Out of Chaos Comes Order: Royal Society Fellows

Sir William Davidson worked closely with Robert Moray, Alexander Bruce, and other Scottish Freemasons. Moray, a Scottish supporter of the Stuarts, who would serve as Colonel in the Scots Guard, was a student of Rosicrucianism and an ardent Freemason. Moray was also well known to the cardinals Richelieu and Mazarin. Moray was probably familiar with Abendana’s work on Halevi, for he praised the writings of medieval Jews on mathematics, astronomy, and cosmology in his letters to his Masonic protégé, Alexander Bruce. Moray further recommended the works of Christian Hebraists, such as Drusius, Joseph Scaliger, and Amama, who provided scholarly reinforcement for Scottish Masonic traditions. In 1572, Johannes van den Driesche, or Drusius (1550 – 1616), a student of Hebrew, became professor of Oriental languages at Oxford. Scaliger, a friend of Guillaume Postel, was associated, along with King James’ tutor George Buchanan, with Plantin Press, said to have operated as a front for a kind of “pre-Freemasonry.” Drusius and Scaliger utilized their extensive research in Hebrew and Kabbalistic literature to argue that the Hassidim and Essenes, descendants of the Maccabeans, were a guild of religious craftsmen who played a key role in developing the mystical traditions of the Temple. Drusius stressed the fraternal relationship between Solomon and Hiram, while Scaliger compared the Hasidim to contemporary craft guilds.

According to Thomas De Quincey’s Historico-Critical Inquiry into the Origin of the Rosicrucians and the Freemasons (1886), the Rosicrucian Robert Fludd “it was, or whoever was the author of the ‘Summum Bonum,’ 1629, that must be considered as the immediate father of Freemasonry, as Andreä was its remote father.” According to a statement made by John Wallis (1616 – 1703), some meetings organized in London in 1645, during the civil wars for enquiry into natural philosophy were the origin of the Royal Society. Amongst those who took part in these meetings were Theodore Haak, who was Comenius’ agent in England, a German from the Palatinate, and John Wilkins (1614 – 1672) who was later prominent in the Royal Society as Henry Oldenburg’s co-secretary. Wilkins, chaplain to Frederick V of the Palatinate, was closely linked to Rosicrucianism in the Palatinate and tutored Frederick and Elizabeth’s son when he was sent to England.

An admirer of Fludd, Wilkins’ work is placed clearly in the Rosicrucian tradition. Wilkins quotes from the Rosicrucian Fama, and his Mathematicall Magick (1648) is largely based on the section on mechanics in Fludd’s Utriusque Cosmi Historia, published at Oppenheim in the Palatinate in 1619. In the preface to Mathematical and Philosophical Works, Wilkins praised the scientific works of Roger Bacon, Albertus Magnus, Agrippa, Dee, and Kircher, and denounced that “vulgar opinion attributes all such strange operations unto the power of Magick.” Wilkins frequently mentions the “Lord Verulam” (Francis Bacon) in the book, or “Francis Rosicrosse.” In 1648, meetings in Wilkins’ rooms at Wadham College at Oxford began which are stated by Thomas Sprat in his official to have been the origin of the Royal Society. Among the members of this Oxford group were the alchemist Robert Boyle, William Petty, and Christopher Wren, England’s most famous architect, the designer of St Paul’s Cathedral. William Petty (1623 – 1687) became the personal secretary to Thomas Hobbes, allowing him contact with Descartes, Gassendi and Mersenne. He befriended Samuel Hartlib and Boyle.

According to Laursen and Popkin, “The publication of Henry Oldenburg’s and Robert Boyle’s correspondence has made it clear that millenarianism was at the center of the concerns of the Royal Society in its founding years.” In 1647, Boyle had written to Samuel Hartlib mentioning his “Invisible College” and that he wished to support “so glorious a design.” In 1663, the Invisible College became the Royal Society and the charter of incorporation granted by Charles II named Boyle a member of the council. The first secretary of the Royal Society was Henry Oldenburg, who forged a strong relationship with John Milton and his lifelong patron, Robert Boyle. Dury was connected to Boyle by his marriage to Dorothy Moore, an Irish Puritan widow. Their daughter, Dora Katherina Dury, later became the second wife of Henry Oldenburg. When Menaseh ben Israel arrived in London in 1650, Cromwell appointed a committee of important millenarian clergymen and government officials to receive him. Lady Ranelegh, Robert Boyle’s sister, had dinner parties for Menasseh, and Oldenburg met with him as well.[87] Menasseh also met with the Cambridge Platonists Ralph Cudworth (1617 – 1688) and Henry More (1614 – 1687). The Cambridge Platonists were a group of theologians and philosophers at the University of Cambridge in the middle of the seventeenth century. Frances Yates regarded the Cambridge Platonists as scholars who engaged with the Christian Kabbalah but rejected Hermeticism following Isaac Casaubon’s redating of the Hermetic corpus.

