by Moe | Sep 3, 2011 | Code of the Illuminati
p. 513
At my outset I did not only declare, that the destruction of civil society was the object of their views; I did not confine myself to saying, that should Jacobinism triumph every Religion and every Government would be overthrown; but I added, that to whatever rank in society you may belong, your riches and your fields, your houses and your cottages, even your very wives and children would be torn from you. 21 I also rejected fanaticism and enthusiasm in my own and my reader’s name. I have said it, and adopting the simplest construction, do not proofs of the most extensive plots croud upon us from the very lessons of the Sect? Can common sense, nay can the strongest prejudice, refuse to admit such powerful evidence?
Let him who may wish to preserve his field, his house, or the smallest part of his property, under this patriarchal life, go back to the lesser Mysteries; there let him hear the Hierophant teaching the adept, that it would have been happy for man, “Had he know how to preserve himself in the primitive state in which nature had placed him!—But soon the unhappy germ developed itself in his heart, and rest and happiness disappeared. As families multiplied, the necessary means of subsistence began to fail. The Nomade or roaming life ceased; Property began; Men chose fixed habitations; Agriculture brought them together.” What were in the eyes of the Sect the dreadful consequences of this deviation from the Nomade or Patriarchal life?—Why the Hierophant hastens to tell us, Liberty was ruined in its foundations, and Equality disappeared. This Patriarchal or Nomade life is then no other than that which preceded property, the building of fixed habitations, of houses, cottages, or the cultivation of your fields. It was this beginning of property therefore, the building of habitations, the cultivation of lands, which struck the first mortal blow at Equality and Liberty. Should any one wish to return to the Patriarchal or Nomade life with such wretches as these apostles of Equality and Liberty, let him begin by renouncing his property; let him abandon his house and his field; let him, in unison with the Sect, declare, that the first blasphemy which was uttered against Equality and Liberty was by the man who first said my field, my house, my property.
It must be voluntary blindness, indeed, in the man who will not see the hatred conceived and the Conspiracies entered into by the Sect against titles or pretensions to, nay against the very existence of property. It will acknowledge none, nor can it in any shape be compatible with their explanations of Equality and Liberty, or with that primitive state of nature which no more entitles you or me to the possession of this gold or silver, or that field, than it does a third person.
Here it is not simply the question of establishing the Agrarian Laws, where lands, riches, and other properties are to be equally distributed among all; it is not simply to abolish the distinction of rich and poor; no, every property is to be destroyed, that of the poor like that of the rich. The first man who was weary of the Nomade, roaming, vagabond, and savage life, built a cot and not a palace. The first who furrowed the earth was in quest of bread and not of
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gold; but he nevertheless, according to the principles of the Sect, was the man who struck the first deadly blow at Equality and Liberty. Poor or rich man then, according to the doctrine of the Sect, the field you have recovered from the waste, and that you have cultivated, belongs to me equally as to you, or else to nobody; I, though idle, and inactive, am entitled to the fruit of your labours; I have a right to share those fruits which you have raised on the land which I left uncultured. Does not Equality disappear, whether it be a poor or rich man who shall pretend to be entitled to or say this field is mind, I have that property? If the poor man has a title to his property, has not the rich man also one? Treasures and palaces are no more property than the cot or cottage. Here an Illuminee spies want, there abundance; Equality and Liberty are every where banished; Despotism or Slavery is universal. Nevertheless, Equality and Liberty in his eyes are the rights of Nature, and he beholds them mortally wounded on the first appearance of property, when man became stationary. Poor or rich, you all imbrued your hands in this foul assassination of Equality and Liberty when you pretended to property; from that instant you are both involved in the curse pronounced in the mysteries; you are both objects of the Conspiracies of the Sect from the first instant that you dared assert your right to your habitations whether cots or palaces, to your properties whether fields or domains. But these cannot be the whole of the secrets; they are only those of the lesser mysteries. Weishaupt has revealed them to his Epopts; he reserves the grander secrets for his Mage and Man-King; then let any man rich or poor harbour, if he can, a hope of seeing the Sect respect his property. Or rather, let him behold the Sect at present pillaging the rich in favour of the poor. The last mysteries or ultimate conspiracy will take place; and then the poor man will learn, that if Illuminism begins by pillaging the rich, it is only to teach him that he is no better entitled to his property than the rich man was, and that the time is near when he will also be pillaged and fall a victim to the curse which has been pronounced against every proprietor.
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. 525
Tenth and Last Part of the Code of the Illuminees.—General Idea of that Government, and of the Share which the Inferior Classes of Illuminism bear in it.
