The Utopian Doctrine
I
There has always been
in the history of the world a remote place whose inimitable perfection of its
inhabitants would seem impossible of attaining by one outside its premises.
This land is known as Utopia, which is “No-Place,” being the original and
perfect ideal world that is seated above the Abyss in the Pyramid of Light.
Throughout time we have recruited by our watchers among the Ineffable Tower
such distinct persons into Utopia, who have been joined amongst our race to
partake in the mysteries, be they rapt in supreme bliss, in absolute knowledge,
in the summit of Being. Of the many stories extant, one of which hails the
primordial man and woman, who, by eating of the golden apples thereby partake
in eternity, even as those who have since fallen may rise again through regular
initiation in accordance with the Eternal Doctrine; for those who attain such
glories are ever our kinsfolk.
Subsequent
to the founding of the Primordial Tradition, our race has deplorably gained
numerous enemies throughout time, particularly those of great desire to cast
suffering and endless conflict upon the peoples of planet earth. Our enemies,
who have turned to such wickedness and devoted their lives to foolish
mannerisms, have done so in despise against our divine and ancient plan, a
disgust gathered also from their own inferiorities and an
unwillingness to love and advance in the Great Work. Still, it is we who
must press on to preserve our ways, if so highly restricted, that a select few
may be brought unto the Divine Light in order that the torches may be kept lit
until mankind may be better suited to receive its graces. Our orders have been
made clear that this Truth is not to be accepted by all, insofar as the current
stretch of time shall not provide for it; even as it has been said, we may
never see that hour. Lest, it is enough that our race exists;
and for those willing and able do we bring to the highest mountains, of the
invisible and invincible Utopia.
II
We of the Utopian Race live by
the traditional motto:
Aim of
Dominance. Method of
Perfection.
We are of the intellectual elite,
amongst a world swept away in the murkiest depths of the Dark Age, and do so
find it increasingly necessary to provide a certain instruction with which we
may establish a beacon of sorts over and against our enemies of disorder and
chaos.
From the
moment the infant is born the cord is symbolically cut, hence our meaning in
the term “discord,” that soon whence the infant is nurtured to the proper
health and age that child is free from dependence. We do not care for the many titillations, tantalizations, the taunting and
provoking of the spirit in disgust. Our aim is to set man free, to break the
chains and destroy the enemy, to bring forth a sacred love under the awareness
that our world is for the individual alone to experience. We do not therefore
accept that in our emotional ties within family or else-wise should declare
that we must control or condition any one person to another’s worldview, be as
it may, belonging merely to the domain of the profane human constituency. That is to say, social behaviors, which belong to the lowest of
human orders, must maintain their proper place of which deserves no more
importance in the greater scheme of things.
Our aim is a
clear and simple one, and we ought not distort the
context of words to declare it. We seek to unify all peoples of Aryan descent,
who are of fit mind and body, and who have retained a certain amount of respect
and self-control, to guide and propel such persons into a universal standard of
Absolute Truth and conduct no less of Genius, for the sole advancement of an
Utopian Race—to create a Paradise on Earth—and therewith procure the
Obliteration of all remnants of error and tyrannies of the absurd, for to
instill absolute freedom to the world. This can only be achieved within the
framework of an authentic Spiritual Center.
We duly
therefore proclaim that man may be molded from the youth into the standards of
Genius and develop into an Utopian Race. We strive to
be masters in the art to which we are naturally suited, while gaining a knowledge of principles of every essential order of life.
We reject wholly the unfit, the cowardice, the foolish
and imbecilic slaves of the earth, the manipulators, and all disorderly and
ugly beings. The Utopian Race does not accept as (its) individuals those
flat-minded one-dimensional addicts of imbecility and inferiority, as judged by
the standards of traditional and natural laws, of which honors the man of
virtue who reaches ever upwards in his struggle with life.
We seek,
ultimately, to reconstitute the world to its traditional center, about which
man shall abide in stability and conformity to the Eternal Doctrine. We therefore
reject this modern world, with its jesters and false kings, its
pseudo-authorities of the arts and sciences, its superstitions and guarding of
the absurd, and its complete degeneration of the spiritual order. We, moreover,
do not accept any form or system of beliefs. We reject belief; for he who knows
does not believe, and he who believes does not know. It is, rather, in the very
nature of intellection that we hold all rituals sacred and all that is sacred
pure of spirit.
III
The Order consists of nine Grades or Degrees divided into
three sections: the First or Craft Order, the Second or Royal Order, and the
Third or Sacerdotal Order. In addition to this triad is an Outer Order, which
is in place to serve an exoteric function, and is considered a lower extension
of the First Order.
