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Izvadci iz radova Alice Bailey

            

 

                

 

 

                      Alice Bailey

                                 Alice A. Bailey

 

 

Tko je 'Tibetan'?

              djwhalkuhl

Izvadak iz izjava Tibetana

Dovoljno je reći, ja sam Tobetanski disciple (učenik) odredjenog stupnja, i to vam malo govori, jer svi su učenici od najponiznijeg aspirantskog pa na dalje, Krist Osobno. Živio sam u fizičkom tijelu poput ostalih ljudi, na granici Tibeta, te s vremena na vrijeme (sa ezoterijskog stajališta) predsjedavao velikoj skupini tibetanskih lama, kada su mi ostale dužnosti to dopuštale. Upravo je ta činjenica doprinijela da se pojavim opet u ovom lamskom lamaserijumu.

Oni koji su povezani sa mnom kroz rad Hijerarhije (i pravi učenici su povezani s ovim radom) znaju me po još jednom imenu i uredu. A.A.B. je znala tko sam ja i prepoznala me po dva moja imena.

Ja sam tvoj brat koji je putovao malo duže ovim Putem no prosiječan student, te sam zbog toga preuzeo veće odgovornosti. Ja sam onaj koji se borio i izborio svoj put u veću mjeru svijetlosti nego što ima aspiranata koji će čitati ovaj članak, i ja stoga moram djelovati kao prijenosnik svijetlosti, bez obzira na cijenu.

Ja nisam starac, kao dob koja se računa medju učiteljima, ali nisam mlad i neiskusan. Moj rad je podučavati i širiti znanja Ageless Mudrosti gdje god naidjem na odaziv, i činio sam to kroz mnogo godina. Primam takodjer pomoć Majstora M. i Majstora KH kada god su u prilici ponuditi mi, odavno sam povezan sa njima i njihovim radom.

O svemu iznad rekao sam vam jako puno; ali u isto vrijeme vam nisam rekao ništa što vodi u slijepu poslušnost i glupu pobožnost koju emocionalni aspirant nudi Guruu i Učitelju kojeg on još uvijek ne može kontaktirati. Niti će on to napraviti sve dok ne transmutira emocionalnu odanost u nesebičnu službu za čovječanstvo- ne za Učitelja.

Knjige koje sam napisao i poslao van su poslane bez zahtijeva za prihvaćanje. One mogu ili ne mogu biti točne, istinite i korisne. To je vaš izbor da utvrdite svoju istinu ispravnom praksom i vježbanjem intuicije. Niti ja, niti A.A.B. nismo niti najmanje zainteresirani priznavati ih kao nadahnutim spisima, ili uzeti bilo koga da govori o njima (sa ostajanjem bez daha) kao djelu jednog od Majstora. Ukoliko oni predstavljaju istinu na takav način i slijede se skvencijalno kroz već postojeća učenja koja su dana svijetu, ukoliko informacije pružaju poticaj i volju služenja planu od emocija do uma (plan na kojem se može doprijeti do Majstora) tada će poslužiti svrsi.

Ukoliko učenja koja su prenijeta traže odgovor prosvijetljenog uma radnika u svijetu, i donose bljeskove intuicije, tada dopustite da učenja budu prihvaćena. Ali ne na neki drugi način. Ukoliko se navodi susreću sa eventualnom potkrijepom, ili podliježu istinskim testovima, Zakona o Korespodenciji, tada je to ispravno i dobro. No, ako nije tako neka učenik ne prihvati ono što je rečeno.

Kolovoz 1934.

 

 

Tko je Alice A. Bailey ?

Alice Bailey 

Alice A. Bailey (AAB) je književnik i prepisivač Tibetanskog Majstora Djwhal Kuhl-a(D.K.) u razdoblju od trideset godina, izmedju 1919.i 1949. Tijekom tog vremena, DK se utjelovio kao visoki Tibetanski Lama u Tibetu, i slao AAB pisani materijal; ali njihova glavna komunikacija je bila mentalnom komunikacijom. Njihova suradnja je dala 24 knjige koje pokrivaju mnoge aspekte znanosti Sedam Zraka, Ezoterijske Astrologije, Iscijeljivanja i Ageless kozmologije.

Serija od 24 knjige je uglavnom napisana za duše koje će biti utjelovljene na Zapadu na prijelazu stoljeća. Učenja u njima su duboka, višedimenzionalna i bezvremenska, sinteza istočnjačke i zapadnjačke tradicije.

AAB- članak u Wikipedii

Alice Ann Bailey (16.lipanj 1880.-15.prosinca 1949.) poznata kao Alice A. Bailey ili AAB, rodjena je kao Alice LaTrobe Bateman, u Manchesteru u Engleskoj. Preselila se u SAD 1907. godine gdje je provela najveći dio svog života kao pisac i učitelj. Pisala je o duhovnim, okultnim, astrološkim, teozofskim, kršćanskim i drugim vjerskim temama.

Njezino djelo, napisano izmedju 1919.-1949. godine opisuje mnogostrani sustav ezoterične misli koji pokriva takve teme kao duhovni razvoj solarnih sustava, meditacija, iscijeljivanja, duhovne psihologije, sudbine naroda i preporuke za društvo u cjelini. Ona je većinu svog rada primala telepatski, diktirana joj je „Majstori Mudrosti“ od u početku opisan samo kao „Tibetan“, ili po inicijalima „DK“, kasnije identificiran kao „Djwhal Khul“.

Njezini su spisi bili pod utjecajem Madame Blavatsky. Iako se Bailey spisi rezlikuju od Teozofije, oni takodjer imaju mnogo zajedničkog sa njom. Pisala je o religioznim temama, uključujući i kršćanstvo, ali se njezini spisi bitno razlikuju od aspekata kršćanstva i drugih ortodoksnih religija. Njezina vizija jedinstvenog društva uključuje globalni „duh vjere“ koji se razlikuje od tradicionalnih religijskih oblika i uključujući koncept Doba Vodenjaka.

Kontraverze su nastale oko nekih izjava Bailey o nacionalizmu, američkom izolacionizmu, sovjetskom totalitarizmu, fašizmu, cionizmu, nacizmu, rasnim odnosima, ljudima afričkog porijekla, židovskog naroda i religije judaizma i kršćanstva. Neki autori su njezine spise opisali kao rasističke i antisemitizmne.

Njezinu filozofiju i njezine spise još uvijek primijenjuje skupina i organizacija koju je osnovala, poput Arcane Shool, New Group of World Servers, i Full Moon Meditation Groups kao i skupine koje slijede njezina učenja.

        H.P.Blavatsky, Tajna Doktrina i Teozofija

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     Kratak pregled

Teozofsko Društvo je osnovano od strane onih koji su poznati kao Majstori Mudrosti i Veliko Bijelo Bratstvo, kroz njihovog prepisivača, HP Blavatsky. (HPB)ostali nazivi koji su se koristili za njih kroz povijest su bili Starija Braća i Tajni Koledž (Elder Brothers and The Secret College).

Teško je prihvatiti činjenicu svog postojanja, postaviti pitanje, gdje majstori svih različitih tradicija „idu“, nakon što su postigli Oslobodjenje ili Prosvijetljenje?

Pojam Majstor podrazumijeva majstorstvo nad životom; potpuna kontrola materijalne strane života i savršenstvo ljudskog života koliko je god to moguće u evoluciji Zemlje.

Postoji točka savršenstva postignuta u razvoju u svim kraljevstvima prirode koja je uvijek u odnosu prema ukupnoj evoluciji 'višeg života', u našem slučaju ovoga planeta, a kasnije solranog sustava.

To pomaže shvatiti Sunčev sustav kao utjelovljenje velikog života, od kojih su Zemlja i njezina kraljevstva dio.

Nije li logično onda, da se usavršeni životi dalje razvijaju sa ostatkom

Sunčevog sustava? Sve je u previranju, pokretu i promijeni.

Postoje izbori, iako, kako je čovječanstvo uvijek imalo slobodnu volju: neki su se možda preselili u više opskurne evolucije unutar planeta, na druge različite planete u Sunčevu sustavu, a mnogi će pratiti njihov razvoj i izvan Sunčeva sustava.

Skupine Majstora su oduvijek postojale kroz povijest, bez obzira na koju tradiciju pogledali: Budističku, Keltsku, Kršćansku, Egipatsku, Hindu, Židovsku ili Sufi. Jedina zajednička nit tih uzvišenih bića je njihova duboka mudrost i ljubav za njihove slijedbenike čovječanstva, zajedno sa nepogrešivom voljom kojom su pokazivali istinu i ljepotu njihovih života.

Njihovi primjeri usavršenih života su nadahnuli milijune kroz povijest, kako su se mnogi životni valovi prelijevali preko planete u razvoju, naučili i stali na „kotač sangsare“.

Mnogi usavršeni ljudi su se preselili u druge evolucije, ali je odredjeni postotak odlučio „ostati“ na zemaljskim razinama malo dulje, „dok i zadnji umorni hodočasnik ne stigne kući“.

Majstori bdiju i vode ljudsku evoluciju, uvijek dopuštajući čovječanstvu da ostvari svoju slobodnu volju i odrede svoju sudbinu, bez obzira koliko je to pogriješno s vremena na vrijeme.

Oni imaju zadaću da drže svoje izabrane urede kroz golema vremenska razdoblja, kako bi se utjecalo na očitovanje „Plana“, „nacrta“ koji postoji u umu „Boga“; ogromna svijest koja se izabrala inkarnirati na ovom planetu, čiji je osobni izraz poznat kao Sanat Kumara, Melchizedek ili Pradavni od Dana.

„Inicijat“ je postao onaj koji je postao samo-inicirani kroz vlastiti trud. Kroz posredovanje svojih upornih nastojanja, kroz „izvojevani osobni put do veće razine svijetlosti“, oni su postigli duhovnu odgovornost vladanjem velikom moći. Dakle, postoji samo mali broj iniciranih koji su potrebni na planetu u bilo kojem trenutku, ali oni povremeno napuštaju svoje pozicije i dopuštaju kvalificiranim članovima ' velikog životnog vala' da zauzmu njihova mjesta.

Egipat i Himalaja su bile glavne enklave Majstora još iz vremena Atlantide. Stoga je H.P.Blavatsky posjetila oba mjesta kada je dobila 'poziv' biti njihov glasnik.

1880. je prikazan prvi proglas o postojanju Majstora u novijoj ljudskoj povijesti, i to je provedeno putem HPB, osnovano je Teozofsko Društvo i prijeneta joj je Tajna Doktrina.

Ta tajna učenja su predhodno bila 'prišapnuta istina' prenošena samo na one iznimne aspirante i učenike različitih tradicija na svijetu kroz stoljeća.

Ezoterija lore je davana profanima ili onima koji nisu bili dobro pripremljeni kako ne bi uzrokovali zlouporabu. Medjutim, smatralo se da je čovječanstvo, koje ciklički stječe pravo, stiglo do pozornice gdje je više 'svijetlo' (mudrost/znanje) moglo biti objavljeno.

1880. je prikazan izlazni vrhunac ciklusa 3. Zrake koji je započeo 1425. To se podudara sa Centennial Konklavom Majstora, koji su planirali unaprijed, specifičnom energijom prema karmi tog ciklusa.

Veliki dio Tajne Doktrine je vidjen kao katalizator za novi ciklus, koji je to kada se uzme u obzir veliki rat iz vremena Atlantide, čija je karma obrnula ciklus unazad, a što se manifestiralo kao dva svijetska rata u 20.stoljeću, esoterički vidjeno kao jedan.

Stoga je zanimljiva činjenica da je mnogo simbolike i informacija okupljeno iz Tajne Doktrine od strane naroda Osovine u njihovom zahtijevu za apsolutnom vlašću. Nacisti su bili vozila za iste materijalističke snage koje su postojale na Atlantidi. Najočitiji je znak svastika i njihov preokret.

To se nije dogodilo još od vremena Atlantide da su se svi Majstori Mudrosti otvoreno okrenuli prema van medju ljudima, i prošlog stoljeća je bio početak postupnog eksternalizacijskog procesa (19.st.-koncem) koji će kulminirati sa „ponovnim pojavljivanjem Krista u fizičkom obliku, 'Majstora svih Majstora, Andjela i čovječanstva pod istim uvjetima'. Karmička podloga ponovnog Kristovog dolaska ima veze sa završetkom onoga što je započeo prije 2000 godina, i preuzimajući ulogu Buddhe; postaje zapravo novi Maitreya.

Helena Petrovna Blavatsky je rodjena u Rusiji 1831., a preminula je 1891. Vodila je vrlo raznovrstan i pustolovan život. Već sa šest godina je živjela u blizini granice Tibeta i pokazivala interes za mongolski budizam. Takodjer je trenirala jahanje konja poput legendarnih Kozaka i često je prelazila granicu kod Tibeta.

Kasnije, nakon što je pobjegla iz nesretno uredjenog braka u mladoj dobi, njezin pustolovni duh ju je odveo da se zajedno bori na strani revolucionarnog Talijanskog Garibaldija, koje je napustila kao mrtva nakon jedne bitke, ali je nekim čudom preživjela.

Tijekom samostalnih putovanja po Europi i Aziji često je nosila 'spakiran pištolj' da zaštiti sebe; biti sama ženska putnica je bilo nečuvena u njeno vrijeme.

Postoje mnoge druge priče o HPB i vrijeme je učinilo sumnjivu razliku izmedju činjenica i fikcije. Ipak, očita je nepopustljiva hrabrost koja se izražava kroz ovu hrabru ženu, što joj je sasvim sigurno bilo potrebno u njenoj ulozi kao razarača stare kulture i istraživača nove.

Ona je bila 'Glasnik majstora', napredni inicijat koji je odabrao utjeloviti se u tijelu žene, što joj je djelomično dalo veliku osijetljivost potrebnu da bi bila telepatski prepisivač. Slijedeća napomena je vrlo zanimljiva iz izvora koji želi ostati anoniman:

„Samo komentar o „on“ u D.K' opaskama o HPB za vaš interes i ono što je vrijedno. Referenca je učinjena o HPB kao „on“  jer začudo inicirani koji funkcionira preko tijela HPB je „muški“ polariziran inicijat koji je bio neumoljivo slijedio ustrajan put inicijacija kroz nekoliko života. Taj inicirani je „preuzeo“ preko HPB žensko tijelo kada joj je bilo tri ili četiri godine i bio je prilično stran ženskom obliku.“

Godine 1868. bila je pod 'pozivom' u Tibet od Majstora Morya za obuku u Shigatse, što je prebivalište nekih od Majstora, u blizini Tashi Lunpo samostana (150 milja zapadno/jugozapadno od Lhase, dom Panchen ili Tashi Lama.) Kasnije je naišlo Egipatsko Bratstvo iz Luxora.

Postoje mnoge biografije koje opisuju detalje njezinih životnih aktivnosti, i to je u suštini samo skica. HPB je učinila mnoge žrtve kao napredni inicijat, opterećena tjelesnim invaliditetom, kao što su vodena bolest, bolesti bubrega i pretilost- jedan od načina da se brzo otpusti i spali stara karma.

Oni koji su došli razbiti stari otpor i u susret novim idejama su obično progonjeni zbog toga. To bi značilo da je bio pritisak na nju- mentalni, emocionalni i fizički.

Snage materijalizma, koje rade kroz mnoge ljude svijesno i nesvijesno, pokušale su joj se suprotstaviti nesvakodnevnim dijelima, lažima, aluzijama i psihičkim napadima.

Nagadjanja o HPB često premašuju informacije i razumijevanje. Ona je pretrpjela mnoge javne poruge i klevete i još uvijek radi sa neznanjem.

Neke biografije nisu pravedne prema HPB, Teozofiji ili Tajnoj Doktrini. Iako činjenično točna, one imaju tendenciju da se usredotoče na dogadjaje spletkarenja i ličnosti, a ne na suštinu ideje; naročito akademici nekih konkretnih dispozicija, samo neznalice mogu učiniti površnu prosudbu o radu HPB.

Bila je pod utjecajem drugih, poput Gudjieffa, Rudolpha Steinera i Zlatne Zore. Mnogi autori politički referiraju učenja Tajne Doktrine.

Bila je agent za uništavanje stare kulture, došla ga je demontirati i djelovati kao katalizator nove kulture.

HPB je izazvala doktrine koje su bile kolijevka stare kulture, dok su joj velike intelektualne sposobnosti prihvatile ideje najboljih umova tog vremena iz područja znanosti i religije. Shvatila je tezu, antitezu i sintezu, i bila u mogućnosti dati uvjerljive racionalne argumente u bilo kojoj raspravi.

HPB ponovno tumači mentalnu razinu vjerskih struktura i kulture, ukazujući da je „moć uma da ubije stvarna“. Iskazala je svoju predanost za oslobadjanje čovječanstva od ropstva dogme. Ona je posjedovala 'Atma Vidya', izvor korijena svih znanja, koja je sažeta kroz sve škole misli.

Njezina prisutnost otvara dijalog za ideju bratstva čovječanstva; što je utrlo put za prve nesigurne korake prema Teozofskom Društvu.

Njezina prva knjiga, 'Razotkrivena Izida', je bila 'molba za priznavanje hermetičke filozofije i drevne univerzalne mudrosti i religije'. To je spoj znanosti i religije i argument protiv materijalističke doktrine vremena. To je bila vrlo složena zadaća jer HPB engleski nije bio baš dobar i majstori su eksperimentirali sa metodama koji bi je „impresionirali“. Kada bi se ponovno napisali sa modernim citatima to bi bila jako dobra knjiga. ( Sada je izdana pojednostavljena verzija)

Tajna Doktrinaje bila njezin 'magnum opus' i još uvijek nije uspijela rasplesti sve tajne.Cosmogenesis (Knjiga1) je znanost o porijeklu i razvoju univerzuma. Antropologija (Knjiga 2) je Studija o porijeklu i razvoju čovječanstva. Obje počivaju na većini tajanstvenih aspekata svih duhovnih disciplina.

Tajna Doktrinaje sinteza svijetskih religija i mitologija, otkrivajući zlatnu nit koja se provlači kroz sve njih.

Knjiga Dzyanaje kostur Tajne Doktrine. To je prvi svezak od četrnaest svezaka komentara na sedam listova Kiu-Ti. Postoji 35 'ezoteričkih' volumena većinom u tibetanskim samostanima, ali su puni iskrivljenja i pretjerivanja. Teshu Lama iz Tjigad-je čuva Knjigu Dzyan odvojeno od drugih svezaka.

'Dzyana' dolazi od 'Dhayana', što znači 'duhovna meditacija'. Ona ima stav da ovim učenjima treba pristupiti, a ne samo stavom jednostranih zapadnjačkih analitičkih metoda studija.

Postoje tri seta knjiga Kiu-Ti:

1)    7 tajnih svezaka.

2)    14 svezaka komentara, primjedbi i pojmovnika za Inicijate.

3)    35 ezoteričkih svezaka.

Tibetanci su medju poslijednjim od pod-rase Atlantidjanske root rase, oni su čuvari, uz Egipat i Indiju, tih drevnih mudrosti.

Znanje utire put Mudrosti, ali se ta učenja ne mogu shvatiti bez mudrosti razumijevanja srca.

Teško da bi bilo koji od javnih ili viših teozofista koji su proučavali ove knjige ispravno ih i razumijeli. Majstori su dali veliki dar ćovječanstvu, ali to još uvijek nije u potpunosti iskorišteno.

