Plato’s Republic Revisited (and Reconstructed)
Socrates and Plato were two of the most influential philosophers in ancient Greece, and their work continues to be foundational to Western philosophy.
Socrates (469-399 BC): Socrates is known for his contributions to the field of ethics and for his eponymous method of inquiry, the Socratic Method. This method involves asking probing questions in order to expose contradictions in one’s beliefs and promote critical thinking. Socrates himself didn’t write any works; our knowledge of him comes from the writings of others, most notably his student, Plato.
Plato (428/427 or 424/423 – 348/347 BC): Plato was a student of Socrates and the teacher of Aristotle. He founded the Academy in Athens, one of the earliest known organized schools in Western civilization. His philosophical works are written as dialogues, with Socrates often cast as the main character. These dialogues cover a wide range of topics, including politics, aesthetics, psychology, and metaphysics. Some of his most famous works include “The Republic,” “Phaedrus,” “Symposium,” and “Meno.”
Plato’s “The Republic” remains a cornerstone of political philosophy, offering profound insights into the structure and function of an ideal state. His vision, defined by philosopher-kings, the pursuit of knowledge and virtue, and a focus on the common good, continues to stimulate meaningful discourse in contemporary political science.
The subject of this essay is how to harmonize a modern reconstruction of Plato’s Republic with the three pillars of the French Revolution: Liberty, Equality and Fraternity. How to envision modern democracy evolving toward an intelligent acquiescence to the common good aligned with Plato’s philosophy? The challenge lies in balancing this acquiescence with individual freedoms and creativity, a delicate equilibrium that modern democracies need to consider.
Modern Vision of Plato’s Perfect State
Central to Plato’s perfect state — a hierarchical society — is the idea of the philosopher-king, a spiritual leader equipped with knowledge, wisdom and virtue. Supported by an executive team of enlightened leaders, each one an expert in one of the seven fields of human activity, this team rules by consent of the governed and within the framework of a constitution ratified by the people. They prioritize the common good over personal interests, fostering individual creativity and freedom.
Knowledge workers and labor in diverse fields of service — the second tier — provide the state’s material needs according to their freely chosen vocations.
The guardians — the third tier — ensure societal order. The guardians role is to control — without coercion, but rather, by the peer pressure of an enlightened public opinion — the disrupting forces of anarchy. These willful forces of chaos are represented by groups and individuals in the pursuit of their self-interests in detriment of the common good.
The Three Pillars of a Harmonious Society: Liberty, Equality, and Fraternity
Throughout history, people have sought to establish a harmonious society where everyone can live in peace and prosperity. In this quest, three fundamental concepts have emerged as critical building blocks: liberty, equality, and fraternity. These concepts are interrelated and interconnected, and all three are essential in promoting a harmonious society. In this section, we will explore the meaning and importance of these concepts in creating a better world.
Rethinking liberty, equality, and fraternity
Certain interpretations of ideals will have to be reconsidered, to be succeeded by new and better interpretations, such as humanity’s understanding of three words: liberty, equality, and fraternity.
1. “Liberty,” is the recognition of right human relations, freely adjusted, willingly undertaken, and motivated by a sense of responsibility which will act as a protective wall; this will take place, not through coercive measures, but through correct interpretation and quick appreciation by the people, who may be apt to confound licentiousness (personality freedom to do as the lower nature chooses) and liberty of soul and conscience. Yet this liberty is the first aspect of the divine will for humanity to grasp. It is the first revelation given to humanity of the nature of the Will of God. In the word, GOODWILL, the secret purpose of the Will-to-Good, as embodied by the planetary Logos, is revealed in Shamballa.
2. “Equality, “ the second aspect of the divine will, is that peculiar understanding which the planetary spiritual Hierarchy and its Head, the World Teacher, will reveal and which is based on a right sense of proportion, correct Self-respect, and understanding of the spiritual, yet natural, laws of Rebirth and of Cause and Effect. This understanding will be founded in future centuries on the recognition of the age of a soul’s experience and gained development, and not at all on the loud emphatic affirmation that “all men are equal.” Increasingly will people think and talk in terms of light, and the effect of the coming developments in this department of human thought will be triple: a) people will possess etheric vision; b) the vital or etheric body, lying as the inner structure of the outer human expression, will be seen and noted and studied; and c) the age and status of men, in regard to the ladder of evolution, will be noted and become objectively apparent. The relative capacities of old souls, and young souls will be recognized, thereby re-establishing on earth the rule of the enlightened.
3. “Fraternity” is something that humanity itself will contribute as an expression of the third aspect of divinity, basing it on right human relations based on goodwill. Etheric vision will break down all barriers of race and all distinctions of class; the essential brotherhood ofhumanity will be thus established. We shall see each other and all forms of divine manifestation as light units of varying degrees of brightness.
