The Directorate (II)

excerpts from Ernest Scott's The People of the Secret 
(Octagon Press, 1983):



VEHICLES


Astronomy, trigonometry, music, chemistry, alchemy and
the Cabbala, all, it would seem, dripped into the veins of a
Europe still almost completely unconscious after the sleep of
the Dark Ages. The transfusion took place in Spain from
Saracen sources in the 11th and 12th centuries.


Our submission is that this was not by chance. It was not an
accidental drift, concentration and redistribution of random
material from the past: but a purposeful operation planned at a
hidden level and executed at a lower level to produce a
calculated effect - the awakening of Europe.


It would seem that the agents were of many degrees of
awareness. They ranged from conscious men of an original
School, through initiates of lesser degree, down to men chiefly
impelled by the hunger for scholarship - but having
nevertheless some knowledge of the Great Work.


At the outermost perimeter there were scribes and copyists
performing their role mechanically; but all, whatever their
degree of awareness, serving a purpose whether they glimpsed
it or not.


At ordinary historical level the contribution of the Arabs to
the awakening of Europe is undoubted, and it is now
increasingly exciting scholars: but the attribution of the whole
operation to schools of men possessing some kind of consciousness
in advance of the ordinary human kind is regarded as
either unproved or as pure fantasy.


The idealistic interpretation cannot of course be proved.
Proof depends on fact and facts define themselves as the only
admissible data. If some variety of data beyond fact is
postulated, this can never be shown in terms of fact. Yet the
analogy of this ring-pass-not of fact and supra-fact is freely
admitted in human experience. The effect of Beethoven's Fifth
is admitted to be a reality though it cannot be demonstrated
with a thermometer.


In the absence of some subjective experience which validates
the noumenal as a reality, the only support for a supra-causal
theory of history must lie in analogy. Support for the analogy
may be possible if it can be shown that "fact" is consistently
amenable - and most plausibly amenable - to a hypothesis of
higher causation. This is something like the "psychological
method" of P. D. Ouspensky. It is as far as "fact" can be
pushed towards transcending itself.
(P. D. Ouspensky, A New Model of the Universe, Routledge, London, 1951.)


Suppose, for example, that consciousness is two-dimensional
and can record only what takes place on the surface of a sheet of
paper. Within this "flat-land" universe, certain phenomena
are regularly recorded. To begin with, a point suddenly
appears. This point changes to a circle whose diameter
gradually increases up to a certain limit. This activity,
whatever it may be, now rests. The circle remains the same, but
its colour changes, apparently arbitrarily. If these phenomena
occur regularly and are carefully enough recorded, flat-land
observers will be able to predict the whole sequence as a series
of facts occurring in time. One of the predictions will be that the
mysterious circle, after a time, grows smaller and finally
becomes a point and vanishes. In terms of flat-land consciousness,
there is no more to explain. "Fact" is wholly incapable of
rising to the noumenal level which, in this case, would be a
coloured pencil pushing through the paper.


Developmental "schools" are pencils piercing the pages of
history. Their existence cannot be shown in terms of pages. It
can only be experienced in terms of pencils.


But if it is seen that the idea of pencil gives consistently a
more satisfactory explanation of the holes that keep appearing
in pages, even flat-land consciousness may begin to feel that the
hypothesis moves from possibility to probability.


And this, perhaps, is as far as any proof of a higher
motivation of the historical process can be taken. The reader
can only be shown the series of holes which appear in pages and
left to consider whether they are not most plausibly explained
by pencils.


Even those amenable to this sort of approach have objected
to the identification of the "one-up" dimension with Schools of
the Sufic tradition. They point out that much of the Iberian
population is in any case concerned with material which is not
specifically Sufic at all, being largely Greek and Egyptian.


To this it can only be replied that much Greek, Egyptian and
Neo-Platonic material is held by Sufi schools to be in true
alignment with the developmental needs of mankind.


Sufic Schools of the Directorate will use material from any
source - artistic, scientific, religious or secular - which lies on
the optimum line of man's possible evolution; an idea which is
conveyed in the Sufic teaching aphorism: "Pears do not grow
only in Samarkand."



The People of the Secret  (p. 78-80)


*********


Some four years before this present book was written, a
group of five people of different nationalities came together
because of a common interest in esoteric subjects. Each had a
speciality interest in one branch of occult lore. All of them had
been convinced for some time that behind the various aspects of
esotericism which they had studied piecemeal, there was some
overall unity which eluded them.


They began to suspect, from hints that had become
increasingly explicit from the early nineteen fifties, that the
word "Sufi" pointed to the overall organization which they
suspected but had not been able to identify.


This group decided to pool resources and see if they could
take this idea further.


The group of five succeeded in making contact initially with
one contemporary Sufic group and were allowed facilities for
further investigation. The conditions under which they were
allowed to investigate and the discoveries they made will be
discussed later, but it is appropriate at this stage to look at one
study which they originated.


