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theosophical government
ON GOVERNMENT & SELF-GOVERNMENT
By J.S. Gordon (President of Blavatsky Lodge, London)
Politics, peculiarly enough, is an interesting field for esotericists. Plato - the ultimate esotericist - identifies for us [Republic. Book 8] five forms of political structure or government, in ascending order, as follows:
5. Aristocracy - government by the best in virtue and wisdom under a warrior-philosopher king;
4. Timocracy - government by the honourable and most cultured;
3. Oligarchy - government of the masses by the relatively few;
2. Democracy - government by the merely ambitious, leading to anarchy and thus
1. Tyranny - government by tyrants
The fact that there are only five rather than the expected seven, is because the implicit seventh involves divine governance and even the sixth esoterically implies self-governance by the Monad, the god-within - i.e. the warrior-philosopher king. The lesser five are of course paralleled by the five senses and also by the five Universal Elements of Aether, Fire, Air, Water and Earth making up the objective world.
The fact that democracy is a merely single step above tyranny may surprise some, but it really should not. Although supposedly based on 'the will of the people', it is actually based upon the desire of the people for their own self-gratification, or that of the family. Although there are relatively few in any democracy who really consider the mass public good above their own (because they understand something of history and also have some sense of divine Purpose operating behind the scenes), there are even fewer who do so from an even semi-spiritual perspective. Yet despite this, large parts of our modern humanity have within the last century managed to admit the importance of internationalism over mere nationalism (which is merely an extended form of tribalism); and there is now a real sense of globalism, even if it is as yet largely based upon shared anxiety about the effects of global warming and world financial problems.
When we look at Plato's forms of political government in theosophical terms, it quickly becomes clear that the following parallels exist:
6. The self-regenerating Monad
5. Atma-Buddhi
4. Buddhi-Manas
3. 'Lower' Manas
2. Kama (personal desire)
1. The physical senses
In a curious sense, these same 'systems' of governmental control might be aid to derive from an originally involutionary drive in the nature of mankind. That is to say, they are descriptive of pre-historic eras (or rather, cyclical periods) during which any Root Race sub-group has 'fallen' from a state of 'Grace' - hence the sequence of Golden, Silver, Bronze and Iron Ages mentioned in ancient tradition. In the first, the 'gods' themselves descend to Earth once more to set the tone and direction for the new cycle. They remain only a relatively short time (apparently remaining behind the scenes for most of the time) and quickly hand over to the Masters or Adept Hierarchy - the philosopher-kings who are their direct agents. Thereafter, in due course of time, the reins of government become progressively taken over by those (timocratic) members of the fourth kingdom in Nature who allow themselves to become prey to ambitious idealism and the world of contentious competition.
Once this last 'fall' has taken place, we see a much more dramatic degeneracy, involving first of all government by oligarchy - involving paternalistic feudalism and 'the class system'. In this, the powerful (hence wealthy) and administratively well-organised few govern the many in a state of either grateful acquiescence or forced subservience. This is a system of which we see the remains in many places around the world today, although the forms which it takes are rarely pernicious despite extensive criticism by those who present themselves as pursuing a 'better' democratic ideal. However, the democratic ideal itself comes in for severe criticism from Plato who points out that it involves civil government by 'drones' - i.e. a civil service administration which grows exponentially for its own benefit.
This form of government, paralleled by the state of kamic desire and universal self-interest, provides us with the great illusion of 'self-government' - supposedly "of the people, by the people, for the people". In this, however, responsibility for ourselves and our affairs is largely handed over to a bureaucracy which owes no allegiance to anyone other than itself and which is pulled in a variety of directions (simultaneously) by a mixture of public demand and political self-interest. The only good thing which can be said about our much vaunted modern democracy from this point of view is that - because its inherent instinct is to go around in circles - it is at least unlikely to cause lasting social damage.
Notwithstanding that, Plato makes the further point that, because democracy involves everyone trying to fulfil their own wishes, it eventually destroys the system from within through over-indulging and over-taxing self-interest. The democratic system is thus subject to ultimately inevitable implosion - as we saw in the case of the Roman Empire - unless it reverts to a higher form of government. If it does not, anarchy will prevail and within this tyrants and despots will emerge through systematic corruption and mafia-style activity in which discipline is enforced through financial pressure or, ultimately, on pain of death.