Neki od nas su možda čitali, ali tko je studirao Tajnu Doktrinu? Čak i danas, nema puno ozbiljnih studenata ove knjige.

Tajna Doktrinaje 'sekundarna objava'- prenosi se od izvora do vanjskih planova. Majstor Djwhal Kuhl (Tibetan) koji prenosi veliku količinu teksta HPB, rekao je kasnije članovima Teozofskog Društva:

„Tamo su umovi ljudi, prekriveni iluzijom i zamagljeni glamurom, formulirani neelastičnim doktrinama, priznavajući daljnje otkrivenje i koji drže stalno…da je Tajna Doktrina bila konačna objava…“

Božansko znanje dovodi do Mudrosti; to je skela za učenje krajnjih lekcija o ljubavi, koja će s vremenom dovesti do oslobodjenja.

Teozofija doslovno znači 'Mudrost koja se odnosi na Bogove' ili ' Mudrost od Boga u njenim brojnim oblicima.' Moto TS je:

„Nema religije veće od istine.“ TS nudi forum za razmijenu ideja i tradicije. Teozofi dolaze iz mnogih tradicija. Njihov moto je: „Da tvore jezgru sveopćeg bratstva čovječanstva, bez obzira na rasu, vjeru, kastu ili boju.“, naglašavajući jedinstvenost svih kultura, ali i ono što ih povezuje.

Kada shvatimo da je „životni val“ kako učimo u Teozofiji i eteričnom planu, temelj sve fizičke stvarnosti, nemoguće je osijećati odvojenost od bilo kojih drugih ljudskih bića.

Sve duše u ovom životnom valu su jednake; jednostavno je relativnost da su neki mladji a neki stariji u svom iskustvu. Ta se spoznaja takodjer proteže i na neka druga kraljevstva kao životinjsko carstvo, kada su shvatili ogromne vremenske cikluse (Yuga). Mi smo jednostavno mnogostruka diferencijacija ogromnog života.

U ljudskom kraljevstvu, ovaj Život se izražava kroz 'vozila' religije, filozofije, znanosti, umjetnosti, trgovine i industrije. Ljudska priroda raste kroz svoje vrline i kapacitet kroz ta područja životnih iskustava.

Adyar je naziv sjedišta TS u Indiji, gdje je bio izvorni fokus za osnivanje društva i proglašenje Tajne Doktrine. HPB je živjela tamo i to je bilo pogodno mjesto za posjete nekih od Himalajskih Majstora.

Indija je kolijevka civilizacije, kao što znamo, i naše Zapadne rase su pod-rase te drevne rase. Indija ima jedinstvenu ulogu sinteze Istoka i Zapada. Tajna Doktrina nastoji demonstrirati to jedinstvo.

Phillip Lindsay © 2006.

("Soul Cycles of the Seven Rays I")From

See Goodrick-Clarke, The Occult Roots of Nazism.

Kevin Rowson, esoteric commentator.

Glamour: A World Problem, Alice A. Bailey. pp. 183-4.

     Twenty-Four Books of Esoteric Philosophy

Alice A. Bailey Books OnlineNow available with the permission of the Lucis Trust, which holds the copyright to the books. This on-line edition of the books is for personal use and free of charge to provide an overview of the teachingcs overed in the 24 books written by Alice Bailey.

Books by the Tibetan Master Djwhal Khul, through his amanuensis, Alice A. Bailey

Prijevod:

Alice A. Bailey knjiga Online su Sada dostupne uz dopuštenje Lucis Trust, koji ima autorska prava na knjige. Ovo on-line izdanje knjiga je za osobnu uporabu i bez naknade podržava pregled učenja obuhvaćenih u 24 knjige koje je napisala Alice Bailey.

Knjige Tibetana Majstora Djwhal Kuhla, kroz njegovog prepisivača, Alice A. Bailey

Popis  slijedi:

Bailey, Alice A., The Destiny of the Nations, Lucis Publishing Company, New York, 1949.

Bailey, Alice A., Discipleship in the New Age Vol. 1, Lucis Publishing Company, New York, 1944.

Bailey, Alice A., Discipleship in the New Age Vol. 2 , Lucis Publishing Company, New York, 1955.

Bailey, Alice A., Education in the New Age, Lucis Publishing Company, New York, 1954.

Bailey, Alice A., Esoteric Astrology, Lucis Publishing Company, New York, 1951.

Bailey, Alice A., Esoteric Healing, Lucis Publishing Company, New York, 1953.

Bailey, Alice A., Esoteric Psychology Vol. 1, Lucis Publishing Company, New York, 1936

Bailey, Alice A., Esoteric Psychology Vol. 2, Lucis Publishing Company, New York, 1942.

Bailey, Alice A., The Externalisation of the Hierarchy, Lucis Publishing Company, New York, 1957.

Bailey, Alice A., From Bethlehem to Calvary, Lucis Publishing Company, New York.

Bailey, Alice A., Glamour: A World Problem, Lucis Publishing Company, New York, 1950.

Bailey, Alice A., Initiation, Human & Solar, Lucis Publishing Company, New York, 1922.

Bailey, Alice A., The Labours of Hercules, Lucis Publishing Company, New York, 1974.

Bailey, Alice A., Letters on Occult Meditation, Lucis Publishing Company, New York, 1922.

Bailey, Alice A., The Light of the Soul, Lucis Publishing Company, New York, 1927.

Bailey, Alice A., Problems of Humanity, Lucis Publishing Company, New York.

Bailey, Alice A., Rays and Initiations, Lucis Publishing Company, New York, 1960.

Bailey, Alice A., The Reappearance of the Christ, Lucis Publishing Company, New York, 1948.

Bailey, Alice A., Telepathy and the Etheric Vehicle, Lucis Publishing Company, New York, 1959.

Bailey, Alice A., A Treatise on Cosmic Fire, Lucis Publishing Company, New York, 1925.

Bailey, Alice A., A Treatise on White Magic, Lucis Publishing Company, New York, 1934.

Alice A. Bailey Books: Abbreviation Codes

BTC = From Bethlehem to Calvary Alice A. Bailey

DINA 1 = Discipleship in the New Age Vol 1 Alice A. Bailey

DINA 2 = Discipleship in the New Age Vol 2 Alice A. Bailey

DON = The Destiny of the Nations Alice A. Bailey

EA = Esoteric Astrology Alice A. Bailey

EH = Esoteric Healing Alice A. Bailey

ENA = Education in the New Age Alice A. Bailey

EOH = The Externalisation of the Hierarchy Alice A. Bailey

EP1 = Esoteric Psychology Vol 1 Alice A. Bailey

EP2 = Esoteric Psychology Vol 2 Alice A. Bailey

GWP = Glamour: A World Problem Alice A. Bailey

IHS = Initiation, Human & Solar Alice A. Bailey

LH = The Labours of Hercules Alice A. Bailey

LOM = Letters on Occult Meditation Alice A. Bailey

LOTS = The Light of the Soul Alice A. Bailey

PH = Problems of Humanity Alice A. Bailey

RI = Rays and Initiations Alice A. Bailey

ROC = The Reappearance of the Christ Alice A. Bailey

TCF = A Treatise on Cosmic Fire Alice A. Bailey

TEV = Telepathy and the Etheric Vehicle Alice A. Bailey

TWM = Treatise on White Magic Alice A. Bailey

SOM = The Spirit of Masonry Foster Bailey

_____________________________

THE GREAT INVOCATION

From the point of Light within the Mind of God

Let light stream forth into the minds of men.

Let Light descend on Earth.

From the point of Love within the Heart of God

Let love stream forth into the hearts of men.

May The Coming One return to Earth.

From the centre where the Will of God is known

Let purpose guide the little wills of men—

The purpose which the Masters know and serve.

From the centre which we call the race of men

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

_________________________________

         Velika Invokacija

Iz točke Svijetlosti u Božjem Umu

Neka Svijetlost teče u umove ljudi.

Neka se Svijetlost spusti na Zemlju.

Iz točke Ljubavi u Božjem Srcu

Neka Ljubav teče u srca ljudi.

Neka se Krist na Zemlju vrati.

Iz centra gdje je Božja Volja znana

Neka svrha vodi male volje ljudi-

Svrha koju Majstori znaju i kojoj služe.

Iz centra što ga ljudskom rasom zovemo

Neka se ostvari Plan Ljubavi i Svijetla

Da zabravi vrata gdje zlo prebiva

Neka Svijetlost, Ljubav i Moć obnove Plan na Zemlji.

     

     Napomena o 'Dolasku Jednog'

„Kršćanin se raduje dolasku Krista, Židov je u iščekivanju dolaska Mesije, Buddhisti čekaju dolazak Boddhisattve, Hinduisti nadolazećeg Avatara a Islamisti pojavu Imama Mahdija.'

„Ova Invokacija ili Molitva ne pripada bilo kojoj osobi ili skupini, već cijelom čovječanstvu. Ljepota i snaga ovog Zaziva leži u njezinoj jednostavnosti, te u izricanju nekih središnjih istina koju svi ljudi, urodjeno i normalno, prihvaćaju- istinu da postoji osnovna inteligencija kojoj smo mi dali ime Bog; istina da iza svih ostalih vidjenja, motivirajuća snaga univerzuma je Ljubav, istina da je veliki individualac došao na Zemlju, nazvan od kršćana Krist, koji je utjelovljavao takvu ljubav koju mi ne možemo razumijeti; istinu da oboje i ljubav i inteligencija su poslijedice onoga što se zove Volja Božja i konačno samo po sebi razumljiva istina da samo čovječanstvo može ostvariti Božanski Plan.“

Alice A. Bailey

                                                                                                                       

  Izvor:  Encyclopedia

                Alice A. Bailey ili AAB

Alice Ann Bailey poznata kao Alice A. Bailey ili AAB svojim slijedbenicima, bila je utjecajan pisac i teozof u onome što je poznato kao „ Ageless Wisdom“. To je uključivalo okultna učenja, „ezoteričnu“ psihologiju i iscijeljivanje, astrološke i druge filozofske i religijske teme. Alice Bailey je rodjena kao Alice LaTrobe Bateman, u Mančesteru, u Engleskoj u 7:32 am GMT. Preselila se u SAD 1907. godine gdje je provela najveći dio svog života kao pisac i učitelj.

Njezina djela, napisana izmedju 1919. i 1949. godine opisuju mnogostrani sustav ezoterične misli i pokriva teme kao što su kako se duhovnost odnosi na Sunčev Sustav, meditaciju, iscijeljivanje, duhovnou psihologiju, sudbinu naroda, i preporukama za društvo u cjelini. Većinu svog rada je opisala kao telepatski kroz koji joj je diktirano „Majstori Mudrosti“ od inicijalno nazvanog samo kao „Tibetan“, ili samo inicijalima „D.K.“, kasnije identificiranog kao Djwal Khul. Njezini slijedbenici se odnose prema njezinim spisima kao materijalima Alice A, Bailey, ili ponekad AAB materijali.

Njezini spisi su bili pod utjecajem djela Madame Blavatsky. Iako se Bailey spisi razlikuju od ortodoksne Teozofije Madame Blavatsky, oni takodjer imaju mnogo zajedničkog. Pisala je o religioznim temama, uključujući i kršćanstvo, ali se njezini spisi bitno razlikuju od mnogih aspekata kršćanstva i drugih ortodoksnih religija. Njezina vizija jedinstvenog društva uključuje globalni  „duh vjere“ koji se razlikuje od tradicionalnih religijskih oblika i uključujući koncept  Doba Vodenjaka.

Kontraverze su nastale oko nekih izjava A. Bailey o nacionalizmu, američkom izolacionizmu, sovjetskom totalitarizmu, fašizmu, cionizmu, nacizmu, rasizmu, rasnim odnosima, Afrikancima, Židovima i religijama židovstva i kršćanstva. Yonassan Gershom i drugi su tvrdili da njezini spisi sadrže „rasistički“ materijal.

Prema Robertu S. Ellwoodu, njezina filozofija i publikacije i na dalje se primijenjuje od skupina i organizacija koje je osnovala, poput Arcane School i Full Moon Meditation Groups (Grupe Puni Mjesec Meditacija) koji slijede njezina učenja.

     Djetinjstvo

Alice Bailey je rodjena u imućnoj plemićkoj britanskoj obitelji, kao član Anglikanske Crkve, dobila je temeljni kršćanski odgoj. Ona je opisala usamljeno i „prekomjerno zaštićeno“ djetinjstvo i bila je nesretna unaotoč raskoši njezinih fizičkih okolnosti. O njenom ranom životu napisala je da je bila zaprepaštena utjecajima viktorijanske ere, a posebno širokim zalijevom izmedju udobnosti gornje klase i borbi radničke klase, čiji su problemi barem djelomično bili uzrokovani nepravednošću „teologija prošlosti“, i da su zauzvrat ta pitanja dovela do onoga što se zove „sadašnji svijetski rat“, pozivajući se na razdoblje 1914.-1945.

U svojoj autobiografiji ona je nadovezala da se kao dijete osijećala nesretno i nije pronalazila da je život vrijedan življenja, i zbog toga pokušala samoubojstvo tri puta; prvi put u dobi od pet, drugi put sa 11 godina, a treći put u neodredjeno vrijeme prije petnaeste godine. Nakon trećeg pokušaja je napisala da je izgubila interes ideja, ali da je „uvijek razumijela impuls“. Adyar društvo se preselilo u svoje sijedište u Kroton u Holivud. Postala je urednik njezinog časopisa, Glasnik (the Messenger), i član povjerenstva nadležnog za Kroton.

Bailey je tvrdila da prepoznaje Koot Hoomi, majstora koji ju je posijetio u djetinjstvu, vidjevši portret u Dvorani Svetišta Teozofskog Društva. (Bailey,str.156). Bailej je napisala mnogo o onima koji se nazivaju „Majstori Mudrosti“, kako je vjerovala u bratstvo prosvijetljenih mudraca koji rade pod vodstvom „Krista“. U drugom dijelu, ona je izjavila da su njeni spisi nastojanje da se razjasni priroda tih majstora i njihov rad.

     „Tibetan“, split iz Teozofije, i drugi brak

Bailey je napisala da je , u 1919. , bila kontaktirana od Majstora poznatog kao Tibetan (kasnije povezan sa inicijalima DK, i na kraju sa imenom Djwhal Khul). Bailey je izjavila da je nakon početnog otpora na koncu bila uvjerena da napiše komunikacije sa ovim izvorom. Pisala je kroz 30 godina, od 1919. do 1949.godine i rezultat je 24 objavljene knjige o drevnoj mudrosti, filozofiji, religiji, suvremenih dogadjaja, znanosti, psihologiji, naciji, astrologiji i iscijeljivanju. Takodjer u 1919. 32-drugo stupanjski Slobodni Mason Foster Bailey (1888-1977), koji je trebao biti njezin drugi muž je postao nacionalni tajnik teozofskog Društva (Bailey,str.157). Vjenčali su se 1921. godine.

Teozofist je objavio prvih nekoliko poglavlja njezinog prvog rada, Inicijacije, Ljudske i solarne, ali je zatim prestao iz razloga koji Bailey naziva „teozofska ljubomora i reakcionarni stav“. Bailey je „prigovorila 'neo-Teozofiji' Annie Besant“ i radila sa Fosterom Baileyem na dobijanju više moći u Amerčkoj sekciji. Prema teozofu Josephine Maria Davies, ona je postala progrsivni dio „Povratka Blavatsky pokreta, na čelu sa uglavnom gospodinom i gospodjom Foster Bailey“. Ona je opisala svoju viziju Ezoterijske Sekcije teozofskog društva i najavila ideale tolerancije i bratstva. Madjutim, njezini napori da utječu na društvo nisu uspijeli i ona i njezin suprug su bili otpušteni sa svojih pozicija.

Prema autoru Olav Hammer, Bailey su rani spisi komunikacija bili dobro primljeni u društvu, ali je predsijednik društva Annie Besant dovela u pitanje tvrdnje komunikacije sa „Tibetanom“ i dopustila da Baileyevi budu izbačeni iz organizacije. Prema Bailey, ona je došla da vidi društvo kao autoritarno i u koje su uključeni „niži psihički fenomeni.“ U svojim djelima, medjutim, ona i na dalje priznaje važnost djelu Madame Blavarsky i vidjelaje svoju zadaću kao nastavak i daljnji razvoj učenja Blavatsky. (Bailey, str.168-177)

     Arcane School i Lucis Trust

Prema web stranici Lucis Trust, Baileyevi su osnovali kvartalni časopis ezoterične filozofije pod naslovom The Beacon 1922.

Godine 1923. uz pomoć Foster Bailey, Alice Bailey je takodjer osnovala Arcane School (takodjer dio Lucis Trust) koji je dao (i koji još uvijek daje) niz dopisnih tečajeva na temelju njezine heterodoksne* vizije teozofije, koja je prihvatila osnovni teozofski pogled na karmu, reinkarnaciju, majstorstvo, božanski plan i ostvarenje čovječanstva njegovog izvornog božanskog statusa (Bailey, str.192-193).

Web stranica Lucis Trust i autobiografija Alice Bailey takodjer navode da je zajedno sa Fosterom Bailey osmislila „Svijetsku Dobru Volju“ (World Goodwill)oragnizaciju  za promicanje onoga što je nazvala „Ljubav na djelu“. Navedena svrha Svijetske Dobre Volje, prema organizaciji pokrovitelja, Lucis Trusta su: „da se mobilizirala energija dobre volje, i suradnja u radu pripremanja za ponovno pojavljivanje u Kristu; obrazovanje javnog mišljenja o uzrocima glavnih svijetskih problema i pomoć kreiranja otopine misaonih formi.“

Oko 100 javnih razgovora Alice Bailey i privatni razgovori sa više naprednih studenata Arcane School su dostupni na internetu. Bailey je nastavila raditi do trenutka njezine smrti 1949. Foster Bailey je preuzeo Lucis Trust i vodio ga sve do svoje smrti 1977.godine dok je njegova druga supruga Maria Bailey vodila Arcane School i nakon njegove smrti postala predsijednik Lucis Trusta. Marija Bailey je autor knjige pod naslovom A Iskustvo opisuje njezinih 33 godine rada sa Arcana School i proračune ranih godina rada Alice Bailey sa „Tibetanom“.

Nekadašnja škola je strukturirana u nizu stupnjeva sličnih masonskim i njegove rane strukture se mogu usporediti sa obredima  Rosenkrojcerskog Reda Crotona Zajednice.

     Usporedba  sa Teozofijom

Teozofi su podijeljeni u svojim procjenama spisa Alice Bailey. Na primjer, istaknuti suvremeni Teozofski pisac Geoffrey Hodson je napisao vrlo povoljnu kritiku jedne njezine knjige, govoreći,“ još jednom Alice Bailey je zadužila svoje okultne studente.“ Olav Hammer je napisao, „Njezina prva knjiga, Initiation Human and Solar, je vjerojatno prva koju su povoljno primili njezini kolege teozofisti. Uskoro, medjutim tvrdi da ga vječni primatelj Mudrost Majstora“ stavlja u opoziciju.“ Sukob je razumljiv jer neki njezini radovi sadrže kritike Teozofije, a za vrijeme odmora je izrazila kritiku onoga što je vidjela kao dogmatsku strukturu društva, i dovela u pitanje obećanje o odanosti teozofskih vodja kada su potrebni. „Tijekom godišnje konvencije 1920. u Čikagu postojala je borba za moć izmedju onih lojalnih Besant i ezoterijske Sekcije i drugih koji su vjerovali da je ES postala previše moćna. Ispod površine je sakriven spor u vezi rada Alice sa Tibetanom. „Noviji primjer podjele Bailey/Teozofija, pogledajte Teozofiju u Skandinaviji.

