Dissertation REF FEB 21

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No: 600052672 Page 1 out of 78

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What is the particular profile of Alice A. Bailey’s Neotheosophy in relation to
Theosophy in general and its Blavatskyan descent in particular? What influences, the
ideas that Alice A. Bailey advanced or initiated had, within contemporary Western
esotericism?
Submitted by St. No: 600052672 to the University of Exeter as a dissertation
towards the degree of MA in History of Western Esotericism.
August 31, 2012.

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Abstract:
Here in this paper, a research in Alice A. Bailey’s Neo-theosophy as related to its
Blavatskyan origin and its place within the Western Esoteric current, will follow. A
critical assessment of similarities, differences and innovations in a comparative and
empirical evaluation of her literature (empirical in the way Faivre means the study of
historical and literary data within academic institutions). The material is retrievable
from various sources of primary Theosophical, Neotheosophical and secondary
commentaries of researchers. Complementary access to current web based information
appears essential since new material is available as evinced. The review of some new
information recently published about the texted proceedings of the “Talks” Bailey gave
to her inner cycle of disciples, during the Second World War, will show her
methodology of interaction and organizational details regarding her Arcane School.
Therefore, this research will be an approach that will highlight the probable advances,
which Bailey attempted in her esoteric vision as related to its Blavatskyan origin. In
this respect, the classification of her work, as a cooperation with the ‘Plan’ of the
Spiritual Hierarchy, will emerge through interrelations of esoteric and occult ideas; or
practice and her recorded statements. Therefore, an evaluation of Baileys’ intentions as
related to her work will be possible. The critical argument between traditional
Theosophists, Neotheosophists in which she infrequently engaged will highlight the
repercussion of Bailey’s esoteric initiatives as well as the influence her work had in the
later period. The addressing of the current academic debate regarding the role that
Bailey’s work played within the History of Western Esotericism and Neo-Theosophy in
particular, will be outlining the rationale of this present assessment. In this mode, the
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scientific enquiry of esoteric literature and practice will address, and monitor, elements
in the examined here historical material and the subjects involved, in search for any
possible, future potential in methodology.
Table of Contents:
 Introduction: from page 3, to page 5.
 Chapter One: from page 5, to page 22.
 Chapter Two: from page 22 to page 43.
 Chapter Three: from page 43 to page 63.
 Conclusion: from page 63 to page 66 .
 Appendix I: page 67.
 Bibliography: from page 68 to page 71 .

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Introduction.
Evaluation of the work of Alice A. Bailey (1860-1949) as Neo-Theosophy may at first
follow some previous specification of the methodology of approach, that will highlight
evidently the certain contributions and influences Bailey initiated. Initialy, a genetic
approach appears indicative, on the Theosophical inheritance Bailey ‘eclectically’
assimilated as Antoine Faivre poses this methodology within a literary survey; since
Bailey as well borrowed material from certain Theosophers, besides Helena P.
Blavatsky.1 This in combination further with a comparative examination against its
parent ‘Blavatskyan’ doctrine, as well as compared with the early heirs of the Neo-
Theosophy (Leadbeater, Besant); through Margaret Thomas’s work; 2 or through some
primary sources of the aforementioned Neo-Theosophists.3 Nevertheless Hanegraaff’s
‘sympathetic empiricism’ will be another instrument of research needed, as the choice
of the subject and the certain topics of argument for the researcher of a certain esoteric
1
Antoine Faivre, “Preface: Esotericism and Academic Research.” In Theosophy,
Imagination, Tradition: Studies in Western Esotericism. Trans. Christine Rhone
(Albany: State U of New York P, 2000), p. xxvi, [Hereafter Faivre, Esotericism and
Academic Research]
2 Theosophy Or NeoTheosophy? (reprint of the complete, unabridged original edition)

