Editing Francis Bacon (section)

===Occult theories===
{{main|Occult theories about Francis Bacon}}
{{see also|Idola theatri}}
[[File:Bacon-Rose.jpg|thumb|upright=1|An old volume of Bacon and a rose]]
Francis Bacon often gathered with the men at Gray's Inn to discuss politics and philosophy, and to try out various theatrical scenes that he admitted writing.<ref>Frances Yates, ''Theatre of the World'', London: Routledge & Kegan Paul, 1969</ref> Bacon's alleged connection to the [[Rosicrucianism|Rosicrucians]] and the [[Freemasonry|Freemasons]] has been widely discussed by authors and scholars in many books.<ref name="ReferenceA" /> However, others, including [[Daphne du Maurier]] in her biography of Bacon, have argued that there is no substantive evidence to support claims of involvement with the Rosicrucians.<ref>Daphne du Maurier, ''The Winding Stair, Biography of Bacon'' 1976.</ref> [[Frances Yates]]<ref>Frances Yates, ''The Occult Philosophy in the Elizabethan Age'', pp. 61–68, London: Routledge & Kegan Paul, 1979</ref> does not make the claim that Bacon was a Rosicrucian, but presents evidence that he was nevertheless involved in some of the more closed intellectual movements of his day. She argues that Bacon's movement for the advancement of learning was closely connected with the German Rosicrucian movement, while Bacon's ''New Atlantis'' portrays a land ruled by Rosicrucians. He apparently saw his own movement for the advancement of learning to be in conformity with Rosicrucian ideals.<ref name="Yates">Frances Yates, ''The Rosicrucian Enlightenment'', London and Boston: Routledge & Kegan Paul, 1972</ref>

The link between Bacon's work and the Rosicrucians' ideals which Yates allegedly found was the conformity of the purposes expressed by the [[Rosicrucian Manifestos]] and Bacon's plan of a "[[Works by Francis Bacon#The Great Instauration|Great Instauration]]",<ref name="Yates" /> for the two were calling for a reformation of both "divine and human understanding",<ref group="lower-alpha">"Howbeit we know after a time there wil now be '''a general reformation, both of divine and humane things''', according to our desire, and the expectation of others: for it's fitting, that before the rising of the Sun, there should appear and break forth Aurora, or some clearness, or divine light in the sky" – ''[[Fama Fraternitatis]]'' ([http://www.sacred-texts.com/sro/rhr/rhr06.htm sacred-texts.com] {{Webarchive|url=https://web.archive.org/web/20120214062121/http://www.sacred-texts.com/sro/rhr/rhr06.htm |date=14 February 2012 }})</ref><ref>[[s:The Advancement of Learning|Bacon, Francis. Of the Proficience and Advancement of Learning, Divine and Human]]</ref> as well as both, had in view the purpose of mankind's return to the "state before the Fall".<ref group="lower-alpha">"Like good and faithful guardians, we may yield up their fortune to mankind upon the emancipation and majority of their understanding, from which must necessarily follow an improvement of their estate [...]. For man, by the fall, fell at the same time from his state of innocency and from his dominion over creation. Both of these losses however can even in this life be in some part repaired; the former by religion and faith, the latter by arts and sciences. – Francis Bacon, [[s:Novum Organum|Novum Organum]]</ref><ref group="lower-alpha">"We ought therefore here to observe well, and make it known unto everyone, that God hath certainly and most assuredly concluded to send and grant to the whole world before her end ... such a truth, light, life, and glory, as the first man Adam had, which he lost in Paradise, after which his successors were put and driven, with him, to misery. Wherefore there shall cease all servitude, falsehood, lies, and darkness, which by little and little, with the great world's revolution, was crept into all arts, works, and governments of men, and have darkened most part of them". – ''[[Confessio Fraternitatis]]''</ref>

