermen of Galilee and the despised publicans. His life was one of Humility, Patience, and Self-denial.
The Hospitallers and Templars took upon themselves vows of obedience, poverty, and chastity. The Lamb, which became the device of the Seal of the Order of the Poor Fellow Soldiery of the Temple of Solomon, conveyed the same lessons of humility and self-denial as the original device of two Knights riding a single horse. The Grand Commander warned every candidate not to be induced to enter the Order by a vain hope of enjoying earthly pomp and splendor. He told him that he would have to endure many things, sorely against his inclinations; and that he would be compelled to give up his own will, and submit entirely to that of his superiors.
The religious Houses of the Hospitallers, despoiled by Henry the Eighth’s worthy daughter, Elizabeth, because they would not take the oath to maintain her supremacy, had been Alms-houses, and Dispensaries, and Foundling-asyla, relieving the State of many orphan and outcast children, and ministering to their necessities, God’s ravens in the wilderness, bread and flesh in the morning, bread and flesh in the evening. They had been Inns to the wayfaring man, who heard from afar the sound of the Vesper-bell, inviting him to repose and devotion at once, and who might sing his matins with the Morning Star, and go on his way rejoicing. And the Knights were no less distinguished by bravery in battle, than by tenderness and zeal in their ministrations to the sick and dying.
The Knights of St. Andrew vowed to defend all orphans, maidens, and widows of good family, and wherever they heard of murderers, robbers, or masterful thieves who oppressed the people, to bring them to the laws, to the best of their power.
“If fortune fail you,” so ran the vows of Rouge-Croix, “in divers lands or countries wherever you go or ride that you find any gentleman of name and arms, which hath lost goods, in worship and Knighthood, in the King’s service, or in any other place of worship, and is fallen into poverty, you shall aid, and support,
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.