They approached a sociologist, whose interest was European
history, and asked him to consider, purely as a theoretical
exercise, the idea that certain movements in history were not
fortuitous but directed. In effect, the idea of The Secret People
was presented to him as a purely hypothetical concept and he
was asked to try to analyse a number of historical incidents
"as though such an organization existed". The several
historical occasions he was asked to study were in fact Sufic
operations.


His analysis is now given, and we have added in italics after
some of his conclusions a possible relevance, taken either from
the Troubadour/Arthurian complex or from alchemy and
associated subjects.


His report was as follows:

In all the periods studied, the incidents or events under review
take place against similar backgrounds. A prevailing order
claims, explicitly or implicitly, to have a monopoly of truth. In
the past such systems were either religious or national, but,
whatever the apparent form, the essential structure of such
ideologies is,essentially the same as that of modern totalitarian
regimes.


All such systems seek to indoctrinate their communities with a
given set of beliefs and the concept of heresy is a means of involving
the population in the control apparatus. Each individual becomes
the supervisor of his neighbour "for the good of all". The good so
served is, in fact, the good of the control apparatus itself.


Assuming the existence of individuals and organizations concerned
with breaking the monopoly of such rigid systems by
conveying new knowledge into them (the given hypothesis), there
would appear to be two main means possible.


1) The use of some advanced capacity (perhaps related to ESP) to
communicate directly with selected members of the community.
Even if such capacities exist, their employment would
be difficult or impossible to identify in operation and little more
can be said about such a possibility.


(2) A direct approach from within the community itself through
some centre which was

(a) hidden and therefore unsuspected by the organization in
power;

(b) operating openly but seemingly engaged in an activity
wholly innocuous to the official regime.

(c) apparently part of the official regime itself.

The suggested historical groupings which fall under suspicion as
being the subjects of such intervention exhibit certain
characteristics in common and it may therefore be possible
tentatively to suggest the general procedures possibly employed by
some (postulated) individuals and groups conducting such intervention.


Characteristics of such interventions are:

1) They are said to be teachings.
(Freemasonry's rationale is supposed to be a teaching
transmitted from ancient times.)

(2) They have a leadership.
(The Rosicrucians regard Christian Rosenkreuz as their
spiritual head. The Grand Master was spiritual and
temporal head of the Templars. St. Francis was the head
of the Franciscans.)

(3) They use symbols or a language of their own.
(The Troubadour codes. The ciphers of alchemy. The
strange medieval figures who spoke no Western language
but held up symbols. The "tools" of Freemasonry. The
symbol language of heraldry.)

(4) They are said to be for the benefit of mankind.
(The Knights Templars were to protect pilgrims.
In recent times there have been suggestions of an
influence, not explainable in terms of expediency or of
either personal or national advantage, connected with the
origins of the Red Cross.

Baden Powell's life attitude may have been decisively
affected by his contact with the Regiment of Guides in the
Second Afghan War. Much of the Scout and Wolf Cub
symbolology has a trans-personal and trans-national
significance if investigated below its apparent surface
triviality.)

(5) They stress secret knowledge or development by stages or degrees.
(Freemason and Rosicrucian secret societies are based on
a degree structure allegedly marking, or at least
symbolizing, advances in inner development.)

(6) They cross the ordinary boundaries of nation, race and religion.
(Both the real and the ostensible activities of Raymond
Lully exemplify this. Alchemy was international and
alchemists understood each other in spite of differences in
race or language.

Eleanor of Aquitaine's courts were attended by the
young nobility of Europe.

The Translators converged on Spain from many countries
and returned to distribute their material.)

(7) They are said to have come from outside or are connected with
strangers or foreigners.
(The mystique of Freemasonry.
The mystique of the gypsies. Historians continue to try
and trace some motivation behind the diaspora of the
gypsies in the 15th century but find that what they are
seeking eludes them. The possible simultaneous appearance
of the Tarot pack in Europe has however been noted: as has
the phrase "the affairs of Egypt".

The choice of a Syrian as the Patron Saint of England.)

(8) They have powerful sponsorship from important figures in the host community.
(Raymond of Toulouse for the Cathars. The family of Aquitaine
for the Troubadours. The British Royal Families for the
Orders of Chivalry. Royal patronage for cathedral builders.)

(9) They require tests and practices for their operation.
(The signs and passwords of the Freemasons. The trade
practices of workers in traditional crafts and the rituals to
which apprentices are subjected on obtaining the grade of
Journeyman. The word Journeyman is almost overt in
suggesting participation on a Path. The trade test of an
apprentice cooper to the present day has thinly veiled
initiatory elements.)

(10) They have a myth or symbolical story or stories whose parallels are believed to be worked out in the life of the community or group.
(The symbolology of Hiram Abif. The symbolology of the
English Coronation rite. The symbolology of Morris
Dancing. The order of knighthood based on Arthurian
(chivalric) symbolism.)