All this might sound somewhat dramatic and even rather worrying given the current state of Western society, particularly in the midst of a global financial crisis the like and extent of which has not been seen before. However, some good always manages to surface from even the worst conditions; and what we see today in the way of a very real crisis for world democracy at least brings home to us all in a spectacular way just how interlinked is the fate and destiny of humanity as a whole. For example, we can see for the first time that 'One World and One Humanity' is not just an ideal. It is a fact to which, with all its attendant responsibilities, we have to face up. But what of the future?
Whether our current humanity will prove intelligently self-disciplined enough in the mass to decide against yet greater bureaucratic regulation to sort out its problems, thereby embedding us even further in the democratic mire, remains to be seen. What is obvious, however, is that the present situation provides a wake-up call to those whose spiritual idealism is willing and able to respond by themselves changing direction subjectively and objectively i.e. consciously rejecting the false mores of a democracy based on little more than materialism and hedonism and instead working towards a new world civilisation in which the highest of Plato's described systems of government is again called forth. That is to say, mankind needs to become so spiritually invocative that the Adept Hierarchy will have no option but to respond and, by so doing, to re-anchor divine influence on the physical plane through their own immediate presence. In other words, it is in mankind's power to help call forth the necessary avataric response to initiate the new Age.
The fact that our present world system has 'fallen' into democracy from mediaeval oligarchy and is now teetering dangerously on the frontiers of anarchy, suggests that at least part of the latter will eventually prevail (whether we like it or not) simply because the momentum already generated is now too great to be arrested. Curiously enough, however, there is already an unconscious move in the other direction by those increasing numbers in the world of a spiritual bent, who are fed up with democracy and oligarchy. These are the idealists and visionaries who see in timocratic government a higher form of democracy - by the provably virtuous and honourable - and are willing to impose it upon themselves. Unfortunately, however, there will always be those who (like the egoic self in man) fall back into the lower world through a desire for material wealth and/or position.
It is noteworthy that Plato does not refer anywhere to the concept of religion-based government or government by a religious class. That is seemingly because he does not even consider the concept as tenable, or based on historical fact. In real terms, however, any such religious class would (at best) merely be trying to adopt the part of an aristocracy - like that of the Roman Catholic faith in which the cardinals are indeed regarded and referred to as 'princes'. In fact, religion produces more of an oligarchy. Following another example - that of Islamic mullahs (who are theological teachers, not priests) - one would merely wind up with a slightly different kind of (intellectual) oligarchy.
Finally, let us take a brief look at the principle of hierarchy itself. In practical terms, our humanity is full of people of widely different levels of intelligence. It is therefore unsurprising that recognition of this fact is general and that a constant and entirely natural shuffling of social position takes place, for the simple reason that diversity is a central principle in Nature. Problems only arise when the principle becomes inflexibly embedded at one or other of the lower levels of consciousness, leading to social one-upmanship. This, however, is not even a faint reflection of what is meant by the term 'spiritual hierarchy'.
The real spiritual nature in us, however, recognises that there are certain organisational functions in Universal Nature which we can perhaps associate with the Seven Rays, as described in modern theosophical literature. By virtue of the fact that human souls are found on each of the Rays - the latter being the prismatic expressions of the consciousness of our Logos - it follows that the soul nature instinctively follows its own Ray function and no other. The average human being, however, having little discriminating sensitivity as to their own (spiritual) soul nature, tends to become mixed up in all sorts of illicit activities - psychological and otherwise - which just do not fit with their natural soul Ray function and thus result in mere psychological disorientation. Consequently, one might suggest that the effort towards greater soul sensitivity all round will automatically result not only in a more balanced psychological orientation, but also in far less in the way of unnecessary competition and tortuous struggle than is evident in the world today. That alone should be sufficient incentive to persuade people to turn 'inwards' for guidance as to the way in which their outward lives should operate. When understood in relation to the logical sequence of 'inner' states of being and consciousness which Theosophy describes, this becomes a practical proposition which all can endeavour to follow.
