America, Land of the Feathered Serpent (3 of 6)

Part 3: America's Place in World History

Apr 19, 2023

In the thinking of esoteric philosophy, Atlantis represents not just a lost antediluvian age of world civilization, but also a lost evolutionary stage of human history: a “missing link” between modern man and the prehistoric cavemen and hunter-gatherer tribes of the Stone Age.

Manly P. Hall explains that “the Atlanteans were a world civilization, covering all parts of our globe. Their name was taken from the particular continent which was their center of power,” an island nation that once occupied space in the Atlantic Ocean between America and Europe.

According to the esoteric tradition, the heyday of this lost age of civilization lasted for millions of years. During this expansive period of time, it experienced numerous rises and falls, with golden ages coming and going in response to the oscillating tides of great cosmic cycles.

These greater cosmic cycles are pulling mankind gradually but inevitably toward the fulfillment of its ultimate collective destiny.

As part of the grand evolutionary plan of the cosmos, mankind is intended to pass through seven core developmental stages, which are termed “root races” in esoteric philosophy.

The Atlantean cycle formed one of these seven developmental phases, one that all humans collectively went through together at a certain point in time. Now, we collectively exist as part of a new evolutionary stage of human development, with this new cycle termed the “Arya” or “Aryan Age”.

The so-called Aryan root race, the one that succeeded the Atlantean, represents the fifth of seven root races in mankind’s developmental pathway. This is the human form that has come into existence during the course of Aryan Age.

The Aryan root race is the one currently existing in the world - all humans today are a part of it, regardless of ethnicity.

This current root race first emerged before the previous Atlantean cycle had officially ended, implying that, for an extended period, both root races occupied the Earth concurrently.

Describing the origin of the Arya, Manly Hall explains that “about a million years before the beginning of the Christian era, the Aryan migration began in North Central Asia. From the great Gobi Desert in Mongolia, there emerged the beginning of our race, destined gradually to come into domination all over the face of the Earth.”

As explained in Part 1 of this chapter (and also in numerous other articles of this book), the Aryan root race began when a racial spirit termed the “Manu” over-souled a nomadic band of migrants who had escaped the Atlantean capital city and taken refuge in a secluded region near the Himalayas.

The “Manu” incarnated through this group in order to establish the vibratory archetype of the new root race.

After this archetype was established by the Manu, all human souls on Earth have since been destined to evolve toward a realization of it; it represents an ideal soul pattern that each human soul moving through the Aryan Age of world evolution will one day evolve to become a perfect expression of.

This soul archetype was first exemplified through the incarnation of the Manu’s seven Rishi, the seven master teachers who served as the first enlightened spiritual sages of the new race.

These seven sages, who together manifest the will of the Manu, over-souled a select group of advanced individuals drawn from the clan of Atlantean peoples who had migrated into the Himalayan region. These individuals became the first initiates of the Aryan Mystery School, with the seven Rishi descended from the Manu serving as their spiritual masters and guides.

This line of enlightened spiritual teachers, termed Adepts, became enlightened by shaping their soul pattern into the design of the archetype originally personified by the seven Rishi. These Adepts together formed a Mystery School (the “Institutes of Manu”), within which further initiates were raised up to embody the Aryan soul archetype.

As the initiates of this School shaped and molded their souls into the archetypal pattern of the Manu, they graduated into higher and higher degrees of the Aryan initiation system. Beneath them, lesser disciples and students were trained, with the higher initiates serving as the teachers of the lesser disciples.

In this way, the Aryan Mystery School - the foundation of the Aryan root race - began here on Earth.

From this point on, the age of Atlantis was fated to end, with all human souls henceforth required to gradually move out of the Atlantean form and re-incarnate into the new Aryan one.

Occupying an Aryan form, the human soul would be given an opportunity to release and perfect powers and potentials previously held latent within it during the Atlantean stage of its development.

While the beginning of the Arya began as far back as a million years ago, the end of the Atlantean cycle is usually marked at the point of the last deluge, which took place at approximately 9600 BC.

The considerable time difference between the point of this last deluge and the earlier point when the Aryan root race first began here on Earth implies that both root races existed at the same time on this planet for an extended period of time.

At first they met as competitors, with the Atlantean Empire sending a war party against the Aryans at the time when the great deluge of 10000 BC took place. But eventually, after the fall of the Empire’s home island and the scattering of its remnant groups, competition between the two for the most part ended, with the Aryans peacefully moving into the remnant Atlantean communities and gradually transforming them from within.

In time, and by means of this expansion method, the Aryan pattern of life gradually came to replace the old Atlantean model.

Today, the Atlantean stage of human history is firmly in the past, with the Aryan root race now dominating world affairs.

But while today we are all Aryans, still the unresolved karma of Atlantis lingers on, continually preying upon the developing human soul, inviting it to grow and mature in order to gain the strength to finally overcome its own weaknesses.

The 17th century Adept Francis Bacon revealed what the final destined end-state of the Aryan cycle will lookalike. He called it the “New Atlantis;” it represents a future golden age, one based on the foundations of the old Atlantean Empire, but with new elements added, ones that mankind has developed within itself over the course of a long cycle of growth stimulated by struggle and strife.

Manly Hall declares that the growing pains of human evolution are all part of a greater “cycle of necessity”. This represents the idea that Nature requires mankind to consciously discover and willingly participate in the unfoldment of its own evolutionary development.

Nature will not drag mankind unwittingly toward the fulfillment of its evolutionary destiny. Rather, Mother Nature, symbolizing the existence of a divine intelligence guiding the unfoldment of life on Earth, requires mankind to re-discover within itself its own inherent divinity. Based on this discovery, mankind must then self-consciously participate in its own evolutionary growth, moving its focus of attention away from the personal self and toward the service of a collective Universal Self.

Mother Nature has laid out the path that mankind must follow to achieve its destined end, but we must motivate and propel ourselves to actually traverse this path. Only in this way - by willingly directing ourselves toward the achievement of our own completion - will we ever reach the final finish line that God intends for us.

This idea is indicative of the whole Aryan approach to its global spread: its priority is to bring the collective soul of mankind into a new phase of evolutionary development. This collective soul once existed in an Atlantean form; but since the transition of ages began, the job of the Arya has been to bring mankind into a new stage of life experience, which it accomplishes by seeding a new vibrational archetype into the collective human soul.

Consequently, the Arya’s method of spread was not to tear down and destroy the native Atlantean peoples they encountered, for the reason that they saw the human soul within the Atlantean peoples as the same human soul that was within them. Hence, they did not want to destroy this soul, but rather catalyze its progression. Therefore, their strategy of expansion was to integrate themselves into the cultures of the remnant Atlantean peoples they encountered and gradually evolve them from within.

Understanding that all human souls are really aspects of One Soul, the Aryan wisdom teachers descended in successive waves from their birthplace in the remote Himalayas in order to catalyze an evolutionary progression within the collective body of mankind. Where they encountered humans still existing in a fourth-root-race form of existence, they moved in and planted the seed for the new, modified form that is now associated with the fifth root race.

16. America’s Place in the Cycle of the Arya

Manly Hall offers further elaboration on the transition of ages between Atlantis and the Aryan Age in his 1944 article “Ours is the Blessed Land”, where he discusses how the westward migrations of the Arya took place over large areas of continental structure inhabited by peoples descended from the previous Atlantean racial tradition.

