New Organon, or True Directions Concerning the Interpretation of Nature.
A non-fiction book by Lord Francis Bacon. Published 1620.
Author description:
Francis Bacon is one of the great men of history. He was very plausibly the illegitimate son of “The Virgin Queen” Elizabeth of Tudor, and therefore the rightful King of England. However, having been born out of wedlock to a mother obsessed with her public image as a virtuous Protestant Christian, Francis was given to the prominent Bacon family and denied her Tudor name. He is also the real William Shakespeare, using that pseudonym to protect both the Bacon and Tudor families any embarrassment. The plays of Shakespeare were intended to comment on Francis Bacon’s own struggles with his mother and her secret husband, and the kingdom that Francis would never rule. The plays also doubled as ciphers for his network of secret society partners, who could employ his scripts for coding messages. This theory posits that, since he could not rule officially by means of royal power, he sought to revolutionize the world and become the figurehead (if not the actual organizer) of a new breed of thinkers who would rule by cunning and knowledge; namely, the Rosicrucians.
Here is a video on the clues of Francis Bacon’s true identity. (Must be viewed natively on YouTube, but I recommend it.)
Why is it important?
It greatly accelerated the scientific revolution by demanding direct observations, experimentation, objectivity, empiricism, inductive reasoning rather than wild theories, consensus, and scholastic discussions.
It lambasted outdated philosophers who pontificated on subjects with nothing more than theory, or created elaborate experiments where far too many variables were in play at once to be educational.
It gave energy to the secret societies which grew (in the 17th century) into the Rosicrucians, the Freemasons, and other fraternities occupied with the question of ancient secrets and researching the interplay of spirits and matter.
With his unfinished series of books, called collectively Novum Organum (link to full compiled text), Francis Bacon launched an unstoppable revolution that changed the world. He did so in an irresistibly eloquent, modest way. It remains powerful and fascinating. With complete self-awareness, he distinguishes himself from contemporaries and ancient thinkers, seeing himself as the founder of a radical new system. Bacon admits that his process is slow, humble, and steady compared to what came before, but promises that it will make greater and greater discoveries that will eventually produce wonders. He was entirely correct.
The title “New Organon” is a direct challenge to Aristotle’s ancient “Organon,”1 which by 1600 AD was still considered to be the greatest work of science and philosophy in history. Although Aristotle was pagan, and his writings were contradictory to the biblical teaching, the Organon was blessed by the Roman Catholic Church, which severely punished intellectuals who challenged it.2 It was only because Queen Elizabeth was a Protestant that Francis Bacon could safely defy Aristotle and initiate his own school of science. His predecessor, John Dee, did not have that luxury, and so worked in riddles and ciphers while studying the arcane. Francis Bacon clearly took up the mantle of John Dee, but criticized the old wizard for being too sporadic and arrogant in his methods, overreaching with grand genius instead of making incremental steps towards certainty.
The New Organon is a masterpiece of philosophy as well. Bacon’s observations on man’s natural tendencies and thought processes show why even genius natural philosophers such as Aristotle (and John Dee) failed to change the world much for the better, and why Bacon will triumph where all others have failed. Later the book includes fascinating tables of observations, challenges, and queries that Bacon puts forward as the first challenges his followers ought to experiment with. Only avid students of science would today care to parse through the entire text, but looking back at phenomena people in the 1600s had not yet understood is deeply informative about the precise extent of scientific knowledge to that point.
Prophetic importance
Those familiar with my interpretation of Revelation should see without much difficulty how a man like Francis Bacon fits into my interpretation of the “Image of the Beast” from Revelation chapter 13—and the corresponding Black Horseman (which is the 3rd rider) from Revelation chapter 6. The title "New Organon" provides an important clue, because it proves that Bacon is preoccupied with attempting to reproduce an equivalent to Aristotle’s work for the Renaissance age.3
To help the reader see this, here is the quotation about the Image with my notes:
it [the Roman Church] deceived those who dwell on the earth, telling them to make an image [Renaissance] to the beast that had been wounded by the sword and yet had lived [Greco-Roman greatness]. The second beast [the Roman Church] was permitted to give breath to the image of the first beast [funding and fostering the Renaissance], so that the image could speak [publish and educate] and cause all who refused to worship it [conform to the secular-humanist, Neoclassical, Democratic-Republic financial empire] to be condemned to death [by violent revolutions, coups, wars].