It is not enough for the founder of a Sect of Conspirators to have fixed the precise object of his plots, the trials and degrees through which his adepts are to rise insensibly to the acquisition of his profoundest mysteries. His accomplices must form but one body animated by one spirit; its members must be moved by the same laws, under the inspection and government of the same chiefs, and all must tend toward the same object. Such a genius as Weishaupt’s could not be suspected of having overlooked in his Code so important a means of success. From what I have already said, the reader will have observed what connection and subordination subsisted in the gradation of his mysteries; how all the adepts of a given town formed, notwithstanding the inequality of their degrees, but one and the same academy of Conspirators, while each one laboured separately at the overthrow of religion and the laws in the state in which he lived. In this academy the Candidate and the Novice are under the direction of the Insinuator, who introduces them into the Minerval Lodges; these Lodges are governed by the Minor Illuminees, who in their turn are inspected by the Major Illuminees. Next to these preparatory degrees follow the intermediary or Masonic degree, called the Scotch Knight; and his power extends on the one side over the Major Illuminees, and on the other over the Illuminized Masons; or, in general, over all that part of the Order stiled in the Code the lower part of the edifice. After these we meet the Epopts and Regents or Princes of the lesser mysteries, and lastly, in the higher mysteries, the Mage and Man-King.
The aggregate of all these degrees forms a complete academy of Conspirators, and impendent ruin threatens the country where such a one exists. The Magistrate and the Citizen may expect to see their property and their religion annihilated. The Sect recognizes no country but the universe, or rather acknowledges none; the very term country is a blasphemy against the rights of man, against Equality and Liberty. What each member in his particular academy performs by himself, is performed throughout all of them by the Sect in general, and the combined efforts of the whole are regularly directed toward the concerted plan of devastation. The Miners have received
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their instructions, that each may bore his subterraneous galleries, and lodge the chamber of his mines in such a manner that partial explosions may forward the views of the Sect, without endamaging the grand chamber, which shall involve the whole world in the premeditated explosion of universal destruction. To produce this effect, general laws and mutual communications, common chiefs and directors are requisite. Each Conspirator, wherever his field of action may lie, must be certain that he acts in concert with his Brethren, that he will not be crossed in his plans, but on the contrary meet every where with support and corresponding agents.
Weishaupt was aware, that the farther the sphere of disorganization was to extend the more perfect should be the organization of his power. The more eager he was to call down universal anarchy, and make it take place of all laws, the more did he wish to establish subordination, and concentrate the forces of the Order, the better to direct its motions. To accomplish this, the oath of implicit obedience to Superiors was not enough. It was not sufficient for the adept to have blindly submitted his life and fortune to the despotic power of unknown chiefs, should they ever suspect him of treachery or rebellion. The Superiors themselves were to be bound by laws and principles common to all, that they might proceed in all points by a regular and uniform impulse.
It cost Weishaupt much meditation before he could perfect his plan of government as he wished. Five years after the establishment of the Sect, he writes “This machine of ours must be so perfectly simple that a child could direct it;” and still later he writes, “allow me time to digest my speculations, that I may properly marshal our forces.” 1
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. 530
Enlighten nations; that is to say, efface from the minds of the people what we call religious and political prejudices; make yourself master of the public opinion; and, this empire once established, all the constitutions which govern the world will disappear.—Such are the grand means, such the hopes, on which Weishaupt has been observed in his mysteries to have grounded his hopes of success. We have seen even the sciences involved in the vortex of his conspiracies. They were to be swept into the common mass of ruin with religion, laws, Princes, nations, our towns and stationary habitations.—Vandalism and the era of barbarism were to be revived, and science was to be reduced to that of the nomade and savage clans equal and free. This gigantic mass of destruction could be the operation but of a general corruption and perversion of the public opinion, which is itself dependent on science, or at least upon the reputation of wisdom and knowledge which he possesses who pretends to instruct us. To prepare the attack, therefore, it was necessary to make the sciences serve under the banners of the Sect in the cause of their own annihilation, and through their means captivate the public opinion in favour of the Sect. Its errors once triumphant, and every thing dear and sacred to man vandalized and overthrown; sciences would of themselves shrink back and vanish from before the man savage and free. Such were the fruits of Weishaupt’s meditations, such the spirit which dictated the laws given to his Epopts. This degree was to extend the conquests of the Sect over public opinion by science, or, in other words, to dispense its anti-religious and antisocial doctrines under the bewitching name of science. He entirely devoted his degree of Epopts to the sciences, and may be said to have forestalled them all, that he might usurp and dictate to the public opinion; or, rather, tainted them all, to make them subservient to his views; well assured that they would not survive the contagion. In his Minerval degree, it was the minds of the young adepts that he wished to pervert; but in his degree of Epopt, his means and views expand, and, under the same mask, he aims at nothing less than the perversion of the whole universe. He formed it into a secret academy, whose hidden ramifications, widely spreading throughout the globe, were, by means
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of the disastrous laws he had combined, at one blow to annihilate all society and the empire of science.