compiled by Margaret Thomas , http://blavatskyarchives.com/thomas/index.htm,
[Accessed on 26 January 2012], [Hereafter Thomas, Theosophy or Neo-Theosophy]
3
Annie Besant, Initiation: The Perfecting of Man, (London: Theosophical Publishing
Society: 1912), http://www.archive.org/details/initiationperfec00besa, [Accessed on 26
Jan 2012] / Charles Webster Leadbeater, The Masters and the Path: A Treatise on the
Path to Perfection with Its Initiations and Ultimate Goal from a Theosophical
Viewpoint ( Adyar: Theosophical Publishing House, 1925. 354 pp)
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discipline is possibly bound to personal inclination and preference, as Steven J. Sutcliffe
notes.4
For John Selbi in his research on intermediaries or Inner-plane conducts within Dion
Fortunes’ esotericism, both Wouter Hanegraaff and Arthur Versluis comment on the
complicated nature of esotericism, and emphasize the importance of an etic approach as
essential to lending credence to academic research. 5 Selbi adds that, Emic distinctions
are those, which are meaningful to members of the culture under study, while etic
distinctions such as the wider application of systematic analytical criteria – generally
well understood by the academic community – are those meaningful to the perspective
of scientific observers. 6 Kenneth Pike argued according to Selbi, that both views are
subject to limitation and distortion, so any full and correct interpretation of an event
should include a straddling between both.7 In this respect, a certain level of research and
analysis of Bailey’s work will emerge, through engagement on argument of the
scholarly debate and the examination of the ideas of Bailey as compared or
complemented by those of H.P Blavatsky and her heirs. 8 Sir John Sinclair’s work The
4
Steven J. Sutcliffe, Children of the New Age: A History of Spiritual Practices
(London: Routledge, 2003), p.13, [Hereafter Sutcliffe, Children of the New Age]
5
John Selbi, ‘Dion Fortune and her Inner Plane Contacts: Intermediaries in the Western
Esoteric Tradition’, PhD Thesis to the University of Exeter as a thesis for the degree of
Doctor of Philosophy in Theology June 2008, 2 vols., I
https://eric.exeter.ac.uk/repository/bitstream/handle/.../SelbyJ.pdf?...1, p. 21, [Hereafter
Selbi, ‘Dion Fortune and her Inner Plane Contacts’]
6
Selbi, ‘Dion Fortune and her Inner Plane Contacts’, p. 21.
7
8
James A. Santucci, Bailey, ‘Alice Ann, * 16.6.1880
Manchester, † 15.12.1949 New York’, in Dictionary of Gnosis & Western Esotericism,
edit. by Wouter J. Hanegraaff and others (Lieden: Brill, 2006, pp.158-60), p. 159,
[Hereafter Santucci, Bailey Alice Ann in Hanegraaff et all, Dictionary of Gnosis]
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Alice Bailey Inheritance published in 1984, can be regarded such an emic-etic example
of approach, since Sinclair was a student in the Arcane School, had met only once
Bailey, but had interacted a lot more with the environment she had lived and worked.9
Sinclair notes how the roots of Bailey’s ideas certainly laid back in the days of
European Renaissance and Reformation and some would say from an even earlier
period.10 A further examination of Bailey’s particular “style” will help academic
research in classifying her work according to the goals she set and the significant
quality she aspired to add in her doctrine, either as an overarching, new esoteric, met-
narrative or as a complementary contribution within the field. A definite answer of the
question, whether she consciously knew her place within the wider esoteric milieu
within which she acted, will help in the codification of the goal of this assessment,
ascribing possibly fresh dynamic in the further academic examination of Bailey’s work.
Chapter One: A Historical and Anthropological evaluation of Bailey’s particular
Neo-Theosophy.
Bailey’s work could be described as the result of a series of certain coincidence-laden,
life- circumstances that made her express her esoteric work through certain initiatives;
first her Christian-Baptist, upper-class, British background and her later esoteric-
9
John, Sir, R. Sinclair, The Alice Bailey Inheritance: The Inner plane Teachings of
Alice Ann Bailey (1881-1949) and their legacy, (Welling borough UK: Turnstone Press
Limited, pp.208, 1984), Introduction, pp. 9-13, [Hereafter Sinclair, The Alice Bailey
Inheritance.]
10
Sinclair, The Alice Bailey Inheritance, Introduction, pp.9-13.