In this article, Hall explains that the Aryan migrations were “constantly moving across the face of inhabited land. … This migration, like a great wave, moved southward through the trans-Himalayan area and gradually infiltrated the land area occupied by the Atlanteans, the previous great racial distribution, already decadent, their civilization already collapsed.”

Over the course of a long period of time, “the new racial strain passed through Afghanistan, down through Persia, Chaldea, and Egypt, and gradually into the Mediterranean area. And from there it went northward through the Slavonic counties and then onward through Central and Northern Europe.”

After reaching the shores of the Atlantic, it then passed into the British Isles. Later, through the labors of westward traveling Aryan missionaries, it would move into the Americas, where it worked to re-establish the line of Quetzalcoatl, the native Mystery School of the American continents first established during Atlantean times.

Everywhere this Aryan migration went, it “encountered a civilization already old and tradition-bound. Wherever it mingled with this older civilization, the Aryan stock began to blend itself with the older traditions,” modifying not only their bloodlines but also their philosophy, religion, culture, and arts.

Here we discover that the Aryans’ purpose was not to pass forth a single bloodline or to wipe out an old one. Rather, their aim was to gradually mingle their own native bloodlines with those of the various groups of Atlantean descendants they came across during their migrations.

Furthermore, the primary impetus of the Aryan migrations was not to modify the physical form of the Atlantean but rather its psychological and institutional infrastructure, with the idea that, by first changing the mind, a change in the form will consequently result.

Following this rationale, the Aryan missionaries concentrated their efforts on progressing the institutions of the remnant Atlantean peoples, moving them into a new design pattern, one that would act upon and stimulate the soul locked within the form, catalyzing it to develop into a new pattern of evolutionary expression.

The root idea for how this works has to do with the relationship between “genetics” and “epigenetics”: genes require environmental stimulation to trigger them into acting; different patterns of environmental stimuli triggers genes to act in different ways.

Based on this concept, the Aryans worked to change the “epigenetic” environment of the former Atlanteans, with this change in psychological vibration exerting a corresponding effect on the physical form.

In this way, the “Aryan” model of human gradually came into existence around the world. This did not happen with one bloodline coming to displace the rest through “genetic determinism”; rather, it took place through a transformation in institutions, with bloodlines gradually becoming mixed together rather than separated apart.

Here we find that the Aryan migrations took place not through the violent dislocation of peoples but rather through a strategic modification of their social institutions, including their religion, language, government, economics, and caste structure.

During their migrations, the Aryan missionaries, each an initiate of the native Aryan Mystery tradition (originally termed “the Institutes of Manu”), would weave their system of philosophy into the framework of religious mythology already existing within the remnant Atlantean groups they encountered.

Through this means, the Aryan initiates worked together to generate a new, modified system of religious mythology within the post-Atlantean cultures they encountered, ones that feature encoded into it the core doctrine of the Aryan wisdom teachings.

In this way, the Aryan missionaries sought to build around the remnant Atlanteans the architecture of a new institutional environment, one which would stimulate and work upon their developing psyches in a new way, so as to draw out latent powers and potentials previously held dormant within them.

The classical civilizations of the Mayans, Greeks, Egyptians, Celtics, Persians, and others were generated as result of this process. Each was composed of an “alchemical mixture of ancient peoples” and each “made great accomplishments according to their own peculiarities and temperaments.

Here we come now to the Americas: the evolution of culture here began with Atlantis but was gradually modified by the incoming influence of various Aryan missionaries, who gradually modified their culture over a period of time using the strategy outlined above.

Throughout the extended time period during which the Aryan migrations were taking place across the world, the American continents and the surviving Atlantean peoples living here were set apart from their counterparts on the conflict-ridden Eurasian continent on the other side of the world.

Consequently, in the Americas, civilization developed a different and more peaceful personality than that which was developing across the Eurasian continent, where civilization groups were constantly interacting with one another, both in cooperation and conflict.

As Manly Hall writes, here, on “the great Western continent, separated from all wars, strife, and discord, untouched by political intrigue and military corruption, stood a virgin area in the midst of a world tearing itself to pieces over a period of thousands of years.”

The vast oceans separating America from its counterparts in Eurasia made the western continent an ideal testing grounds for the Aryan missionaries to use in order to experiment with and iterate upon Plato’s ideal for a Philosophic Democracy.

Through the influence of the Cult of the Feathered Serpent, the native Mystery tradition of the Americas, which originated in Atlantis but later came under Aryan influence, the civilizations of the Maya in Central America and the Inca in South America were raised up and established as experimental socialist utopias.

In both cases, a common pattern was evidenced:

An initiate of the Aryan Mysteries, accompanied by a retinue of priests who served him, moved into a region populated by tribal peoples who had, after the collapse of a previous cycle of empire, lapsed back into a primitive state of barbarism.

This migrating priesthood, guided by their enlightened Adept teacher, assimilated themselves into these tribes and gradually worked to modify their government, economy, culture, and religion into a new design expression, one that reflects the ideals and purposes of the Aryan Mysteries.

In the process of setting up their new system, the Aryan missionaries labored with local tribal peoples and worked to establish a high standard of civilization among them. In this way, primitive tribal peoples living in a Stone Age pattern were transformed, in a matter of a few generations, into a civilized people performing agriculture, creating art, and generating culture to a degree not seen in the region for many ages.

The last recorded example of this pattern of the Cult of the Feathered Serpent being resurrected in the Americas in order to establish an experimental socialist utopia is with the coming of the Aryan Adept Manco Capac into the region of Peru around the 10th century AD, where he founded the peaceful, socialistic empire of the Inca.

After the gradual decline of the Inca Empire, which thrived between the 10th to 14th centuries AD, high civilization in the Americas went dormant. It awaited its next injection of inspiration, which came in the form of Francis Bacon and his Rosicrucian Brotherhood, who moved into the Americas from Europe alongside a number of other European powers and interests (many in conflict with them) during the 17th and 18th centuries.

As we will be exploring in this article and in future parts of this series, there is a tremendous amount of evidence that, during the early decades of the 17th century, Francis Bacon's “Invisible College” was quietly relocated from its headquarters in England and Germany into North America at the point of its first colonization.

We should pause and note that it was not the Baconian group that destroyed the Native American populations: it was those same adversaries that Europe’s Esoteric Schools had been at war with over the course of centuries, these being the three-headed Cerberus of the Church, monarchs, and bankers.

Actually, Bacon’s Rosicrucian and Freemasonic Fraternities would have been natural allies of the Inca, Maya, and Iroquois people. But a union between them was never able to be established, as the Native American populations were wiped out almost immediately upon their first contact with Europe’s hostile and belligerent colonizers.

The fall of these civilization groups left the project of building an American republic to the Rosicrucians and their subsidiary group, the Freemasons.

The secret mission of the Rosicrucians and Freemasons in America was to quietly assimilate themselves into the structure of the American colonies, changing them from within, moving them from a colony of the crown to an independent democratic republic, an autonomous nation state which was to be the model for the whole world to eventually mimic and follow in its image.

As we will further explore in a future article in this series, it was the Rosicrucians and Freemasons, two Bacon-backed secret societies, who seeded the ground for the American Revolution and the establishment of a democratic commonwealth in North America.

According to Bacon’s own stated beliefs, America is the site where the Aryan dream of a worldwide Philosophic Empire is finally to be set up and formally established. This Philosophic Empire is to become the “New Atlantis.”