The plan may appear inconceivable, and above the reach of the most disorganizing genius; but let the reader remember how clearly it has been proved in the mysteries, that Weishaupt and his followers were firmly resolved to bring back the human race to the days of the Huns and Vandals, and, by means of this Vandalism, to all the ignorance of the nomade and savage clans; and to reduce the standard of science to that of the Equality and Liberty of Sans-culotism. Let the reader now condescend to follow me in the exposition of the lessons which the Sect has appropriated to the instruction of its Epopts, and the organization of their academy.
“The illuminized Priests, or Epopts, are presided over by a Dean chosen by themselves. They are to be known to the inferior degrees only under the appellation of Epopt—their meetings are called Synods. All the Epopts within the circle of the same district compose a Synod; but each district shall contain no more than nine Epopts, exclusive of the Dean and Prefect of the Chapter. The higher superiors may attend these Synods.”
“Of the nine Epopts, seven preside over the sciences distributed under as many heads in the following order:
“I. Physics.—Under this head are comprehended Dioptrics, Catoptrics, Hydraulics and Hydrostatics; Electricity, Magnetism, Attraction, &c.”
“II. Medicine—comprising Anatomy, Chirurgery, Chymistry, &c.”
“III. Mathematics.—Algebra; Architecture, civil and military; Navigation, Mechanics, Astronomy, &c.”
“IV. Natural History.—Agriculture, Gardening, Economics, the Knowledge of Insects and Animals including Man, Mineralogy, Metallurgy, Geology, and the science of the earthly phenomena.”
“V. Politics—which embraces the study of Man, a branch in which the Major Illuminées furnish the materials; Geography, History, Biography, Antiquity, Diplomatics; the political history of Orders, their design, their progress, and their mutual dissentions.” This last article seems to have the divers Orders of Masonry in view. A nota bene is added in the original, with a particular injunction to attend to this article, which the dissentions of the Illuminees and Freemasons had probably rendered of great importance to the Sect.
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. 549
Great as the authority of the Major Illuminees over the Minerval Academies may appear at first sight, no person of the preparatory class is in fact entrusted with any real authority. Even the Scotch Knight in his intermediate class does not enjoy any. The Order recognizes as real Superiors none but those who have been initiated into the class of the Mysteries. Even in that class the adept must have attained the degree of Regent before he can be named Prefect for the Scotch Knights, or Dean of his district. Those are the first two offices which the Order considers as having any real authority over the Brethren.
Though the Code expressly declares, that each Superior shall find in his instructions the respective laws concerning his particular duty, it certainly contains none for the office of Dean. A single Chapter is indeed to be found in the Code on his election and consecration. On the first establishment of a new district he is elected by the Provincial; but on his deposition or death the Epopts assemble and choose a successor by the plurality of votes, the Provincial only having the right of confirming such an election. With regard to what the Code terms his consecration (Weihung des decani), it is generally performed by what is called a Plenipotentiary, and in a sort of barbarous Latin, extremely inelegant. Were not the impiety of it as abominable as the ceremonial is low, it might form an excellent scene for the theatres of Bartholomew fair. The Illuminizing Legislator, a very inferior copyist of Moliere’s Malade Imaginaire, ridicules St. Paul, Moses, and all religious ceremonies, as Moliere did the quack disciples of Hippocrates. Little wit is required to scoff at religious rites, and yet our Legislator has only succeeded in being disgustingly impious. Such turpitude is not worthy of our notice, for none but Epopts can admire it; this nevertheless is all the information the Code can give us respecting the Dean. 1
The same cannot be said of the instructions for the Prefects. These Local Superiors may have as many as eight Lodges at a time under their command, partly Minerval, and partly Masonic. The Prefect is the first Regent within his prefecture, and has the direction of all that part of the Order stiled in the Code the lower part of the edifice. All the Quibus Licets of his district pass through his hands. He opens those of the Scotch Knights, and the Solis of the Novices and Minervals; but every thing else he transmits to the higher Superiors. When
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he founds new Lodges, or receives new Brethren, he gives the new Geographical names and Characteristics, which he selects from the list that he has received from the Provincial. He makes a general report to the Provincial of every thing that has happened within his Prefecture once a month; and every three months transmits the reversal letters, the tablets sent by the Scrutators with notes on their political and moral conduct, and an exact return of the state of the funds belonging to each Lodge. He decides on the promotion of the Brethren as far as Scotch Knight, but can confer the latter degree only with the consent of the Provincial.—He has the right once a year of commanding all the adepts under his direction to return whatever writings the Order may have entrusted them with—He returns them to those on whose fidelity he has reason to rely, but not to those whom he may have any reason to suspect, or who are intended to be dismissed. 2