Insofar as we exist, first and
foremost, as a unique race of peoples, it is therefore ideal that one is born
into the Order, but if this cannot be achieved then it is necessary for one to
be brought into the esoteric Order no later than the age of fifteen, which in
our custom is the age of manhood. Under special circumstances these rules may
be altered. Eligibility, however, is restricted to no less than those of the
artisan caste, that is, of farmers, artists, or craftsmen, all of whom must
freely give their loyalty to the Order and its principles, whereas the higher
Orders are generally restricted to their respective castes. Women are also eligible, however, they must assume supportive roles as
concerns effective functions in the higher castes. Thus our Order is designed
for effective initiation rather than virtual or speculative, even though such
may not be fully realized in the modern world.
Traditionally, in correspondence with
the castes are three paths: jnāna, knowledge,
bhakti,
love, and karma, action, and to which
is associated the goals of Divine Truth, Divine Grace, and Divine Rigor,
respectively. Knowledge, being at the top of this hierarchy and belonging to
the sacerdotal caste, naturally assumes the lesser degrees accordingly. Of
these, only knowledge, since it is a direct realization of the Divine and
Absolute, is purely metaphysical. Nonetheless, one may speak of a liberation
according to its proper caste, be it one’s natural capacity, since both action
and love possess a possibility of initiating an authentic spiritual influence
inasmuch as concerns different states of the being; however, it is only through
knowledge, the apex of which resides above the Abyss, hence signifying the
supernatural, whereby one can achieve a complete liberation proper.
In modern times, there have
unfortunately been several deviations of the three paths as to render anything
under them as nonsensical and useless, as have the proper meanings of each of
these terms become lost to the general public. Nonetheless, we do not mean to
present action, love, and knowledge in the most profane sense, as have
contemporary folk done with their exoteric religions and philosophies, and
claim the greatest of salvations upon them, which, albeit, is nothing more than
a deplorable and absurd mockery. We must, rather, shun these degenerate and
false movements of sentimental-devotional religions wherever they appear,
whilst remaining true to the Eternal Doctrine and its supreme hierarchy. We
have done as much where each degree represents an actual and attainable release
from one or more of the impurities and corruptions of the soul. These degrees
refer to a gradual release from the world of Maya or illusion. This realm is
bound up with the inferior consciousness, Samsara,
which means “to flow together,” or to pass through states, to wander. It is the
fallen state or world of becoming, which is illusory, the temporal in ignorance
of the True Self. The Tree of Life, which has its roots in the heavens, sprouting
and branching unto earth, reflects the fall thusly.
As the Grades constituting 00 and 0
belong chiefly to the Outer Order or exoteric domain, the remaining degrees are
of the esoteric and thus correspond with the seven planetary spheres. These
spheres are arranged in a spiral procession, though in a vertical axis
corresponding with the chakras as centers of consciousness in the spine. Three
masculine deities above and three feminine deities below are separated by the
Sun in the center; hence, once the horizontal extension is completed
representing the totality of the being, the cycle then proceeds from the point
of non-differentiation in a vertical ascension to the supra-individual states
until the unconditioned is reached. Such is the initiatic hierarchy:
00 ° Recalcitrant
0 °
Aspirant
1 ° Artisan
2 ° Refulgent
3 ° Resplendent
4 ° Resurgent
5 ° Knight
6 ° Regent
7 ° Magister
Craft
Order
The First Order is of
a golden light that shoots forth rays in the shape of a cross. It consists of the
outermost Grades of attainment dealing with the mastery of states of the being,
which may serve to prop up the Spirit of the Initiate. Grades of this Order are
therefore dedicated to the Natural Order, possessing influences of the
Corporeal and Psychic realms. The whole of the work herein concerns the
multiple states of being that are conferred by the Craft and Warrior
Initiations, insofar as such exists on the outside of the true Portal and ends
with a completion of the lesser mysteries. Such work pertains to the arts and
to that of building in general for it is a gathering up of what has been
scattered in reference to the elements, and moreover, is in the nature of the
artisan caste itself.
Whereas
traditionally, everyone from the artisan caste or higher would be initiated,
this same ideal cannot be so in the Dark Age whence the center remains hidden
from the profane. The Candidate for Initiation, unless born into the Order,
must therefore be selected by a
The
Candidate who first enters the Order by invitation must enter as a
Recalcitrant, which is a title designating one’s position before formal
initiation, and reflects, as it were, the fallen human state which is the samsaric consciousness. This Grade exists outside the tree
in the shells, as it were, hence in defiance, owing to the title in which the
Candidate must remain for a general probationary period of one year. During
this time, the Recalcitrant must begin to gain a general knowledge of all
traditional studies found within the curriculum. The ultimate task of this
Grade is to master the first stage of Raja Yoga, being Yama.