This Philosophic Empire is to come about through the special instrument created to bring it into actuality: the United States of America.

Through this nation, the previous iterations of democratic and socialist utopias that have been experimented with here in the Americas over the course of millennia will be synthesized into their final, perfected form.

The achievement of this final alchemical transmutation of society into the Aryan ideal of the Philosophic Empire is the “secret destiny" of America.

This transmutation must first take place within the nation of the United States. Then, through a transmuted America, the Philosophic Empire will extend its reach across the globe, forming a worldwide democratic commonwealth of nations as a result.

By this means, the “New Atlantis” will blossom forth and the grand destiny of the Aryan stage of human evolutionary existence will finally come into being.

17. The Aryan Migrations Come to Peru

Francis Bacon’s vision for how the core institutions of the Philosophic Empire should function in their ideal state was transparently revealed by him in his allegorical short story “New Atlantis”, published in 1626.

As covered in our previous chapter, Francis Bacon’s highly esoteric novel discusses the existence of an idealized utopian nation featuring at its core a thriving Mystery School termed “Salomon’s House”.

Notably, Salomon’s House, which he also calls “the College of the Six Days Work”, shares many features characteristic of America’s native Cult of the Feathered Serpent, which had previously flourished within the great Maya and Inca empires of the past.

In fact, in his short story “New Atlantis”, Bacon makes a number of interesting and significant statements that allude to the fact that he, in early 17th century England, somehow possessed knowledge concerning the existence of previous “golden age” civilizations in America.

It is quite mysterious how Bacon came to possess this knowledge, given that it would later take scientists hundreds of years to confirm certain statements he made back in the early 1600s concerning the legacy of high civilization in the Americas.

Regarding Bacon’s mysterious statements about America, Manly Hall notes that, in his short story New Atlantis, a high priest of his fictional Mystery School (Salomon’s House, a allegorical representation of his Rosicrucian Fraternity) makes a considerable speech describing the origin of his nation. “In this address, there are number of interesting and significant statements. For one, the Governor describes the great Atlantis ‘that you call America’.” Later, he constellates: ‘… the said country of Atlantis” with the existence of an ancient empire in Peru, “then called Coya”, as well as one in Mexico, “then named Tyrambel.” Like the lost empire of the Atlanteans, he notes that each “were mighty and proud kingdoms in arms, shipping, and riches.”

Commenting on this passage, Hall notes that “the oldest and highest culture of the Peruvians was that of the Colhuas, which was pronounced Coya.” Meanwhile, the name Tyrambel references an almost prehistoric stage of high Mayan civilization in Central America. How could Bacon have gained access to knowledge about these ancient cultures?

Hall wonders if the philosophic institution that Bacon revealed in his utopian novel - Salomon’s House - was one “patterned after schools of learned men flourishing on the Western Hemisphere … long before the navigations of the Spaniards” (i.e. the Cult of the Feathered Serpent).

He writes that “learned Societies certainly exited among the Aztecs, Mayas, and Incas. It would seem that in some way Bacon had become aware of these institutions, as there is much in his New Atlantis reminiscent of the great Amerindian civilizations of Central and South America.”

In Part 1 of this series on America, we investigated one of these two ancient high civilizations of the Americas: the Maya of Central America. Now, in this article, we’ll be unpacking the story of the other, the Inca of Peru.

The heyday of the Inca took place a few centuries before the birth of Francis Bacon, stretching from approximately the 11th to 14th centuries AD. It’s worth pointing out that their golden age took place near the same time period that the Templars were working to transfigure Europe under the nose of the Roman Catholic Church.

It during this same time period, halfway around the world, that Manco Capac, the great Aryan Adept, came into Peru and raised up the Incan Empire, elevating to a very advanced state, one reminiscent of the great Mayan empire that had previously existed in Central America over a thousand years before.

Elaborating on the Inca origin story, Manly Hall writes that “the founder of the Inca dynasty of Peru was the initiate-statesman Manco Capac, who flourished in the eleventh century AD.”

Coming into the area, Manco Capac’s mission was to “reform the social and religious life of the tribes of the Aymara-Quichua race,” who then occupied the region of Peru.

“In the capital city of Cuzco, which he built, Manco Capac established the religion of the Sun. He was a statesman of ability, and claimed to be a direct descendent of the Sun God”, a title he shared with Plato, Pythagoras, and all the other great Adepts of history.

Summarizing his legacy, Hall writes that “Manco Capac emerges as one of the world’s outstanding social reformers, with a vision thousands of years ahead of his time.”

According to Manly Hall, Manco Capac was born from a small, wandering band of migrants who had had originally travelled to Peru from Asia, presumably Japan, at an unknown time. He brought with him the “Phoenix”, meaning the Aryan Mystery School tradition, and re-established the Cult of the Feathered Serpent among the Peruvian people.

The details of the story are not well understood, but Hall makes it clear that Manco Capac and the caste of Incan priests that he lead to prominence in Peru originally derived their esoteric doctrines from a source tradition tracing back to the original Aryan Mystery Schools of North Asia - the Institutes of Manu.

Hall therefore emphasizes that Manco Capac was an Aryan missionary, something like a Buddhist Adept. As he once wrote: “there can be no doubt that the Peruvian culture was heavily influenced by symbols, rituals, and philosophical elements usually associated with the trans-Himalayan area of Central Asia.”

18. Manco Capac and the Rise of the Inca

In his 1946 article “Manco Capac — The Great Initiate of the Incas”, Manly Hall offers further details about Manco Capac’s initial entrance into Peru and his encounters with the native tribes of the region.

Here, he writes that, at some point during the 11th century, “we dimly perceive a wandering band of Asiatics, in number only a few hundred, traveling southward along the coast of what is now Colombia and Ecuador. It would seem that these wanderers were long removed in time from their eastern homeland, but they carried with them enshrined in their hearts the splendor of distant places and the language of their remote motherland. The original leader of this expedition or migration was Atau, of whom we know nothing but the name. The migrant band paused for a time on an island called Guayua near the shore of Ecuador” and here Manco Capac was born.

His actual birth name was Ayar Manco, with the prefix “Ayar” referring to his status as a descendent of the Aryan lineage.

Hall continues the story: “From the native legends it would seem that Ayar Manco journeyed in a southeasterly direction through the mountains to the area of Lake Titicaca”, which is where he first came into prominence. … According to the legends, Ayar Manco established his culture without violence or any conflict with the native Peruvians. He appeared to them as a glorious being from another world. He shone like the sun, and possessed great dignity and magnificence of person. He was accepted as the reappearance of one of their ancient deities (probably Pachacamac) and was received with friendliness and trust.”

The Inca priesthood that Ayar Manco lead into Peru were called “the People of the Sun.” They established the city-state Cuzco as the center of their civilization.

Hall emphasizes that “the Incas were not a race but a dynasty of rulers who governed the Peruvian nation for about 350 years.” This dynasty moved into the region as an outside force. In the process, “they bought with them a foreign language and knowledge of arts and sciences entirely new and strange to the Indians of the Andes.”

“They arrived at a time when a previous pre-Inca empire was slowly disintegrating from internal causes. With a true spirit of opportunism, the Incas grasped the reigns of government and implemented their own philosophy of life upon the bewildered natives. … With consummate skill, they proceeded to bind their subjects into a strong religious, political, and social unit.”

Hall writes that Manco Capac’s first task would have been to preach to the people of the region his new, evolved doctrine of religious philosophy.