Campbell je pisao da su Baileyine knjige prerada glavnih teozofskih tema, sa nekim prepoznatljivim naglascima, te da one predstavljaju sveobuhvatan sustav ezoterične znanosti i okultne filozofije, svijesni suvremenih društvenih i političkih zbivanja. Steven J. Sutcliffe ističe da su radovi Bailey i Blavatsky dočarali sliku Tibeta kao duhovni dom Majstora, navodeći da je Bailey imala manje-više izravnu vezu sa Blavatsky. On opisuje Bailey kao 'post-Teozofskog' teoretičara, navodeći da je Bailey dobila pouku od „bivših osobnih učenika Blavatsky“, te napominje da  njezina treća knjiga (Rasprava o Kozmičkoj Vatri)ne samo da reproducira Blavatskyne apokrifne kitice Dzyana, već je posvećena Blavatsky, kao dobro.

Jon Klimo, u istraživanjima o primanju obavijesti iz paranormalnih izvora, piše: „Kao i kod Blavatsky/Teozofskog materijala i novijih suvremenih kanaliziranih materijala iz drugih izvora, nalazima da sa Bailey radi ista okultna kozmološka hijerarhija; fizička, eterička, mentalna, kauzalna i više naseljenih razina postojanja. „Olav Hammer, u knjizi 'Claiming Knowledge': strategije epistemologije iz teozofije do New Agea, ističe sličnost Bailey i Teozofije, ističući  i neke razlike za koje on vjeruje da su izmadju njih: „U velikoj mjeri, Bailey učenja su prepravljanje i umnožavanje teozofije Tajne Doktrine. Bailey je naslijedila od Blavatsky i Leadbeatera sklonost bogatim detaljima i složenih klasifikacijskih šema…Njezine knjige su takodjer uvele promjene u naglasku, kao i nove doktrinarne elemente.“

Za razliku od prije, neki teozofski kritičari su ustvrdili da postoje velike razlike izmedju Baileyinih ideja i Teozofije Blavatsky, kao što je prihvaćanje nekih mističnih kršćanskih pojmova i njezino prihvaćanje CW Leadbeatera.

Nicholas Weeks, pisac teozofskog magazina Fohat u 1997., je iznio tvrdnju da su : „njezina su učenja utemeljena i ne protive se ni na koji način temeljnoj filozofiji koja je živjela i učena od HPB i njenih Gurua“ bila lažna, tvrdeći da su njezine knjige ustvari ukorijenjene u pseudo-teozofiju pionira CW Leadbeatera.“ Tvrdio je da je Bailey prihvatila Leadbeaterovu „fantaziju“ o povratku Maitreye, i obezvrijedio Baileyin Veliki Zaziv, molitvu koja je trebala „inducirati Krista i njegove Majstore da napuste svoje skrivene ašrame  i udju u velike gradove“ i dovedu Doba Vodenjaka. Ovo je u suprotnosti sa teozofijom Blavatsky, kaže on, koja naglašava oslanjanje na Kristos princip unutar svake osobe.

     Teozofisti Blavatsky

Neke kritičare i često slijedbenike tkz. Blatskyan teozofije o Atma-Vidya pogledajte u slijedećim citatima. Teozofski Majstor  je o HP Blavatsky rekao: „Vojska Spasa koji hipnotiziraju ljude i psihički ih opijaju uzbudjenjem, je Crna Magija.“ I HP Blavatsky je navodno u suprotnosti sa Alice A. Bailey čije je promicanje Velikog Zaziva dolaska Maitreye Spasitelja u tijelu :(a) „dolazak Krista“ znači prisutnost KRISTOSA u obnovljenom svijetu, a ne stvarni dolazak u tijelu „Krista“ Isusa; (b)tog Krista ne treba tražiti niti u pustinji, niti u „unutarnjim komorama“, niti u svetištu bilo kojeg hrama ili crkve izgradjene od čovjeka, jer Krist- istinski ezoterički SPASIOC- nije čovjek, već BOŽANSKI PRINCIP u svakom ljudskom biću.“ To se može usporediti sa Alice A, Baileyinom „Eksternalizacijom Hijerarhije“ str.590.

H.P. Blavatsky takodjer kaže u pismu časnom Opatu Roca: „ U karnaliziranoj centralnoj figuri Novog Zavjeta, je nametnuta dogma utjelovljene Riječi, Latinska Crkva postavlja nauk dijametralno suprotno načelima Budističkog i Hindu Esoterizma i Grčke Gnoze. Dakle, uvijek će biti ponora izmedju Istoka i Zapada, sve dok niti jedna od tih dogmi ne odstupi.“ I dalje joj je rekao „istinski Teozofist neće nikada prihvatiti Krista u tijelu, prema Rimskoj dogmi, ili antropomorfnog Boga, a još manje „Pastira“ u osobi Pape.“ Alice A. Bailey je napisala: „Mi smo se borili tijekom povijesnog Krista, a time i borbu, i izgubili iz vida Njegovu poruku ljubavi prema svim bićima. Fanatici se svadjaju oko njegovih riječi, i zaboravili da „je Riječ tijelom postala .“ Alice A. Bailey piše: „ Oni će se pripremati i raditi za uvijete u svijetu u kojem se Krist može slobodno kretati medju ljudima, u tjelesnoj Prisutnosti; On ne mora tada ostati u svom pribježištu u Srednjoj Aziji.“

Drugi princip Teozofije, Zakon o Privlačenju kako je objašnjeno u esoterijskim spisima Blavatsky, Annie Besant, William Quan Judge, i drugih; a takodjer se raspravljalo i u spisima Alice A.Bailey, uključujući i cijelo poglavlje u jednoj od njezinih knjiga. Izraz je obuhvaćen, u pojednostavljenom obliku, od suvremenog pokreta New Age i navodno je populariziran u filmu „Secret“ (Tajna)

    

 

          Sedam Zraka energije

Temelj njezinih spisa


Underlying her writings is the idea that all is energy and that spirit, matter, and the psychic forces intermediate between them are forms of energy. This energy is life itself. From one essential energy, divinity, proceed seven rays that underlie and shape the evolution of human life and the entire phenomenal world. On a cosmic level these seven rays of energy are the creative forces of planets and stars. On a microcosmic level they are the creative forces conditioning the physical, psychic, and spiritual constitution of man. (Jurriaance, p. 73–152)

In Esoteric Psychology I, the first book of A Treatise on the Seven Rays, Bailey writes that the "one Life sought expansion" resulting in seven aeons, or emanations, manifesting in the expression of life, becoming the "seven Rishis of all the ancient scriptures."

She enumerates these seven as:

  1. The Lord of Power or Will
  2. The Lord of Love-Wisdom
  3. The Lord of Active Intelligence
  4. The Lord of Harmony, Beauty and Art
  5. The Lord of Concrete Knowledge and Science
  6. The Lord of Devotion and Idealism
  7. The Lord of Ceremonial Order or Magic



Although described as "Lords" and "persons", Bailey states that these "great forces" are not to be understood in terms of human personality. She also cautions that any description of such things must be couched in terms of our particular planet, such that humanity can understand it, but that these "pure Being[s] ... have purposes and activities in which our Earth plays only a minor part."

In Bailey's concept the rays and all things manifest in centers of energy and their relationships. All rays and centers are focuses of some type of evolving life or consciousness. (Jurriaance, p. 35–52) This includes everything from atoms to centers or chakras in the human constitution, and upwards through the human aura to groups of humans as centers, and cities and nations as centers. (Jurriaance, p. 79- 90 ) Humanity as a whole is conceived as a center of energy as are the masters of wisdom of which she writes. Likewise, planet Earth as a whole, with all its subsidiary centers of life, is viewed as a center of life within the large life or divinity of our solar system.

The concept of the seven rays can also be found in Theosophical works. Campbell writes that Bailey, "...was the first to develop the idea of the seven rays, although it can be found in germ in earlier Theosophical writings." The seven rays also appear in Hindu religious philosophy.

The constitution of man


In line with previous Theosophical teachings, Bailey taught that man consists of a soul of abstract mental material, working through a personality—a technical term used to describe the physical, emotional, and less-abstract mental bodies considered holistically. She uses traditional terms for these lower three "vehicles" or "sheaths": physical body, astral body and mental body. There is also the etheric body which directly corresponds to the physical but is the vital energizing agent for the whole of a man in all his forms of expression. These auric aspects of the human being are defined as partial emanations or expressions of the soul, which is itself synonymous with the evolving human consciousness. The mind is not conceived to be simply an ephemeral brain effect, but as the motivating energy responsible for the inner constitution of individuals, and which also manifest as the aura.

In Bailey's writings, evolution is defined as the process of bringing the "lower nature" his physical, emotional, and mental selves into integration and alignment with the will of the soul—the "at-one-ment" of the personality. It is this transformation that leads to "right human relations" and spiritual revelation or awakening. Discrete steps on the spiritual path are called initiations, which is to say that the evolving consciousness is entering into new and wider fields of awareness, relationships, responsibilities, and power. In terms of her ray concept, the note of the soul is imposed (or superimposed) on the note of the personality.

The Spiritual Hierarchy, Shamballa, Venus, and Sirius


Bailey wrote that behind all human evolution stands a brotherhood of enlightened souls who have guided and aided humanity throughout history. For Bailey, the evolution of humanity was intimately bound up with its relationship to this Spiritual Hierarchy. She believed that the stimulating and uplifting influences of religions, philosophies, sciences, educational movements, and human culture in general are the result of this relationship, and though in time humanity debases all these developments, they are all in their original impetus conceived as the result of the Spiritual Hierarchy working in concert with evolving human potentials.

Bailey associated the spiritual hierarchy and its branches with the system of Sirius, the planet Venus, and the mythical land of Shambhala (which she spelled "Shamballa"), the residence of Sanat Kumara, "Lord of the World". Bailey wrote, "The energy of Sirius by-passes (to use a modern word) Shamballa and is focused in the Hierarchy. [...] The entire work of the Great White Lodge is controlled from Sirius...." Monica Sjoo, in an essay about the New Age movement, explained her interpretation that "Bailey taught that the Hierarchy of Masters exists in Shambhala and that Venusians founded this fabled city some 18 million years ago on the sacred Gobi island, which is now in the Mongolian desert." It may be noted here that, in Bailey's concept, "city" is figurative since she states that Shamballa is not physical in the common usage of that word but is rather located in "higher ethers."

 

Teachings regarding Maitreya



In the Alice A. Bailey material, she asserts that World War II was a cosmic conflict between good and evil. The Masters of the Ancient Wisdom, representing the Forces of Light, were on the side of the Allies; the Dark Forces were on the side of the Axis. According to Bailey, Adolf Hitler was possessed by the Dark Forces. With the defeat of the axis by the allies in 1945, the stage was set for the appearance of the being traditional Theosophists call Maitreya, but whom Alice A. Bailey refers to simply as Christ, to inaugurate the New Age.

In January 1946, Bailey prophesied that since, according to her view, "Jiddu Krishnamurti had rejected being overshadowed", Christ (the name she used in her writings to refer to Maitreya) would return himself by manifesting a physical body of his own on the physical plane "sometime after AD 2025", and that this would be the New Age equivalent of the Christian concept of the Second Coming of Christ.

She further stated that St. Germain (referred to as the Master Rakoczi or the Master R. in her books) is the manager of the executive council of Christ. This executive council is a specific group of Masters of the Ancient Wisdom charged with preparing the way for the Second Coming of Christ and the consequent inauguration of the Age of Aquarius. According to Bailey, when Christ returns, he will stay the entire approximately 2,158 year period of the Age of Aquarius, and thus the New Age equivalent of the Millennial Age will not be just a single millennium but will be the Aquarian bimillennium. During this era, said Bailey, Christ (Maitreya) will reign as the spiritual leader of Earth, the Messiah who will bring World Peace.

In August 1946, Bailey prophesied that Christ would return in an airplane from "the place on Earth where He has been for many generations" and that after doing so, he would appear on worldwide television.

 

The Great Invocation


The Great Invocation is a mantra given in 1937 to Bailey by Djwhal Khul. The mantra begins with "From the point of Light within the Mind of God, let light stream forth into the minds of men." with the rest of the passage reinforcing this idea of men acting in accordance with the plan of God. It is well known by some followers of the New Age movement, where it is used as part of meditation, particularly in groups.

The invocation has been used in the Findhorn Foundation community since the 1970s. In response to the September 11, 2001 terrorist attacks, the Great Invocation was used as a central element of a new daily program at Findhorn known as the "Network of Light meditations for peace". Findhorn's use of the Great Invocation later spun off to various other groups they had influenced, including groups interested in new age UFO philosophies.

Rosemary Keller described the Great Invocation as a call for "the Christ to return to Earth" and wrote that Bailey-related groups purchased radio and television time to broadcast the invocation as part of their mission, and that often the invocation was recited in what Keller called "light groups", to accomplish what Bailey's disciples considered to be attracting and focusing "spiritual energies to benefit the planet". Researcher Hannah Newman described what she found to be an antisemitic element in the Great Invocation. According to Newman, "the Plan" named in the invocation refers to the plan authored by "the Hierarchy", that Newman states places "high priority on removing all Jewish presence and influence from human consciousness, a goal to be achieved by eliminating Judaism."

 

Discipleship and service


Bailey elaborated the relation of humanity to the Hierarchy in her teaching on Discipleship in the New Age. A disciple is an accepted student, or chela, in the spiritual ashram of a Master. In this scheme, all awakening souls stand in some relationship—for a long time unconsciously, but eventually in full conscious awareness—to some particular Master. The integrated personality, coming under the influence of the soul, is simultaneously coming under the influence of this Master. This relationship is determined by karma, by evolutionary status, and (most importantly) by the aspirant's capacity for work to be done on behalf of humanity. This service aspect is strongly emphasized throughout Bailey's writings. In her concept, the greatly increased ("stepped-up") evolution of consciousness that results from this Master–pupil relationship is made possible only in and through service to humanity.

Bailey's writing downplayed the traditional devotional and aspirational aspects of the spiritual life, in favor of serving "the Plan of the Hierarchy" by serving humanity. According to her, this is primary, and everything hinges upon it. For Bailey, discipleship means work—service—and the evolution of those sensitivities and powers that enhance that labor. Disciples will never gain such powers or awareness unless and until they will be used solely for unselfish service. (Bailey, p. 38)

 

Unity and divinity of nations and groups


Underlying Alice Bailey's writing is the central concepts of unity and divinity.

Although she often identified groups of people by their race, nationality, or religion, she said the key matter was not race or religion per se, but the evolution of consciousness that transcends these labels. In her writings about the races, she focused on the humanitarian concept of unity and stated that the source of human problems is the spirit of separation that causes individuals and groups to set themselves apart from the rest of humanity. (Bailey, p. 375)

Ross describes Bailey's teachings as emphasizing the "underlying unity of all forms of life", and the "essential oneness of all religions, of all departments of science, and of all the philosophies." Campbell notes that the New Group of World Servers was established for "... promotion of international understanding, economic sharing, and religious unity."

 

On fanaticism and intolerance


Alice Bailey wrote strongly against all forms of fanaticism and intolerance. She saw this fanaticism in churches, in nationalism, and in competing esoteric schools. (Bailey pp. 15 & 453) She associated this fanaticism with unintelligent devotion and holding on to old ways and ancient theologies. Bailey indicated that these problems were found mostly in the older generations, that their fanaticism would limit their personal growth and that they would mostly find a solution for that limitation through devotion, and the forward movement of spiritual evolution.

 

Racial theories



Bailey upheld theories of racial differentiation that posited a division of humanity into races that are on different levels in a "ladder of evolution". These 'races' do not represent a national or physical type, but a state of evolution. For example, she states that the Aryan root race (or '5th race'), as an "emerging new race", are the most recently evolved people on Earth, although the term 'Aryan' as used by her has a quite distinct meaning from the separative and racist use of the word. It refers not only to Caucasian peoples, but to origins in Indo-Persia, and indicates a culture where thought and intellect is dominant. In her book Education in the New Age, Bailey made predictions about the use of occult racial theories in the schools of the future, which she said would be based on the idea of 'root races' (originally vast prehistoric spans of time covering thousands of years when a particular human facet was being developed) such as Lemurians (physically adept), Atlanteans (emotionally adept), Aryans (mentally adept), and the New Race with "group qualities and consciousness and idealistic vision.". However, she holds that the forthcoming 'sixth sub-race' (evolving from various facets of current 'fifth race' intellectual culture) cannot reach its peak until the 'sixth race' proper (due many thousands of years hence), and may therefore not be the advance some of her New Age followers wish for. In her The Destiny of the Nations, Bailey described a process by which this "new race" will evolve, after which "low grade human bodies will disappear, causing a general shift in the racial types toward a higher standard."

Her writings were criticized by Victor Shnirelman, a cultural anthropologist and ethnographer, who in a survey of modern Neopaganism in Russia, drew particular attention to "… groups [that] take an extremely negative view of multi-culturalism, object to the 'mixture' of kinds, [and] support isolationism and the prohibition of immigration." He noted that a number of Bailey's books, as well as those of her contemporary Julius Evola, had been recently translated into Russian, and said that "… racist and antisemitic trends are explicit, for example, in the occult teachings of Alice Bailey and her followers, who wish to cleanse Christianity of its 'Jewish inheritance' and reject the 'Jewish Bible' as a prerequisite for entering the Age of Aquarius.".

Monica Sjöö, a Swedish-born British artist, writer, and supporter of the Goddess movement, wrote that Bailey, through her published teachings, had a "reactionary and racist influence on the whole New Age movement." She also noted what she called Bailey's (and Theosophy's) "pro-fascist religious views", such as the belief in a secret elite of "Masters" who control world events and human minds through occult means and attempt to bring about the evolution of an Aryan super race (although this is an understandably modern misunderstanding of her teaching – 'Aryan' as used by Bailey is easily confused with the modern terminology, and the "Masters" are not an elite, but instead are 'enlightened' individuals originally introduced in Theosophy as having evolved beyond the human or "4th kingdom" into the 5th or "Kingdom of souls", and who – in her view – guide the human race as a whole).

 

On the Negro race


Bailey stated that the Negro race contains a large number of "child souls", leading lives of "physical activity motivated by the desire for satisfaction of some kind, and by a shallow "wish-life" or desire nature, and almost entirely oriented towards the physical life." She also wrote of the need for the white races to train the Negroes of Africa so that they will be fitted for true self-government.

She described Negro people as "creative, artistic and capable of the highest mental development when taught and trained – as capable as is the white man;" and she emphasized the need for the white races to accord the Negro "the respect and the opportunity which is due him", stating that "The future peace of the world depends today upon enlightened, farseeing statesmanship and an appreciation of the fact that God has made all men free."

She wrote that what she described as "the Negro Problem" is divided into two areas: "the problem of the future of the African Negro and the problem of the future of the Negro in the western hemisphere."

