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ASCENT of MAN & SCIENCE Ch. 08 – Hubert_Luns

ASCENT of MAN & SCIENCE Ch. 08 – Hubert_Luns

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Published by Hubert Luns
Science as a Trojan Horse: After having discussed the Renaissance spirit in the moulding of primitive science, we are now going to discuss the ideas that have had far-reaching effects on science as it came to be. In the three essays that follow we will discuss the alchemical connection, which should be understood to…
Science as a Trojan Horse: After having discussed the Renaissance spirit in the moulding of primitive science, we are now going to discuss the ideas that have had far-reaching effects on science as it came to be. In the three essays that follow we will discuss the alchemical connection, which should be understood to…

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Published by: Hubert Luns on Nov 15, 2012
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Chapter 08, MYSTERIUM
 
- 1 -
 
The Ascent of Man and Science
in the confrontation with the
 Mysterium Coniunctionis
 Introductory note: After having discussed the Renaissance spirit in the moulding of primitive science, we are now going to discuss the ideas that have had far-reaching effects on science as it came to be. In the three essays that follow we will discuss the alchemical connection, which should be understood to refer to the attitude of the scientific practitioners of our day, that has been instru-mental in causing so many unfortunate and preventable accidents in modern society.
 
‘Science as a Trojan Horse’ 
 
(8)
 
1 - The transformation of the ancient Free Mason Guilds into Freemasonry
To understand the infiltration and transformation of the Masonic guilds by the Rosicrucian move-ment, I turn to the work on Masonic history by Leadbeater, an authority in the field (1):
 
«« After the Reformation in England, ecclesiastical architecture practically ceased as an activity of the guilds, and the operative lodges fell into decay since their work was no longer needed. But while the Reformation thus injured operative Masonry, it made Europe safe for the re-emergence into comparative publicity of the speculative art (the gnostic deliberations). The guilds had always accepted rich and influential patrons, and there was nothing new in the introduction of theoretic Masons into the lodges. (…) Between the period when operative Masonry was at the height of its power and inspiration and the revival of the speculative art at the beginning of the eighteenth century (after the inauguration of the Mother or Grand Lodge in 1717), there was a dark period in which the light of Masonry, both operative and speculative, seemed almost extinguished. (…) It is during this post-Reformation period when the old lodges had almost forgotten the glory of their heritage, both operative and specula-tive, that we first find actual minutes of lodge meetings. These minutes show the condition into which the craft had fallen at the time; they are, as we should expect, almost silent upon all questions of ritual, secrets and symbolism, although there are occasional indications which point to the concealment of a hidden tradition. (…) The oldest lodge minutes extant are contained in the records of the lodge of Edinburgh, Mary’s Chapel, the first mention upon the roll of the Grand Lodge of Scotland, and are dated 1598. (…) On it, the signature of Boswell is followed by his mark, a cross within a circle - a symbol often used by the brethren of the Rosy Cross, and bearing a profound meaning in connection with their mysteries. One of the earliest references to the Rosy Cross in Great Britain occurs in Scotland and in connection with Masonry; for in Henry Adamson’s “The Muses’ Threnody” - dated Perth, 1638 - we find the words:
“For what we do presage is riot in grosse (several years before the country plunged itself into Civil War), for we are brethren of the Rosie Cross. We have the Mason Word and second sight. Things for to come we can fortell aright.”
 The
 