He states that “a new leader must always cope with the old gods, for they are deep in the soul and subconscious of their believers.”

In the case of the pre-Inca Peruvians, their old system of religious mythology was rooted around the worship of a great Father God, “Con,” and his son “Pachacamac”.

Hall describes the deity Con as a “pure spirit without any material form, limitation, or dimension.”

Philosophically, “this god seems to have been concerned primarily with the cosmic forces which bought the universe into manifestation.”

Like Brahma, the Father God of the Hindus, “no temples or shrines were built to him, for the reason that creation itself was the only appropriate symbol of his power.”

Pachacamac, meanwhile, was revered as the Son of Con. He was the Living God who “bestowed the breath of life by an impulse of the will.”

As Hall explains, “this Heavenly Father united his energies with ‘Pachamama', the Earth Mother, and from their union sentient life came into being.”

Like the Sky Father of the North American Indians, “Pachacamac loved and protected his children and ruled over them from the sky, speaking to them through their hearts and through the priests who were his servants.”

In their religious mythologies about Pachacamac, these primitive Peruvians encoded an account of the Deluge.

According to these myths, Hall informs us that “in the course of time, the hearts of the people were hardened and they no longer obeyed the will of the heavenly spirit (Pachacamac). To punish the creation which had wandered from his Laws, Pachacamac sent a Deluge to destroy them. After the great oblivion, the Creator resolved to fashion a new kind of creature, so his spirit descended upon the city of Tiahuanaco, which was thereafter venerated as the place of the new creation.”

Here, “Pachacamac made a number of little figures out of clay, each one different, according to their races and nations. He painted upon each the clothing it should wear, and marked their features with peculiarities. Then he bestowed upon each a language and songs to gladden their hearts, and he supplied to each seeds to plant in the ground suitable for the environment they should inhabit. Then he breathed life and soul into each of the little clay figures, and told them to enter caves, that is, go down into the earth. He also ordered them to become civilized, and in time to grow out of their caves and come forth into the light of the upper world.”

This pre-Inca body of myth had originally been brought into the region by a great spiritual teacher named Viracocha at an early point in time: perhaps as far back as 3000 BC.

Elaborating on this earlier culture hero of Peru, Manly Hall writes that “the great culture hero of the Aymara-Quechua was Viracocha. He was a “child of the sky gods” and “embodied the powers and virtues of Pachacamac, his heavenly father.”

In Peru, Viracocha founded a Mystery School and, through its initiates, worked to raise civilization up to a high level of attainment - a miniature golden age.

Like the Hero Gods of other culture groups, Viracocha was said to have “appeared on several occasions, when humanity was in great trouble. In each case he took on a human form so as to mingle with men and teach them by words and examples. He was represented as a man with a beard and possessed the power to work miracles. He taught the people to love one another and to establish harmonious community life.”

In a familiar story found in other cultural myths, the hero Viracocha, after residing with his chosen people for a period, eventually departs, but only after first promising that, if his people would keep his laws, then one day he would return and restore them to a state of glory.

After his departure, Viracocha’s legacy priesthood was able to temporarily maintain a well-ordered state of civilization. But eventually entropy took over and civilization fell apart.

According to Hall’s records, this cultural decline took place within Peru around the sixth century AD - a time period that is also associated with the onset of the Dark Age in Europe. During this period, “the Peruvian nation entered into a period of decline and disorder,” with things falling to such a state that even writing and literacy were lost.

Hall states that the sequence of events which brought about this turn of events was a matter of politics, with Virococha’s descendants becoming opposed by a war-making cult loyal to an old order of racial gods.

As part of a strategy to eradicate their foes and to consolidate their power, this oppositional sect, once they gained political control, banned writing and attempted to eradicate the legacy of Virococha.

Note that a similar turn of events took place in Europe with the Roman Catholic Church, where, in their attempt to overthrow the old pagan Mystery Schools, they treated literacy as heretical and destroyed much of the literature originally produced by the old pagan philosophic schools.

After the onset of the age of colonization, the Church did the same thing to the Maya, Aztecs, and Inca: systematically eradicating all records of the old Mystery religion that once flourished here.

After an extended period of Dark Ages, in which Peruvian peoples had fallen back into a primitive state, having lost their previous state of literacy and culture, the Inca, lead by Manco Capac, moved into the region, took control, and reestablished civilization.

Hall writes that “the Ayar-Incas, as they are called, appear to have been of Aryan stock.” The Japanese believe that this lineage originally came from their lands, having donated a statue of Manco Capac to the Peruvians in the 1950s to commemorate this idea. In any case, “the circumstances by which this foreign people reached the coast of South America have never been clearly defined.”

Historians have given various estimates for Manco Capac’s date of birth and the subsequent founding of his city-state at Cuzco. Manly Hall points to sometime around the 11th century AD for the nation’s founding. Once established, it would last for approximately 350 years, providing the Peruvian people with a miniature golden age.

19. The Religious Philosophy of the Inca

Manly Hall writes that “Manco Capac was a statesman of unquestioned ability.” As leader of the Inca, “his first task was to wipe out the old feuds of the Peruvians by which the nation had been torn for centuries. His position as a divine being enjoying universal veneration made this task possible.”

Hall continues: “It is difficult at this distant time to estimate the mentality of Manco Capac. We know that it was necessary for him to: a) adapt his own teachings and convictions to the requirements of the Peruvian temperament; b) maintain prestige in order to retain control; and c) answer the questions of the natives in a language which they could understand.”

Analyzing the solution that Manco Capac came up with, Hall comments that “his approach to the problem was definitely Asiatic” and was illustrative of the hallmark method that the wandering Aryan sages have all used since the beginning of their migrations.

As Hall further details, Ayar Manco’s method of “colonizing” the native peoples of Peru was to “reason, arbitrate, and gradually turn public opinion toward the ends which he desired.”

“For example, when questioned concerning his attitude toward the great deities Con and Pachacamac, Ayar Manco explained patiently that Con and Pachacamac were great heroes of the earlier ages: they were messengers sent by the great spirit of the world to teach and govern the children of men. It was right and proper that these prophets of God should be honored and their old laws respected and obeyed. But now the secret God had sent to them a new teacher; one of the same divine line. He had come not to destroy the old way but to perfect it, and thereby bring greater wisdom and honor to the race of the Peruvians.”

Manco Capac was true to his word: he “restored the best that had preceded him and built upon the older footings the lofty structure of his own empire. He restored and reformed the religion, rewrote the laws and statutes of the people, and conferred upon them the knowledge of a variety of arts, crafts, and sciences previously unknown or forgotten.” He then “paved the way for those who came after him, and bestowed upon his successors an integrated program of personal leadership and collective government.”

Like the great Buddhist initiates of Asia, who seeded their doctrines into a variety of culture groups throughout the East, “the Incas never encouraged the worship of their own persons; there was only one god, and they were the prophets and servants of that god.”

Consequently, “although Manco Capac was deified as an embodiment of virtue and wisdom, his person was never regarded as divine. While his subjects raised altars in his honor and built similar shrines to his successors, the people accepted the Incas themselves as normal men.”

In their view, “these illustrious mortals deserved honor because of the numerous and beneficial works which they performed.” They lead by example, in other words, and were celebrated as heroes and role models for the people to follow and imitate. But they were not God, and their followers were instructed to not worship them as idols.

