So, what is the structure of a Post-Right society, and what are the methods by which it is achieved? In this case, the nucleus of the new world reflects its eventual form, and the social orders of the past inform the new form of political organization with key points of rupture. The organization of both a Post-Rightist party and state parallel each other as the former reflects its goal of the latter, and take on a tripartite structure. The philosophical precedent for such a social order is found in Plato’s Republic where three roles are articulated: the laborers, auxiliaries, and guardians, responsible for productive work, general administration and defense, and political decision making respectively. The primary characteristic of the auxiliaries and guardians is that they are trained from birth for their roles collectively, the product of intensive education and training to best suit the ends of the hypothetical city’s good in the role of auxiliaries, with the best of the best being chosen to become guardians. In such a way, Plato’s guardians, the “philosopher kings,” and auxiliaries, are not only intended to be aristocrats in the classical sense, the best suited for their roles in governance, but they are intended to ultimately be subservient rather than authorities. The guardians and auxiliaries are, first and foremost, servants and instruments of the Good, directing the work of the laborers for collective benefit. Of course, the understanding is that this social model set out by Socrates and Plato is intended as something more, an image of a healthy society to reflect the mind of a healthy individual. The laborers reflect the appetite, the natural drives necessary for life itself. Regulating the appetite is sentiment, the “higher” drive for dignity and recognition which pushes one to react against wrongs in the face of inconvenience and danger, just as the republic’s auxiliaries act to defend the city in the face of threats the common laborers cannot repel. Finally as the guardians direct the auxiliaries in their governance just as reason restrains the passions and directs them towards the proper ends. The ideal society presented in Plato’s Republic cannot be replicated instantaneously, if at all, and it is likely not desirable for us to attempt to reproduce it exactly as it is presented, considering some dismal elements such as the enforced absence of artistic endeavors. Nonetheless, the underlying structure of the Republic is worth evaluating for trans-historical value, and part of this observation comes from the long historical experiment in attempting to replicate it.
The structure of medieval Europe attempted to mirror Plato’s city-state: the Church serving as the ruling philosopher-guardians, the landed aristocrats acting as auxiliaries, and the rest of society forming the mass of workers, from the rural serfs and peasantry to the urban craftspeople. This imperfect order had distinct advantages lost in modernity, such as the extensive presence of festivals and holidays which amounted to a relative abundance of real temporal freedom, and the ability of the Church to direct the construction of great cathedrals and centers of learning unburdened by the mere drive for profit, but to attempt to restore such an order as it was would be ill-informed. After all, this was the social order which brought about the conditions of modernity in the first place, holding no real safeguards in its structure to prevent this. Even if some perpetual state of feudalism could be achieved, this would not be a desirable conclusion either: entrenched hereditary aristocracies quickly degrade even with rulers descended from the greatest sovereigns and receiving the finest educations, the balance of power between nobility and clergy was in constant flux, and both estates were more absorbed in conflicts over land than good administration. These problems are exactly why Plato’s city-state forbade the guardians and auxiliaries from possessing any wealth or property and imposed collective child-rearing without distinct parenthood to ensure its governance structure remained truly “aristocratic.” Beyond this attempt to replicate Plato’s ideals, there is another tripartite order in the European feudal era worth drawing on for our purposes: the craft guild system.
Once the dominant mode of manufacturing in the cities of Europe, the craft guilds were composed of apprentices, journeymen, and masters in descending order or rank, experience, and expertise in their particular craft, with each guild protecting the secrets of their trade from outsiders. Over the course of the early modern period in Europe, the guilds were effectively done away with as capitalism proper emerged in the cities they once dominated, though to this day elements of the guild form survives in academia, which partially explains its complicated relationship with the other economic classes. But the more useful surviving branch of the guild system, for our purposes, can be found in the structure of the Masonic Lodge. Emerging out of the stonemason guilds of medieval Western Europe, the Freemasons moved away from the “practical masonry” intended for actual artisans towards the “speculative masonry” of philosophy and occultism, and were some of the first ideological archeofuturists we know of: the lodges of Freemasonry were the cryptic political organizations of the emergent European bourgeoisie to advance the ideals of the Enlightenment and institute the model of the liberal republic in Europe and North America, but this forward-facing vision of a rational sociopolitical model also drew on the ideals of the Roman Republic and Athenian Democracy of the past. Reaching further back the Freemasons of the Eighteenth and Nineteenth century considered their organization to reach back far past just the Middle Ages, to ancient antiquity: the oldest traditions of architecture and philosophy are claimed, encompassing the mystery schools and the practices of the ancient Dionysian Artificers responsible for the palaces of Crete and Solomon’s Temple in occult tradition. The model of the Masonic lodge, drawing on forms far older than feudalism or modernity, provides simultaneously a useful model for mobilization, as the aspiring capitalists and professionals used to bring about their own world-historical transformation only two or three centuries back, and a model for the society that we seek to achieve, closely tied to the tripartite order envisioned by Plato.
The primary organizing body for a Post-Right project roughly takes on a lodge structure with three layers: the first is the Mass Order, the furthest encompassing of the organization’s layers, corresponding to the Entered Apprentices of Freemasonry and the producers in Plato’s city-state. Next is the Chivalric Order, those who have demonstrated devotion to the cause of a new world order, fidelity to the virtues and ideals of the body, and general competence in carrying out political work, corresponding to the Fellow Crafts of Freemasonry and the auxiliaries in Plato’s city-state. Finally there is the Philosophic Order, the most experienced and well-tested individuals who have made their way through the ranks of the three orders, demonstrating excellence as both mass worker and chevalier before finally being raised up to the ranks of central leadership, corresponding to the Master Masons of Freemasonry and the guardians in Plato’s city-state. This is a rough model, an ashlar which must be refined to its perfect form by practice and experimentation, considering the threats posed by abuses of power within the organization contrary to its mission and infection by ill-intended actors from without who might learn its signs and passes while working against its mission. These are problems which cryptic societies have always had to contend with, and history provides us with both successes and failures which require diligent study as we lay out the plans for this new order’s architecture.