 

On "the Negro problem" in Africa


Bailey considered the indigenous people of Africa to be in the "embryonic stage" of evolutionary development, and wrote that, "Behind the many separative religious cults of that dark land, there emerges a fundamental and pure mysticism, ranging all the way from nature worship and a primitive animism to a deep occult knowledge and an esoteric understanding which may some day make Africa the seat of the purest form of occult teaching and living." She said that "Right human relations must be firmly established between the emerging Negro empire and the rest of the world; the new ideals and the new world trends must be fostered in the receptive Negro consciousness and in this way darkest Africa will become a radiant center of light, ready for self-government and expressing true freedom."

 

On "the Negro problem" in the Americas


Regarding the relations between the Negro race and other races in the Western Hemisphere, Bailey wrote that it "constitutes a very ugly story, seriously implicates the white man and provides an outstanding disgrace", and that "The white people face a grave responsibility and it lies in their hands to change conditions." She was a vocal advocate of humane treatment and equal rights for the Negro race, acknowledged that they had been subject to much cruelty and exploitation by the white race, but also said that good had come of this for Negroes, and described reason for optimism regarding their future prospects. She advocated improvement in the situation of the Negro in the United States, calling for the people of America to end discrimination, to accept the Negro population as brothers and friends and thereby bring about positive change. She also wrote that in the black peoples attempt to resolve their problem of separation in society, "the spiritual forces of the world are on the side of the Negro."

 

On the Jewish people


Bailey wrote much about the Jewish people, referring to them collectively as a race, with group karma, characteristics, and behaviors. Specifically, she was of the opinion that Jews embody the characteristics of "materialism, cruelty and a spiritual conservatism" and the "separative, selfish, lower concrete mind."

 

On the social characteristics of the Jews


Bailey described Jews as "the most reactionary and conservative race in the world", explaining this as a result of their need to preserve their cultural identity as a wandering people under persecution. She wrote that, "People complain (and it is frequently true) the Jews lower the atmosphere of any district in which they reside. They hang their bedding and their clothing out of the windows. They live on the streets, sitting in groups on the sidewalks."

She wrote that Jews "take what they want, to see to it that their children get the best of everything available, no matter what the cost to others"; they "blame the non-Jewish nations for their miseries"; and, "The Jew needs to recognize his share in bringing about the dislike which hounds him everywhere."

She stated that even though the Jews are "possessed of great wealth and influence", they create "dissension among the nations" and "almost abusive, demands for the Gentile to shoulder the entire blame and end the difficulty."

 

On "the Jewish Problem"


Bailey said that what she called the "Jewish problem" was the result of negative karma accumulated by the Jews due to "acts and deeds there claimed by him as his racial acts and deeds (conquest, terrorism and cruelty)..." and wrote that the solution to this "problem" will come "...when the races regard the Jewish problem as a humanitarian problem but also when the Jew does his share of understanding, love and right action. This he [the Jew] does not yet do, speaking racially."

Before World War II, she wrote: "The major racial problem has, for many centuries, been the Jewish, which has been brought to a critical point by Germany..."; that the Jews "constitute an international minority of great aggressiveness, exceedingly vocal"; and that while they are an ancient, civilized and cultured people, their problems as a "struggling minority" are the result of "certain inherent characteristics", and the "untidy effect they have on any community".

In 1939, as World War II began, Bailey wrote that "the Jewish problem, is definitely producing cleavage as a part of the divine plan... to bring humanity to certain realizations and decisions."

In 1948, after the war and the Holocaust, she wrote that "there are eighty percent of other people in the concentration camps, only twenty percent Jews", and that Jews have not only repudiated the Messiah, but they have forgotten their unique relation to humanity.

Bailey also wrote critically about hatred of the Jews and predicted a future in which Jews would "fuse and blend with the rest of mankind." In her autobiography, she stated that she had been on Hitler's "blacklist", and she believed this had been because of her defense of the Jews during her lectures throughout Europe. She criticized the cruelty of "the Gentile" (non-Jewish people) for their treatment of the Jews, stating "great is his responsibility for wrong doing and cruel action."

Bailey further stated that the Jews were themselves responsible for the bad treatment they received, "Changed inner attitudes are needed on both sides, but very largely on the side of the Jews." She was aware of and accepted the controversial nature of her comments in this regard.

 

On interracial marriage


Bailey wrote regarding interracial marriage that "the best and soundest thinkers in both the white and black races at this time deplore mixed marriages. They mean no happiness for either party." She also advised against intermarriage between Caucasians and Asians but said that children of interracial unions would be unavoidable following World War II due to the actions of what she called the "inevitable promiscuity" of the armies during that period. She wrote that "children of mixed race, as well as the half-castes and the Eurasians may be the answer to a large part of the problem. There will be hundreds of thousands of these children of mixed parentage, forming part of the world population in the next generation and immediate cycle and they are a group with which we will have to reckon."

While she believed that intermarriage would not solve what she called "the Negro problem," she implied this might change and on this issue, "I make no prophecy about the future."

Her comments on the topic of interracial marriage are conflicting: On the one hand she suggested that mixed marriages have unhappy effects, on the other hand she seemed to view them as positive and contributing to the solution of racial tensions. Elsewhere she wrote that marriages are rooted in soul relationships, and that intermarriage in general is not a solution to racial problems, but that the solution lies in appreciation of the good qualites found groups other than one's own. Her contrary statements thus reflect the mixed and emerging views of the time in which she was writing.

 

On nationalism and nations


Bailey criticized national groups, based on what she believed were their violations of the spirit of unity and brotherhood. She believed that an individual's primary allegiance is to humanity and not to any subgroup within it: "I call you to no organizational loyalties, but only to love your fellowmen, be they German, American, Jewish, British, French, Negro or Asiatic."

 

On the United States and France


While praising the United States and France in some respects, Bailey saw in them political corruption. She regarded the talk about a free press as largely an illusory ideal and stated, "… particularly is it absent in the United States, where parties and publishers dictate newspaper policies."

 

On Israel, Zionism, and the U.S.S.R.


Regarding the foundation of the modern nation of Israel after World War II, Bailey said that "The Jews, by their illegal and terrorist activities, have laid a foundation of great difficulty for those who are seeking to promote world peace."

Bailey criticized Zionism, comparing it with the then-current Stalinist regime in the Russian-dominated Soviet Union, writing, "Zionism today stands for aggression and for the use of force, and the keynote is permission to take what you want irrespective of other people or of their inalienable rights. These points of view are against the position of the spiritual leaders of humanity, and therefore the leaders of the Zionist movement, and the group of men who direct and control the policies of Russia, are against the policies of the spiritual Hierarchy and are contrary to the lasting good of mankind. ... The menace to world freedom today lies in the known policies of the rulers of the U.S.S.R. and in the devious and lying machinations of the Zionists."

 

On the "present world crisis"


Bailey said, "We could take the nations, one by one, and observe how this nationalistic, separative or isolationist spirit, emerging out of an historical past, out of racial complexes, out of territorial position, out of revolt and out of possession of material resources, has brought about the present world crisis and cleavage and this global clash of interests and ideals." In 1947, in listing the causes of world conflict, she citied the fight for oil, and the fight over Palestine, "[...] a fight which has greed and not any love of Palestine behind it, and which is governed by financial interests and not by the humanitarian spirit which the Zionists claim [...]".

On organized religions


Bailey taught a form of universal spirituality that transcended denominational identification, believing that, "Every class of human beings is a group of brothers. Catholics, Jews, Gentiles, occidentals and orientals are all the sons of God." She stated that all religions originate from the same spiritual source, and that humanity will eventually come to realize this, and as they do so, the result will be the emergence of a universal world religion and a "new world order." Bailey described a world where there would be no separate religions but rather "one great body of believers." She predicted that these believers would accept unified truths based on brotherhood and "divine sonship", and would "cooperate with the divine Plan, revealed to them by the spiritual leaders of the race." She wrote that this was not a distant dream but a change that was actually occurring during the time of her writing. (Bailey, p 140)

Despite her focus on unity of religion, Bromley and Hammond point out that Bailey and other "occultists" "...hammered home the central idea, 'The East is the true home of spiritual knowledge and occult wisdom.'"

Author Steven Sutcliffe wrote that Bailey's "World Goodwill" organization was promoting groups of "world servers" to, as he quotes Bailey, "serve the Plan, Humanity, the Hierarchy and the Christ."

 

On Judaism


Bailey was highly critical of Judaism. She wrote: "The word 'love' as it concerns relation to other people is lacking in their religious presentation, though love of Jehovah is taught with due threats; the concept of a future life, dependent upon conduct and behavior to others and on right action in the world of men, is almost entirely lacking in The Old Testament and teaching on immortality is nowhere emphasized; salvation is apparently dependent upon the keeping of numerous physical laws and rules related to physical cleanliness; they go so far as to establish retail shops where these rules are kept – in a modern world where scientific methods are applied to purity in food. All these and other factors of less importance set the Jew apart, and these he enforces no matter how obsolete they are or inconvenient to others."

Because of writings like these, the American Chassidic author Rabbi Yonassan Gershom wrote that Bailey's plan for a New World Order and her call for "the gradual dissolution—again if in any way possible—of the Orthodox Jewish faith" revealed that "her goal is nothing less than the destruction of Judaism itself." Gershom also wrote that "This stereotyped portrayal of Jews is followed by a hackneyed diatribe against the Biblical Hebrews, based upon the "angry Jehovah" theology of nineteenth-century Protestantism. Jews do not, and never have, worshipped an angry vengeful god, and we Jews never, ever call God "Jehovah."

 

On Christianity


Bailey wrote of "the return of the Christ", but her concept had little in common with that of mainstream Christian churches. Bailey almost always used the phrase "the Christ" when not referring specifically to the Christian idea. For her, the leadership of the Hierarchy is an "office" (so to speak), to be occupied by various Masters in the course of Their unfolding evolution. She saw the Christ as a great "Person", embodying the energy of love, and His return as the awakening of that energy in human consciousness. She also introduced the ideas that the new Christ might be "of no particular faith at all", that he may be from any nation, race, or religion, and wrote that his purpose of returning will be to "restore man's faith in the Father's love" in a close personal relationship with "all men everywhere".

She stated that no one particular group can claim Him—that the New Age Christ belongs to whole world, and not to Christians alone, or to any nation or group. (Bailey, p 109) Bailey was highly critical of mainstream Christianity; she wrote that much of the Church's teaching about Christ's return is directly opposed to His own intentions and that "The history of the Christian nations and of the Christian church has been one of an aggressive militancy" (Bailey, p 110)

 

Influence


Alice Bailey's influence can be seen on the groups she founded, on a variety of religious and spiritual authors, and on groups that have utilized her writings in their own teachings.

 

Groups founded by Bailey or her followers


The Arcane School, founded by Alice and Foster Bailey to disseminate spiritual teachings, organizes a worldwide "Triangles" program to bring people together in groups of three, for daily meditation and study. Their belief is that they receive divine energy through meditation; this energy is transmitted to humanity, so raising spiritual awareness. John Michael Greer's New Encyclopedia of the Occult states that the school "seeks to develop a New Group of World Servers to accomplish the work of the Hierarchy of Masters, under the guidance of its head, the Christ."

 

Influence on the New Age Movement


Bailey made extensive use of the term "New Age" in her books and some writers have described her as the founder of the New Age movement. However The New Age was used as the title of a Journal of Christian liberalism and Socialism, published as early as 1894, predating Bailey's use of the term.

James R. Lewis and J. Gordon Melton, in Perspectives on the New Age wrote, "The most important—though certainly not the only—source of this transformative metaphor, as well as the term "New Age", was Theosophy, particularly as the Theosophical perspective was mediated to the movement by the works of Alice Bailey."

Sir John Sinclair, in his book The Alice Bailey Inheritance, commented on the seminal influence of Alice Bailey, which, he said, underlies the consciousness growth movement in the 20th century.

 

Influence on neopaganism


Several writers have mentioned the affinity of some of Bailey's concepts with modern expressions of paganism.

During the 1960s and 1970s, the neopagan author and ceremonial magic ritualist Caroll Poke Runyon published a magazine called The Seventh Ray, its name taken from the writings of Alice Bailey. In the 1990s, two volumes of collected articles from the magazine were published as The Seventh Ray Book I, The Blue Ray and The Seventh Ray Book II, the Red Ray.

 

Influence on women in religion


Author Catherine Wessinger wrote that Bailey was a liberated woman "… sixty years before it became popular"; that Bailey's books expressed a similar "millennial view" to the works of Annie Besant; and that they were "an important source of the contemporary New Age movement."

According to the Encyclopedia of Women And Religion in North America, several leaders of New Age philosophy have further developed Bailey's teachings, including the well-known personalities JZ Knight (who channels the entity known by the name Ramtha), Helen Schucman (author of A Course in Miracles through the process of telepathic dictation she called "scribing"),and Elizabeth Clare Prophet (who published what she referred to as "dictations from Ascended Masters").

The "Tibetan" teacher, Djwal Khul, whom Bailey claimed was the co-author of many of her books, has also been claimed as co-author by two new female channelers, Violet Starre and Moriah Marston. Starre claims to have channeled Bailey's old teacher twice: the title of her first book, Diamond Light, Cosmic Psychology of Being, 4th Dimension, 7 Rays & More, owes an obvious debt to Bailey's writings, and is sometimes listed in book catalogues under the full title "Diamond Light, Cosmic Psychology of Being, 4th Dimension, 7 Rays & More (Teachings Similar to Those Given to Alice A. Bailey) by Djwhal (channeled Through Violet Starre) Khul.". The same influence can also be seen in Starre's The Amethyst Light: Djwhal Khul Through Violet Starre, published in 2004. Marston's Soul Searching with Djwahl Khul, the Tibetan, was published in 2006, and according to her publisher, Airleaf Books, "She has been a conscious channel for Ascended Master Djwhal Khul since 1986."

 

Influence on psychotherapy and healing


In 1930, with the patronage of English-Dutch spiritualist, theosophist and scholar Olga Froebe-Kapteyn, Bailey established the short-lived "School of Spiritual Research" located on Froebe-Kapteyn's estate, Casa Gabriella, in Switzerland. (In 1932 the school was closed due to personal conflict between Bailey and Froebe-Kapteyn, at which time Froebe-Kapteyn replaced it with the Eranos group.) Roberto Assagioli, founder of Psychosynthesis, was a lecturer at School of Spiritual Research. He continued a close association with Bailey during the 1930s; some of his writings were published in Bailey's magazine The Beacon; and he was a trustee of Bailey's organization, the Lucis Trust. He had developed his approach to psychology, called Psychosynthesis, beginning in 1910; his methods were later influenced by some elements of Bailey's work. However, authors John Firman and Ann Gila write that Assagioli kept what he referred to as a "wall of silence" between the areas of psychosynthesis and religion or metaphysics, insisting that they not be confused with each other.

Roger J. Woolger said, in a paper presented to the "Beyond the Brain" Conference held at Cambridge University in 1999, "In Tansley as in Brennan you will find descriptions of a hierarchy of subtle bodies called the etheric, emotional, mental and spiritual that surround the physical body. (Interestingly Tansley attributed the source of his model to Alice Bailey's theosophical commentary on The Yoga Sutras of Patanjali, the locus classicus of Hindu teaching.)"

Bailey's influence can be found in therapeutic communities with which she was never directly involved, such as the Human Potential Movement.

 

Influence on UFO groups


Christopher Patridge wrote that the works of Bailey, Rudolf Steiner, and Theosophy in general all influenced what he called the "UFO religions". He explained that "...Theosophy has several prominent branches, and, strictly speaking, the branch which has had the most important influence on the UFO religion is that developed by Alice Bailey.". Partridge also quoted Gordon Melton, who suggested that the first UFO religion was Guy Ballard's "I Am" Activity, which Bailey described as a "cheap comedy."

Professor Robert S. Ellwood of the University of Southern California investigated a wide range of religious and spiritual groups in the United States during the 1970s, including a nationwide group of UFO believers called Understanding, Inc., which had been founded by a contactee named Daniel Fry. He reported that, "There is no particular religious practice connected with the meeting, although interestingly the New Age Prayer derived from the Alice Bailey writings is used as an invocation."

George D. Chryssides of the University of Wolverhampton, cited Bailey's influence on the ideas of the Order of the Solar Temple and related UFO organisations.

Benjamin Creme, formerly a member of the UFO religion the Aetherius Society, became a follower of Alice A. Bailey and then proclaimed in 1975 that he had been contacted by Maitreya to prepare for the return of Maitreya to Earth that had been prophesied by Alice A. Bailey in 1946. Alice A. Bailey prophesied in January 1946 that (since Jiddu Krishnamurti had repudiated the "World Teacher Project") Christ (in her books she refers to Maitreya as The Christ or The World Teacher, not as Maitreya) would return himself by manifesting a physical body of his own on the physical plane "sometime after AD 2025" and that this would be the New Age equivalent of the Christian concept of the Second Coming of Christ (See Maitreya (Benjamin Creme)).

 

Esoteric astrology


Whereas most astrology focuses on the personality, the esoteric astrology of Alice Bailey seeks to explain the soul and its desire for spiritual evolution. Esoteric astrology is grounded in Bailey's (Djwhal's) Ageless Wisdom teachings. According to one writer, "The Tibetan Master, Djwhal Khul, has provided a significant foundation for a more Soul-oriented approach to astrology and to the Life it seeks to symbolize and interpret."

The esoteric astrologers who follow the teachings of Bailey typically base their work on her five-volume Treatise on the Seven Rays, particularly volume three which focuses on astrology.

In esoteric astrology the seven rays are applied to the astrological signs and planets, with a corresponding "soul urge", in the following manner (taken from Oken).

Soul Urge: "The use of spiritual will for the benefit of the collective; power utilized for the purpose of enhancing unity and beauty; the expression of will for the purposes and being of the group." (p. 105)

Soul Urge: "The urge to bring about a sustaining, loving wholeness to any group or life situation; the ability, through magnetic attraction, to bring about healing; the focus for the stimulation of consciousness, and hence for greater love/wisdom; the ability to see beyond differences into unifying principles." (p. 110)

Soul Urge: "The birthing of ideas to benefit humanity; the structuring of time and activities to allow for group energies to flourish; inherent, objective intelligence ready to be used in service to humanity in all ways." (p. 114)

Soul Urge: "The 'Divine Artist' – one who seeks to raise humanity's consciousness through the realization of the beauty and harmony existing in nature and in the world of forms; the mediator between heaven and earth, God and man; the Priest." (p. 122)

Soul Urge: "Those who work to be connecting links of intelligence between the abstract world of pure ideation and the concrete world of practical application; precision and exactitude in creating those forms and inventions which allow for the outpouring of Higher-Mind Intelligence." (p. 127)

Soul Urge: "The urge to transform selfish and personal motivation into selfless, impersonal devotion for the good of all; the bringing about of circumstances which reorient the exclusive to the inclusive for the greater expression of Love/Wisdom." (p. 133)

Soul Urge: "The urge to gather, formulate, and harmonize various aspects of a given set of life circumstances into an ordered expression for the Will of God; the urge to make 'heaven on earth.'" (p. 139)



The planetary and house rulers differ in esoteric astrology as compared to exoteric astrology. The esoteric planetary and house rulers are to be used when a person is analyzing the soul's purpose or journey through life. According to Djwhal Khul (Alice Bailey), here are the rulers.