Thus will be gradually developed the true life-theme of humanity: God is Love. Goodwill. The Will-to-Good. Therefore, brotherhood (fraternity) will be founded on divine origin (equality) and leading to a free and true expression of divinity (liberty).
Adapted from the teachings of the Tibetan master D.K. via Alice A. Bailey, published by the Lucis Trust, without necessarily implying endorsement of the views expressed herein.
Liberty is a concept inherent in our human nature, defining the way we interact with others. It implies a set of values that recognize the importance of right relationships between individuals, but also the responsibility that comes with our freedom. When we think of liberty, we often associate it with the idea of personal autonomy or independence, but it goes beyond that. True liberty implies a sense of accountability and respect towards others, and the ability to adjust our actions accordingly. It is a delicate balance that requires constant effort to maintain and uphold, but it is also a fundamental aspect of our human experience.
Our common divine essence makes us all equal, but with varying degrees of spiritual unfoldment. Until a critical mass of humanity develops etheric vision, and is able to actually see the brightness in the aura of each one, this second pillar will be an elusive objective. However, from the rudimentary color languages of our ancestors to the detailed understanding afforded by modern science, our perception of color has evolved significantly. There is no reason to believe that the sensitivity of the human eye will not develop further.
In ancient times, languages had fewer words for colors. For example, Homer’s works in ancient Greek literature often describe the sea as “wine-dark” rather than blue, suggesting that the Greeks may not have distinguished blue as a separate color.
The evolution of color languages seems to follow a consistent pattern across cultures. Basic color terms for dark/cool and light/warm colors usually develop first, followed by red. Green and yellow often come next, then blue, with colors like purple, pink, orange, and brown appearing last.
Modern sciences have greatly expanded our understanding of color perception. Studies using advanced technologies like functional MRI have provided insights into how our brains process color information.
Summarized by AI
Therefore, further sensitivity of the human eye to the so-far invisible realms of the etheric planes, so well studied by modern physics (plasma state of matter) and astrophotography, would make this nuanced understanding of the principle of equality possible.
The establishment of true fraternity is a lofty goal, requiring deep reflection and a universal recognition of the essential brotherhood that binds all humanity. It begins with an acknowledgment of our shared humanity, and a commitment to goodwill and compassion towards our fellow man. Only then can we hope to unlock the true expression of divinity within ourselves and each other. It is a long and challenging journey, but one that promises a brighter future for all of humanity.
In conclusion, a major hurdle in reconstructing Plato’s concept of a perfect state — the second pillar of equality — is not insurmountable. Another world is possible, a world ruled by Hierarchical democracies. These enlightened states would be receptive for the externalization of the inner government of the world, the Lords of Compassion and Masters of Wisdom ruling the planet according to PROPHECY.
The PROPHECY
The Externalization of the Hierarchy
Written in August 1946
By the Tibetan Master D.K.
In the early stages, the task of preparation is arduous and difficult. Things will be relatively easier for the senior Members of the Hierarchy when They find the right time for Their appearance. In the meantime, the world disciples have to take the world—as it is at this time—and slowly and laboriously instill the new ideas, incite to better methods of human relations, help dissipate the aftermath of war, hold before the eyes of distraught humanity the new vision of hope and of spiritual enlightenment, offset the scheming of reactionary and conservative politicians and churchmen, and teach the youth of the age the new modes of living, indicating to them the better values, and thus slowly and gradually bringing in the new order.
Among the seven major Ashrams and their subsidiary and affiliated Ashrams only a few have undertaken to send their disciples and their initiates currently to carry out this initiatory task. The three major Ashrams so engaged are:
1. The Ashram of the Master K.H. This is the second ray Ashram and—with that of the Master M.—the most powerful in the Hierarchy; it controls the building forces.
2. The first ray Ashram, that of the Master M. He is the custodian of the principle of synthesis, the work of which is that of organic fusion, and this is ever needed to supplement that of the building agents.
3. The Ashram of a Master on the fifth ray, the custodian, among other things, of science and of that which relates and brings into expression the duality of spirit-matter. This Ashram has an important part to play in the work of preparation, for it is through the scientific use of energy that the world will be rebuilt, and the factual nature of the Hierarchy be proved.
On the fifth Ray of Concrete Knowledge or Science, we find the Master Hilarion, who, in an earlier incarnation was Paul of Tarsus. He is occupying a Cretan body, but spends a large part of His time in Egypt. He it was Who gave out to the world that occult treatise “Light on the Path,” and His work is particularly interesting to the general public at this crisis, for He works with those who are developing the intuition, and controls and transmutes the great movements that tend to strip the veil from the unseen. His is the energy which, through His disciples, is stimulating the Psychical Research groups everywhere, and He it was Who initiated, through various pupils of His, the Spiritualistic movement. He has under observation all those who are psychics of the higher order, and assists in developing their powers for the good of the group, and in connection with certain of the devas of the astral plane He works to open up to the seekers after truth that subjective world which lies behind the grossly material.