My readers will also know that I believe the Image is meant to be aligned with the description of the Black Horseman, the 3rd rider:
Then I looked and saw a black [occult, seemingly modest, utilitarian] horse, and its rider held in his hand a pair of scales [a tool for precision measurement].
Francis Bacon and his New Organon fulfills this description with an amazing directness. Even the color black has a literal aspect: unlike previous generations, simple black attire was in fashion during the 16th and 17th centuries among the elite intellectuals, such as the Jesuits, who are famous for wearing black, and who inspired John Dee. They used “black” or occult secret societies, and the scales of scientific measurement, to dominate the world to this very day. Any researcher who understands the dark side of today’s Satanic empire can trace it back to the Jesuits, John Dee, Francis Bacon, and New Organon.
Measuring the heavens
An even more obscure but fascinating prophetic connection to biblical prophecy is seen in Bacon’s obsession with charting the stars and measuring the heavenly bodies. Those familiar with my writing will once again have a big head start here.
Aristotle had elaborate theories on the movement of the heavenly bodies. Bacon takes a different approach to the same subject. He wants to know their density, their heat output, their sizes, their relations to each other, and their motions with a renewed scientific approach. He, in fact, believes that Europe has mostly accomplished this goal thanks to the recent invention of the magnetic compass, because it allowed naval experts to chart the stars and navigate the world by the constellations at night. This was no small event; John Dee helped to chart North America with this tool, paving the way for England to colonize. Readers of mine will know how the “Jeremiah 31:37 loophole” connects:
This is what the LORD says: “Only if the heavens above could be measured and the foundations of the earth below searched out would I reject all of Israel’s descendants because of all they have done,”
In short, occult researchers believe this statement by God is an actual promise, not a figure of speech. If they can measure the heavens and search out the foundations of the earth, God will have no choice but to reject Israel and its descendants! This is why trillions of dollars and countless man-hours of work are poured into astronomy, and why so much discussion nowadays centers on space travel, aliens, meteors, and other “science fiction” obsessions that are meant to motivate the world’s intellectuals to finally accomplish the goal.
I believe this is a major reason why Francis Bacon and his predecessor, John Dee, were obsessed with England’s obligation to fulfill eschatology as well. They openly believed they were helping to bring biblical prophecy. This included Zionism and orchestrating the return of Jews to Jerusalem, which Great Britain and its greatest colony, The United States of America, have remained dedicated to since. They are secretly obsessed with the establishment of Israel, but yet they want to “measure the heavens” so they can force God to reject them!
Knowledge will increase
Also, Francis Bacon’s title page specifically references the prophecy of Daniel 12:4:
But you, Daniel, shut up these words and seal the book until the time of the end. Many will roam to and fro, and knowledge will increase.
This proves beyond a doubt Bacon’s awareness of his project’s place in prophecy. He believed he was in the “time of the end” two thousand years after Daniel. With the Age of Discovery and his own scientific revolution, he believed he would speed up the increase in knowledge, and believed travel (ie. “roaming to and fro”) would become essential to incentivizing Europe into becoming a global power that fulfilled prophecy. John Dee and Bacon were both eager to portray the conquest of America as the key to England’s prophetic destiny.
What must we learn about it?
Empiricism
Bacon on why empiricism is necessary:
I. Man, as the minister and interpreter of nature, does and understands as much as his observations on the order of nature (either with regard to things or the mind) permit him, and neither knows nor is capable of more.
II. The unassisted hand and the understanding left to itself possess but little power. Effects are produced by the means of instruments and helps which the understanding requires no less than the hand; and as instruments either promote or regulate the motion of the hand, so those that are applied to the mind prompt or protect the understanding.
III. Knowledge and human power are synonymous, since the ignorance of the cause frustrates the effect; for nature is only subdued by submission, and that which in contemplative philosophy corresponds with the cause in practical science becomes the rule.
And later:
XXXIX. Four species of idols beset the human mind, to which (for distinction’s sake) we have assigned names, calling the first Idols of the Tribe, the second Idols of the Den, the third Idols of the Market, the fourth Idols of the Theatre.