The foundation of the Edifice rests solely on the vigilance, experience, and zeal of the Prefect.—And it was to the direction of their conduct in every part of the Government that Weishaupt dedicated his lessons under the following heads:—I. Preparations.—II. Tuition of the Pupils.—III. Spirit or love of the Order—IV. Subordination.—V. Secrecy.—Each of these articles contains a cloud of those artifices which the reader has seen interspersed in divers parts of the Code, but which now become the peculiar study of the Prefect. I shall only extract the most striking, or those on which the Legislator particularly insists; such, for example, as the following, to be found in the first pages of the head Preparation.
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. 558
By far the greater part of the code of laws which has just been laid before the reader as relating to the Regents and Prefects of the Illuminées, was originally written by Weishaupt for the instruction of his Provincials. This is evident from the first digest of these laws, as they appear in the second part of the second volume of the Original Writings of the Sect, from page 17 to 43. It is even one of those parts which Knigge looked upon as a master-piece of politics. 1 So replete with artifice did he think it, that he deemed it a pity to circumscribe the knowledge of it to the Provincials alone. The reader has seen what use he has made of them, thoroughly persuaded that the Regents in general, and particularly the Local Superiors, could greatly benefit the Order by attending to them. The Areopagites and General consented to these new dispositions; but the following part of this chapter remained appropriated to the Provincials.
“I. The Provincial shall make himself perfect master of the whole constitution of the Order. The system of it should be as familiar to him as if he had invented it.”
“II. As a guide for all his actions, he shall adopt the whole government and the instructions already laid down for the Regents and Local Superiors, not neglecting a single rule. ”
“III. The Provincial shall be chosen by the Regents of his Province, and be confirmed by the National Superior. . . . 2 The high Superiors (the Areopage and General) have the power of deposing him.”
“IV. He shall be a native of, or at least be thoroughly acquainted with the province under his inspection.”
“V. He shall be engaged as little as possible in public concerns, or in any other enterprize, that he may devote all his time to the Order.”
“VI. He shall assume the character of a man retired from the world, and who only seeks rest.”
“VII. He shall fix his residence as nearly as possible in the centre of his province, the better to watch over the different districts.”
“VIII. On his being named Provincial, he shall leave his former characteristic, and assume that which the high Superiors shall give him.—The
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same Superiors will send him the impression of the seal he is to bear, and he will wear it engraved on his ring.”
“IX. The archives of the province, which the Regents will have taken care to seal up and carry away on the demise of his predecessor, are to be entrusted to him on his nomination.”
“X. The Provincial will monthly transmit the general report of his province to the National Inspector immediately over him. As he himself only receives the reports of the Local Superiors a fortnight after the month is up, he will necessarily be always a month behind-hand, making, for example, the report of May about the end of June, and so on. This report will be subdivided into as many parts as he has Prefects under his inspection. He will carefully note every thing of consequence that has happened in any of the schools or lodges: also the names, ages, country, station in life, and the date of the reversal letters, of each new adept; the high Superiors wishing to have no further information concerning the new adepts until they come to the class of Regent, unless on some particular occasion.”
“XI. Beside this monthly report, he is to apply to the National Superior in all extraordinary cases which are not left to his decision. He is also to send in his personal tablets every three months; and he will undertake no political enterprize without having first consulted.”
“XII. He has nothing to do with the other Provincials. Let things go on well or ill in a neighbouring province, it is no business of his. If he wishes to ask any thing of the other Provincials, let him apply to the National Inspector.”
“XIII. If he has any complaint to make against the Inspector, he will direct his letter Soli or Primo.”
“XIV. All the Regents of the province are his counsellors; they are to second and help him in all his enterprizes. If it be convenient to him, he should have two of them near his person to serve him as secretaries.”
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.