Excerpt from the book Initiation: Human and Solar by the Tibetan Master D.K. via Alice A. Bailey
Through the pressure of education (second ray energy), through the growth of the concept of synthesis (first ray energy), and through the correct use of energy (fifth ray energy), this world can be brought into a condition of preparedness for the externalization of the Hierarchy.
The efforts of the disciples coming from the Ashram of K.H. will be largely directed towards the public, but they will work primarily through educators in all countries and through those concerned with the teaching of religion. Educators touch those preparing for all types of activity. The task will be necessarily slow, particularly at first, but the second ray endowment of these disciples (as that of all disciples on this ray) is a steady persistence which brooks no discouragement, even when discouragement makes its appearance. Such disciples refuse to discontinue their effort or to change the spiritually ordained plans, even when the obstacles to accomplishment seem insuperable. Disciples will come deliberately into incarnation and will take office in institutions of higher learning and in the churches, and will exert such pressure that old and obsolete methods, ancient outworn theologies and selfish and competitive techniques will be ended and the sciences of cooperation, of right human relations and of correct adjustment to life through meditation and right vision will supersede the present methods of learning; this will lead to no damage to the acquisition of academic knowledge or the right apprehension of spiritual truth. The vision will be different and the goals of a higher order, but the best that is now taught along the lines of art, religion and science will still be available; they will, however, be presented with a greater enlightenment and a better emphasis. They will meet the people’s needs. The churches, being today headed towards failure and lacking vision, will eventually and inevitably crash upon the rocks of unwarranted and abused authority, yet out of the wreckage will emerge those true and spiritually enlightened churchmen who—with vision and sure knowledge, free from dogmatism and hating ecclesiastical authority—will develop the new world religion.
Paralleling these activities (and disciples on this ray are already taking the needed steps) will come that of the disciples and initiates who are working under the direction of the Master M. Their work lies in the field of right human relations and in the production of that synthesis of effort which will create a new intuitional consciousness and—consequently—a changing political consciousness and situation in which the family of nations will stand together for certain basic values. These are fundamentally three in number:
1. The freedom of the individual. These freedoms have been voiced for us in the words of that great first ray disciple, Franklin D. Roosevelt. They are the four essential freedoms.
2. Right international interplay, necessitating finally the abolition of war.
3. Clean political regimes, free from graft, selfish ambition, and dirty political maneuvering.
In the achievement of these ends (and only major issues will be considered, leaving the lesser and unimportant effects to be dealt with later) the disciples of synthesis and the instigators of right political relationships will work in close cooperation with disciples upon the second ray whose task it is to educate the public in the truer values. A trained and enlightened public, shouldering right responsibility, will elect only those men whose vision is in line with the new ethics, the new science of right human relations, and who recognize as a basic political tenet the equality of all men—an equality founded on a universal and basic divinity.
Allied to the efforts of these two groups of disciples and initiates will be those disciples on the fifth ray, whose task it will be to lead mankind into the benefits of the atomic age. The occultist has ever proclaimed that the field wherein the Hierarchy works is that of energy; they have taught that there is nothing in existence but energy in some form or other, and that all we see, all with which we daily work (including our own material natures, mental, emotional and physical), and all that produces phenomena is energy in relation to forces, or forces as they are directed by energy.
This the emerging group of disciples will incontrovertibly prove; by their efforts the new civilization will be created, in which humanity will have time for freedom, for the deeper educational considerations and for a political activity of the spiritual kind; science will produce a world wherein labor (as we now know it) will be abolished and every phase of man’s life will be implemented by science—not in order to make him more comfortable or more like a robot or more selfish, but as an aspect and outgrowth of true freedom; men will be free to think, to establish new modes of cultural interests, and free also to unfold the higher abstract mind and to interpret its conclusions through the medium of the trained lower concrete mind.
The united work of these three groups of disciples and initiates prepares the way for the externalization of the Hierarchy; this preparation is already under way and taking definite form, though yet the efforts are embryonic and the workers very few in numbers. A beginning has nevertheless been made and great changes will take place during the next twenty-five years; these will indicate the general structure of the new world of culture, will emphasize as normal the higher concepts of the so-called “visionary” world planner and lay the foundation for the work of the other Ashrams, when the time for an expanded effort arrives.