XL. The formation of notions and axioms on the foundation of true induction is the only fitting remedy by which we can ward off and expel these idols. It is, however, of great service to point them out; for the doctrine of idols bears the same relation to the interpretation of nature as that of the confutation of sophisms does to common logic.
XLI. The idols of the tribe are inherent in human nature and the very tribe or race of man; for man’s sense is falsely asserted to be the standard of things; on the contrary, all the perceptions both of the senses and the mind bear reference to man and not to the universe, and the human mind resembles those uneven mirrors which impart their own properties to different objects, from which rays are emitted and distort and disfigure them.
Principles and instances
Just as Bacon tries to categorize and give names to the fallacies which beset researchers, the majority of Bacon’s book is focused on categorizing types of mysteries, giving them names and trying to articulate the relationship between them. It’s amusing and fascinating to see how a genius creates a gigantic list of simple observations that nobody yet understands. In the early 1600s it must have seemed impossible to ever know about such mysteries, or even improper to ask, and scholars only played pretend about understanding them. Here are some subjects:
The nature of every kind of heat source
Why things retain heat, or seem to repel heat; or insulate, or conduct heat, etc.
The nature of taste and smell
The nature of processes reacting to each other, or to fire, etc.
The nature of bodily growth and development
On the subject of watching things in various stages of growth, he says:
For instance, if any one investigate the vegetation of plants, he should observe from the first sowing of any seed (which can easily be done, by pulling up every day seeds which have been two, three, or four days in the ground, and examining them diligently), how and when the seed begins to swell and break, and be filled, as it were, with spirit; then how it begins to burst the bark and push out fibres, raising itself a little at the same time, unless the ground be very stiff; then how it pushes out these fibres, some downward for roots, others upward for the stem, sometimes also creeping laterally, if it find the earth open and more yielding on one side, and the like. The same should be done in observing the hatching of eggs, where we may easily see the process of animation and organization, and what parts are formed of the yolk, and what of the white of the egg, and the like. The same may be said of the inquiry into the formation of animals from putrefaction; for it would not be so humane to inquire into perfect and terrestrial animals, by cutting the fœtus from the womb; but opportunities may perhaps be offered of abortions, animals killed in hunting, and the like. Nature, therefore, must, as it were, be watched, as being[226] more easily observed by night than by day: for contemplations of this kind may be considered as carried on by night, from the minuteness and perpetual burning of our watch-light.
Takeaways
For as long as there have been wealthy rulers there have been conmen trying to promise them things that were impossible to attain, but Bacon was different. Alchemy was mostly a farce, but it made men like John Dee money; enough money to pursue their true interests separately, which in the case of John Dee was communicating with spirit beings and learning their secrets.4 Bacon wanted to escape the sham of alchemy and establish what we would today recognize as chemistry. He wanted practical advantages, real tools, repeatable experiments that would benefit his kingdom.
Francis Bacon shifted the world of science away from hokum and toward real discovery. In the process, his ambitions far outstripped his peers. He wanted England to conquer the world, fulfill prophecy, establish the final empire, and master the very elements of nature. He broke the ancient paradigm and left the next generation with no choice but to collaborate, communicate, and share their findings in incremental ways that could be reproduced anywhere. Yet he separately believed in ciphers, protecting valuable information, and creating parallel systems that would some day outstrip the power of the ruling class. He was denied a kingdom, but wanted to build something better than a throne. We are all living in what he built.
Six major works by Aristotle (300 BC) which attempted to organize (hence the name) all of nature and logic into comprehensible subjects with rules about how to talk about them.
Thanks to Thomas Aquinas (1250 AD), who made it his mission to reconcile (with strained arguments) the work of the ancient Greek with Catholic theology.
The Italian Renaissance (more to the point: it was a “Greco-Roman Revival”) is the Image of the Beast. The global revolution triggered by the influx of ancient Greek and Latin documents from the Eastern Roman Empire into Europe from the 1200s onward set up the financial, scientific, philosophical, political, artistic, and educational changes that we still see today. Our Democratic Republics only exist because Greece and Rome were democracies and republics. We are living in the Image of the Beast.
I will be reporting on a major book about him yet.