By J.S. Gordon (President of Blavatsky Lodge, London)
Politics, peculiarly enough, is an interesting field for esotericists. Plato - the ultimate esotericist - identifies for us [Republic. Book 8] five forms of political structure or government, in ascending order, as follows:
5. Aristocracy - government by the best in virtue and wisdom under a warrior-philosopher king;
4. Timocracy - government by the honourable and most cultured;
3. Oligarchy - government of the masses by the relatively few;
2. Democracy - government by the merely ambitious, leading to anarchy and thus
1. Tyranny - government by tyrants
The fact that there are only five rather than the expected seven, is because the implicit seventh involves divine governance and even the sixth esoterically implies self-governance by the Monad, the god-within - i.e. the warrior-philosopher king. The lesser five are of course paralleled by the five senses and also by the five Universal Elements of Aether, Fire, Air, Water and Earth making up the objective world.
The fact that democracy is a merely single step above tyranny may surprise some, but it really should not. Although supposedly based on 'the will of the people', it is actually based upon the desire of the people for their own self-gratification, or that of the family. Although there are relatively few in any democracy who really consider the mass public good above their own (because they understand something of history and also have some sense of divine Purpose operating behind the scenes), there are even fewer who do so from an even semi-spiritual perspective. Yet despite this, large parts of our modern humanity have within the last century managed to admit the importance of internationalism over mere nationalism (which is merely an extended form of tribalism); and there is now a real sense of globalism, even if it is as yet largely based upon shared anxiety about the effects of global warming and world financial problems.
When we look at Plato's forms of political government in theosophical terms, it quickly becomes clear that the following parallels exist:
6. The self-regenerating Monad
5. Atma-Buddhi
4. Buddhi-Manas
3. 'Lower' Manas
2. Kama (personal desire)
1. The physical senses
In a curious sense, these same 'systems' of governmental control might be aid to derive from an originally involutionary drive in the nature of mankind. That is to say, they are descriptive of pre-historic eras (or rather, cyclical periods) during which any Root Race sub-group has 'fallen' from a state of 'Grace' - hence the sequence of Golden, Silver, Bronze and Iron Ages mentioned in ancient tradition. In the first, the 'gods' themselves descend to Earth once more to set the tone and direction for the new cycle. They remain only a relatively short time (apparently remaining behind the scenes for most of the time) and quickly hand over to the Masters or Adept Hierarchy - the philosopher-kings who are their direct agents. Thereafter, in due course of time, the reins of government become progressively taken over by those (timocratic) members of the fourth kingdom in Nature who allow themselves to become prey to ambitious idealism and the world of contentious competition.
Once this last 'fall' has taken place, we see a much more dramatic degeneracy, involving first of all government by oligarchy - involving paternalistic feudalism and 'the class system'. In this, the powerful (hence wealthy) and administratively well-organised few govern the many in a state of either grateful acquiescence or forced subservience. This is a system of which we see the remains in many places around the world today, although the forms which it takes are rarely pernicious despite extensive criticism by those who present themselves as pursuing a 'better' democratic ideal. However, the democratic ideal itself comes in for severe criticism from Plato who points out that it involves civil government by 'drones' - i.e. a civil service administration which grows exponentially for its own benefit.
This form of government, paralleled by the state of kamic desire and universal self-interest, provides us with the great illusion of 'self-government' - supposedly "of the people, by the people, for the people". In this, however, responsibility for ourselves and our affairs is largely handed over to a bureaucracy which owes no allegiance to anyone other than itself and which is pulled in a variety of directions (simultaneously) by a mixture of public demand and political self-interest. The only good thing which can be said about our much vaunted modern democracy from this point of view is that - because its inherent instinct is to go around in circles - it is at least unlikely to cause lasting social damage.
Notwithstanding that, Plato makes the further point that, because democracy involves everyone trying to fulfil their own wishes, it eventually destroys the system from within through over-indulging and over-taxing self-interest. The democratic system is thus subject to ultimately inevitable implosion - as we saw in the case of the Roman Empire - unless it reverts to a higher form of government. If it does not, anarchy will prevail and within this tyrants and despots will emerge through systematic corruption and mafia-style activity in which discipline is enforced through financial pressure or, ultimately, on pain of death.
All this might sound somewhat dramatic and even rather worrying given the current state of Western society, particularly in the midst of a global financial crisis the like and extent of which has not been seen before. However, some good always manages to surface from even the worst conditions; and what we see today in the way of a very real crisis for world democracy at least brings home to us all in a spectacular way just how interlinked is the fate and destiny of humanity as a whole. For example, we can see for the first time that 'One World and One Humanity' is not just an ideal. It is a fact to which, with all its attendant responsibilities, we have to face up. But what of the future?