Chapter 08, MYSTERIUM
 
- 2 -
 
Rosicrucian Manifestos, however, which are the first literary memorials of the order, written circa 1614, were not translated and published in English until 1652, when Thomas Vaughan, the celebrated alchemist and mystic, who wrote under the name of Eugenius Philalethes and had by now become an adept of the White Lodge, undertook the task. So as early as 1638, Masonry was associated with the Rosicrucian Brotherhood (…) As the years passed by more and more non-operatives were admitted into the Scottish lodges until the speculative element entirely dominated. (Evidently, the progress of infiltration was swift, and so we can read) in Dr. Robert Plot’s “Natural History of Staffordshire”, published in 1686, that the admission of Masons chiefly consists in the communication of certain secret signs whereby they are known to one another all over the nation. He also speaks of a large parchment volume they have amongst them containing the history and rules of the craft of Masonry. (In the same work) he also refers to the adoption of Sir Christopher Wren as a Freemason. »» The book in question, written by Philalethes, or Thomas Vaughan, is called “Fame and Confes-sion of the Fraternity of R: C: ” (of the Rosie Cross), originally printed in London in 1652. It is regarded as the foundation of all Rosicrucian writings, but was so composed as to give an inno-cuous statement to the outside world. The second Manifesto is the legend of Rosenkreuz, the pre-sumed founder of the Rosie Cross movement and it was published in English much earlier. As early already as 1616 a translation appeared by the alchemist Robert Fludd,
“whose further wri-tings were yet another important source for Newton”
. (2) Vaughan was the 4
th
 successor to Fausto, from 1654 to 1678. Désaguliers, the 8
th
 from 1712 to 1744. Vaughan was also known under name of Citizen of the Universe or Cosmopolitan, because of his incessant travels. F. M. Price says in the Introduction tof the present publication of Fame and Confession (p. 11): «« Perusal of the Fama & Confessio makes clear that the object of that work may be more correctly defined as the establishment of a new society in tangible form and in the world of affairs, and not as a mere enlargement of the old ideal brotherhood. (…) A study of all the editions (which differ considerably) will show that there is definite evidence from first to last of a controlling intelligence, a methodical development and a reasoned purpose. (…) Their evidence strongly supports the view that the attempt to establish a Fraternity was meant seriously. (…) The documents point beyond doubt to the co-operation of more than one  person and not to the authorship of a single individual; in other words, that the Fraternitas R.C., or a nucleus of such a Fraternity, did exist. »»
2 - Désaguliers’ link with Newton
  Nothing indicates that Newton belonged to the little cenacle of perfect initiates, whose leader was Désaguliers, but he definitely shared their views. At least Désaguliers and Newton shared a hatred for and disgust of the Roman Catholic Church, viewed as the personification of the whore of Babylon for whom the day of reckoning was nigh. (3) Newton was a Puritan by upbringing and for him this kind of thinking was not out of character. (4) (Puritanism was a radical way of thinking within Protestant denominations.) In addition Newton was an antitrinitarian. Newton wrote a booklet on his antitrinitarian view under the title “Origins of Gentile Theology” that was  published more than ten years after his death. John Locke, the famous philosopher, tried to per-suade him to publish it during his lifetime, but he was afraid to do so. Yet, Newton did not hesi-tate to use “One Holy God” as his pseudonym. Locke was an early Freemason. In “An Essay Concerning Human Understanding”, written in 1690, in its Epistle to the Reader, he describes himself
“as an under-labourer in clearing ground a little (…) employed (in the company of) mas-
 
Chapter 08, MYSTERIUM
 
- 3 -
 
ter-builders (…) in an age that produces such masters as the great Huygenius and the incompa-rable Mr Newton.”
 Remarkably, Michael White in his well-documented book on Isaac Newton (5) not only once mentions Désaguliers, perhaps to obfuscate Newton’s link with Freemasonry that evolved from Rosicrucianism. He does mention in the margin of page 118:
“According to some scholars of the occult, the Rosicrucians may still exist in transmuted form. Some argue that they continue to influence world politics in a clandestine fashion, but ultimately more divisively than their largely ineffectual ancestors.”
So, Michael White knows! It is from a Freemasonic website on the topic that I found the following, so his affiliation with Newton is to be taken as an established fact:
 
«« In 1713, Désaguliers is ordained minister of religion. That same year he marries Jeanne Pudsley and one year later moves to settle at Westminster where he is the first master of conference to speak about sciences. It is the time during which he ties himself in friendship with Newton, who becomes the godfather of one of his two sons. Désaguliers dedicates himself with Newton, whose assistant he was, to various experiments in physics, notably the one which consists in dropping glass globules from the top of the dome of St. Paul’s Cathedral in London, which enabled him to write an article entitled ‘An Account of Some Experiments done on 27 April 1719, to find out how much the Resistance of the Air retards Falling Bodies’, published in the Transactions of the Royal Society. (6) He supports thus Isaac Newton in the redaction of the Corrigenda and Addenda of his Principia, in full ‘Philosophiæ Naturalis Principia Mathematica’. »» In 1998, a copy of the first edition was auctioned for the formidable sum of US $ 325,000, equal to twelve times the yearly income of an employee, which indicates the importance our world attaches to this publication. It was also considered very important by Newton. Thus the omission of Désaguliers in the biography on Isaac Newton was deliberate. Both men were also member of the Hartlib Circle, which was a covert group, a kind of invisible college, that included many members of the prestigious Royal Society. It offered a platform where alchemists and would-be magicians could meet to discuss their trade.
3 - The art of deception known as science
As a true daughter of its founding fathers, the Rosicrucian movement had strong pagan and anti-Christian leanings.
 
Rosicrucianism has been defined as a sect that believes that all secret and sacred writings have truth in them, irrespective of their source, and must be judged by their inculcations rather than the source. Thus formulated, we have the royal road to paganism. The rights of God were not to be taken seriously and this is the tendency in all the ‘houses’ of our current society that have been taken over by the devious scientific spirit. This spirit is charac-terized by an atheistic cool-analytical approach, which has dissociated itself from any morality  proposed to it from the outside. I am hinting at the Ten Commandments given to humanity from the realm of the so-called 5
th
 dimension. The Ten Commandments are an affront to our modern mind. At best they are a laughing matter, surely if one understands that the revelation on Mount Sinai is something that genuinely took place. Real freedom consists of trampling on anything which those commandments prescribe. “Is it real-ly true - the snake in Paradise sweetly asked - that you cannot eat from
‘all’ 
 the trees in this gar-den?” The interpretation of this scene catches the eye: no freedom without transgressing the cen-tral command. But that is not freedom, that is pride. Our modern society can be construed as an anti-type to those Commandments, but covertly, in the way of the devilish trickster. If openly

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