Returning our attention to the model of Plato’s city-state, it is easy to understand the model presented as a conventional hierarchy, as it has been presented so far. But as we continue describing the Tripartite Lodge, it is important to discuss what could be alternatively called a revision, correction, or implicit truth for the Platonic society. It has been established that just as the auxiliaries are subservient to the guardians and act to administer the producers in the Republic, the passions are rendered subservient to reason and intended to govern and restrain one’s appetite. But even in the Platonic model, reason is not a good in of itself, but a means to obtain the good, the health of the whole. But here we find reason’s true master, as the health of body and mind is achieved by the satisfaction of the appetites: the needs for nutrition, hydration, socialization, every instinct and impulse developed for survival and self-preservation. The ultimate purpose of the guardians, the philosopher-kings, is simply to serve and satisfy the needs of the laboring masses. The model of the Platonic city-state is not simply a vertical hierarchy, but a cyclical network of obligations which denies sovereignty to its chief administrators. the closest that comes to a true human sovereign are the toiling masses, the collective embodied life-force born from our divine father, the unconquered Sun.
The Mass Order is the foundation of the Tripartite Lodge: each mass worker is a tendril through which the order reaches out, acquires necessary and useful information from countless areas of life, and brings them back for the organization to process. The ideal mass worker is one who demonstrates the virtues and dedication that indicate they could easily rise through the ranks to become a philosophe, a leader of the Tripartite Lodge, but as the name of the order implies, it is intended to encompass a mass membership - the vast ever-growing army that serves as the most public-facing of the three. The majority of mass workers should be exactly that, workers, because they have access to a wide variety of areas in which they can observe and report basic conditions, they can recruit from among their coworkers wherever there are common grievances the order can address through collective action, to create social communities which encourage stronger bonds among the order’s membership and address material deficiencies which cannot be resolved alone, and, once years and years of preparation can be laid, they can throw wrenches into the vast logistical networks of production and transportation that the liberal political order and plutocracy depend on for their power. This is not some overnight flight-of-fancy: such an action would have to be the culmination of nearly non-stop work, but a desirable enough long term goal that the primary membership of the Mass Order should be the most vital sectors of labor in that particular country. For North America, this is likely the various farmworkers and warehouse laborers, among many others. However, the Mass Order is open to practically anyone with useful skills or access to some potential field of knowledge. It is easier to list those precluded from membership in the Tripartite Lodge than every individual it is open to: police are obviously excluded for matters of security, as are many members of the military, though the former rank-and-file may be included with some scrutiny. Landlords and employers are naturally inimical to the organization’s goals, being the primary beneficiaries of the liberal bourgeois order, and as such are similarly precluded from membership. Professionals and the self-employed are less reliable than the typical propertyless laborer in terms of alignment with the order’s mission, but the resources that they can afford which might otherwise be totally denied to the organization make room for their inclusion in the mass order provided they show sufficient discipline, and even the potential for advancement should they repeatedly prove themselves.
The Chivalric Order emerges from the Mass Order, composed of those mass workers who have demonstrated excellence in their work, virtue in their conduct, and devotion to the organization’s mission. With this demonstration of merit, these dedicated Post-Rightists would be raised up to the rank of chevalier, and the resources of the organization put towards ensuring their ability to work for the order nearly full time in some capacity, where the virtues that they have already demonstrated should be hammered further into them and a strict code of political conduct abided by. The chevaliers must be in constant contact with the mass workers of their lodge, both receiving the field reports from the mass workers to relay to central leadership and providing the mass workers with instruction in the principles and doctrine of the Tripartite Lodge. In turn, from the most dedicated chevaliers are selected the most devoted and diligent to become part of the Philosophic Order, the central leadership of a lodge system. The philosophes are responsible for the synthesis of the accumulated knowledge brought together by the chevaliers, and using this synthesized knowledge to relay appropriate instructions given the circumstances. The fortunes of the philosophes must be tied to the lodges as a whole and the mass workers in particular: they are not sovereigns in of themselves, but sacral kings, vicars of the Solar deity embodied in the collective energies of the masses, and their lives must reflect such devotion: they must live as aesthetics, and the only pleasures which they must enjoy must be shared by every mass worker that they are responsible for. Each stage in the Tripartite Lodge is not an advancement, but an additional layer of duties: the chevalier does not cease to be a mass worker, and the philosophe retains the responsibilities of both of the former. The Lodge must be a boon above all else in the lives of the mass workers - it is only from its officers that it should demand substantial sacrifice.
This model for the Post-Right political organization, the kernel of a new world, is still only in the realm of ideas and has yet to emerge into the material arena of politics. It is, as has been said, a rough ashlar requiring refinement, and such refinement only comes from experimentation, from trials and inevitably failures. Independent lodges must be established to judge the viability of different strategies on local scales while retaining communication with each other and abiding by a set of common principles, so that when a clear pattern of successful approaches appear they might come together and form a proper network. With time, patience, and work, a time may come about when the efforts of this brave project may bear fruit and a new type of human might emerge, a fully developed worker-warrior-philosopher, universal, free and communal, the realized potential of labor and education, but this ambitious great work, this Temple of Solomon, can only begin with the retrieval of unhewn stone and the patient process of masonry.