Whether our current humanity will prove intelligently self-disciplined enough in the mass to decide against yet greater bureaucratic regulation to sort out its problems, thereby embedding us even further in the democratic mire, remains to be seen. What is obvious, however, is that the present situation provides a wake-up call to those whose spiritual idealism is willing and able to respond by themselves changing direction subjectively and objectively i.e. consciously rejecting the false mores of a democracy based on little more than materialism and hedonism and instead working towards a new world civilisation in which the highest of Plato's described systems of government is again called forth. That is to say, mankind needs to become so spiritually invocative that the Adept Hierarchy will have no option but to respond and, by so doing, to re-anchor divine influence on the physical plane through their own immediate presence. In other words, it is in mankind's power to help call forth the necessary avataric response to initiate the new Age.
The fact that our present world system has 'fallen' into democracy from mediaeval oligarchy and is now teetering dangerously on the frontiers of anarchy, suggests that at least part of the latter will eventually prevail (whether we like it or not) simply because the momentum already generated is now too great to be arrested. Curiously enough, however, there is already an unconscious move in the other direction by those increasing numbers in the world of a spiritual bent, who are fed up with democracy and oligarchy. These are the idealists and visionaries who see in timocratic government a higher form of democracy - by the provably virtuous and honourable - and are willing to impose it upon themselves. Unfortunately, however, there will always be those who (like the egoic self in man) fall back into the lower world through a desire for material wealth and/or position.
It is noteworthy that Plato does not refer anywhere to the concept of religion-based government or government by a religious class. That is seemingly because he does not even consider the concept as tenable, or based on historical fact. In real terms, however, any such religious class would (at best) merely be trying to adopt the part of an aristocracy - like that of the Roman Catholic faith in which the cardinals are indeed regarded and referred to as 'princes'. In fact, religion produces more of an oligarchy. Following another example - that of Islamic mullahs (who are theological teachers, not priests) - one would merely wind up with a slightly different kind of (intellectual) oligarchy.
Finally, let us take a brief look at the principle of hierarchy itself. In practical terms, our humanity is full of people of widely different levels of intelligence. It is therefore unsurprising that recognition of this fact is general and that a constant and entirely natural shuffling of social position takes place, for the simple reason that diversity is a central principle in Nature. Problems only arise when the principle becomes inflexibly embedded at one or other of the lower levels of consciousness, leading to social one-upmanship. This, however, is not even a faint reflection of what is meant by the term 'spiritual hierarchy'.
The real spiritual nature in us, however, recognises that there are certain organisational functions in Universal Nature which we can perhaps associate with the Seven Rays, as described in modern theosophical literature. By virtue of the fact that human souls are found on each of the Rays - the latter being the prismatic expressions of the consciousness of our Logos - it follows that the soul nature instinctively follows its own Ray function and no other. The average human being, however, having little discriminating sensitivity as to their own (spiritual) soul nature, tends to become mixed up in all sorts of illicit activities - psychological and otherwise - which just do not fit with their natural soul Ray function and thus result in mere psychological disorientation. Consequently, one might suggest that the effort towards greater soul sensitivity all round will automatically result not only in a more balanced psychological orientation, but also in far less in the way of unnecessary competition and tortuous struggle than is evident in the world today. That alone should be sufficient incentive to persuade people to turn 'inwards' for guidance as to the way in which their outward lives should operate. When understood in relation to the logical sequence of 'inner' states of being and consciousness which Theosophy describes, this becomes a practical proposition which all can endeavour to follow.
Replies to This Discussion
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Permalink Reply by Konstantin Zaitzev on -
Plato was accused in invention of the Atlantis just for promotion of his political ideas. But I think that the facts were quite reverse: he advocated the political system of 4th race which was possible in Atlantis but is impossible for 5th race people.
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Permalink Reply by Alistair on -
Plato's description of Atlantis was, for whatever number of reasons, deliberately symbolic. This author has incidentally written an excellent book on Atlantis which cuts a middle-ground between the usual denial of such a landmass ever existing, and some of the woolly new age ideas about it. However, it would be impossible even now to implement such a plan, or the principles of it. This is supported somewhat but the theosophical theory of the vestigial remnants of root-race consciousness, its tendencies and general character working itself out in succeeding races (en masse) long after the disperse of the cultures which it was indigenous to.