Personality (Mundane)

Soul (Esoteric)

House

Aries

Mars

Mercury

First

Taurus

Venus

Vulcan

Second

Gemini

Mercury

Venus

Third

Cancer

Moon

Neptune

Fourth

Leo

Sun

Sun

Fifth

Virgo

Mercury

Moon

Sixth

Libra

Venus

Uranus

Seventh

Scorpio

Mars

Mars

Eighth

Sagittarius

Jupiter

Earth

Ninth

Capricorn

Saturn

Saturn

Tenth

Aquarius

Uranus

Jupiter

Eleventh

Pisces

Jupiter

Pluto

Twelfth



Alice Bailey wrote in Esoteric Astrology, "The human being in his eventual recognized group relationships is of more importance than appears in his individual life, which the orthodox horoscope seeks to elucidate. It only determines his little destiny and unimportant fate. Esoteric astrology indicates his group usefulness and the scope of his potential consciousness."

 

Esoteric Healing


Esoteric healing is a major subject in the philosophical writings of Alice Bailey. It is contained in the fourth volume of "The Treatise on the Seven Rays". The primary emphasis of esoteric healing is not on the physical body or any of the three personality bodies of the human being (physical, emotional, mental), but on the soul. It is the soul that heals. This is stated in the "Law One of Esoteric Healing": "All disease is the result of inhibited soul life. This is true of all forms in all kingdoms. The art of the healer consists in releasing the soul so that its life can flow through the aggregate of organisms which constitute any particular form." The primary healing ray is ray two. More advanced esoteric healing allows the practitioner to work with their own soul ray and the soul ray of the patient. Volume IV (Esoteric Healing) was first published in 1953. It took until the 1970s for a group to adequately assimilate the teachings and begin to put it into practice. Brenda Johnston founded the International Health Research Network in 1971. In 1984 the group became a registered charity in UK, with its name changed to the International Network of Esoteric Healing (INEH). The international group remains small but it has spread to about 20 countries with training of students by trained teachers of esoteric healing, esoteric healing clinics, national and international conferences annually. They also have a biannual Journal. Although INEH requires membership of its organization, esoteric healing remains open to anyone wishing to practice the art.

 

Alice A. Bailey in popular culture


Music

  • In 1975, Todd Rundgren released an album titled Initiation which has a song called "Initiation" on side one. The title of the album is apparently based on the Theosophical concept of Initiation, taught by Alice A. Bailey and C.W. Leadbeater. The entire second side of the album is taken up by a song called "A Treatise on Cosmic Fire"; the three parts of the song are listed as: "I. The Internal Fire, or Fire by Friction; II. The Fire of Spirit, or Electric Fire; The Fire of Mind, or Solar Fire." The second parts of these three phrases are taken directly from Alice A. Bailey's book A Treatise on Cosmic Fire. Also in 1975, Rundgren released an album by his side-project Utopia titled "Another Live." This album contained a song titled "The Seven Rays" (see reference above). Finally, in 1977, Rundgren followed up with another Bailey reference with a song entitled "Love in Action" from the Utopia album Oops! Wrong Planet. Love in Action was the concept promoted by Bailey's and Foster Bailey's "World Goodwill" organization.
  • In 1982, Bailey's influence appeared in pop culture, with the release of Van Morrison's album Beautiful Vision, in which he directly referred to the teachings and the Tibetan in the lyrics of the songs "Dweller on the Threshold" and "Aryan Mist". Morrison also used the phrase "world of glamour", reminiscent of Bailey's Glamour: A World Problem, in the songs "Ivory Tower" and "Green Mansions". The song Ancient of Days from the 1984 Sense of Wonder album appears to be a reference to a Bailey concept found in such books as The Externalization of the Hierarchy. Alice A. Bailey and the Tibetan's Glamour: A World Problem is also directly cited in the liner notes to Morrison's album Inarticulate Speech of the Heart.

 

Credited to Alice Bailey


Works containing the prefatory Extract from a Statement by the Tibetan, generally taken to indicate the book was a "received" work.

  • Education in the New Age—1954
  • The Externalization of the Hierarchy—1957
  • Ponder On This: A Compilation—2003
  • A Treatise on the Seven Rays:
    • Volume 1: Esoteric Psychology I—1936
    • Volume 2: Esoteric Psychology II—1942
    • Volume 3: Esoteric Astrology—1951
    • Volume 4: Esoteric Healing—1953
    • Volume 5: The Rays and the Initiations—1960

 

Credited to Alice A. Bailey alone


Works in which Bailey claimed sole authorship of the material.

  • The Consciousness of the Atom—1922
  • The Soul and its Mechanism—1930
  • From Intellect to Intuition—1932
  • From Bethlehem to Calvary—1937
  • The Unfinished Autobiography—1951
  • The Labors of Hercules—1974
  • The Labours of Hercules: An Astrological Interpretation—first published 1982

 

Сriticism

 

See also

External links

The source of this article is wikipedia, the free encyclopedia.  The text of this article is licensed under the GFDL.

 

Excerpt from: Education in the New Age

“V. The Science of the Antahkarana

AS A PREPARATION for what students need to master, I would like to emphasise certain points by tabulating the information already given. The Science of the Antahkarana is not an easy one to learn because of the following points. These emphasised points must be accepted by students as a working hypothesis prior to all attempted work:

1.The Science of the Antahkarana is connected with the entire problem of energy, but peculiarly with the energy handled by the individual and with the forces by which the individual relates himself to other individuals or to groups. For the sake of clarity, we will give the name of

2. ENERGY: to all forces pouring into the individual form from whatever direction and source. To these major energies, the names of “sutratma” or “life thread” or “silver cord” have frequently been given.

3. FORCE: to all the energies which—after due manipulation and concentration—are projected by the individual or group in any direction and with many possible motives, some good and many selfish.

4. The Science of the Antahkarana, technically speaking and for group purpose, is especially the science of light manifestation with its results of revelation and consequent changes. It should be remembered that:

5. Light is substantial, and from the angle of the spirit is a sublimation or higher form of material matter.

6. Light is also the quality or major characteristic of the soul in its own realm, and of the etheric body (a reflection of the soul eventually) in the three worlds of human evolution.

7. The object of the science with which we are dealing is to fuse the lower and the upper lights, so that one light shines forth in physical manifestation and a synthesis of light is consequently brought about.

8.Technically speaking, two light bodies exist—the vital or etheric body and the soul vehicle. One is the result of aeons of incarnating life and becomes in time a powerful repository of energies gathered out of a wide range of contacts, though conditioned by the ray type in its three aspects. The etheric body exists and is today functioning powerfully. The soul body is in process of being slowly constructed, and is that “house not made with hands, eternal in the heavens” to which the New Testament refers (II Cor. 5: l). It is interesting to note that the Old Testament refers to the etheric body (Ecc. 12:6-7) and its construction, and the New Testament deals with the building of the spiritual body.

9. The Science of the Antahkarana must be studied in three ways:

10. Concretely and in relation to the etheric body, which is a substantial, tangible form, and is being so considered (though not as yet universally admitted) by modern science.

11. Egoically and in relation to the soul and to the “light body” through which the spiritual man must function in the world of souls, and which—when blended and fused with the etheric body—produces the manifestation of divinity upon earth to a greater or lesser degree, according to the extent of fusion and the conscious recognition by the individual of the attained fusion.

12. Abstractly and in relation to knowledge-wisdom, which are two words used in relation to force and energy, and their use by the individual in his environment and contacts. Ponder on these words. You will realise how necessary it is that there should be some capacity for abstract thinking before the true implications of this new science can be understood.

13. The Science of the Antahkarana is concerned with the problem of the continuity of consciousness and with the problem of life and death. Keep these two themes clearly in your mind for they are basic and important.

The Science of the Antahkarana deals with the threefold thread which connects:

a.The monad, the soul and the personality, linking all three periodical vehicles and unifying all seven principles.

b.The triple personality and its environment in the three worlds of human enterprise, and later in the other two worlds (making five) of superhuman expression.

c.The consciously creative man and the world of ideas. These he must contact and express through creative work, thus bridging with the light:

d.Between the world of souls and the world of phenomena.

e.Between the realm of subjective beauty and reality and the outer tangible world of nature.

III. Between himself and others.

I.Between group and group.

II.Later, when the divine Plan has become a reality to him, between the fourth kingdom (the human) and the fifth kingdom (the Kingdom of God).

III.Finally, between humanity and the Hierarchy.

IV:The Science of the Antahkarana is the science of the triple thread which exists from the very beginning of time and links individual man with his monadic source. The recognition of this thread and its use, consciously, as the Path and the means of ever expanding contacts, comes relatively late in the evolutionary process. The goal of all aspirants and disciples is to become aware of this stream of energy in its various diversifications and consciously to employ these energies in two ways: interiorly in self-unfoldment, and in the service of the plan for humanity.”

“7. The Science of the Antahkarana teaches certain fundamental truths about the thread, some of which might be enumerated as follows:

a.The life thread comes directly from the monad or the ONE. This thread is anchored in the heart during incarnation. There is the seat of life.

b.The consciousness thread comes directly from the soul. It is anchored in the head. There is the seat of consciousness.

c.The thread of creative activity is initiated and constructed by the human being. It is anchored, when sufficiently constructed, in the throat. This thread is an extension or synthesis of the two basic threads.

The creative thread itself is triple in nature. It is slowly constructed down the ages by the man. As he becomes truly alive, from the standpoint of intelligent awareness and the desire fully to express himself, the process is materially hastened. These three self-created lesser threads which constitute the third thread of the antahkarana extend eventually:

From the physical body to the etheric body, passing from the heart to the spleen, and thence to the body of prana, the vital or etheric body, unites with force from the egoic will petals.

I.From the physical body to the etheric body, passing from the heart to the spleen, and thence to the body of prana, the vital or etheric body, unites with force from the egoic will petals.

II.From the etheric body to the astral body. This thread passes from the solar plexus to the heart and from thence to the astral body, picking up the energy of the thread mentioned above, unites with force the love petals.

III.From the astral body to the mental vehicle. This thread passes from the ajna centre to the head centre and from thence to the mind body, picking up the energy of the other two threads mentioned above, unites with the force from the knowledge petals.

 Though these three energies are woven into one thread finally, yet they remain distinct. It should be borne in mind that the soul body is constructed of pure white light, whilst the light out of which the etheric body is made is golden.

8.The Science of the Antahkarana deals, therefore, with the entire incoming system of energy, with the processes of usage and transformation and fusion. It deals also with the outgoing energies and their relationship to the environment and is the basis of the science of the force centers. The incoming and the outgoing energies constitute finally two great stations of energy, one characterized by power and the other by love, and all directed to the illumination of the individual and of humanity as a whole, through the medium of the Hierarchy composed of individuals. This is basically the Science of the Path.

The antahkarana, therefore, is the thread of consciousness, of intelligence, and the responsive agent in all sentient reactions. The interesting point to bear in mind, and where we must now lay the emphasis, is that this thread of consciousness is evolved by the soul and not by the monad. The World Soul pours its gossamer thread of sentient consciousness into all forms, into all body cells and into all atoms. The human soul, the solar angel, repeats the process in relation to its shadow and reflection, the personality. This is part of the creative work of the soul. But, in its turn, the human being has also to become creative in the mental sense of the term and must repeat the process, for in all points the microcosm resembles the macrocosm. Therefore, through the life thread, the soul creates and reproduces a personality through which to function. Then through the building of the antahkarana, the soul first of all develops sentiency down upon the physical plane, and later bridges the gap – through meditation and service – between the three mental aspects. It thus completes the creation of the path of return to the Center, which must parallel the path of outgoing.

I have now completed my introductory presentation of the fundamentals which will in the future age dominate the educational systems. It was necessary for all of you – and for those who will later study these instructions anent the new education – to have some grasp of past foundational implications and basic tendencies and also some ideas, however vague, of the line along which major changes can be expected to come. You can begin, therefore, to work intelligently and with as little loss of time as possible.

It remains now to make the teaching which I have given practical in its implications. The New Education now must take the place of that which is old and which has proved so wrong that it could not prevent the universal holocaust which distinguished the years 1914-1945. It must be superseded. The next stage of human evolution will emerge as a result of the purificatory action of the World War. There are steps which humanity must take, and only a new type of education and a different attitude to the educational processes (imposed upon the very young of every nation) will enable mankind to take them.

A new cycle of experience, of psychological development and of new educational processes is imminent. What I have given here and elsewhere on the Science of Meditation, of Service and anent the Antahkarana gives method, mode, promise and point to it all.”

ANTAHKARANA --

The Bridge between the three Aspects of the Mind

There is one point which I would like to clarify if I can, for – on this point – there is much confusion in the minds of aspirants, and this is necessarily so.

Let us for a moment, therefore, consider just where the aspirant stands when he starts consciously to build the antahkarana. Behind him lie a long series of existences, the experience of which has brought him to the point where he is able consciously to assess his condition and arrive at some understanding of his point in evolution. He can consequently undertake – in cooperation with his steadily awakening and focusing consciousness – to take the next step, which is that of accepted discipleship. In the present, he is oriented towards the soul; he, through meditation and the mystical experience, does have occasional contact with the soul, and this happens with increasing frequency; he is becoming somewhat creative upon the physical plane, both in his thinking and in his actions; at times, even if rarely, he has a genuine intuitive experience. This intuitive experience serves to anchor the “first tenuous thread spun by the Weaver in fohatic enterprise,” as the Old Commentary puts it. It is the first cable, projected from the Spiritual Triad in response to the emanation of the personality, and this is the result of the growing magnetic potency of both these aspects of the Monad in manifestation.

It will be obvious to you that when the personality is becoming adequately magnetized from the spiritual angle, its note or sound will go forth and will evoke response from the soul on its own plane. Later the personality note and the soul note in unison will produce a definitely attractive effect upon the Spiritual Triad. This Spiritual Triad in its turn has been exerting an increasingly magnetic effect upon the personality. This begins at the time of the first conscious soul contact. The response of the Triad is transmitted necessarily, in this early stage, via the sutratma and produces inevitably the awakening of the head center. That is why the heart doctrine begins to supersede the doctrine of the eye. The heart doctrine governs occult development; the eye doctrine – which is the doctrine of the eye of vision – governs the mystical experience; the heart doctrine is based upon the universal nature of the soul, conditioned by the Monad, the One, and involves reality; the eye doctrine is based on the dual relation between soul and personality. It involves the spiritual relationships, but the attitude of dualism or of the recognition of the polar opposites is implicit in it. These are important points to remember as this new science becomes more widely known.

The aspirant eventually arrives at the point where the three threads – of life, of consciousness and of creativity – are being focused, recognized as energy streams, and utilized deliberately by the aspiring disciple upon the lower mental plane. There – esoterically speaking – “he takes his stand, and looking upward sees a promised land of beauty, love and future vision.”

But there exists a gap in consciousness, though not in fact. The sutratmic strand of energy bridges the gap, and tenuously relates monad, soul and personality. But the consciousness thread extends only from soul to personality – from the involutionary sense. From the evolutionary angle (using a paradoxical phrase) there is only a very little conscious awareness existing between the soul and the personality, from the standpoint of the personality upon the evolutionary arc of the Path of Return. A man’s whole effort is to become aware of the soul and to transmute his consciousness into that of the soul, whilst still preserving the consciousness of the personality. As the fusion of soul and personality is strengthened, the creative thread becomes increasingly active, and thus the three threads steadily fuse, blend, become dominant, and the aspirant is then ready to bridge the gap and unite the Spiritual Triad and the personality, through the medium of the soul. This involves a direct effort at divine creative work. The clue to understanding lies perhaps in the thought that hitherto the relation between soul and personality has been steadily carried forward, primarily by the soul, as it stimulated the personality to effort, vision and expansion. Now – at this stage – the integrated, rapidly developing personality becomes consciously active, and (in unison with the soul) starts building the antahkarana – a fusion of the three threads and a projection of them into the “higher wider reaches” of the mental plane, until the abstract mind and the lower concrete mind are related by the triple cable.

It is to this process that our studies are related; earlier experience in relation to the three threads is logically regarded as having occurred normally. The man now stands, holding the mind steady in the light; he has some knowledge of meditation, much devotion, and also recognition of the next step. Knowledge of process gradually becomes clearer; a growing soul contact is established; occasional flashes of intuitive perception from the Triad occur. All these recognitions are not present in the case of every disciple; some are present; some are not. I am seeking to give a general picture. Individual application and future realization have to be worked out by the disciple in the crucible of experience.

The goal towards which the average disciple has worked in the past has been soul contact, leading eventually to what has been called “hierarchical inclusion.” The reward of the disciple’s effort has been admittance into the Ashram of some Master, increased opportunity to serve in the world, and also the taking of certain initiations. The goal towards which higher disciples are working involves not only soul contact as its primary objective (for that has to some measure been attained), but the building of the bridge from the personality to the Spiritual Triad, with consequent monadic realization and the opening up to the initiate of the Way to the Higher Evolution in its various branches and with its differing goals and objectives. The distinction (I said not “difference,” and would have you note this) between the two ways can be seen in the following listed comparisons:

“I would like here also to point out some further relationships. You know well that upon the mental plane the three aspects of mind, or the three focal points of mental perception and activity, are to be found:

The lower concrete mind. This expresses itself most completely through the fifth Ray of Concrete Science, reflecting the lower phase of the will aspect of divinity and summarizing within itself all knowledge as well as the egoic memory. This lower concrete mind is related to the knowledge petals of the egoic lotus and is capable of pronounced soul illumination, proving eventually to be the searchlight of the soul. It can be brought under control through the processes of concentration. It is transient in time and space. Through conscious, creative work, it can be related to the manasic permanent atom or to the abstract mind.

1.The Son of Mind. This is the soul itself, governed by the second aspect of all the seven rays – a point I would ask you seriously to register. It reflects the lower phase of the love aspect of divinity and summarizes in itself the results of all accumulated knowledge which is wisdom, illuminated by the light of the intuition. Another way of expressing this is to describe it as love, availing itself of experience and knowledge. It expresses itself most fully through the love petals of its innate being. Through dedicated and devoted service it brings the divine Plan into activity in the three worlds of human accomplishment. It is therefore related to the second aspect of the Spiritual Triad and is brought into functioning activity through meditation. It then controls and utilizes for its own spiritual ends the consecrated personality, via the illumined mind, referred to above. It is eternal in time and space.

2.The abstract mind. This reveals itself most completely under the influence of the first Ray of Will or Power, reflecting the higher aspect of the will of divinity or of the atmic principle; it summarizes in itself when fully developed the purpose of Deity, and thus becomes responsible for the emergence of the Plan. It energizes the will petals until such time as the eternal life of the soul is absorbed into that which is neither transient nor eternal but which is endless, boundless and unknown. It is brought into conscious functioning through the building of the antahkarana. This “radiant rainbow bridge” unites the illumined personality, focused in the mind body, motivated by the love of the soul, with the Monad or with the One Life, and thus enables the divine manifesting Son of God to express the significance of the words: God is Love and God is a consuming Fire. This fire, energized by love, has burnt out all personality qualities, leaving only a purified instrument, colored by the soul ray and no longer necessitating the existence of a soul body. The personality has by this time completely Absorbed the soul, or to put it perhaps more accurately, both soul and personality have been fused and blended into one instrument for the use of the One Life.

This is but a picture or a symbolic use of words in order to express the unifying goal of material and spiritual evolution, as it is carried to its conclusion – for this world cycle – through the development of the three aspects of mind upon the mental plane. The cosmic implications will not be lost to you, but it profits us not to dwell upon them. As this process is carried forward, three great aspects of divine manifestation emerge upon the theatre of world life and on the physical plane. These are Humanity, the Hierarchy and Shamballa.