Another major link is said to be the resemblance between Bacon's ''New Atlantis'' and the German Rosicrucian [[Johann Valentin Andreae]]'s ''Description of the Republic of Christianopolis'' (1619).{{sfn|Andreae|1619}} Andreae describes a utopic island in which Christian [[Theosophy (Boehmian)|theosophy]] and applied science ruled, and in which the spiritual fulfilment and intellectual activity constituted the primary goals of each individual, the scientific pursuits being the highest intellectual calling{{snd}}linked to the achievement of spiritual perfection. Andreae's island also depicts a great advancement in technology, with many industries separated in different zones which supplied the population's needs{{snd}}which shows great resemblance to Bacon's scientific methods and purposes.<ref name="Farrington">{{cite book |last=Farrington |first=Benjamin |title=Francis Bacon, philosopher of industrial science |year=1951 |location = New York |isbn=978-0-374-92706-6 }}</ref><ref>{{cite web |title=Literary criticism of Johann Valentin Andreae |url=http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin |archive-url=https://web.archive.org/web/20120515102314/http://www.enotes.com/johann-valentin-andreae-criticism/andreae-johann-valentin |url-status=dead |archive-date=15 May 2012 |publisher=Enotes.com |access-date=21 October 2013 }}</ref>

While rejecting occult [[conspiracy theories]] surrounding Bacon and the claim Bacon personally identified as a Rosicrucian, intellectual historian Paolo Rossi has argued for an occult influence on Bacon's scientific and religious writing. He argues that Bacon was familiar with early modern [[Alchemy|alchemical]] texts and that Bacon's ideas about the application of science had roots in [[Renaissance magic]]al ideas about science and magic facilitating humanity's domination of nature.{{sfn|Rossi|1968|loc=Chapter 1}} Rossi further interprets Bacon's search for hidden meanings in myth and fables in such texts as ''The Wisdom of the Ancients'' as succeeding earlier occultist and [[Neoplatonism|Neoplatonic]] attempts to locate hidden wisdom in pre-Christian myths.{{sfn|Rossi|1968|loc=Chapter 3}} As indicated by the title of his study, however, Rossi claims Bacon ultimately rejected the philosophical foundations of occultism as he came to develop a form of modern science.{{sfn|Rossi|1968|loc=Chapter 1}}

Rossi's analysis and claims have been extended by [[Jason Josephson-Storm]] in his study, ''The Myth of Disenchantment''. Josephson-Storm also rejects conspiracy theories surrounding Bacon and does not make the claim that Bacon was an active Rosicrucian. However, he argues that Bacon's "rejection" of magic actually constituted an attempt to purify magic of Catholic, demonic, and esoteric influences and to establish magic as a field of study and application paralleling Bacon's vision of science. Furthermore, Josephson-Storm argues that Bacon drew on magical ideas when developing his experimental method.{{sfn|Josephson-Storm|2017|p=46}} Josephson-Storm finds evidence that Bacon considered nature a living entity, populated by spirits, and argues Bacon's views on the human domination and application of nature actually depend on his spiritualism and personification of nature.{{sfn|Josephson-Storm|2017|pp=50–51}}

Bacon's influence can also be seen on a variety of religious and spiritual authors, and on groups that have utilized his writings in their own belief systems.<ref>Saint Germain Foundation. ''The History of the "I AM" Activity and Saint Germain Foundation''. Schaumburg, Illinois: Saint Germain Press, 2003</ref><ref>Luk, A.D.K.. ''Law of Life – Book II''. Pueblo, Colorado: A.D. K. Luk Publications 1989, pp. 254–267</ref><ref>''White Paper – Wesak World Congress 2002''. Acropolis Sophia Books & Works, 2003.</ref><ref>Partridge, Christopher ed. ''New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities'' Oxford University Press, United States, 2004.</ref><ref>Schroeder, Werner ''Ascended Masters and Their Retreats'' Ascended Master Teaching Foundation, 2004, pp. 250–255</ref>