(11) They have unexpected links with each other not explained by saying that heretics are attracted to one another - which is not in any case true.
(There is reason to suspect that much activity ordinarily
assigned to well known individuals is in fact the result of
influences emanating from groups with which the
individuals were associated. The tales of Wolfram von
Eschenbach and Chretien de Troyes, the poetry of Dante,
Spenser, Blake and Goethe: the Orders of Chivalry, Zen
Buddhism and judo; the medicine of Paracelsus and the
psychology of Mesmer: the devotional system of St.
Francis and the disciplines of the Jesuits may all be
variations of weft upon a single unsuspected woof.)

(12) These links are sometimes tenaciously clung to, even at the expense of general goodwill in the community.
(Local nobles continued support for the Cathars even
when such action became anti-survival. The "fraternal
links" of modern Freemasons are said to be supra-national
even when the host communities are at war.)

(13) The dogma, ritual or myth does not provide a true historical link with the origin of the movement.
(The historicity of Christian Rosenkreuz is regarded as
untenable. Arthur of the Round Table in incompatible with
any historical Arthur, The belief that the Gypsies came from
Egypt is untenable. Legends of historical incidents in
which alchemical gold-making occurred are at one level
veridical; at another, the historicity goes "soft" at the critical
point.)

(14) There are distinct signs of actual or former mental and physical practices such as exercises.
(The dancing of the witches; the whirling of some dervishes;
the Freemason memorising the "work"; a witch riding a
broomstick; the psychological exercises of the Jesuits;
Maypole dancing; working through a maze at the end of a
pilgrimage.)

(15) There is a connection with religion but it is never "official" religion.
(The Arthurian literature is aspirational and devotional
but the precise nature of the religious content cannot be
pinned down.

Master Builders of the cathedrals seem to have worked
independently of official Church policy, e.g., gargoyles
and the symbolism of the great Cathedrals.)

(16) There is always a connection with non-religious behaviour to such an extent that religious or mystical investigators become con/used in trying to locale the association. Elements of art, science, literature, chemistry, commerce, military affairs intrude but cannot be accommodated informal labelling.
(The sexual components of the Love Courts. The sexual
ambivalence of the Arthurian saga. The Baphomet legend
in the Templar Order. The strains of science, chemistry
and religion in alchemy. The martial elements in the
Orders of Chivalry. The Hermetic Fair when a "Papal"
enthronement was played as "Black Comedy" actually
within the Cathedral of Notre Dame. The Christian
"Feast of Fools" and the "Feast of the Donkey" - all
seemingly religious activity with a non-religious or antireligious
component that defies analysis.)

(17) It would appear that some force prevents, certainly at the time of their maximum operation, the coherent investigation of their location, operation and other attributes which would make it
possible to mount effective opposition.
(Witch covens and their procedures are endlessly reconstructed
from testimony extracted from witches under
torture but coven meetings do not seem to have been
raided in session.)

(18) They are always studied piecemeal and an apparently "inside"
explanation of their activities and nature is eagerly accepted. Activities of this sort are in turn regarded as heresies, later as psychological phenomena and at the present time as the result of social and economic forces. The pigeon-holing actually serves to aid concealment. Once labelled there is no further public interest, "the secret being now exposed".
(Official science accepted Jung's psychological explanation
of alchemy with relief. A troublesome thorn in rationalist
flesh, it had been identified and labelled and was therefore
respectable. There was no further need to regard it as
something that needed attention.)

(19) Apostasy from such organizations contains the suspicion of diversionary tactics.
(Dervish orders who "went over" to Jenghis Khan.
Mevlevis who agreed to put on a tourist pantomime for
Kemal Ataturk.)

(20) The available literature of such organizations seems to disappear after a time or is found in such a diversity of forms as to baffle inquiry. This peculiarity may suggest a deliberate policy of stirring up the pond to make the water muddy.
(The quantity of surviving alchemical texts is enormous but
the success in decoding is in inverse ratio to the amount of
material included in any particular study.


After only seventy years it has apparently become impossible
to unravel the origins of the neo-pagan Society of
the Golden Dawn. There are now probably as many authoritative
"final explanations" as there are researchers.
Documentation of seemingly equal validity is available to
prove that it derived from a "revelation" to Henri
Bergson's sister and that it grew from a magical document
lying on a book barrow in the Farringdon Road, London.
Elucidation of Rudolph Steiner's source is no less enturbulated.)



From external analysis it seems impossible to arrive at any
firm conclusion as to the theory of "intervention". As to the
object of such historical operations as have been suggested, it
would appear impossible to discover the aims and purposes
which they could have.

If they are mounted to convert and organize masses of
people it seems clear that they have never succeeded. It is
more likely (assuming that such activities take place) that
the aim is to locate and act on selected people at various points
in history and then to disband activity decisively.


It seems possible to detect vestigial traces of some activity of
the kind suggested. The quality of such activity seems consistently
arid and banal and may suggest the mechanical
perpetuation of some format from which the essential quality
has been fully abstracted.



The People of the Secret  (p. 98-104)