Yama means “control” and consists of moral
restraints, insofar as they purify the mind from distractions and wrong conduct
by means of which the tendencies to think wrong thoughts are extinguished. It
thus teaches noble behavior, which sets the Initiate apart from the profane
masses, who are dominated by their lowest and most malefic passions. The
Recalcitrant, moreover, becomes liberated from the false guidance of
anti-traditional forces which exist in the modern world, confirming also a realization
that the rule of the flesh is a prison unto one’s self and the realm of the
mere human is grossly inferior to the spirit. One then reenters the plane
representing the onset of death and decay of the crude body and of the
zeitgeist. It is at this time which one is virtually initiated, entering in
troth as a lifelong bond to the Order and a confirmation of attainment of that
Grade.
The
Aspirant’s task is to live according to the traditional Utopian virtues and to
enter the stage of Niyama, a sacred devotion and
discipline, which includes: (a) the purification of the body and mind through hatha yoga and herbalism (b) the
study of metaphysical doctrine and the traditional sciences (c) devotion to
deity and the invocation thereof, in order to lead a spiritual life in
everything one does; and (d) control over gestures, attitudes, and the ability
to endure mental and physical extremes.
As
stated, the Aspirant is instructed in Hatha Yoga, the
Violent or Physical Yoga, which acts as a preliminary to the true yoga. It is
through such a process that the Initiate masters Asana, being the control over
posture. In addition, the Aspirant is instructed in Magick
and the Sacred Rites of the Order, which comprise of the chiefly exoteric
realm.
The
Artisan receives effective initiation, hence the initiatic death and rebirth,
as signified by the raven and by the rite of baptism, through which the vital
breath is transmitted. Accordingly, the Artist must master Pranayama,
which is control of the breath and the vital energy. Complementing this is Mantrayoga, which is control of sound or speech, and Yantrayoga, being a discipline of the sacred symbol in its
geometric and meditative aspects. As a result, the Artisan masters relaxation
and visualization, and is instructed in the art of evocation. Ultimately, the
Artisan seeks to master his or her own art in accordance with traditional
doctrine, short of which such initiation could only remain as speculative
rather than operative.
The
Refulgent must master Pratyahara (de-identification),
which is control over a single thought through non-attachment, thus conferring
a release of sensory activity from external objects, or in other words, a
release from the bondage of the body and the wandering mind. The Refulgent is
also expected to master the lesser psychic art of which concerns the dream
state, and gain a full comprehension of dream imagery. The Refulgent is
instructed in the Ritual of Extollence, and in the
use of directing spiritual energy throughout the body for specific purposes,
such as healing.
The
Resplendent must master Dharana (focus), which is
concentration on a single image and thus of sensible qualities, which is to say
a perfect evocation. The Resplendent must also attain mastery of the
intermediate astral plane, which is astral projection proper, hence, the
greater psychic art, thereby displaying a perfect skill in projection and
visualization, being able to create and to explore entire environments in the
mind’s eye, maintaining perfect control at all times. The Resplendent completes
his instruction on the Extolling Ritual, including the Ritual of Resplendent
Beauty, after which he must complete his studies on the formula of the
Rose-Cross and the Blazing Star.
The
Resplendent is Chief of the Outer and Craft Orders and may advance through the
Portal only if in possession of the corresponding natures, being recognized
first and foremost as a pure and dominant light, and subsequently, upon
approval from the Sovereigns of the Order.
Royal Order
The Second Order is the Primordial Order, taking for its
base the center of the being from which one may rise to the supra-individual
states. Grades of this Order are Spiritual and within the domain of the double
power, as is illustrated by the symbolic human or bloody sacrifice, whereby the
blood which contains the consciousness of the being is drained, thus
symbolizing the draining of the psychic element in order to attain the
spiritual. Such work can only commence once through the Portal, which is not an
actual grade but a chamber awaiting approval for entrance to the Royal Order,
and which is at the same time a symbol for the universal spherical vortex.
Members of this Order are thereby in possession of the prerequisite
qualifications for the totality of Initiation, hence the term Elect or Elite.
The Resurgent is initiated into the
Great Sacrificial Rite and thus receives the Divine Presence through attainment
of Dhyana, which consists of formal meditations and
detachments ending with one-pointedness of
concentration. Such is the threshold of the primordial state and the second
initiatic death and rebirth or resurrection, which activates the intellect,
though without complete control or comprehension. It is through such work that
one achieves a unification of the mind and a release from all negative bonds,
thus liberated from illusion and becoming, the Initiate achieves the true being
and enters the Primordial Island of No-Where, of No-Place, of No-Thing, and of
No-Beyond, that is Utopia.