Humanity is already the dominant kingdom in nature; the fact of the Hierarchy and of its imminent approach into physical appearance is becoming well known to hundreds of thousands of people today. Its recognized appearance will later set the stage for the needed preparatory phases which will finally lead to the exoteric rule of the Lord of the World, emerging from His aeonial seclusion in Shamballa, and coming forth into outer expression at the end of this world cycle.

Here is the vast and necessary picture, presented in order to give reason and power to the next stage of human evolution.

The point which I seek to emphasize is that only when the aspirant takes his stand with definiteness upon the mental plane, and keeps his “focus of awareness” increasingly there, does it become possible for him to make real progress in the work of divine bridge building, the work of invocation, and the establishing of a conscious rapport between the Triad, the soul and the personality. The period covered by the conscious building of the antahkarana is that from the final stages of the Path of Probation to the third initiation.

In considering this process it is necessary, in the early stages, to recognize the three aspects of the mind as they express themselves upon the mental plane and produce the varying states of consciousness upon that plane. It is interesting here to note that, having reached the developed human stage (integrated, aspiring, oriented and devoted), the man stands firmly upon the lower levels of that mental plane; he is then faced by the seven subplanes of that plane with their corresponding states of consciousness. He is therefore entering upon a new cycle where – this time equipped with full self-consciousness – he has seven states of mental awareness to develop; these are all innate or inherent in him, and all (when mastered) lead to one or other of the seven major initiations. These seven states of consciousness are – beginning from the first or lowest:”

“Mental Plane

1.Lower mental awareness. The development of true mental perception.

2.Soul awareness or soul perception. This is not the perception of the soul by the personality, but the registering of that which the soul perceives by the soul itself. This is later registered by the lower mind. This soul perception is, therefore, the reversal of the usual attitude of mind.

3.Higher abstract awareness. The unfoldment of the intuition and the recognition of intuitive process by the lower mind.

Buddhic Plane

4.Persistent, conscious, spiritual awareness. This is the full consciousness of the buddhic or intuitional level. This is the perceptive consciousness which is the outstanding characteristic of the Hierarchy. The life focus of the man shifts to the buddhic plane. This is the fourth or middle state of consciousness.

Atmic Plane

5.The consciousness of the spiritual will as it is expressed and experienced upon atmic levels or upon the third plane of divine manifestation. There is little that I can say about this condition of awareness; its state of nirvanic awareness can mean but little to the average disciple.

Monadic Plane

6.The inclusive awareness of the Monad upon its own plane, the second plane of our planetary and solar life.

Logoic Plane

7.Divine consciousness. This is the awareness of the whole on the highest plane of our planetary manifestation. This is also an aspect of solar awareness upon the same plane.

As we strive to arrive at some dim comprehension of the nature of the work to be done in building the antahkarana it might be wise, as a preliminary step, to consider the nature of the substance out of which the “bridge of shining mind stuff” has to be built by the conscious aspirant. The oriental term for this “mind stuff” is chitta; it exists in three types of substance, all basically identical but all qualified or conditioned differently. It is a fundamental law in this solar system, and therefore in our planetary life experience, that the substance through which divinity (in time and space) expresses itself is karmically conditioned; it is impregnated by those qualities and aspects which are the product of earlier manifestations of that Being in Whom we live and move and have our being. This is the basic fact lying behind the expression of that Trinity or Triad of Aspects with which all the world religions have made us familiar. This trinity is as follows:

Utilizes the sutratma:

1.The Father Aspect     This is the underlying Plan of God

    The Will Aspect            The essential Cause of Being

    Purpose          Life purpose, motivating evolution

The note of synthetic sound

Utilizes the consciousness thread:

2.The Son Aspect           The quality of sensitivity

    The Love Aspect          The nature of relationship

    Wisdom. Understanding         The method of evolution

    Consciousness. Soul  The note of attractive sound

Develops the creative thread:

3.The Mother Aspect   The intelligence of substance

    The Intelligence Aspect           The nature of form

    The Holy Spirit              Response to evolution

The note of Nature

The mental plane which must be bridged is like a great stream of consciousness or of conscious substance, and across this stream the antahkarana must be constructed. This is the concept which lies behind this teaching and behind the symbolism of the Path. Before a man can tread the Path, he must become that Path himself. Out of the substance of his own life he must construct this rainbow bridge, this Lighted Way. He spins it and anchors it as a spider spins a thread along which it can travel. Each of his three divine aspects contributes to that bridge, and the time of this building is indicated when his lower nature is:

1.Becoming oriented, regulated and creative.

2.Recognizing and reacting to soul contact and control.

3.Sensitive to the first impression of the Monad. This sensitivity is indicated where there is:

4.Submission to the “will of God” or of the greater Whole.

5.Unfoldment of the inner spiritual will, overcoming all obstacles.

6.Cooperation with the purpose of the Hierarchy, the interpreting will of God as expressed in love.”

“I have enumerated these three responses to the totality of the divine aspects because they are related to the antahkarana and must become defined and conditioned upon the mental plane. They are there to be found expressing themselves in substance:

1.The lower concrete mind.

The receptive common sense.

The highest aspect of the form nature.

The reflection of atma, the spiritual will.

The throat center.

Knowledge.

2.The individualized mind.

The soul or spiritual ego.

The middle principle. Buddhi-manas.

The reflection in mental substance of the Monad.

Spiritual love-wisdom.

The heart center.

Love.

3.The higher abstract mind.

The transmitter of buddhi.

The reflection of the divine nature.

Intuitive love, understanding, inclusiveness.

The head center.

Sacrifice.

There are necessarily other arrangements of these aspects in manifestation, but the above will serve to indicate the relation of Monad-soul-personality as they express themselves through certain focused stations or points of power upon the mental plane.

In humanity, however, the major realization to be grasped at the present point in human evolution is the need to relate – consciously and effectively – the spiritual Triad, the soul on its own plane and the personality in its threefold nature. This is done through the creative work of the personality, the magnetic power of the Triad, and the conscious activity of the soul, utilizing the triple thread.

You can see, therefore, why so much emphasis is laid by esotericists upon fusion, unity or blending; only when this is intelligently realized can the disciple begin to weave the threads into a bridge of light which eventually becomes the Lighted Way across which he can pass into the higher worlds of being. Thus he liberates himself from the three worlds. It is – in this world cycle – pre-eminently a question of fusion and expressing (in full waking awareness) three major states of consciousness:

1.The Shamballa Consciousness.

Awareness of the unity and purpose of Life.

Recognition and cooperation with the Plan.

Will. Direction. Oneness.

The influence of the Triad.

2.The Hierarchical Consciousness.

Awareness of the Self, the Soul.

Recognition and cooperation with divinity.

Love. Attraction. Relation.

The influence of the Soul.

3.The Human Consciousness.

Awareness of the soul within the form.

Recognition and cooperation with the soul.

Intelligence. Action. Expression.

The influence of the consecrated personality.

The man who finally builds the antahkarana across the mental plane connects or relates these three divine aspects, so that progressively at each initiation they are more closely fused into one divine expression in full and radiant manifestation. Putting it in other words, the disciple treads the path of return, builds the antahkarana, crosses the Lighted Way, and achieves the freedom of the Path of Life.

One of the points which it is essential that students should grasp is the deeply esoteric fact that this antahkarana is built through the medium of a conscious effort within consciousness itself, and not just by attempting to be good, or to express goodwill, or to demonstrate the qualities of unselfishness and high aspiration. Many esotericists seem to regard the treading of the Path as the conscious effort to overcome the lower nature and to express life in terms of right living and thinking, love and intelligent understanding. It is all that, but it is something far more. Good character and good spiritual aspiration are basic essentials. But these are taken for granted by the Master Who has a disciple under training; their foundation and their recognition and development are the objectives upon the Path of Probation.

But to build the antahkarana is to relate the three divine aspects. This involves intense mental activity; it necessitates the power to imagine and to visualize, plus a dramatic attempt to build the Lighted Way in mental substance. This mental substance is – as we have seen – of three qualities or natures, and the bridge of living light is a composite creation, having in it:

1.Force, focused and projected from the fused and blended forces of the personality.

2.Energy, drawn from the egoic body by, a conscious effort.

3.Energy, abstracted from the Spiritual Triad.

It is essentially, however, an activity of the integrated and dedicated personality. Esotericists must not take the position that all they have to do is to await negatively some activity by the soul which will automatically take place after a certain measure of soul contact has been achieved, and that consequently and in time this activity will evoke response both from the personality and the Triad. This is not the case. The work of the building of the antahkarana is primarily an activity of the personality, aided by the soul; this in time evokes a reaction from the Triad. There is far too much inertia demonstrated by aspirants at this time.”

“One might also look at this matter from another angle. The personality is beginning to transmute knowledge into wisdom, and when this takes place the focus of the personality life is then upon the mental plane, because the transmutation process (with its stages of understanding, analysis, recognition and application) is fundamentally a mental process. The personality is also beginning to comprehend the significance of love and to interpret it in terms of the group well-being, and not in terms of the personal self, of desire or even of aspiration. True love is rightly understood only by the mental type who is spiritually oriented. The personality is also arriving at the realization that there is in reality no such thing as sacrifice. Sacrifice is usually only the thwarted desire of the lower nature, willingly endured by the aspirant, but – in this phase – a misinterpretation and limitation. Sacrifice is really complete conformity to the will of God because the spiritual will of the man and the divine will (as he recognizes it in the Plan) is his will. There is a growing identification in purpose. Therefore, self-will, desire and those intelligent activities which are dually motivated are seen and recognized as only the lower expression of the three divine aspects, and the effort is to express these in terms of the soul and not, as hitherto, in terms of a dedicated and rightly oriented personality. This becomes possible in its true sense only when the focus of the life is in the mental vehicle and the head as well as the heart is becoming active. In this process, the stages of character building are seen as essential and effective, and are willingly and consciously undertaken. But – when these foundations of good character and intelligent activity are firmly established – something still higher and more subtle must be erected on the substructure.

  • Knowledge-wisdom must be superseded by intuitive understanding; this is, in reality, inclusive participation in the creative activity of divinity. The divine idea must become the possible ideal, and this ideal must become unfolded and manifested in substance upon the physical plane. The creative thread, now somewhat ready, must be brought into conscious functioning and activity.
  • Desire-love must be interpreted in terms of divine attraction, involving the right use or misuse of energies and forces. This process puts the disciple in touch with divinity as a progressively revealed Whole. The part, through the magnetic development of its own nature, comes into touch gradually with all that Is. The disciple becomes aware of this sum total in increasingly vivid expansions of consciousness, leading to initiation, realization and identification. These are the three stages of initiation.

The consciousness thread, in cooperation with the creative thread and the life thread, awakens to a fully aware process of participation in the divine creative Plan – a Plan which is motivated by love and intelligently carried forward.

  • Direction-Will (which are words describing the orientation produced by the understanding of the two processes of knowledge-wisdom and desire-love) must produce the final orientation of the personality and the soul, fused and blended and at-one, towards the freedom of the Spiritual Triad; then the conscious attempt to use these three energies eventuates in creating the antahkarana upon the mental plane. You will note that at this early stage of the process I am emphasizing the words “orientation” and “attempt.” They simply indicate the final control of substance by the initiate.

One of the indications that a man is no longer upon the Probationary Path is his emerging from the realm of aspiration and devotion into the world of the focused will. Another indication is that he begins to interpret life in terms of energy and forces, and not in terms of quality and desire. This marks a definite step forward. There is too little use of the spiritual will, as the result of right orientation, in the life of disciples today.

In the future, this Science of the Antahkarana and its lower correspondence, the Science of Social Evolution (which is the joint or united antahkarana of humanity as a whole), will be known as the Science of Invocation and Evocation. It is in reality the Science of Magnetic Rapport, in which right relationship is brought about by mutual invocation, producing a responsive process which is one of evocation. It is this science which lies behind all conscious awakening of the centers and their interrelation; it lies behind the rapport between man and man, group and group, and eventually between nation and nation. It is this invocation, and the consequent evocation, which eventually relate soul and

~ The Rays and the Initiations

ANTAHKARANA—

The Six Stages of the Building Process

I have employed six Words to express this process and its resultant condition. It might prove useful to study them from the angle of their occult significance – a significance which is not usually apparent except to the trained disciple who has been taught to penetrate into the world of meaning and to see interpretations not apparent to the neophyte. Perhaps by the time we have investigated these words, the method of construction and the means whereby the antahkarana is built will appear with greater clarity.

These words cover a building technique or a process of energy manipulation which brings into being a rapport between the Monad and a human being who is aspiring towards full liberation and is treading the Path of Discipleship and Initiation; it can create a channel of light and life between the higher and the lower divine aspects and can produce a bridge between the world of spiritual life and the world of daily physical plane living. It is a technique for producing the highest form of dualism and of eliminating the threefold expression of divinity, thereby intensifying the divine expression and bringing man nearer to his ultimate goal. Disciples must always remember that soul consciousness is an intermediate stage. It is also a process whereby – from the angle of the subhuman kingdoms in nature – humanity itself becomes the divine intermediary and the transmitter of spiritual energy to those lives whose stages of consciousness are below that of self-consciousness. Humanity becomes to these lives – in their totality – what the Hierarchy is to humanity. This service only becomes possible when a sufficient number of the human race are distinguished by the knowledge of the higher duality and are increasingly soul-conscious and not just self-conscious. They can then make this transmission possible, and it is done by means of the antahkarana.

Let us, therefore, take these six aspects of a basic building technique and endeavor to arrive at their occult and creative significance.

1.Intention.By this is not meant a mental decision, wish or determination. The idea is more literally the focusing of energy upon the mental plane at the point of greatest possible tension. It signifies the bringing about of a condition in the disciple’s consciousness which is analogous to that of the Logos when – on His much vaster scale – He concentrated within a ring-pass-not (defining His desired sphere of influence) the energy-substance needed to carry out His purpose in manifesting. This the disciple must also do, gathering his forces (to use a common expression) into the highest point of his mental consciousness and holding them there in a state of absolute tension. You can now see the purpose lying behind some of the meditation processes and techniques as embodied in the words so often used in the meditation outlines: “raise the consciousness to the head center”; “hold the consciousness at the highest possible point”; “endeavor to hold the mind steady in the light”; and many similar phrases. They are all concerned with the task of bringing the disciple to the point where he can achieve the desired point of tension and of energy-focusing. This will enable him to begin the conscious task of constructing the antahkarana. It is this thought which really lies unrecognized behind the word “intention,” used so often by Roman Catholics and Anglo-Catholics when preparing candidates for communion. They indicate a different direction, however, for the orientation they desire is not that towards the Monad or spirit, but towards the soul, in an effort to bring about better character equipment in the personality and an intensification of the mystical approach.

In the “intention” of the disciple who is consciously occupied with the rainbow bridge, the first necessary steps are:

a.The achievement of right orientation; and this must take place in two stages: first, towards the soul as one aspect of the building energy, and second, towards the Triad.

b.A mental understanding of the task to be carried out. This involves the use of the mind in two ways: responsiveness to buddhic or intuitional impression and an act of the creative imagination.

c.A process of energy gathering or of force absorption, in order that the needed energies are confined within a mental ring-pass-not, prior to the later process of visualization and projection.

d.A period of clear thinking anent process and intention, so that the dedicated bridge-builder may clearly perceive what is being done.

e.The steady preservation of tension without undue physical strain upon the brain cells.

When this has been accomplished there will be found to be present a focal point of mental energy which previously had been non-existent; the mind will be held steady in the light, and there will also be the alignment of a receptive attentive personality and a soul oriented towards the personality and in a state of constant, directed perception. I would remind you that the soul (as it lives its own life on its own level of awareness) is not always constantly aware of its shadow, the personality, in the three worlds. When the antahkarana is being built, this awareness must be present alongside the intention of the personality.

2.Visualization. Up to this point the activity has been of a mental nature. The creative imagination has been relatively quiescent; the disciple has been occupied within the mind and upon mental levels, and has "looked neither up nor down." But now the right point of tension has been reached; the reservoir or pool of needed energy has been restrained within the carefully delimited ring-pass-not, and the bridge-builder is ready for the next step. He therefore proceeds at this point to construct the blue print of the work to be done, by drawing upon the imagination and its faculties as they are to be found upon the highest level of his astral, or sensitive vehicle. This does not relate to the emotions. Imagination is, as you know, the lowest aspect of the intuition, and this fact must be remembered at all times. Sensitivity, as an expression of the astral body, is the opposite pole to buddhic sensitivity. The disciple has purified and refined his imaginative faculties so that they are now responsive to the impression of the buddhic principle or of the intuitive perception – perception, apart from sight or any recorded possible vision. According to the responsiveness of the astral vehicle to the buddhic impression, so will be the accuracy of the "plans" laid for the building of the antahkarana and the visualizing of the bridge of light in all its beauty and completeness.

The creative imagination has to be stepped up in its vibratory nature so that it can affect the "pool of energy" or the energy-substance which has been gathered for the building of the bridge. The creative activity of the imagination is the first organizing influence which works upon and within the ring-pass-not of accumulated energies, held in a state of tension by the "intention" of the disciple. Ponder upon this occult and significant statement.

The creative imagination is in the nature of an active energy, drawn up into relationship with the point of tension; it there and then produces effects in mental substance. The tension is thereby increased, and the more potent and the clearer the visualization process, the more beautiful and strong will be the bridge. Visualization is the process whereby the creative imagination is rendered active and becomes responsive to and attracted by the point of tension upon the mental plane.

At this stage the disciple is occupied with two energies: one, quiescent and held within a ring-pass-not, but at a point of extreme tension, and the other active, picture-forming, outgoing and responsive to the mind of the bridge-builder. In this connection it should be remembered that the second aspect of the divine Trinity is the form-building aspect, and thus, under the Law of Analogy, it is the second aspect of the personality and the second aspect of the Spiritual Triad which are becoming creatively active. The disciple is now proceeding with the second stage of his building work, and so the numerical significance will become apparent to you. He must work slowly at this point, picturing what he wants to do, why he has to do it, what are the stages of his work, what will be the resultant effects of his planned activity, and what are the materials with which he has to work. He endeavors to visualize the entire process, and by this means sets up a definite rapport (if successful) between the buddhic intuition and the creative imagination of the astral body. Consequently, you will have at this point:

  • The buddhic activity of impression.
  • The tension of the mental vehicle, as it holds the needed energy-substance at the point of projection.
  • The imaginative processes of the astral body.

When the disciple has trained himself to be consciously aware of the simultaneity of this threefold work, then it goes forward successfully and almost automatically. This he does through the power of visualization. A current of force is set up between these pairs of opposites (astral-buddhic) and – as it passes through the reservoir of force upon the mental plane – it produces an interior activity and an organization of the substance present. There then supervenes a steadily mounting potency, until the third stage is reached and the work passes out of the phase of subjectivity into that of objective reality – objective from the standpoint of the spiritual man.