Instead of drawing attention to themselves, the Inca taught the native Peruvians that “the proper symbol and emblem of the Supreme One was the Sun.” Consequently, all worship should be directed "through the symbol of the Sun to the Mighty Spirit which dwelt in the innermost parts of universal nature.”

To the Inca, “the Sun symbolizes the power of Universal Light, which in turn represents the Invisible Light of a vast Universal Spirit, unnamed and unknown. … Like the Cross of the Christian, it is the symbol of a mystery that lies beyond the world of form.”

Elaborating on the Incas’ system of religious philosophy, Hall writes that “the Incas recognized a World Soul, … (which) was called ‘He who animates all things.’ This concept corresponds to the ‘Secret God’ whose worship is universal.”

“Among the Peruvians, the ancient deity Pachacamac remained to the end this ‘Secret God’.” He “alone animates the universe and continues its existence. But as He cannot be seen, he is known as the Unknown God - an invisible and immaterial being.”

Consequently, the name Pachacamac was a symbolical placeholder for something “so venerable that it could not be spoken. There was no symbol or figure to represent it, but certain titles and words were employed as substitutes for the Nameless Name.”

“Both the Incas and their people venerated this hidden god more than they reverenced either the Sun or its golden symbol. The hidden god stood behind the mask of the solar face. None could look upon him and live, but all could contemplate his works.”

Like Bacon, the Inca taught that, in beholding the works of the Creator, we come to know the universal goodness which descends from his spirit.”

To the Peruvians, Manco Capac came to them as the Light-bearer. Meaning: he was a servant of the principle of illumination. “As the Sun was to the Heavens, so the Inca was to the Earth.”

Together, Pachacamac, Viracocha, and Manco Capac formed three tiers of one interconnected spiritual hierarchy. Pachacamac was the Divine Father, Viracocha the Divine Child, and Manco Capac, the Holy Spirit or comforter.

“The first two of these divinities manifested themselves in ancient times. Pachacamac had created the world, while Viracocha had brought Love and Beauty to the creation. And in the last days, Manco Capac came to restore, purify, and lead his people in the paths of righteousness.”

20. The Inca Model of Social Governance

The high priests of the Inca were granted near total power over the society they founded.

Hall notes that Manco Capac was relatively constrained in what he could accomplish with the native Peruvian peoples, for the reason that “the disposition of his subjects was that of a primitive tribal peoples with little natural inclination for routine or organized industry.”

This situation prompted that Manco Capac and his disciples to form a model of government that was borderline dictatorial and autocratic. But, as Hall points out, this was strategically necessary for the time and place, as “only a strict leadership could attain the desired end in a reasonable length of time.”

The Inca leaders therefore found it necessary to create “a high degree of regimentation intimately bound to the religious life of the populace.” What resulted was something like a religious autocracy, one rooted in the Aryan religious philosophy of its founder.

Like Akhenaten before him, the political ruler of the Inca empire was simultaneously the king of the people and the high priest of the Sun Cult. As such, he was revered as the spiritual father of the entire state.

The term “Inca” indicates the ruling caste of priests, aristocrats, and statesmen that together governed the Peruvian golden age of the 11th to 14th centuries AD. To become a true “Inca’, one had to be an initiate of the Mystery School Manco Capac originally founded in the region.

The initiates of this Incan Mystery School were known for their magical prowess, prophetic powers, and telepathic ability. They were also the master artificers behind the construction of the empire's great monolithic temple complexes.

From an administrative standpoint, the Incan empire was run through a highly organized state bureaucracy, which was responsible for collectively managing an elaborate socialistic economic system.

In the society built by the Inca, there was no finance or capitalism. Instead, the economic system was entirely egalitarian and socialistic. One might even say communistic: private property did not exist among the people.

Because there was no private property, no unequal distribution of resources, and no incentive to accumulate and hoard wealth, there was no crime in Inca society.

From a political and economic standpoint, the Inca were overseen by a body of governors, who together managed - like a modern corporation - a hierarchy of lesser officials (mid-management), who in turn oversaw family collectives.

Within this council of governors existed a parliamentary, House of Lords-type tribunal, which was involved in steering the course of Inca society over the long-term. The members of this tribunal were initiates of the state religion, the Sun Cult. As such, they utilized astrological methods, fine-tuned by their priesthood, in order to plan the course of their empire, a task which they conducted down to the level of the horoscope of the individual citizen.

As Hall elaborates, “The plan of government was astronomical. The country was distributed like a small solar system, with the nobility serving as the material equivalents of the heavenly bodies. … Life itself was a ritual and the gods were served by the useful works of men.”

With this system of astrological governance put in place, the Inca, from their great throne at Cuzco, established a great religious empire based on socialistic principles - one that would peacefully rule the lands of Peru for almost 350 years.

Summarizing the lasting legacy of the Inca’s great spiritual leader, Ayar Manco, Manly Hall writes: “Manco Capac was one of the great teachers of the Aryans. Like other world leaders, prophets, and priestly kings, he was one of the golden line of human benefactors who have brought civilization to far places.”

With agriculture set up as its economic base, supported by an ingenious system of irrigation which was set up among the people, Ayar Manco “instigated among the Peruvian people a broad program of social organization. He built cities which he connected with good roads, and … he set up a national army with which to defend his little state from barbarous tribes which practiced banditry. He encouraged the study of medicine and astronomy, and is regarded as the patron of music and art.”

In conclusion, Hall writes that, “as the founder of a great religion, the builder of a vast empire, and a teacher of the esoteric doctrines of the East, this Son of the Sun has a rightful place among the Brothers of Light.”

21. With Isolation Comes Entropy and Inertia

While America is known as the Homeland of Democracy, this elevated state of human affairs was not able to be implemented by the Inca within their Peruvian Empire.

Further generations would have been needed for the collective state of the Peruvian people to have risen to the level where they could have maintained the institution of democracy within their social structure.

Consequently, the empire remained under the old Atlantean foundations of a theocratic autocracy ruled by a priest-king, with the temple and its priesthood serving as the central administrative body of the state.

For a time, the Inca leadership caste was able to maintain the high standard of civilization originally established for them by Manco Capac. But in time, these standards began to lapse, and the State Mysteries no longer produced the level of initiate that they once had.

Manly Hall emphasizes that philosophic “superiority cannot be bestowed.” Instead, it must be first earned and then preserved. If the populace ceases to offer from among its body new initiates for the Mysteries to perpetuate themselves through, and if it ceases to uphold the high moral and ethical standards mandated by this priesthood, then the “Orenda” through which civilization is maintained is dissipated.

The dissipation of energy within a system is, in physics, associated with the principle of entropy. From a philosophical standpoint, entropy is the impersonal, inevitable adversary of life; once it sets in, it works to dissipate energy and deconstruct compound forms, dissolving them back to their base elements so that, from them, new forms can be constructed.

Due in large part to the slow but inevitable work of entropy upon their social pattern, “with the passing of time, the Inca dynasty followed the oldest of all human patterns: a decline into selfishness and corruption.”

Manly Hall states that were eleven Incas in descent from Manco Capac to Huayana Capac, the final heir of the dynasty who died shortly before the Spanish Conquest.

By the time Huayana Capac came to the throne, the empire had already “passed its zenith and was sorely afflicted with internal strife.” All this had taken place “even before its conquest by Pizarro,” with Incan society having already declined by the time the Spanish conquistadors arrived there.