The Knight must master Dhyana as fully ordered by the will and the intellection.
The Knight is thereby a symbol of the spiritual victory and the glory thereof
and must reflect this also in the outer expression. Accordingly, as belonging
to the warrior caste, the Knight is a master of martial arts and is expected to
follow the warrior’s code, in view of which the Knight must swear to defend the
Order at all costs. The Knight is a Guardian of the Holy Land, whereas the
Lady, possessing qualities quite different from the warrior, guards the
household fire and masters feminine grace and the art of dance.
The Regent represents the aristocracy
of the primordial state par excellence and is an immortal representative of
Utopia on Earth, as symbolized by the temporal crown. The Regent, by attaining
primordial unity and identification with the center, is in command of the eye
of knowledge, the inner guru. Being in possession of the double power, both
spiritual and temporal, hence residing above the watery Abyss, the Regent acts
as Savior and Arbiter. Traditionally, it is from this Grade which derives the
Emperor, owing to his title as King of the Two Worlds, who directs the events
of the future and who is the Whirler of the Wheel
through which proceeds the Cycle of the Ancestors.
Sacerdotal Order
The Third Order is the Supernatural or Divine Order, being
the uttermost sacred and unmanifested realm that lies
beyond the spiritual Sun. Very little may be said about the highest order for
which is known and which is possible may be in all austerity, limitless.
Nevertheless, the Master has wholly burnt up his self in order to achieve
invariable perfection which is the Final Deliverance. It is this process which
consecrates a complete union of the Adept with the Divine. His ashes are a sign
of resurgence, as Perfection is the end of the path.
The Magister Templi,
or Master of the Temple, having utterly sacrificed himself
and crossed the Abyss, has mastered Samadhi, through which the Final
Deliverance or realization of the Supreme Identity immediately results. He is a
Sovereign of the
The Magister, residing in the heavens,
affirms the Principle and declares the Divine Word. The Spiritual Master is
therefore utterly a director of the universe and performs the duties of Grand
Initiator through which is the transmission of the spiritual influence properly
so-called. He is the Grand Elect, Holy of Holies, Supreme Lord of the Three
Worlds, Chief Interpreter of the Mysteries, of which there is no further.
IV
Correspondences
(Grade, planet,
chakra, element, quality, sense, faculty, region)
1. Artisan, luna, mūlādhāra,
earth, olfactory, smell, locomotion, coccygeal
2. Refulgent,
mercury, svādisthāna, water, sapid, taste, prehension, sacral
3. Resplendent, venus, manipūra,
fire, visual, sight, excretion, lumbar
4. Resurgent, sol, anāhata, air, tactile, touch, generation, dorsal
5. Knight, mars, vissuddhi, ether, sonorous, hearing, speech, cervical
6. Regent, jupiter, ājnā,
manas, pure mind, inner sense, mental, encephalic
7. Magister, saturn, sahasrāra,
crown of the mind, above the head
0. Universal
personality, corporeal or gross state, alimentary function
1. Jīvātmā, or living soul, subtle, five vāyus, or vital functions, prāna,
svayambhu linga
2. Impure manas, or inward sense, mental consciousness, thought,
memory, imagination
3. Vijñāna, or distinctive intelligence, reflective
knowledge, five sensible qualities
4. Prajñāna, or integral knowledge, buddhi,
bilocation, bāna linga
5. Androgyne, ether, will
6. Pure Being, bliss,
causal, itara linga
7. Unconditioned, para linga
0. Outer Order.
Corporeal, or Waking State in which is contained the Universal Personality,
gross manifestation, symbolized by the Earth. Virtual birth
(exoteric).
1 – 3. Craft Order.
The Elemental Realm in which the lost elements are gathered in order to achieve
Silence, or Virtual Salvation, hence the Subtle (Psychic), or Dream State,
formal manifestation, symbolized by the mountain and the cave. Twice born (esoteric).
4 – 6. Royal Order. Intermediate and Lower
Heaven, Terrestrial Paradise. Restoration of the Primordial State,
comprising of the Intermediate and the State of Deep Sleep, formless
manifestation, symbolized by the summit of the Mountain of Salvation and the
Sky.
7. Sacerdotal Order.
Heaven, Celestial Paradise. Realization of the Supreme Identity, the
Unconditioned State, or Deliverance, belonging to the realm beyond both
manifestation and non-manifestation, being and nonbeing, symbolized by Saturn,
the Fixed Stars, the Infinite, Eternal, and Absolute. Supreme Point, or Principle. Thrice born.