Among the first Freemasons on record were Sir Robert Moray and Elias Ashmole (1617 – 1692) who became original members of the Royal Society. Ashmole supported the royalist side during the English Civil War, and at the restoration of Charles II he was rewarded with several lucrative offices. His diary entry for October 16, 1646, reads in part: “I was made a Free Mason at Warrington in Lancashire, with Coll: Henry Mainwaring of Karincham [Kermincham] in Cheshire.” In 1652, Ashmole befriended Solomon Franco, a Jewish convert to Anglicanism who combined his interest in Kabbalah and the architecture of the Temple with support for the English monarchy. While Franco instructed him in Hebrew and was probably the source for his manuscript “Of the Cabalistic Doctrine,” Ashmole carried out intelligence work for the Stuart cause. Also Stuart supporter, Franco believed in the Hebrew traditions of anointed kingship, and he looked for spiritual portents in the life of Charles II, with whose eventual restoration he was greatly pleased. After the Restoration, Franco converted to Christianity, persuaded by his belief that God had a divine plan for Charles II. He gave a copy of his book to Ashmole.

Ashmole was described by De Quincey as “one of the earliest Freemasons, [and] appears from his writings to have been a zealous Rosicrucian.” Ashmole copied in his own hand an English translation of the Fama and the Confessio, and added a letter in Latin addressed to the “most illuminated Brothers of the Rose Cross,” petitioning them to be allowed him to join their fraternity. Ashmole had a strong Baconian leaning towards the study of nature.[94] He was an antiquary with a particular interest in the history of the Order of the Garter. Ashmole revered John Dee, whose writings he collected and whose alchemical and magical teachings he endeavoured to put into practice. In 1650, he published Fasciculus Chemicus under the anagrammatic pseudonym James Hasolle. This work was an English translation of two Latin alchemical works, one by Arthur Dee, the son of John Dee.

Ashmole’s works were avidly studied by other natural philosophers, such as Isaac Newton. Newton, a president of the Royal Society, was committed to interpretations of the “Restoration” of the Jews to their own land of Palestine and spent the remaining years of his intellectual life exploring the Book of Daniel. In his library, Newton kept a heavily annotated copy of The Fame and Confession of the Fraternity R.C., Thomas Vaughan’s English translation of The Rosicrucian Manifestos. Newton’s writings suggest that one of the main goals of his alchemy may have been the discovery of the philosopher’s stone, and perhaps to a lesser extent, the discovery of the highly coveted Elixir of Life. Newton also possessed copies of Themis Aurea and Symbola Aurea Mensae Duodecium by the alchemist Michael Maier. As a Bible scholar, Newton was initially interested in the sacred geometry of Solomon’s Temple, dedicating an entire chapter of The Chronology of Ancient Kingdoms Amended. Found within book are several passages that directly mention the land of Atlantis. Newton believed that before its corruption, a scientific priesthood secretly maintained the original primordial religion. In particular, the priests knew that the sun and not the earth was the center of their universe, and therefore the ancient temples from Stonehenge to the Temple in Jerusalem were organized around perpetual fires that represented the sun.

Source: https://ordoabchao.ca/volume-two/royal-society

Out of Chaos Comes Order: Discordianism

There is some question as to whether Discordianism should be regarded merely as a parody of religion. According to Robert Anton Wilson: “Much of the Pagan movement started out as jokes, and gradually, as people found out they were getting something out of it, they became serious. Discordianism has a built-in check against getting too serious.” Wilson explained, “Many people consider Discordianism a complicated joke disguised as a new religion. I prefer to consider it a new religion disguised as a complicated joke.” As Wilson clarifies, however, “It will be understood by the Cabalistic reader that Discordianism is a system of transcendental Atheism, agnostic Gnosticism, skeptical Monotheism, and unified Dualism. In short, the Erisian revelation is not a complicated put-on disguised as a new religion, but a new religion disguised as a complicated put-on.”