Following the classic pattern evidenced by all empires, Rome being a notable example, it was not until after social decay and internal rot had first set in that Incan society became vulnerable to takeover and capture.

In the case of the Inca, after the last in the line of Manco Capac, Huayana Capac, died in 1525 of disease (perhaps from a secret plot of the Spanish), a civil war broke out over who would take over inheritance of the throne.

His first son, the natural inheritor of the throne, unexpectedly passed away soon after Huayana Capac died. This left his second son to his place. But rising to contest him stood an illegitimate son of Huayana’s, who waged civil war and took the crown.

Hall states that this illegitimate son (Atahualpa) was the ruler who had just come to power when Pizzaro and the Spanish came. Here, he cautions that, “had it not been that the Incas were quarreling among themselves and engaged in a disastrous civil war, it is very doubtful if the Spaniards could have secured a foothold in their land.”

Beneath the surface of these domestic antagonisms was the quiet presence of entropy, continually pulling at the fabric of Incan society, waiting for the right time for the people to reveal their vulnerabilities so that it could take control.

Hall points out that the isolation of the Inca civilization made it especially vulnerable to the gradual working of entropy.

As we pointed out earlier, civilization in the Americas was kept isolated from developments taking place within other culture groups rising in Eurasia.

This isolation brought both benefits and detriments: on the plus side, it provided space for peaceful empires in the model of Bacon’s “New Atlantis” to flourish without threat of invasion from a competing empire. But isolation also prevented the influx of outside stimulation and inspiration from entering into these societies - stimulation necessary to prevent crystallization from setting in among the psyche of its peoples.

Hall suggests that, ultimately, “the extensive communal civilization of the Peruvians failed for lack of a constant testing” of its way of life.

He states that “the dynasty of the Incas was built up without consideration for the possibility of foreign entanglements. It was a theoretical state that survived only until it received the impact of a practical problem.”

“The Incas realized too late that they had made no provision to meet the challenge of a highly organized competitive polity - personified by the Spaniards under Pizarro.”

Unfamiliar with the history of empires ravaging the Eurasian continent over the course of millennia, the peace-loving Inca could not fathom the dishonesty or greed exhibited by the Spaniard conquistadors.

The Inca were used to a completely different mode of psychology than the Spaniards. For example, Manly Hall points out that “the Incas did not execute captives or prisoners of war. Instead, they were sent to the outskirts, given an allotment of land, civilized, and in time made citizens of the empire, with full rights and privileges.”

In Europe, by contrast, the political environment was much closer to “kill-or-be-killed.”

From a Darwinistic standpoint, there was a certain advantage to having undergone the type of competitive experience that the Europeans had been experiencing for millennia.

Eurasia’s environment of constant competition between empires resulted in the institutionalization of certain attributes which came to provide a competitive advantage for them in relation to peoples existing in other continents.

These hard-earned attributes, ones that the Europeans had cultivated within themselves as the result of constant conflict, include strength, hardness, perseverance, guile, and desperation - qualities largely absent among the comparatively peaceful Inca peoples.

When confronted by these “Shadow” elements of their own psyche, which appeared to them through the persons of the Conquistadors, the Incas lacked the means to effectively cope or respond. Their psychology had become crystallized into an old and familiar isolationist pattern, and when the Spaniards arrived at last as a challenger to it, the Inca civilization collapsed almost immediately as a result.

Analyzing the situation further, we see that the Inca, isolated from the world, were not functioning as an “open system”. Therefore, they became vulnerable to the workings of crystallization and inertia, with deep-rooted psychological and institutional patterns setting in and becoming solidified to the point where they became brittle and inflexible to change.

Outside stimulation and pressure is required to keep human psychology honest with itself. Without such pressure, internal discipline can fail, leading first to decadence and then to various other evils, which accumulate and metastasize like cancers within the social organism.

Like all energetic systems, civilization needs a constant input of stimulation and inspiration to maintain discipline. In some cases, to catalyze growth, the presence of an Adversary is necessary: it forces the system to take stock of itself and focus on its own growth and progression, rather than sitting back and being content with itself.

Elaborating on this situation, Hall writes that, “while the Amerindian cultures were drifting along in the comparatively paradisiacal regions of the West, Europe and Asia were fighting the long, bitter battle of survival.”

Eurasian civilization has advanced always in relation to confrontation with Shadow factors, with one civilization always existing in relation to other competing powers around it, each testing, stimulating, and inspiring the growth of its counterparts.

While this state of constant strife and pressure did not make the European “good” or “wise” from an ethical, moral, or spiritual standpoint, it did make him powerful in his offenses and defenses when it came to the topic of empire. As Manly Hall summarizes, the European “became wise in the ways of survival and quick to take advantage of the weaknesses of his adversaries”.

Furthermore, the stimulation brought from constant confrontation with outside hostile powers forced the leaders of European society to stay grounded in the geopolitical realities of life. For example, the outside threats of Islam and the Mongolian empire of Ghengis Khan served as powerful checks-and-balances on the decadence of Christendom during the Dark Ages of Europe.

By contrast, civilization in the Americas lacked these types of interactions and suffered as a consequence; they “deteriorated because their security was not assailed by any foreign powers.”

Hall states that “isolation and the security of an invincible position both lead to rapid decline.”

He continues: “growth is the result of pressure. The human being does not choose to improve and cannot be induced to become great from motives of character and conviction alone. The moment pressure is removed, man relapses into a state of indolence and indifference.”

To further emphasize the point, Hall points out that a similar fate befell the Maya: their isolation lead to crystallization, which in time lead to their downfall.

Hall writes that “had the Mayans been able to establish an early contact with Europe and had they grown up with the experiences of other nations, there might have been a magnificent and unconquerable civilization in the Western Hemisphere, one more powerful than the states of Europe. But instead the Maya were out of the current. Alone they lived, and by the very tragedy of aloneness they perished.”

Gradually their incentives failed so that their history contains no indication of advancement of any kind. Instead, there was a gradual decay, with the Aztec empire eventually forming in its wake. They attempted to resurrect the glory days of the Maya, but were never entirely successful, and ultimately experienced the same fate as their ancestors.

Overall, because of the isolation that the Americas experienced, a “dry rot" (i.e. entropy) closed in slowly around its civilizations, “like the inevitable encroachments of the jungle”. Gradually, entropy, inertia, and crystallization set in and began deconstructing all that had been previously built, “until nothing remained but the magnificent ruins that the Spaniards found when they arrived.”

Hall notes that this same dynamic also informed the fall of the Iroquois Nation discussed in our previous article. He writes that the North American Indian tribes “remained comparatively isolated and unsocialized until European emigration threatened the survival of these scattered groups.”

Only “under the impact of this direct threat to common survival did these nomadic tribes begin a program of unification and confederation. This might have brought with it a successful concept of empire had the European colonists been less energetic in their policies.”

But by the time the Europeans arrive en masse, it was too late. Therefore, just as with the Inca, Maya, and Aztecs, the “lack of competition or any common danger retarded the advance of the northern tribes.”

22. From Race to Nation

As covered previously, the Inca Empire was built as a socialist state governed by a centralized religious authority.

Surveying the model of social governance they implemented, we find that while the Inca were able to successfully fulfill the socialistic ideals of the Philosophic Empire archetype, they were not able to implement its political ones. Meaning: they never developed democratic institutions, and instead crystallized into an inflexible theocracy.