V
Curriculum
Sophia Perennis: A. Q. R., Kurt Almqvist, Amedeo Armentano, Jean Bies, Rodney Blackhirst, Titus Burckhardt, Giovanni Colazza,
Ananda Coomaraswamy, Dona
Luisa Coomaraswamy, Diancecht,
Julius Evola, Samuel Fohr, Guido de Giorgio, René Guénon, John Ahmed Herlihy, Tage Lindbom, Martin
Lings, Aniceto del Massa, Attilio Mordini, Seyyed
Hossein Nasr, Arturo Onofri, Marco Pallis, Giulio Parise, Whitall Perry, Ercole Quadrelli, Arturo Reghini, Frithjof Schuon, Wolfgang Smith, William Stoddart,
Michel Valsan
Hinduism and Buddhism: Buddha, Gaudapada,
Ramanuja, Shankara
Taoism: Matgioi, Chuang Tzu, Lao
Tzu, Lieh Tzu, Sun Tzu
Greek and Roman: Aeschylus, Anaximander, Anaximenes,
Apollodorus, Apollonius, Apuleius, Archytas, Aristophanes, Aristotle, Artephius,
Marcus Aurelius, Callimachus, Cleanthes, Diodorus,
Diogenes, Empedocles, Euclid, Euripides, Heraclitus, Herodotus, Hesiod, Homer, Iamblichus, Flavius Claudius Julianus,
Ocellus Lucanus, Macrobius, Morienus, Olympiodorus, Orpheus, Ostanes,
Ovid, Parmenides, Philolaus, Pindar, Plato, Plotinus,
Plutarch, Porphyry, Priapeia, Proclus, Seneca,
Sophocles, Joannes Stobaeus,
Strabo, Theon, Virgil, Zeno
Hermetism and Gnosis: Heinrich Cornelius Agrippa, Clement of
Alexandria, Dante Alighieri, Johann Andrae, Thomas
Aquinas, Elias Ashmole, Roger Bacon, Bonaventure of Bagnoregio, Marcellin Berthelot,
Jacob Boehme, Robert de Borron, Giordano Bruno, Louis
Charbonneau-Lassay, Bernard of Clairvaux,
Arthur Dee, John Dee, Gerhard Dorn, Meister Eckhart, Wolfram von Eschenbach, Jean d’Espagnet,
Nicolas Flamel, Robert Fludd,
Fulcanelli, Geber (Jabir Ibn
Hayyan), Johann Georg Gichtel,
Hermes, Augustine of Hippo, Edward Kelly, Heinrich Khunrath,
Elie Lemoine, Raymond
Lully, Albertus Magnus, Michael Maierus,
Thomas Malory, Thomas More, Origen, Zosimos of Panopolis, Paracelsus, Pelagius, Dom Pernety,
Philo, Cesare della
Riviera, Knorr von Rosenroth,
Leo Schaya, Michael Sendivogius,
Bernard Trevisan, Johannes Trithemius,
Chretien de Troye, Heinrich von dem
Turlin, Basil Valentine
Sufism: Ivan Agueli, Muhyi ‘d-Din
ibn al-‘Arabi, Mansur al-Hallaj,
Jalal ad-Din Muhammad Rumi
Contemporary: William Blake, Paul Chacornac,
Aleister Crowley, Mircea Eliade, Walter Evans-Wentz, James George Frazer, Johann
Wolfgang von Goethe, Jacob Grimm, Wilhelm Grimm, Ernst Hoffmann, Giuliano Kremmerz, Joseph de Maistre, Gustav Meyrink,
Friedrich Nietzsche, Albert Pike, William Shakespeare, Thomas Taylor, Bal Gangadhar Tilak, Oswald Wirth,
John Woodroffe
Metaphysical texts concerning traditions: Catholic, Celtic,
Druidic, Eastern Orthodox, Egyptian, Essenian,
Freemasonic, Gnostic, Greek, Hermetic, Hindu, Mithraic,
Nordic, Pāli-Buddhist, Persian, Qabalistic, Roman, Russian, Shamanic, Shinto, Sufi,
Sumerian, Tibetan, Zen-Buddhist
Doctrinal texts concerning: Alchemy, Art, Astrology,
Astronomy, Cosmogony, Cosmology, Dance, Folklore, Herbalism,
Logic, Magick, Martial Arts, Meditation, Metaphysics,
Music, Poetry, Sacred Geometry, Science of Letters, Numbers, and Symbols