When the three major Ashrams have done their work, and this work—despite the difference of ray—is largely educational, then the other Ashrams will slowly send in their representatives to cooperate and to continue with the task. The first Ashram to do so will be that of the third ray; by the time disciples appear from that Ashram the world will be ready for an all-over financial adjustment; the “principle of sharing” will be a recognized motivating concept of the new civilization. This will not involve beautiful, sweet, and humanitarian attitudes. The world will still be full of selfish and self-seeking people, but public opinion will be such that certain fundamental ideals will motivate business, being forced upon business by public opinion; the fact that the new general ideas will in many cases be governed by the expediency of interplay will not basically matter. It is sharing that is of importance. When the “adjuster of finances” (as an advanced disciple from this Ashram is called in the Hierarchy) appears, he will find conditions greatly changed from those now prevalent, and this to the following extent:
1. The principle of barter and of exchange (to the benefit of all concerned) will control.
2. Owing to the development of atomic energy on behalf of human welfare, national currencies will have been largely superseded, not only by a system of barter but by a universal monetary exchange—representative of the bartered goods when they are relatively small and unimportant—and by a planned scale of related values. National material assets and the needed commodities will all be provided for under an entirely new system.
3. Private enterprise will still exist, but will be regulated; the great public utilities, the major material resources, and the sources of planetary wealth—iron, steel, oil and wheat, for instance—will be owned in the first place by a governing, controlling international group; they will, however, be prepared for international consumption by national groups chosen by the people and under international direction.
Upon this subject I have no time to give, and besides this, anything I could say would be regarded as visionary and impractical in a world which has not yet been subjected to the educational processes of the disciples and initiates on the first, second and fifth rays or to the fundamental changes which the new generation of young people (now growing up) will shortly inaugurate.
Upon this threefold condition of the basic control of the products of the planet, these third ray disciples, working under the senior initiates above mentioned, will build the new structure of material relationships—a most difficult task, owing to the evil “pull” of the substantial assets and the continued control, even though greatly lessened, of human selfishness. This “pull” is regarded esoterically as evil because it embodies the principle of imprisonment and has, for untold eons, engrossed the attention of the human being, to the exclusion of all true values.
Later, disciples and initiates of the seventh ray and of the sixth ray will come into physical incarnation. The only Ashram which will be then unrepresented—and this for a long time—will be the fourth. As the fourth ray is, however, the constant ray of the human family, its influence is consistently present, and this Ashram is equally constantly aware of and influential in human affairs; it will come into full expression when the intuition of the human being, emanating as an energy from the fourth or buddhic plane, has been evoked by the human soul and is a recognized asset in human consciousness. The fourth ray will come into manifestation before many generations have passed, but only from the angle of its incarnating Monad, and not from the angle of its active Ashram.
Once the contact—in physical manifestation and physical recognition—has been established, a system of “appearances and of abstractions” will be instituted by the Hierarchy, producing what might be regarded as a circulation of its life and representatives between the two major planetary centers, the Hierarchy and Humanity. According to the need upon the physical planet, and upon the acceptance of certain designs, will an Ashram be prominently active or relatively inactive.
The ancient activities of the Hierarchy will still persist—the activities of preparing disciples and initiates for initiation and for participating consciously in hierarchical effort; the Schools of the Mysteries (as outlined by me in Letters on Occult Meditation) will come into being and practice, but this will be temporarily a secondary activity; the full expression of Ashramic energy will be directed to practical world affairs and to the education of the general public, and not in the early stages to esoteric matters. In the last analysis, there is for the Master and His disciples no such thing as esotericism, except in so far as Shamballa is concerned. There is only definite and planned work with the consciousness of all forms, and—where humanity is involved—this is regarded as a process of education, leading to an expansion of perception and the changing of acquired academic knowledge into an overshadowing and conditioning wisdom. The implementing of human affairs to bring about this unfoldment in consciousness is in the hands of disciples who are undergoing the process themselves, and it is not in the hands of the Masters, Whose consciousness is fully expanded—a consciousness entering a higher and greatly different phase, connected with Being and Life and the purposes of Shamballa.
Excerpt from the book The Externalization of the Hierarchy by the Tibetan Master D.K. via Alice A. Bailey
Let us each take up this noble challenge, and work together towards a new world founded on brotherhood and love. So may it be.
The Great Invocation
From the point of Light within the Mind of God
Let light stream forth into human minds.
Let Light descend on Earth.
From the point of Love within the Heart of God
Let love stream forth into human hearts.
May the World Teacher return to Earth.
From the center where the Will of God is known
Let purpose guide all little human wills –
The purpose which the Masters know and serve.
From the center which we call the human race
Let the Plan of Love and Light work out
And may it seal the door where evil dwells.
Let Light and Love and Power restore the Plan on Earth.
Hierarchical Democracy
1) A form of constitutional government (of the enlightened people, by the enlightened people, for the enlightenment of the people)
2) in which political power is exercised by consent of the governed, as a result of consensus between:
3.1) an enlightened meritocracy of servers qualified by spiritual training and experience, and
3.2) the free and fully informed (good) will of an enlightened public, adept in self-rule and right human relations.
Discover more from Hierarchical Democracy
Subscribe to get the latest posts sent to your email.