For this reason, Inca civilization suffered from the same tendency that modern socialistic states like Soviet Russia or China have also succumbed to: the state comes to dominate the psychology of the individual to the point that the personal growth of individuals becomes retarded as a result.

Here, we find the individual becoming overly subservient to the state, with him living to serve the state rather than the state existing to serve him. On this point, Manly Hall emphasizes that “the individual is not created for the state; rather, the state is created for the individual. There can be no permanent civilization until the individual himself becomes strong.”

The Inca way of life emphasized a highly communal, socialized form of living. While this resulted in a long period of peaceful prosperity for the Incas, it did not result in the development of strong personal initiative among its people.

For centuries, the Inca people “had been completely regimented and had learned only to obey.” Consequently, when the Spanish came into the picture and tested them, capturing the leader, their strong system of state almost immediately collapsed.

Why? Because “the individual citizen was without any experience of personal action. He could not organize himself or his resources.”

Consequently, when the Spanish conquistadors came and offered a challenge to the stability of the Incan social order, it buckled almost immediately, like a house of sticks blown down by the Big Bad Wolf who had come calling at the door.

Besides making them a breeding ground for the negative forces of entropy and inertia, the geographic isolation of the Americas had another negative by-product: it prevented the mingling of races and cultures.

This type of mingling has been the hallmark of Eurasian civilization since the beginning, and particularly since the emergence of the great empires of the Axial Age, which worked to bring together and mingle culture groups from throughout Eurasia.

But in the Americas, this type of mingling did not take place; there was no “clash of civilizations” for the native American peoples to be stimulated by - at least there wasn’t until the Europeans arrived, at which point it was too late.

Because of their isolation, the bloodlines and cultural institutions of the native Americans were not able to mingle with other groups in the same way as their European counterparts. Consequently, the native Americans remained deeply rooted in a traditional pattern of racial psychology, one originally inherited from the Atlanteans.

In philosophy, the working of the subconscious mind is correlated with the flow of blood.

Just as one’s blood chemistry is inherited through their racial lineage, the psychological archetypes that populate the unconscious dimensions of the psyche can also be inherited from one’s racial background.

This was especially true of the Atlanteans, but is less true for us today as a consequence of the influence of the Aryan migrations, which have worked to transform the old racial foundations of human life so as to recenter things on a new post-racial concept of “nation”.

Furthermore, the modern psyche has been directed outward into a primarily extroverted mode of existence. This is a detachment from humanity’s traditional mode of psychic operation, which began in an introverted mode of expression.

As we go back into human prehistory, we find the human psyche increasingly dominated by an introverted mode of thinking.

During this previous era of psychic introversion, elements that we now experience as “subconscious” or “unconscious” came to exert a more direct and dominant influence on the psychological functioning of the individual.

Consequently, as we go back in time, we find the archetypes of the collective unconscious playing a comparatively more domineering role in human perception than they do now. These archetypes clothed themselves as “racial gods”, which the people of ancient society perceived themselves as being inseparably bound to.

The “racial gods” were passed down as a type of inheritance, passed down through the bloodstream just as physical characteristics are. Note that these racial gods were based on archetypes that all people share in common; they only appeared different due to the outer symbolic clothing fashioned within the collective consciousness of each racial group.

It was only when the bloodlines of racial groups began to mix - a course of events that was accompanied by the installation of the Aryan institutional pattern across the world as the result of the work of missionaries like Manco Capac - that the situation began to change, with the psychology of Race now shifting to the psychology of Nation.

Mankind’s original state of psychology was racial, meaning it was introverted, with archetypes clothing themselves in the form of “racial gods”, which the psyche could not detach its perception of life from.

As the psyche became increasingly extroverted and ego-centric in orientation, something that has happened as a gradual motion since Atlantean times as a consequence of people becoming detached from their native racial communities as a result of war, empire, migration, environmental dislocation, etc., this situation began to change. The psyche became “liberated” from its attachment to its old racial mode of functioning and was freed to carve out an identity for itself.

The freedom for self-definition and self-actualization are the gifts bestowed by our current, increasingly post-racial mode of civilization. This freedom did not exist in man’s earlier modes of existence; previously, you were born into a caste position defined by your race and lived out the part, embodying the mask of the persona such that you did not see yourself as an individual but rather as a member of a social unit.

This older, caste-based, racial mode of psychology is that which prevailed among the Atlanteans. Race is therefore an inheritance from Atlantis; it is something the Cycle of the Arya, over the course of its many migrations, has been gradually working to overcome.

As we’ve discussed, the Atlantean mode of psychology was introverted and interfaced heavily with the domain that Carl Jung called the collective unconscious.

To the Atlantean, who possessed a natural capacity for ESP, the inner psychic influences of the collective unconscious played an active role in directing the life of these peoples. They were more actively aware of this shared dimension of human psychology, and it guided their perception of life in a way that is unfamiliar to us today.

Because the working of the subconscious is closely interconnected with the circulation of blood in the body, the maintenance of bloodlines was important to the preservation of Atlantean institutions.

For the Atlanteans, the preservation of bloodlines was not just a custom; there was a real psychic consequence for the mixing of blood.

Consequently, the bloodlines of races did not mix: to do so was to destroy one’s connection with the subconscious foundations of one’s racial identity. (For more on this, see Manly Hall’s chapter “Blood, the Universal Proteus” from his book “Man: Grand Symbol of the Mysteries”).

Delving further into the dynamics of race, Manly Hall points out that race is a physical and psychological force that we inherit. This inheritance is something over which the individual has no control; a circumstance he is born into and forced to deal with and live through.

Hall writes: “Race represents a tremendous pressure of environment. (It) is something larger than the individual and within which he must function. It is dominated by forces over which he has no control.”

Hall also associates race with the great involutionary motion of Spirit into Matter: “Through the great pattern of races, entities are ushered into a state of objective existence - it closes around them, limits them more and more, until finally they experience the final manifestation of limitation, which is the sense of isolation.”

The Aryan root race has since risen to emphasize a different mode of psychology than the Atlantean. With it, the mind’s natural ESP powers have gone dormant, and instead the psyche has become directed outward toward toward its engagement with the physical realities of life.

Today, among most humans, the ESP faculties innate to the Atlantean have become crystallized into a latent state. Now, the Aryan must actively work to reawaken these powers through the practice of esoteric disciplines.

Meanwhile, the outwardly-directed Aryan mode of psychology emphasizes the development of the intellect and ego-principle to a much greater degree compared with the psyche of the Atlantean.

Consequently, the grand mission of the Arya - to establish a World Nation - benefits from the mixing of bloodlines, as this helps the subconscious detach from its possession by the inherited memories of one's ancestors, which live on in the blood and exert their influence through the subconscious.

Through the Aryan-promoted mixing of racial bloodlines, the subconscious becomes somewhat liberated from its possession by the memories and karma of their racial ancestors. This detachment from the past allows the individual more room to carve out an autonomous psychic identify for themselves.

Here we discover that the Cycle of the Arya is inherently post-racial: it benefits from the mingling of races and the formation of nations from the compound that results.

The Aryan spiritual leaders have always pursued a course of action which seeks ultimately to mix races and bloodlines and form a global nation from this admixture.

The Aryan root race first emerged at a point where the old racial bloodlines of Atlantis were still preserved. They moved into this situation with the deliberate goal of mixing these racial groups together. This would take time, but the project has moved down through the ages. In many ways, it culminated with the formation of the United States, which is the first nation deliberately constructed to be the homeland of a diverse mixture of racial groups.