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spiritualist (contact with Masters of wisdom) inclinations. 11 Second her early orphanage
and globalized way of life, through extended travelling and cooperation with esotericists
in organizational tasks.12 Finally, the certain historical milieu in which she acted;
(According to Sutcliffe: between two world wars, amongst political internationalist and
pacifist worldviews, through totalist solutions of utopian planners and world
proliferation, of women suffrage movement). 13 For James A. Santucci, Bailey’s
religious upbringing was conservative-Christian but with mystical tendency and
although descending from a prominent family she had a troubled youth life and
attempted to commit suicide three times. 14 Nevertheless her life trend took another turn,
when at the age of fifteen she had an initial conduct with her primary spiritual guide
Master Koothumi, a member of that spiritually advanced hierarchy believed by
Theosophists to disclose elements of the ancient human wisdom.15 Santucci identifies
another event definitive as well, to Baileys’ esoteric inclination her participation – in a
dream state – in a ceremony performed during the May full Moon; she claimed that this
ceremony happened every year at a valley in the Himalayas.16 This must have helped
her recognise her spiritual status and perceive the unity of all existence as divine living,
Sinclair assumes.17 Here perhaps Selbi’s note on Fortune’s Inner conducts is also
applicable since according to Hanegraaf, while any esotericism may be evident
pertaining to features fitting Faivre’s characterization of Bailey’s “Christian theosophy”,
11
Sutcliffe, Children of the New Age, p. 33
12
13
14
Santucci, Bailey Alice Ann in Hanegraaff et all, Dictionary of Gnosis, p.158.
15
16
17
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this may leave little room for the emergence of new characteristics reflecting Bailey’s
individual temperament.18
All these features and many more – possibly emerging in the track of this assessment –
manifest as the specific characteristics that gave the particular momentum in Bailey’s
work which was focused on three basic expressions.19 That is first, writing her esoteric,
twenty four book-literature, which according to Santucci reflected a Theosophically-
based interpretation of humanity and Cosmos, second her organizing the supporting
Lucis publishing house and the service organizations, (World Good-Will, Triangles)
and third the foundation of her educational organ, the Arcane school. 20 Bailey and her
associates established the Arcane School in 1923 as a correspondence institution
designed initially to answer the questions raised by readers of her publications. 21 As the
name indicates, this esoteric school followed the model of the original Esoteric Section
of Theosophical Society –hereafter T.S – founded by Blavatsky in 1875. 22 Sinclair adds
that Bailey chose the particular name “Arcane” – which means hidden, esoteric, mystery
– since she learnt that Blavatsky had indented also to name the esoteric section of T.S
accordingly. 23 The seven principles or propositions of the Arcane School – hereafter
A.S – according to Santucci were, to be a training school for devoted disciples who are
on the next step of evolution under the recognition of the Spiritual Hierarchy of the
planet and with instructions given to them in a mode of how they could approach and
18
19
20
21
22
23
Sinclair, The Alice Bailey Inheritance, Introduction, p.15.
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enter the Hierarchy. 24 Additionally the School promoted the ideas that the souls of men
were one and that was a necessity for spiritual life, since the School rejected all claims
of spiritual status, in a non-sectarian, non-political international scope.25 Santucci
explains that these claims emphasized no theological dogmas but taught only the
Ageless Wisdom recognized by all countries through the ages.26 Sutcliffe notes that all
those ideals emerged within an epochal turn making a clear break from the past
manifesting in popular middlebrow and elite cultures alike in the interwar period. 27
Essential as well to the teachings of Arcane School were the idea of the Kingdom of
God or Shamballa and the Hierarchy of the planet already invisibly present which will
materialize eventually on earth.28 Sinclair also adds that among the basic goals of the
School, were the building of the Antahkarana, a Sanskrit term meaning inner and
instrument.29 In a wider sense, Antahkarana means literally the science of the spiritual
path itself because, as Sinclair quotes a Buddhist aphorism, ‘a conscious being walks
the path becoming the path’. 30 Such ideals emerge straight from Indian scripture and the
spider symbol, which ‘out of its substance spins the thread’ that connects it to life and
its sustenance, perhaps a key idea for dealing with Bailey’s ideas since as it will be
apparent later it was an experiential as well as a literally wisdom she proposed.31
24
25
26
27
Sutcliffe, Children of the New Age, p. 33.