3.Projection. The task of the disciple has now reached a most critical point. Many aspirants reach this particular stage and – having developed a real capacity to visualize, and having therefore constructed by its means the desired form, and organized the substance which is to be employed in this later phase of the building process – find themselves unable to proceed any further. What then is the matter? Primarily, an inability to use the Will in the process of projection. This process is a combination of will, further and continued visualization, and the use of the ray Word of Power. Up to the present stage in the process, the method for all the seven rays is identical; but at this point there comes a change. Each disciple, having successfully organized the bridge substance, having brought into activity the will aspect, and being consciously aware of process and performance, proceeds now to move the organized substance forward, so that from the center of force which he has succeeded in accumulating there appears a line of light-substance or projection. This is sent forward upon a Word of Power, as in the logoic creative process. This is in reality a reversal of the process of the Monad when It sent forth the thread of life which finally anchored itself in the soul. The soul, in reality, came into being through the means of this anchoring; then came the later process, when the soul in its turn sent forth a dual thread which finally found anchorage in the head and the heart of the lower threefold man, the personality. The disciple is focused in the center which he has constructed upon the mental plane, and is drawing all his resources (those of the threefold personality and the soul combined) into activity; he now projects a line towards the Monad.

It is along this line that the final withdrawal of the forces takes place, the forces which – upon the downward way or the involutionary path – focused themselves in the personality and the soul. The antahkarana per se, completed by the bridge built by the disciple, is the final medium of abstraction or of the great withdrawal. It is with the antahkarana that the initiate is concerned in the fourth initiation, called sometimes the Great Renunciation – the renunciation or the withdrawal from form life, both personal and egoic. After this initiation neither of these aspects can hold the Monad any more. The “veil of the Temple” is rent in twain from the top to the bottom – that veil which separated the Outer Court (the personality life) from the Holy Place (the soul) and from the Holy of Holies (the Monad) in the Temple at Jerusalem. The implications and the analogies will necessarily be clear to you.

In order, therefore, to bring about the needed projection of the accumulated energies, organized by the creative imagination and brought to a point of excessive tension by the focusing of the mental impulse (an aspect of the will), the disciple then calls upon the resources of his soul, stored up in what is technically called “the jewel in the lotus.” This is the anchorage of the Monad – a point which must not be forgotten. The aspects of the soul which we call knowledge, love and sacrifice, and which are expressions of the causal body, are only effects of this monadic radiation.

Therefore, before the bridge can be truly built and “projected on the upward way, providing safe travelling for the pilgrim’s weary feet” (as the Old Commentary puts it), the disciple must begin to react in response to the closed lotus bud or jewel at the center of the opened lotus. This he does when the sacrifice petals of the egoic lotus are assuming control in his life, when his knowledge is being transmuted into wisdom, and his love for the whole is growing; to these is being added the “power to renounce.” These three egoic qualities – when functioning with a measure of potency – produce an increased activity at the very center of soul life, the heart of the lotus. It should be remembered that the correspondences in the egoic lotus to the three planetary centers are as follows:

  • Shamballa – The jewel in the lotus.
  • Hierarchy – The three groups of petals.
  • Humanity – The three permanent atoms within the aura of the lotus.

Students should also bear in mind that they need to rid themselves of the usual idea of sacrifice as a process of giving-up, or renunciation of all that makes life worth living. Sacrifice is, technically speaking, the achievement of a state of bliss and of ecstasy because it is the realization of another divine aspect, hidden hitherto by both the soul and the personality. It is understanding and recognition of the will-to-good which made creation possible and inevitable, and which was the true cause of manifestation. Ponder on this, for it is very different in its significance to the usual concepts anent sacrifice.

When the disciple has gained the fruit of experience which is knowledge and is learning to transmute it into wisdom, when his objective is to live truly and in reality, and when the will-to-good is the crowning goal of his daily life, then he can begin to evoke the Will. This will make the link between the lower and the higher minds, between spirit and matter and between Monad and personality a definite and existent fact. Duality then supervenes upon triplicity, and the potency of the central nucleus in the egoic vehicle destroys – at the fourth initiation – the three surrounding expressions. They disappear, and then the so-called destruction of the causal body has taken place. This is the true “second death” – death to form altogether.

This is practically all that I can tell you anent the process of projection. It is a living process, growing out of the conscious daily experience and dependent upon the expression of the divine aspects in the life upon the physical plane, as far as is possible. Where there is an attempt to approximate the personality life to the demands of the soul and to use the intellect on behalf of humanity, love is beginning to control; and then the significance of the “divine sacrifice” is increasingly understood and becomes a natural, spontaneous expression of individual intention. Then it becomes possible to project the bridge. The vibration is then set up on lower levels of divine manifestation and becomes strong enough to produce response from the higher. Then, when the Word of Power is known and rightly used, the bridge is rapidly built.

Students need feel in no way discouraged by this picture. Much can happen on the inner planes where there is right intention, as well as occult intention (purpose and tension combined), and the bridge reaches stages of definite outline and structure long before the disciple is aware of it.

4.Invocation and Evocation. The three preceding stages mark, in reality, the three stages of personality work. The remaining three are expressions of response from higher levels of the spiritual life; beyond briefly indicating them, there is very little that I can put into words. The task of Invocation, based on Intention, Visualization and Projection, has been carefully undertaken by the disciple and he has at least some measure of clear perception as to the work he has done by the dual means of spiritual living and scientific, technical, occult work. He is therefore himself invocative. His life effect is registered upon the higher levels of consciousness and he is recognized as "a point of invocative tension." This tension and this reservoir of living energy, which is the disciple himself, is set in motion by projected thought, the use of the will and a sounded Word or Phrase of Power.

The result is that his developed potency and its radius of influence are now sufficiently strong to call out a response from the Spiritual Triad. There is then a going forth towards the aspect of the antahkarana, constructed by the disciple, along which the life of soul and body can travel. The Father (Monad), working through the thread, now goes forth to meet the Son (the soul, enriched by the experience of personality life in the three worlds), and from the higher levels a line of responsive projection of energy is sent forth which will eventually make contact with the lower projection. Thus the antahkarana is built. The tension of the lower evokes the attention of the higher.

This is the technical process of invocation and evocation. There is a gradual approach from both the divine aspects. Little by little, the vibration of both becomes stronger reciprocally. There comes then a moment when contact between the two projections is made in meditation. This is not a contact between soul and personality (the goal of the average aspirant), but a contact between the fused soul and personality energy and the energy of the Monad, working through the Spiritual Triad. This does not constitute a moment of crisis, but is in the nature of a Flame of Light, a realization of liberation, and a recognition of the esoteric fact that a man is himself the Way. There is no longer the sense of personality and soul or of ego and form, but simply the One, functioning on all planes as a point of spiritual energy and arriving at the one sphere of planned activity by means of the path of Light. In considering this process, words prove completely inadequate. At this stage, when very advanced, there is no form attracting the Monad outwards into manifestation. There is no way in which the call of matter or of form can evoke a response from the Monad. There remains only the great pull of the consciousness of humanity as a whole and to this, response can be made via the completed antahkarana. Down – or rather across – this bridge, descent can be made at will, in order to serve humanity and to carry out the will of Shamballa.

This is a statement of the final consummation. But before that can take place in its perfected completion, there must be a long period of gradual approach of the two aspects of the bridge – the higher, emanating from the Spiritual Triad, in response to monadic impulse, and the lower, emanating from the personality, aided by the soul – across the chasm of the separating mind. Finally, contact between that which the Monad projects and that which the disciple is projecting is made, and then come the fifth and sixth stages.

5.and 6. Stabilization and Resurrection. The bridge is now built. Thin and tenuous may be its strands at the beginning, but time and active understanding will slowly weave thread after thread until the bridge stands finished, stable and strong and capable of being used. It must perforce be used, because there is now no other medium of intercourse between the initiate and the One Whom he now knows to be himself. He ascends in full consciousness into the sphere of monadic life; he is resurrected from the dark cave of the personality life into the blazing light of divinity; he is no longer only a part of humanity and a member also of the Hierarchy, but he belongs to the great company of Those Whose will is consciously divine and Who are the Custodians of the Plan. They are responsive to impression from Shamballa and are under the direction of the Heads of the Hierarchy.

The “freedom of the three Centers” is Theirs. They can express at will the triple energy of Humanity, the dual energy of the Hierarchy, and the one energy of Shamballa.

Such, my brothers, is the goal of the disciple as he begins to work at the building of the antahkarana. Reflect upon these matters and proceed with the work.

(In some Talks to Disciples, the Tibetan makes the following remarks which apply here with peculiar force. A.A.B.)

“Your major need is for an intensification of your inner spiritual aspiration. You need to work more definitely from what might be called a point of tension. Study what is said about tension and intensity. It is intensity of purpose which will change you from the plodding fairly satisfactory aspirant into the disciple whose heart and mind are aflame. Perhaps, however, you prefer to go forward steadily, with no group effort, making your work for me and for the group an ordered part of the daily life, which you can adjust pretty much as you like, and in which the life of the spirit receives its reasonable share, in which the service aspect is not neglected, and your life presentation is neatly balanced and carried forward without much real strain. When this is the case, it may be your personality choice or your soul decision for a specific life, but it means that you are not the disciple, with everything subordinated to the life of discipleship.

“I would like here to point out two things. First: if you can so change your tension that you are driven by the life of the spirit, it will entail a galvanic upheaval in your inner life. For this, are you prepared? Secondly: it will not produce any outer change in your environing relationships. Your outer obligations and interests must continue to be met, but I am talking in terms of inner orientations, dynamic inner decisions, and an interior organizing for service and for sacrifice. Perhaps you prefer the slower and easier way? If that is so, it is entirely your own affair, and you are still on your way. You are still a constructive and useful person. I am simply here facing you with one of the crises which come in the life of all disciples, wherein choices have to be made that are determining for a cycle, but for a cycle only. It is pre-eminently a question of speed and of organizing for speed. This means eliminating the non-essentials and concentrating on the essentials – the inner essentials, as they concern the soul and its relation to the personality, and the outer ones as they concern you and your environment.

“I would give you three key thoughts for deep reflection during the next six months; will you ponder on them, one each month for three months, within the head, and during the second three months brood on them in the heart. These key thoughts are:

1.The necessity for speed.

2.The reorganization of standards of thought and of living.

3.The expression of: Sincerity, Sacrifice, Simplicity.” (Discipleship in the New Age, Vol. I. Page 538)

In the many strands of light, woven by the aspirants, disciples and initiates of the world, we can see the group antahkarana gradually appearing – that bridge whereby humanity as a whole will be able to abstract itself from matter and form. This building of the antahkarana is the great and ultimate service which all true aspirants can render.

INICIJACIJE

Excerpt from: The Rays and the Initiations

“Initiation III – The Transfiguration

There is no need for me to enter into the symbolic details anent this initiation. The whole theme is adequately dealt with in a book written by A.A.B. entitled From Bethlehem to Calvary – a book to which I gave my approval and endorsement as presenting the subject of the five initiations in a form suitable for the Christian West. I would like to recall to you the fact that this third initiation is in reality the first of the major initiations and is so regarded by the emanating Source of our planetary Logos, Sanat Kumara, and in the two great planetary centers, Shamballa and the Hierarchy. I refer to that stupendous Source of our entire planetary life, the sun Sirius, and to the Lodge of Divine Beings Who work from this heavenly Center.

The first two inAitiations – regarded simply as initiations of the threshold – are experiences which have prepared the body of the initiate for the reception of the terrific voltage of this third initiation. This voltage is passed through the body of the initiate under the direction of the planetary Logos, before Whom the initiate stands for the first time. The Rod of Initiation is used as the transferring agent. The second initiation freed the initiate from the astral level of consciousness, the astral plane – the plane of glamor, of illusion and of distortion. This was an essential experience because the initiate (standing before the One Initiator for the first time at the third initiation) must be freed from any magnetic or attractive “pull” emanating from the personality.

The mechanism of the personality must be so purified and so insensitive to the material attractions of the three worlds that there is henceforth nothing in the initiate which could offset the divine initiatory activity. The physical appetites are subdued and relegated to their rightful place; the desire nature is controlled and purified; the mind is responsive primarily to ideas, intuitions and impulses coming from the soul, and begins its true task as an interpreter of divine truth and a transmitter of ashramic intention.

You will note, therefore, how this third initiation is a climaxing point and also inaugurates a new cycle of activity leading to the seventh Initiation of Resurrection. I would call your attention to the fact that the third, fifth and seventh initiations are under the control of the fifth, first and second rays. These, as you might expect, will constitute the emanating energies transmitted through the application of the Rod of Initiation.

  • Initiation III. The fifth Ray of Science. This inflowing energy produces its major effects upon the mind, or upon manas, the fifth principle; it enables the initiate to use the mind as its major instrument in the work to be done, prior to passing through the fourth and fifth initiations.
  • Initiation V. The first Ray of Will or Power. At this initiation the disciple appreciates for the first time the significance of the will and uses it to relate the head center and the center at the base of the spine, thus completing the integration started at the third initiation.
  • Initiation VII. The second Ray of Love-Wisdom is here active, as the major planetary ray. The application of the Rod of Initiation by the Initiator (working this time from the highest plane, the logoic plane) produces in a mysterious way an effect on the totality of humanity and – to a lesser extent – upon the allied kingdoms. The effect is similar to that produced in the individual at the fifth initiation, wherein the head center and the center at the base of the spine became closely en rapport – through the use of the will.

Aspirants and disciples should remember that after the third initiation, the effects of the initiation which they may be undergoing are not confined simply to the individual initiate, but that henceforth at all the later initiations he becomes the transmitter of the energy which will pour through him with increasing potency at each application of the Rod. He acts primarily as an agent for the transmission, for the stepping down and for the consequent safe distribution of energy to the masses. Each time a disciple achieves an initiation and stands before the Initiator, he becomes simply an instrument whereby the planetary Logos can reach humanity and bring to men fresh life and energy. The work done prior to and at the third initiation is purely preparatory to this type of service required from an “energy transmitter.” That is why, at the seventh initiation, the dominating ray of our planet – the second Ray of Love-Wisdom – is employed. There is no energy upon our planet of equal potency, and no expression of it has so pure and constructive a quality as that to which the initiate is subjected at the seventh initiation. This seventh initiatory climax marks another culminating point in the career of the initiate, and indicates his entrance into an entirely different cycle of experience.”

“You will have noted, if you are comparing these instructions with the outline given by me on page 340, that in this third initiation it is the ajna center (the center between the eyebrows) which is stimulated. This is a fact of great interest, because it is at this initiation that the disciple begins consciously and creatively to direct the energies being made available to him, doing so via the ajna center and directed towards humanity as a whole. These energies are:

1.The energy of his own soul. This has a purely group effect and though working through his personality, is consciously directed outward into the world – after the transforming process brought about as the energy received permeates his threefold mechanism.

2.The energy of the Ashram to which he belongs. Both this energy and the one above mentioned are necessarily the energy of his soul ray and of the Ashram which is representative of that ray. The effect produced – according to his capacity of absorption and direction – will further the working out of the divine Plan.

3.The energy of the Hierarchy Itself. The Hierarchy is primarily controlled by the energy of the second Ray of Love-Wisdom, though this dominant ray is modified and enriched through blending with the other six rays. His use of this energy will at first be largely an unconscious use and he will register at this point no definite intention. This is due to the magnitude of the great reservoir of energies; he is a recipient of the incoming energy largely because he is an initiated member of the Hierarchy and is also a pure channel for transmission.

4.The peculiar energy which is transmitted to him by Sanat Kumara at the time of his initiation. This is a totally different energy to that transmitted to him at the earlier initiations. It comes from Shamballa and is uniquely (in a sense undefinable and hence incomprehensible to you) the energy of the planetary Logos Himself. He directs extra-planetary energy (in the initiations which follow the third initiation) from the ajna center of which He is possessed, to the head center of the initiate and from thence immediately to the ajna center of the initiate. Then this energy is directed outward into its destined field of service. This energy is of so high a quality that there is nothing of a registering mechanism in the initiate’s equipment capable of registering its admission and circulation through his three head centers. Nevertheless, this energy does pour through him and out into the world, in spite of the fact that he remains unconscious of its presence.

The ajna center is the “center of direction”; it is placed symbolically between the two eyes, signifying the twofold direction of the life energy of the initiate – outward into the world of men and upward towards the divine Life and Source of all Being. Where the direction of the energy is consciously undertaken (and there are certain energies of which the initiate is constantly aware), the ajna center is controlled and dominated by the indwelling spirit of man; this spiritual man bases all action in relation to these entering energies on the ancient premise that “energy follows thought.” His thought life becomes, therefore, the field of his major effort, for he knows that the mind is the agent of direction; he endeavors to concentrate within himself so that eventually he may consciously control and direct all the incoming divine energies. This is, in reality, the major hierarchical endeavor and the work to which the Masters are pledged and for which They are in constant training. As the evolutionary process proceeds, new and higher energies become available. This is particularly the case now, as They prepare for the reappearance of the Christ.

There are three words which are directive words for the disciple as he handles his life, his environment and his circumstances. They are: Integration, Direction, Science. His task – as he faces it after the third initiation – is to produce a greater personal integration so that he becomes increasingly a soul-infused personality, and also to integrate himself with his environment for service purposes. To this must be added the subtler task of integrating himself into the Ashram so that he becomes an integral part of the Master’s band of workers.

As the work of integration proceeds, he is striving all the time to learn the uses of the ajna center and consciously and with right understanding to work with, absorb, transmute and distribute energy as his major ashramic service. His keynote is right direction as the result of right reaction to hierarchical intention and the injunctions of his own soul. Both integration and direction, he discovers, require understanding of occult, scientific knowledge. He works then as a scientist, and for this reason all the three keynotes of his life as an initiate – before and immediately after the third initiation – are conditioned by and directed by the mind; the mental plane becomes the field of his major endeavor as a server.

Again you see that I am presenting you with no glamorous picture of the initiatory process but only one of hard work, constant effort and strenuous mental and spiritual living. There is much here for you to consider, and what I have here given warrants sound reflection and much thought. It is my earnest hope and wish that you may realize that the teaching here given can be appropriated by you and that the initiatory process is one that eventually you will understand and in which you will participate.”

Excerpt from: The Rays and the Initiations

“Initiation V –  The Revelation

As we undertake the consideration of the next initiation, you will find that three factors will emerge in a new light in your consciousness. That they are factors related to past experiences, and yet which have reference to experiences which lie far ahead of you upon the Path, will also be inferred from what I say; these will not necessarily meet with your real understanding. These factors are:

  • The factor of Blindness, leading to revelation.
  • The factor of the Will, producing synthesis.
  • The factor of the Purpose, externalizing itself through the Plan.

These are all implicit in this new initiatory experience, but they should be approached by you with as much use of the intuition as you can employ; your effort will have to be that you endeavor to think as if you had taken the higher initiations. You have to bear in mind that each initiation enables the initiate to “see ahead” a little further, for revelation is always a constant factor in human experience. The whole of life is revelation; the evolutionary process is, in relation to consciousness, a process of leading the blind out of darkened areas of consciousness into greater light, and therefore into a vaster vision.

As you know, this particular initiation has been called the “Resurrection” by the Christian world, emphasizing that aspect in the experience of the initiate which leads to revelation; i.e., his “rising out of the ocean of matter into the clear light of day.” The thought of revelation can be seen also in the Christian teaching anent the “Ascension” – an initiation which has no factual existence and should not be called an initiation. You have, therefore, the following sequence, connected with the fourth and fifth initiations:

1.Renunciation, producing crucifixion and leading to

2.Ascension, or a complete “rising out of,” or “mounting higher,” leading to

3.Revelation, giving vision, the reward of the two above stages.