The nation is an inherently interracial concept: it is formed from the mingling of racial groups previously kept apart. Together, they shed their attachment to the past and work to build a better life for themselves and their progeny.

Hall points out that, while race is inherited, nations are actively built and maintained through the coordinated vision and effort of individual citizens.

As Hall describes it, the nation is “man’s own device”, one built from his own evolving interpretation of life rather than upon the inheritance of past traditions. As man grows and his interpretation of life matures, the type and quality of nation that he builds for himself also changes and evolves.

Like individuals, nations begin in a primitive state and gradually evolve upward, improving through time via experimentation, observation, and experience.

This is the same idea that Deganawida promoted with his Iroquois League of Nations: that the League together formed a living entity which was only kept alive as long as the people worked together and loved each other.

Therefore, through experience, nations learn the value of unity. When divided, they inevitably die. And when overly focused on competition instead of cooperation, they inevitably factionalize and split apart.

For this reason, the evolutionary motion of nations is toward assimilation and integration, with its ultimate goal being the establishment of a world commonwealth of nations, one economically, politically, culturally, scientifically, and religiously united under the guidance of one global institutional system.

Esoterically, this global nation can only ever come about through the leadership of the Mystery Schools; therefore, at the center of world civilization must reside a global iteration of the Cult of the Feathered Serpent.

This is the ideal Plato originally expressed thousands of years ago with his idea of the Philosophic Empire and its implementation of world democracy. And it is the same one Francis Bacon re-emphasized in his utopian classic “New Atlantis”.

As Bacon explicitly stated in his utopian novel: “America is the New Atlantis”.

This means that the destiny of the United States is to establish the groundwork for the World Nation to take root. Then, as its final act as a nation state, it must give birth to this global institutional order, bringing the World Nation about as its special progeny.

America’s fate is therefore to die to its current form as an imperial nation so that, from the ashes of the current world order, a new institutional paradigm may be born in its place: the World Nation, or New Atlantis.

23. The New Atlantis and the Global Nation

Recapping the above: whereas the Atlantean mode of existence developed in the context of the separation of races, the Aryan approach is based on the mixing, mingling, and recombination of racial groups in order that they may come together to form the “nation”.

The ideal for the Arya is the nation: a cosmopolitain entity comprised of a blend of racial groups, which interact, reproduce, and recombine to produce a diverse community of people living together to cooperatively build a mode of collective existence that each believes in.

This is the ideal of the nation. It is the basis of the American way of life, with peoples from different races and backgrounds coming together to collectively forge a democratic nation.

Nothing like this existed in Atlantis; Atlanteans were divided into racial groups, with one rising to reign supreme over the others. For this reason, the concept of the interracial “nation” is the key factor that separates old Atlantis from the Aryan ideal for the “New Atlantis”.

The New Atlantis emerges in the form of the nation, one that is comprised of a mix of races, who come together to build a new future for themselves.

By contrast, the old Atlantis was individually and collectively tethered to its racial traditions and was unable to detach itself from them.

The Atlantean could not unite in spirit or body with the peoples of other sub-races around him because to do so was to destroy his subconscious connection to the memory of his tribal ancestors and the influence of the “old gods” who lived actively in his psyche.

The Atlantean approach was therefore to preserve racial disconnection. By contrast, the Aryan approach is the opposite: it is to reconnect the races and to build something new (the nation) from the compound created when diverse groups of peoples come together and synthesize.

The breakthrough social concept of the Aryan Age is the nation.

It is an inherently post-racial idea, where a mixed-race citizenry continually interacts, mixes, blends together, and synthesizes into a new form of being: a citizen.

The citizen of the nation is the individual who voluntarily dedicates himself to the fulfillment of a collective project. To achieve his goal, he must not be dedicated merely to the preservation of the past but also to the task of continually building and innovating a new and better future for himself and his fellow citizens.

In Francis Bacon’s vision, the emergence of the post-racial New Atlantis superstate begins with the United States of America, but eventually expands to incorporate the whole world.

Manly Hall suggests that only the power of a racially diverse and inter-blended world nation can overcome the entropy inherent to Atlantean-style racial isolationism, writing: “No part of the world can come to a condition of lasting security until all the world together shares the experiences which must bring about the maturity of mankind.”

The nation is the perfect vehicle for bringing about this shared experience of growth. It blends races together, and is dedicated to the education of its populace.

As Hall elaborates, the “nation is a collective organism that is expressed and grows by unfolding, developing, and releasing the potential held within its constituents. Therefore, national development is something that “places an ever-greater emphasis upon the intelligence of its citizens.”

In order to develop the intelligence of its citizenry, the nation must invest in education as the basis of its social order, while also providing its populace with career opportunities and challenges well suited to stimulating their internal growth and development.

The World Nation must be dedicated to education; and its educated populace must be provided with opportunities to use their education in order to perform good, beautiful, and charitable works dedicated to the overall betterment of society as a whole. This is the model Francis Bacon revealed through the mythical society Salomon’s House in his utopian novel “New Atlantis”

Being rooted in education, the World Nation must become the Philosophic Empire; an empire of the wise dedicated to spreading wisdom, intelligence, and beauty to all people across the world.

Only through philosophic education can democracy successfully be implemented: a citizenry suffering from ignorance, superstition, and fear can never be free.

The New Atlantis that is to arise through America is therefore one that must carry forth not only the ideal of world education but also that great philosophic tradition native to the western continents: democracy.

The golden age of old Atlantis was the accomplishment of a small elite - a relatively small number of sorcerer-magicians who ruled over a large and comparatively primitive population like shepherds guiding their flock.

The coming golden age, the New Atlantis, will be different: now, the entire population will participate in building and maintaining the institutions that sustain this Philosophic Empire, making it great.

The New Atlantis we must establish today - the new global empire that we must forge with the Mystery Schools one again enthroned at its center - must come as a democratic commonwealth, one that promotes philosophy as its dominant ideology and science as the primary basis of its educational program.

In the original vision of Plato, the leadership class of the Philosophic Empire was to be comprised of the “Philosophic Elect”, these representing the initiates of the Mysteries. Francis Bacon expanded on this concept, adding to this his vision of the scientist-priest: the scientist who grounds himself in religion, is trained in philosophy, and utilizes the knowledge and skill obtained by his use of science in order to perform benevolent and charitable works within society.

This is something we must make a reality: our world leaders must be trained and tested in the disciplines of philosophy, and our scientists must be redirected toward using their knowledge for the accomplishment of good and charitable works intended for the benefit of all.

By bringing forth the lofty ideals set forth for it Plato and Bacon, America fulfills what Manly Hall terms its “Assignment with Destiny.”

Hall writes that the New Atlantis - the World Nation - is an archetype: a destiny that “was built into us at the beginning of our race.”

“Man is building into a design that has always been. Before the world was formed, the purpose of the world was fashioned. Before the human being had begun experience, the reason for experience was there, moving him, forcing him through pleasure and through pain to the fulfillment of the purpose of his own existence.”

The New Atlantis, manifesting through the form of the World Nation, is this great shared purpose that the Aryan Cycle has been gradually pulling mankind toward. It represents the promise of a future golden age, one that America is destined to one day bring forth into the world, once it first successfully confronts and overcomes its Shadow - the Adversary within itself.

The Wisdom Tradition

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