Masters of the Wisdom Work For a
New Order of Ages in Human History
William Q. Judge
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A 2013 Editorial Note
The following
article was first
published in “The
Theosophist”, Adyar, in
October 1883, and
signed “by an Ex-Asiatic”.
It shows an
interesting aspect of the work for
mankind developed
by Western and Eastern Sages.
It also destroys
the pseudo-theosophical delusion
according to which
theosophy has nothing to do
with ethics in
Politics, or with justice in social and
economical
structures. In fact, theosophy is wisdom
and altruism applied
to each and every department of life.
(Carlos Cardoso
Aveline)
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The following suggestions
and statements are made entirely upon the personal responsibility of the
writer, and without the knowledge or consent - as far as he knows - of the
adepts who are in general terms therein referred to.
The reflecting mind is filled with astonishment upon
reviewing the history of the rise of the United States of N. America, when it
perceives that dogmatic theology has no foundation in any part of the
Declaration of Independence or Constitution for the structure which it fain
would raise and has so often since tried to erect within and upon the
government. We are astonished because those documents were formulated and that
government established at a time when dogmatism of one kind or another had
supreme sway. Although the Puritans and others had come to America for
religious freedom, they were still very dogmatic and tenacious of their own
peculiar theories and creed; so that if we found in this fundamental law much
about religion and religious establishments, we would not be surprised. But in
vain do we look for it, in vain did the supporters of the iron church attempt
to lay the needed corner stone, and today America rejoices at it, and has
thereby found it possible to grow with the marvellous growth that has been the
wonder of Europe.
The nullification of these efforts made by bigotry in
1776 was due to the adepts who now look over and give the countenance of their
great name to the Theosophical Society.
They oversaw the drafting of the Declaration and the
drawing of the Constitution, and that is why no foothold is to be found for
these blatant Christians who desire to inject God into the constitution.
In the declaration, from which freedom sprang, “nature and nature’s god” are referred
to. In the 2nd and 3rd paragraphs the natural
rights of man are specified, such as life,
liberty and the pursuit of happiness. The king is spoken of as being
unworthy to be “the head of a civilized nation”,
nothing being said as to whether he was the head, or worthy to be, of a Christian one.
In appealing to their British brethren, the
declaration says the appeal is “made to their native justice and magnanimity”. All reference to religion and
Christianity or God’s commands are left out. This was for the very good reason
that for 1700 years religion had battled against progress, against justice,
against magnanimity, against the rights of man. And in the concluding sentence
the signers mutually pledge each other to its support ignoring all appeals to
God.
In the constitution of 1787 the preamble declares that
the instrument was made for union, for justice, for tranquillity and defence,
the general good and liberty. Art. VI says no religious test as a qualification
for office shall ever be required, and the 1st Amendment prohibits an
establishment of religion or restraint of its free exercise.
The great Theosophical Adepts in looking around the
world for a mind through which they could produce in America the reaction which
was then needed, found in England, Thomas Paine. In 1774 they influenced him,
through the help of that worthy Brother Benjamin Franklin, to come to America.
He came here and was the main instigator of the separation of the Colonies from
the British Crown. At the suggestion of Washington, Franklin, Jefferson and
other Freemasons, whose minds through the teachings of the symbolic degrees of
masonry were fitted to reason correctly, and to reject theological
conservation, he wrote “Common Sense”, which was the torch to the pile whose
blaze burned away the bonds between England and America. For “Common Sense” he was often publicly
thanked. George Washington wrote September 10th, 1783, to Paine:
“I shall be exceedingly happy to see you. Your
presence may remind Congress of your past services to this country, and if it
is in my power to impress them, command my best exertions with freedom, as they
will be rendered cheerfully by one who entertains a lively sense of the
importance of your works.”
And again in June 1784, in a letter to Madison,
Washington says:
“Can nothing be done in our assembly for poor Paine?
Must the merits and services of ‘Common Sense’ continue to glide down the
stream of time unrewarded by this country? His writings certainly have had a
powerful effect upon the public mind. Ought they not then to meet an adequate
return?”[1]
In the “Age of Reason” which he wrote in Paris several
years after, Paine says:
“I saw, or at least I thought I saw, a vast scene opening itself to the world
in the affairs of America; and it appeared to me that unless the Americans
changed the plan they were then pursuing and declared themselves independent,
they would not only involve themselves in a multiplicity of new difficulties,
but shut out the prospect that was then
offering itself to mankind through their means.” Further on he says: “There
are two distinct classes of thoughts; those produced by reflection, and those that bolt into the mind of their own accord.
I have always made it a rule to treat these voluntary visitors with civility,
and it is from them I have acquired all
the knowledge that I have.”
These “voluntary visitors” were injected into his
brain by the Adepts, Theosophists. Seeing that a new order of ages was about to
commence and that there was a new chance for freedom and the brotherhood of
man, they laid before the eye of Thomas Paine - who they knew could be trusted
to stand almost alone with the lamp of truth in his hand amidst others who in “times
that tried men’s souls” quaked with fear, - a “vast scene opening itself to
Mankind in the affairs of America.” The result was the Declaration, the
Constitution for America. And as if to give point to these words and to his
declaration that he saw this vast scene opening itself, this new order of ages,
the design of the reverse side of the U.S. great seal is a pyramid whose
capstone is removed with the blazing eye in a triangle over it dazzling the
sight, above it are the words “the heavens approve”, while underneath appears
the startling sentence “a new order of ages.”
That he had in his mind’s eye a new order of ages we
cannot doubt upon reading in his “Rights of Man”, Part 2, Chap. 2, “no
beginning could be made in Asia, Africa or Europe, to reform the political
condition of man. She (America) made a stand not for herself alone, but for the
world, and looked beyond the advantage she could receive.” In Chap. 4, “The
case and circumstances of America present themselves as in the beginning of a
world ... there is a morning of reason rising upon man, on the subject of
Government, that has not appeared before.”
The design “of the seal” was not an accident, but was
actually intended to symbolize the building and firm founding of a new order of
ages. It was putting into form the idea which by means of a “voluntary visitor”
was presented to the mind of Thomas Paine, of a vast scene opening itself, the
beginning in America of “a new order of ages”. That side of the seal has never
been cut or used, and at this day the side in use has not the sanction of law.
In the spring of 1841, when Daniel Webster was Secretary of State, a new seal
was cut, and instead of the eagle holding in his sinister claw 13 arrows as
intended, he holds only six. Not only was this change unauthorized, but the
cause for it is unknown. [2] When
the other side is cut and used, will not the new order of ages have actually
been established?
More then is claimed for the Theosophical Adepts than
the changing of baser metal into gold, or the possession of such a merely
material thing as the elixir of life. They watch the progress of man and help
him on in his halting flight up the steep plane of progress. They hovered over
Washington, Jefferson, and all the other brave freemasons who dared to found a
free Government in the West, which could be pure from the dross of dogmatism,
they cleared their minds, inspired their pens and left upon the great seal of
this mighty nation the memorial of their presence.
(“The Theosophist”, October, 1883.)
NOTES BY W.Q. JUDGE:
[1] 9 Sparks, 49.
[2] See U.S. State Dept. archives.
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