The Secret History of the World

Similarly when Socrates said:

An unconsidered life is not worth living, he was addressing people who up that point had had no faculty for abstract thought with which to contemplate their lives. This was the great gift of Socrates to the world.

WHEN SOCRATES DIED, HIS PUPIL PLATO became the leading figure in Greek philosophy.

Plato was born in 428 into one of the first generations systematically taught to read. He founded the Academy in the garden of the tomb of Academus in Athens.

His Dialogues are the greatest expression of the mind-before-matter philosophy called idealism that is at the heart of this book.

In the secret history everyone had experienced the world in an idealistic way up to this time. Everyone’s form of consciousness was such that he would not have questioned that ideas are a higher form of reality than objects. Everyone believed this unthinkingly, instinctively. It only became necessary for a great initiate to conceptualize the idealistic world-view and write it down in systematic terms at the point when consciousness had evolved to a stage that people could conceive of the opposing point of view. Plato’s pupil Aristotle made the philosophical leaps forward that would lead to the materialism that is the dominant philosophy today.

PLATO’S IDEALISM IS EASY FOR US TO misinterpret. It naturally seems to us to follow that if the material world is a precipitate of our mental processes, we should be able to manipulate the world in a very obvious and direct way just by thinking about it. In fact, if the world is nothing more than a sort of giant hologram, then couldn’t it just be switched off? In The Principles of Human Knowledge Bishop Berkeley, the most influential philosopher of idealism in English, advocated a version of idealism according to which matter has no existence independent of perception — and this is the version of idealism most familiar to students of philosophy in Anglo-American universities.

But as a matter of historical fact it is not the position held by the great majority of people throughout history who have believed in idealism. As I have already suggested, these people experienced the world in an idealistic way. The faculty of imagination was much stronger than the faculty for thinking, which was then only beginning to develop. They believed that the objects of the imagination were more real than the objects of the senses — but this does not necessarily mean that the latter are totally unreal.

Most people in history who have believed in idealism as a philosophy of life, have believed in matter being precipitated out of mind as a historical process that took place gradually and over vast periods of time. They have also believed — and still believe — that the hologram will, as it were, be switched off, but again gradually and over equally vast stretches of time.

Today’s university students debating the pros and cons of idealism probably find it difficult to equate Platonic ideas with gods and angels, as we have been doing. This association risks seeming crudely anthropomorphic to modern sensibility.

But again, as a matter of historical fact, people who believed in idealism as a philosophy of life have always tended to believe in spirits, gods and angels.

When considering the great world-weaving cosmic thoughts, the active principles behind the appearances of things, many idealists have asked themselves how far it is appropriate to consider them as being conscious beings like ourselves. Idealists like Cicero and Newton have considered these ‘Intelligencers’, to use Newton’s name for them, neither as crudely impersonal nor crudely personal. Cicero and Newton were neither crudely polytheistic nor crudely monotheistic. They experienced life as meaningful and the cosmos as meant. They believed, then, that something like human qualities, indeed something like human consciousness, is built into the structure of the cosmos.

And, crucially, initiates of the secret societies, like initiates of the Mystery schools, encountered these disembodied Intelligencers in altered states of consciousness. It is Goethe perhaps who writes best about what it feels like to be an idealist in modern times. He writes about feeling the real presence of living interconnections with the natural world and living connections with other people, even though such connections may not be measurable or visible. And crucially he writes about the great universal spirits that hold everything together. What Newton called ‘the Intelligencers’, Goethe calls ‘the Mothers’:

‘We all walk in the mysteries. We do not know what is stirring in the atmosphere that surrounds us, nor how it is connected with our own spirit. So much is certain — that we can at times put out the feelers of our soul beyond its bodily limits… one soul may have a decided influence upon another, merely by means of its silent presence, of which I could relate many instances. It has often happened to me that, when I have been walking with an acquaintance, and have had a living image of something in my mind, he has at once begun to speak of that very thing. I have also known a man who, without saying a word, could suddenly silence a party engaged in conversation by the mere power of his mind.. We all have some electrical and magnetic forces within us; and we put forth, like the magnet itself, some, attractive or repulsive power… With lovers this magnetic power is particularly strong and acts even at a distance. In my younger days I have experienced cases enough, when, during my solitary walks, I have felt a great desire for the company of a beloved girl, and have thought of her till she has really come to meet me. ‘I was so restless in my room,’ she has said, ‘that I could not help coming here.’

Goethe went on to speak about the living connections that underlie such phenomena…

Dwelling in eternal obscurity and loneliness, these Mothers are creative beings; they are the creative and sustaining principle from which proceeds everything that has life and form on the surface of the earth. Whatever ceases to breathe returns to them as a spiritual nature, and they preserve it until there arises occasion for its renewed existence. All souls and forms of what has been, or will be, hover about like cloud in the vast space of their abode… the magician must enter their dominion, if he would obtain power over the form of a being…

IN THE FIFTH CENTURY BC ATHENS AND SPARTA had fought for dominance. In the fourth century they were both overtaken by Macedonia, ruled by the robust Philip II. Plutarch noted that Philip’s son, Alexander, was born on the very day in 356 BC that the Temple at Ephesus was torched by a lunatic.

Each Mystery school taught a wisdom unique to it, which is why Moses and Pythagoras were initiated into more than one. The hierophants at the Mystery school attached to the temple at Ephesus taught the mysteries of Mother Earth, the powers that shape the natural world. In a sense the spirit of this school entered Alexander at birth. Alexander would spend his whole life trying to identify this divine element within.

One day the handsome, fearless boy with the burning eyes and leonine mane tamed a magnificent but fiery horse called Bucephalus that none of Philip’s generals could even mount.

Philip cast about for the greatest mind of the day to be his son’s tutor, and chose Plato’s greatest pupil, Aristotle. Alexander and the older man recognized each other as kindred spirits.

As soon as Plato gave formal, conceptual expression to idealism, it was inevitable that its opposite would quickly be formulated. Instead of deducing the truth about the world from immaterial, universal principles, Aristotle collected and classified the data of the material world. He worked out physical laws by a process of abstraction. Aristotle was therefore able to invent an entirely new and modern way of describing the hidden powers that shape nature. It is often said that the Roman Empire provided a vehicle for the spread of Christianity, and in the same way Alexander created the largest empire the world had yet seen. This, then, became the vehicle for Aristotle’s philosophy.

Philip was assassinated when his son was only twenty, but immediately Alexander established himself as a ruler of genius and an unbeatable military commander. In 334 BC he led an army into Asia, defeating the Persians at the Battle of Issus, even though they were outnumbered by as many as ten to one. Then he swept south through Syria and Phoenicia, before conquering Egypt, where he founded the city of Alexandria. Wherever he went he founded city-states on the Greek model, spreading Greek politics as well as Greek philosophy.

It was part of Alexander’s mission to save the newly evolved consciousness, forged by initiates such as Plato and Euripides, from being swamped by the greater wealth, grandeur and military might of Asia. More particularly, he was to save the new rationality from being swept away by ancient ritualistic clairvoyance and picture- consciousness.

In 331 BC Alexander defeated the Persians again, destroying their ancient capital of Persepolis, before pushing further into Afghanistan and finally into India. There he debated with Brahmin philosophers, the descendants of the Rishis. Admitted to watch the sacred, initiatory rites of the Brahmins, Alexander’s own priests