Christian theologians have made three distinct episodes out of these two initiations, but this has in no way mattered (as the initiate in the West soon learns); he now knows that the whole series of initiations, with their causes, their effects and their resultant intentions are only a sequence of processes, leading from the one to the other. A corresponding sequence can be seen in the unfoldment of the consciousness of the human being from infancy to full maturity; each unfoldment is part of a series of revelations, as his vision of life and his capacity to experience develops. This is true of all men from the most primitive to the advanced initiate, the difference consisting in that which each brings to the experience as the result of past effort, his point in consciousness and the quality of the vehicles through which that consciousness is developing. With the initiate-disciple this is also the case; he enters consciously into each experience; they are integral parts of his intention.

Having renounced the three worlds, and having returned – back from a contact of great importance and interest – to those three worlds and with all that is familiar in them, the initiate suddenly realizes that he has indeed been liberated, that he is indeed free, that he has been raised out of darkness and is now free in a new world of experiences. He knows that he has climbed to the mountain-top or has “ascended” to the buddhic plane, from which plane he must permanently work and not just occasionally, as has been the method hitherto.

He can work through a physical body (with its subtler sheaths) or not, as he sees fit. He realizes that he, as an individual, no longer needs a physical body or an astral consciousness, and that the mind is only a service instrument. The body in which he now functions is a body of light which has its own type of substance. The Master, however, can build a body through which He can approach His incoming disciples and those who have not taken the higher initiations; He will normally build this body in semblance of the human form, doing so instantaneously and by an act of the will, when required. The majority of the Masters who are definitely working with humanity either preserve the old body in which They took the fifth initiation or else They build the “mayavirupa” or body of maya, of physical substance. This body will appear in the original form in which They took initiation. This I personally did in reference to the first case; i.e., preserving the body in which I took initiation. This the Master K.H. did in creating a body which was made in the form in which He took the fifth initiation.

It may interest you to know that the Christ has not yet decided what type of physical vehicle He will employ should He take physical form and work definitely upon the physical plane. He waits to see what nation or group of nations do the most work, and the most convincing work, in preparation for His reappearance. He will not, however, take a Jewish body as He did before, for the Jews have forfeited that privilege. The Messiah for Whom they wait will be one of Christ’s senior disciples, but it will not be, as originally intended, the Christ. Symbolically, the Jews represent (from the point of view of the Hierarchy) that from which all Masters of the Wisdom and Lords of Compassion emerge: materialism, cruelty and a spiritual conservatism, so that today they live in Old Testament times and are under the domination of the separative, selfish, lower concrete mind.”

“But their opportunity will come again, and they may change all this when the fires of suffering at last succeed in purifying them and burning away their ancient crystallization, thus liberating them to the extent that they can recognize their Messiah, Who will not, however, be the world Messiah. The Jews need humility more than any other nation. By humility they may learn something of value as well as a needed sense of proportion. They are dear to the heart of the Christ for – in the performance of His greatest work – He chose a Jewish body, but their materialism and their repudiation of spiritual opportunity has negated His use of their racial type again. It would provide too great a handicap. The probability is that the Master Jesus will assume (under instruction from the Christ) the part of the Messiah.

The Master, standing symbolically upon the Mount of Ascension, is equipped with a full realization of the past, with a sound appreciation of what He has to offer to the service of humanity, and with a sense of expectancy. During the preceding cycle of lives of initiatory service to humanity, He has several times heard “the Voice of the Father.” This is a symbolical phrase, indicating contact with that aspect of himself which was responsible for the appearance of his soul and for its long, long cycle of incarnation: the Monad, the Spirit, the One, the Life, the Father. Each time that that Voice spoke, it gave him recognition. It is in reality the voice of the Initiator in Whom we live and move and have our being. All of the Master’s previous visions have led Him to this high point of expectancy; He knows now where His field of service lies – within the Hierarchy, working on behalf of all living beings. He knows also that He Himself has still to make progress, to move forward, and that there faces Him a great Initiation of Decision (the sixth) for which He must prepare. He knows that this entails for Him right choice, but also that right choice depends upon right understanding, right perception, right willingness and right vision or revelation. So He stands again upon the mountain-top, awaiting again the Presence. He realizes that something more is needed if He is to serve rightly and, simultaneously, make spiritual progress Himself.

It is not possible for me here to indicate the nature of the revelation which is accorded to the initiate of the fifth initiation. It is too closely related to Shamballa, and I have not myself done more this life than take the fifth initiation and climb the Mount of Ascension. The revelation for me is not completed and – in any case – my lips are sealed. I can, however, take up two points with you which may clarify your vision. I would remind you again that what I am here writing in this last volume of A Treatise on the Seven Rays is written for disciples and initiates. Disciples will see some of the significances behind the symbol and will make interpretations according to the point they have attained upon the Path. You need to remember that the world of men today is full of those who have taken one or other of the initiations and that there are great disciples, from all the rays, working on the physical plane as senior workers for humanity under the Hierarchy; there will be many more during the next one hundred years. (Written in 1949.) Some of these do not know their particular hierarchical status in their physical brains, having deliberately relinquished this knowledge in order to do certain work. That which I here write is intended – during the next forty years – to find its way into their hands with the deliberate intent of bringing to the surface of their brain consciousness who and what they are in truth. This is a part of the program planned by the Hierarchy, prior to the externalization of the Ashrams. The Masters feel that these senior disciples and initiates (being on the spot) should soon begin to work with more authority. This does not mean that they will assert their spiritual identity and claim initiate status. This they could not do on account of their point on the ladder of spiritual evolution. But – knowing who they are from the angle of the Hierarchy and what is expected of them – they will strengthen their work, bring in more energy, and point the way with greater clarity. Their wisdom will be recognized as well as their compassion, but they themselves will recede into the background; they may even appear to be less active outwardly, and so be misjudged, but their spiritual influence will be growing; they care not what others think about them. They recognize also the mistaken views of all the modern religions anent the Christ; some may even be persecuted in their homes or by those they seek to help. None of this will matter to them. Their way is clear and their term of service is known to them.

The two points with which I shall now deal are as follows:

1.The part which energy plays in inducing revelation.

2.The place the Will plays in the revelatory sequence: Revelation. Interpretation. Intention. Will.

These must be looked at from the angle of discipleship and are not to be considered on their face value or in the ordinary manner. They must be approached from the angle of the world of meaning and, if possible, from the world of significances; otherwise, the teaching will be so exoteric that its occult nature will not appear.”

Excerpt from: Education in the New Age

“The Nature of Esotericism

Educators in the new age will lay an increasing emphasis upon the esoteric approach, and it might be of service if I here attempted to define esotericism in terms of the general average intelligence of esoteric students and their point in evolution. I would remind you that true esotericism is a far deeper thing (from the angle of the Hierarchy) than you can appreciate.

One of the most inadequate of the definitions of esotericism is that it concerns that which is concealed and hidden and which, even though suspected, still remains unknown. The inference is that to be an esotericist is to be among those who seek to penetrate into a certain secret realm to which the ordinary student is not permitted to penetrate. If this were all that it is, then every scientist and every mystic would represent the approach of the mental type and of the developed emotional type to the world of esotericism and of the hidden realities. This would not, however, be accurate. The mystic is never a true esotericist, for he is not dealing in his consciousness with energies and forces, but with that vague “Something other” (called God, the Christ, the Beloved) and therefore, in reality, with that which satisfies the hunger of his soul. The scientist who is now so rapidly dealing with and entering into the world of forces and energies, is in reality a true esotericist – even if, in his effort to control the sought-for energies, he denies their source. That is of relatively small moment; later he will recognize their emanating source.

The basic approach for all who endeavor to grasp esotericism, or to teach esoteric students, is to lay the emphasis upon the world of energies and to recognize that behind all happenings in the world of phenomena (and by that I mean the three worlds of human evolution) exists the world of energies; these are of the greatest diversity and complexity, but all of them move and work under the Law of Cause and Effect. It is hardly necessary for me therefore to indicate the very practical nature of this definition and its applicability to the life of the individual aspirant, to community life and world affairs, or to the immediate conditioning levels of experimental spiritual energies which are constantly seeking impact upon or contact with the world of phenomena. This they do, under spiritual direction, in order to implement the Plan. The above statement is foundational in its importance; all other definitions are implicit in it, and it is the first important truth anent esotericism which must be learnt and applied by each aspirant to the mystery and the universality of that which moves the worlds and underlies the evolutionary process.

The first task of the esotericist is to comprehend the nature of the energies which are seeking to condition him and which work out into expression on the physical plane through the medium of his equipment or his vehicle of manifestation. The esoteric student has, therefore, to grasp that:

1.He is an aggregation of forces, inherited and conditioned by what he has been, plus a great antagonistic force which is not a principle and which we call the physical body.

2.He is sensitive to and should be increasingly aware of certain energies, at present unknown and of no use to him; of these he must eventually become aware, if he is to move deeper into the world of hidden forces. They may be energies which, for him, would be evil were he to work with them, and these must be distinguished and discarded; there are others which he must learn to use, for they would prove beneficial and would increase his knowledge, and should therefore be regarded as good. Bear in mind, however, that energies per se are neither bad nor good. The Great White Lodge, our spiritual Hierarchy, and the Black Lodge employ the same universal energies but with different motives and objectives; both groups are groups of trained esotericists.“

“The esotericist in training has, therefore:

1.To become aware of the nature of the forces which constitute his personality equipment and which he himself magnetically brought into expression in the three worlds. They form a combination of active forces; he must learn to differentiate between strictly physical energy, which is automatic in its response to other and inner energies, and those which come from emotional and mental levels of consciousness, focussing through the etheric body which, in turn, motivates and galvanizes his physical vehicle into certain activities.

2.To become sensitive to the impelling energies of the soul, emanating from the higher mental levels. These seek to control the forces of the threefold man when a certain definite point in evolution is reached.

3.To recognize the conditioning energies in his environment, seeing them not as events or circumstances but as energy in action; by this means he learns to find his way behind the scene of outer happenings into the world of energies, seeking contact and qualifying for the bringing about of certain activities. He thus acquires entrance into the world of meaning. Events, circumstances, happenings and physical phenomena of every kind are simply symbols of what is occurring in the inner worlds, and it is into these worlds that the esotericist must enter as far as his perception permits; he will sequentially discover worlds which will call for his scientific penetration.

4.For the majority of aspirants, the Hierarchy itself remains an esoteric realm which demands discovery and which will accept penetration. I am choosing my words with care in an effort to evoke your esoteric response.Beyond this point of humanity’s destined goal I seek not to go; to initiates and disciples who have not yet taken the Initiation of Transfiguration, the higher realms of awareness and the “secret Place of the Most High” (the Council Chamber of Sanat Kumara) remain deeply esoteric. It is a higher realm of energies – planetary, extra-planetary and inter-planetary; with them educators have no concern and with their consideration the teaching staff of an esoteric school is not called upon to deal. The task is to train students in the recognition of energy and force; to discriminate between the various types of energy, both in relation to themselves and to world affairs, and to begin to relate that which is seen and experienced to that which is unseen, conditioning and determining. This is the esoteric task.”

“There is a tendency among esoteric students, particularly those in the older Piscean groups, to regard any interest in the energies producing world events or which concern governments and politics as antagonistic to esoteric and spiritual endeavor. But the newer esotericism which the more modern groups and the more mental types will sponsor sees all events and world movements and national governments, plus all political circumstances, as expressions of the energies to be found in the inner world of esoteric research; therefore they see no sound reason for excluding such an important aspect of human affairs from their reasoning and thinking and from the discovery of those new truths and techniques which may bring about the new era of right human relations. They ask: Why omit political research from the spiritual curriculum? They deem it to be of equal if not of greater importance than the activity of the churches; governments condition people and aid in the production of any current civilization, forcing the masses of men into certain needed lines of thought. The churches and men everywhere need to learn that there is nothing in the entire world of phenomena, of forces and of energies, which cannot be brought under the control of that which is spiritual. All that exists is, in reality, spirit in manifestation. The masses today are becoming politically-minded, and this is viewed by the Masters as a great step forward. When the spiritually-minded people of the world include this relatively new area of human thought and its international activity within the field of their esoteric research, very great progress will be made.

Let me give you one simple illustration: War is, factually, a great explosion of energies and forces, generated on the inner planes where the esotericist ought to be working (but is seldom to be found), and finding its dire and catastrophic expression upon the physical plane. This is indicated today by the constant use of the terms “Forces of Light” and “Forces of Evil.” When the inner, esoteric and predisposing causes of war are discovered through esoteric research, then war and wars will come to an end. This is in the nature of truly esoteric work, but is scorned by present day esotericists who regard themselves as spiritually superior to such affairs and – in their ivory tower – concentrate on their own development, plus a little philosophy.

One point should here be stated: Esotericism is not in any way of a mystical and vague nature. It is a science – essentially the science of the soul of all things – and has its own terminology, experiments, deductions and laws. When I say “soul,” I refer to the animating consciousness found throughout nature and on those levels which lie outside the territory usually called nature. Students are apt to forget that every level of awareness, from the highest to the lowest, is an aspect of the cosmic physical plane, and is therefore (from the angle of evolutionary process) material in nature, and (from the angle or point of view of certain divine Observers) definitely tangible and formed of creative substance. The esotericist is dealing with substance all the time; he is concerned with that living, vibrant substance of which the worlds are made and which – inherited as it is from a previous solar system – is colored by past events, and is (as has been said) “already tinged with karma.” It should also be noted that just as the physical plane, so familiar to us, is not regarded as a principle by the esoteric student, so the cosmic physical plane (from the standpoint of the cosmic lives) is likewise “not a principle.” I give you here much food for thought.

It might be stated that the esotericist is occupied in discovering and working with those principles which energize each level of the cosmic physical plane and which are, in reality, aspects of the qualified life energy which is working in and through unprincipled substance. His task is to shift the focus of his attention away from the substance-form side of existence and to become aware of that which has been the source of form production on any specific level. It is his task to develop within himself the needed responsiveness and sensitivity to the quality of the life dominating any form until he arrives eventually at the quality of the ONE LIFE which animates the planet and within Whose activity we live and move and have our being.

To do this, he must first of all discover the nature of his own qualified energies (and here the nature of the governing rays enters in) which are expressing themselves through his three lower vehicles of manifestation, and later through his integrated personality. Having arrived at a measure of this knowledge and having oriented himself towards the qualified life aspect, he begins to develop the subtle, inner mechanism through which contact can be made with the more general and universal aspects. He learns to differentiate between the quality or karmic predispositions of the “unprincipled” substance of which his form and all forms are made, and the qualified principles which are seeking expression through those forms and, incidentally, to redeem, salvage and purify them so that the substance of the next solar system will be of a higher order than that of the present one, and consequently more responsive to the will aspect of the Logos.

Viewed from this angle, esotericism is the science of redemption, and of this all World Saviors are the everlasting symbol and exponents. It was to redeem substance and its forms that the planetary Logos came into manifestation, and the entire Hierarchy with its great Leader, the Christ (the present world Symbol), might be regarded as a hierarchy of redeemers, skilled in the science of redemption. Once They have mastered this science, They can then pass on to the Science of Life and deal with the energies which will eventually hold and use the qualified, redeemed and then principled substance and forms. It is the redemption of unprincipled substance, its creative restoration and spiritual integration, which is Their goal; the fruits of Their labor will be seen in the third and final solar system. Their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul (at a certain point upon the path of evolution) is the symbol in the microcosmic sense. You can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and purifies his threefold body of manifestation and the work of the planetary Logos as He performs a similar task in connection with the “three periodical vehicles” through which He works: His personality vehicle, His soul expression and His monadic aspect.

By means of all that I have said you will realize that I am endeavoring to take the vagueness out of the word “esotericism,” and to indicate the extremely scientific and practical nature of the enterprise upon which all esotericists are embarked.”

“Esoteric study, when coupled with esoteric living, reveals in time the world of meaning and leads eventually to the world of significances. The esotericist starts by endeavoring to discover the reason why; he wrestles with the problem of happenings, events, crises and circumstances in order to arrive at the meaning they should hold for him; when he has ascertained the meaning of any specific problem, he uses it as an invitation to penetrate more deeply into the newly revealed world of meaning; he then learns to incorporate his little personal problems into the problem of the larger Whole, thus losing sight of the little self and discovering the larger Self. The true esoteric viewpoint is always that of the larger Whole. He finds the world of meaning spread like an intricate network over all activity and every aspect of the phenomenal world. Of this network the etheric web is the symbol and design; and the etheric web to be found between the centers up the individual spinal column is its microcosmic correspondence, like a series of doors of entrance into the larger world of meaning. This, in reality, concerns the true Science of the Centers to which I have frequently referred. They are modes of conscious entry (when developed and functioning) into a world of subjective realities and into hitherto unknown phases of the divine consciousness.

Esotericism is not, however, concerned with the centers as such, and esotericism is not an effort scientifically to awaken the centers, as many students think. Esotericism really is training in the ability to function freely in the world of meaning; it is not occupied with any aspect of the mechanical form; it is occupied entirely with the soul aspect – the aspect of Savior, Redeemer and Interpreter – and with the mediating principle between life and substance. This mediating principle is the soul of the individual aspirant or disciple (if one may use such misleading wording); it is also the anima mundi in the world as a whole.

Esotericism. therefore involves a life lived in tune with the inner subjective realities; it is only possible when the student is intelligently polarized and mentally focussed; it is only useful when the student can move among these inner realities with skill and understanding. Esotericism, involves also comprehension of the relation between forces and energies and the power to use energy for the strengthening, and then for the creative use of the forces contacted; hence their redemption. Esotericism uses the forces of the third aspect (that of intelligent substance) as recipients of the energies of the two higher aspects and, in so doing, salvages substance. Esotericism is the art of “bringing down to earth” those energies which emanate from the highest sources and there “grounding them” or anchoring them. As illustration: it was an esoteric activity of a world-wide group of students which resulted in the giving out of the teaching anent the New Group of World Servers, [A Treatise on White Magic, pages 398-433; A Treatise on the Seven Rays, Vol. II (Esoteric Psychology), pages 629-751] thereby grounding and fixing in the consciousness of humanity the fact of the existence and work of this basically subjective group; thus the work of that group was focussed and their redeeming activity intensified.

All true esoteric activity produces light and illumination; it results in the inherited light of substance being intensified and qualified by the higher light of the soul – in the case of humanity consciously functioning. It is therefore possible to define esotericism and its activity in terms of light, but I refrain from doing so because of the vagueness and the mystical application hitherto developed by esotericists in past decades. If esotericists would accept, in its simplest form, the pronouncement of modern science that substance and light are synonymous terms, and would recognize also that the light which they can bring to bear on substance (the application of energy to force) is equally substantial in nature, a far more intelligent approach would be made. The esotericist does deal with light in its three aspects, but it is preferable today to attempt a different approach until – through development, trial and experiment – the esotericist knows these triple differentiation’s in a practical sense and not just theoretically and mystically. We have to live down some of the mistakes of the past.

I have given you many other definitions in my various books, and some of them were quite simple; they can carry meaning today and will come to have more abstruse significance’s to you later on.

I would challenge all esotericists to attempt the practical approach which I have here outlined. I would ask them to live redemptive lives, to unfold their innate mental sensitivity, and to work continuously with the meaning which is to be found behind all individual, community, national and world affairs. If this is done, then the light will suddenly and increasingly shine upon your ways. You can become light-bearers, knowing then that “in that light you will see Light” – and so will your fellowmen.”

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