Discodianism is linked with Satanism in its rejection of the existence of a higher God, and a kind of Nietzschean “positive nihilism.” But instead of becoming intoxicated with the “Triumph of the Will,” Discordians look at the absence of meaning in the world and instead laugh, and mock anyone who takes any of it seriously. They follow the foolish chastised in the Bible for saying, “Eat, drink and be merry, for tomorrow we die.” Through their pranksterism they become missionaries to their nihilism, poking fun at everything and everyone in an attempt to jostle them out of their supposed stodginess and unwillingness to accept the frightening truth that there is no truth, and that all is permitted. As such, the model of the Discordians is the Wise Fool, possessed with Divine Madness, who, like Nietzsche, peered into the abyss and cracked.

Discordians believe everybody should live like a Jewish eccentric named Joshua Abraham Norton (1818 – 1880), known as Emperor Norton, a citizen of San Francisco, who proclaimed himself “Norton I, Emperor of the United States” in 1859. He later assumed the secondary title of “Protector of Mexico.” Though Norton had no formal political power, he was treated deferentially in San Francisco, and currency issued in his name was honored in the establishments that he frequented. Norton roamed the city in a European-style military uniform with a plumed top hat and a sword at his side. Norton was recognized as an Illuminated Being by the Freemasons, who granted him a 33º. When Norton died, ten thousand San Franciscans attended his funeral, and he was buried in the Masonic cemetery, courtesy of the Freemasons. Mark Twain resided in San Francisco during part of Emperor Norton’s public life, and he modeled the character of the King in Adventures of Huckleberry Finn on him.

Discordians use irreverent humor to promote their philosophy and to prevent their beliefs from becoming “dogmatic.” Their favored prank has been spreading false legends about the Illuminati, who are mentioned as the inheritors of the Assassins in the Principia Discordia. Discordianism represented a confluence of all the prankster traditions of occult secret societies, dating back to the Sons of Malta, the Shriners, through to the avant-garde and Situationism, adapted to the psychedelic counterculture. As described to Scott Oliver, in “Inside the Resurgence of Discordianism–the Chaotic, LSD-Fuelled Anti-Religion” for Vice magazine:

It’s perhaps hardly surprising that there’s cross-pollination between Discordianism and Situationism, the French artist-philosophers of the happening, while other influences and precursors include: the Dada movement; Beat novelist William S Burroughs, who first mooted “the 23 Enigma” after which F23 is named; psychologist and LSD guru Timothy Leary, dubbed “the most dangerous man in America” by Richard Nixon; and Zen Buddhist thinker Alan Watts…

The modern popularization of the terms “pagan” and “neopagan,” as they are currently understood, is largely traced to Oberon Zell-Ravenheart, co-founder of the Church of All Worlds (CAW), who was inspired to use the term from Thornley. As Adler indicates, some, like Robert Anton Wilson, have alleged that the entire pagan movement is a plot centered around Thornley’s worship of Discordia. In California in 1966, Thornley, who was interested in “sex, drugs and treason,” joined Kerista, an early free love cult founded in Haight-Ashbury, which Thornley described as being “more akin to the religions of the East and, also, the so-called pagan religions of the pre-Christian West.” Margo Adler credits Kerista as “the true beginnings of the neopagan movement in contemporary culture.” Kerista was centered on the ideals of polyfidelity and the creation of intentional communities (communes). According to Carole Cusak, Kerista’s sexual practices were influenced, as was that of the Church of All Worlds, by OTO member Robert Heinlein’s science-fiction novel Stranger in a Strange Land. In the science-fiction novel, a Martian-raised human named Michael Valentine Smith founded The Church of All Worlds, preached sexual freedom and the truth of all religions, and is martyred by narrow-minded people who are not ready for his teachings. Cusack speculates that the person who invited Heinlein to speak at Kerista’s Los Angeles chapter may have been Thornley. Thornley was known to be a lifelong science-fiction fan. But, Heinlein turned down the invitation.

Source: https://ordoabchao.ca/volume-four/ordo-ab-discordia

Myron C Fagan – Redpills

This recording was made in 1967. He delves into hidden history behind international central banking, wars, Zionism, the impact of secret societies…worth a listen..