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Permalink Reply by michaelcarlo on -
Plato was an Initiate bound by the Laws of the "Mysteries" at that time and could not reveal Esoteric Doctrine for fear of punishment by death, hence allegory. However, his Exoteric revelations, for he was instructed by a line of Teachers(Masters) that had direct, historical knowledge of the Atlanteans or more importantly the last days of the 4th Race when Poseidonis sunk and the remaining Hordes of the most vile humanity(they were after all in the final phase or death-ride at the close of their Kali Yuga) launched their final attack on the Greeks and other Central Asian people who were by Divine Design, descendant's of the Atlantians, seeded millions of years prior to the catastrophic downfall and final destruction of Atlantis and the 4th Race. I could continue on about the Monsters and Horrors the 4th, left the 5th to clean up, complicating and burying us under a mountain of Karma(thank goodness for the Messianic Cycles) but testimony is self evident in the ways we interact with ourselves and the Lower Kingdoms and is not what this topic is about. Which brings me back to the point, our T. S. government. When did J.S. Gordon write this? Is this a subliminal attempt to declare that the T.S. has been overun by a Horde of Mediocrities? Does he imply that we're a race of degenerates on the brink of Tyranny, receding from a golden age? I say we're just entering it. The Atlantians annihilated themselves in a Nuclear Holocaust. Plato had knowledge of the 3rd Race, how and why "Divine Dynasties" ruled. Nascent Humanity had to be led, by Divine Overlords till the gift of the Manasuputras took root. The 4th followed same tradition because the Higher Kingdoms still interacted in guiding and shaping civilization but with less intervention, kinda like weaning a baby from the Tit. Our 5th is the 1st to stand and take responsibility (with very little intervention) on our own. It's too late to call down the Gods. Nursery school is over. We must,"turn the corner" by an act of our free Will, transform ourselves into the new Gods. Sub-race by sub-race as we're tried and tested in the burning crucible of Scorpio. After which time there will be no more racial differences and only those that have emerged victorious will have earned the right to enter the Kingdom of the Gods. The stage is set, the curtain is up, it's time to dance.
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Permalink Reply by Solveiga on -
Very enlightening article! I have had similar ideas about imperfection of democratic system in operation, but never encountered such a comprehensive insight from theosophical perspective. One can attribute those ideas to expressions of democracy in different nations.
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Permalink Reply by Solveiga on
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The highest order is always willing and ready to cooperate with the lover one.
It is said that life is Self Organisation. Each entity must have won for itself the right of becoming divine, through self-experience. The sleepers must feel desire to awake and when there will be more Awakened the governmental orders will be able to Organise Self on a higher level.
I agree that indulgency is poisoning and the progress could be made if the Awakened were more courageous.
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Permalink Reply by Solveiga on
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Then we will have to be drowned in shit for the sleepers only eat and make it…
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Permalink Reply by Solveiga on
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Of course I mean allegorically! The mentioned process is the lower expression of the principle of sharing of the energy or the principle of creativity.
As regards awakening of the sleepers I don’t think we are close to any sort of perfection at this stage of evolution. If we could manage to achieve unity and right human relations what would left for the following races, rounds and manvantaras? (:
I think no fast solutions can be met but we can improve step by step as suggested by John Gordon and is in accordance of the principle of Self Organisation.
“Consequently, one might suggest that the effort towards greater soul sensitivity all round will automatically result not only in a more balanced psychological orientation, but also in far less in the way of unnecessary competition and tortuous struggle than is evident in the world today. That alone should be sufficient incentive to persuade people to turn 'inwards' for guidance as to the way in which their outward lives should operate. When understood in relation to the logical sequence of 'inner' states of being and consciousness which Theosophy describes, this becomes a practical proposition which all can endeavour to follow.”
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Permalink Reply by Alistair on
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"As regards awakening of the sleepers I don’t think we are close to any sort of perfection at this stage of evolution. If we could manage to achieve unity and right human relations what would left for the following races, rounds and manvantaras?"
It's a mistake to think of evolution externally, something that will unfold more fully in a subsequent incarnation or race, etc. Even though this may be the case, it naturally leads to a sense of diminished responsibility. While the world is compromised and fully cataleptic, it probably isn't helped along by theorising of this sort, even though these models can be the engines that bring about a new perspective and engagement.
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