28
29
30
31
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Continuity of revelation down the ages was another fundamental aspect of the School’s
curriculum that admitted God’s revelation from circle to circle to humanity. 32 The idea
of God’s Transcendence as equal to God’s Immanence were emphasized; and that
through human beings – who are in truth the sons of God – three divine aspects
(knowledge, love and will) can be expressed.33 There is only one divine Life expressed
through a multiplicity of forms in all kingdoms of nature and the sons of men are
therefore ONE, Santucci explains, reflecting on Bailey’s ideas. 34 Within each human
being, a point of light - a spark of one Flame - or the Soul, the second aspect of divinity,
is demonstrating divine livingness in each person.35 Finally, humanity’s and
discipleship’s goal, is to become (as individuals and as a human race), a step upon the
way of attainment.36 Upon this esoteric methodology, an ultimate perfection is possible
through the action of the evolutionary process; where ‘myriads of developing lives’ are
lead to those exalted spheres where the Lord of the World works his Divine Plan.37 In
this process, human beings are developing to managers of certain Immutable Laws,
which as they are known and mastered, are manipulated and eventually transcended;
with basic law, underlying all in God’s manifested world, that of Love.38 Arthur
Versluis, too, emphasizes esotericism’s ‘vertical’ component, and suggests that Faivre
has not sufficiently stressed the 'gnostic', or experiential, dimension, an element that
32
33
34
35
36
Santucci, Bailey Alice Ann in Hanegraaff et all, Dictionary of Gnosis, p.159-60
37
Santucci, Bailey Alice Ann in Hanegraaff et all, Dictionary of Gnosis, p.159-60.
38
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Versluis considers pivotal to the full understanding of esoteric spirituality. 39 In this
respect, Sinclair explains how Bailey through her second Master the Tibetan, saw a
parallel integration in the planetary and human evolutions where certain cosmic forces
were assimilated through centers of focus where nations and individuals shared
alternatively heart and mind – suggesting possibly the wisdom aspect of knowledge that
entails consciousness – as points of fused perception.40
Sutcliffe notes, that this historical and cultural environment where Bailey acted
reflected certain new ideals for reconstruction; which ‘were welcomed as a celebration
of the creative energy of this world in which we live and work’ along with the
Architecture of Walter Gropius and Bauhaus. 41 Humanity in this period needed,
Sutcliffe proceeds, to master a world of science and technology of speed and danger, of
hard struggles and no personal security where atonal music with no hierarchies and a
center, were the cultural exponents.42 As an answer to the above, the League of Nations
was established in 1919, which reflected the spirit of the age for a future utopian world
state under the new technological and cultural impacts, with achievements as the full
suffrage for women in 1900 and the first labor government in 1924 in the United
Kingdom.43 Bailey projected her cosmology down to the human body as the macrocosm
of lesser kingdoms (animal, vegetable, mineral) incorporating and furthering hers study
of the whole Eastern concept of energy chakras and the corresponding endocrine
glandular system which was still in that historical point little studied by contemporary
39
40
41
42
43
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science. 44 Sinclair adds that Bailey’s Tibetan Master wished to found his vision for right
human relations to that certain alignment of energies and mechanisms of cosmic
correspondences. 45 Disciples in order to become receptacles of higher spiritual ideals
should overcome the five modifications of the lower mind through non-attachment with
the lower life and identification with their higher selves in a spiritual discipline
resolving the mystery of the Makaras – the human hierarchy – and walking the path of
the Kumaras as indicated by Blavatsky. 46
The underlying Plan behind the aggregation of disciples around the Masters and the
Spiritual Hierarchy, according to Sinclair, and as reflected in Bailey’s literature, can be
comprised in the formation of ten separate but closely related groups, each one having
its inner counterpart.47 The ten inner groups are forming accordingly one Fundamental
Group related to Ashrams or schools of Masters, each one being expressive of or
governed by ten laws, embodying the controlling factors of group work.48 A law
Sinclair proceeds, is an expression or manifestation of a force applied under the power
of thought by a thinker or group of thinkers. 49 But this law is the apparent expression of
an underlying reality, Bailey codified as the Law of Love or Adjustment or Balance, the
44
45
46
Alice A. Bailey, The Light of the Soul, (New York, London: Lucis Publishing
Company, pp. 458, 1927), p. 13, [Hereafter Bailey, The Light of the Soul]/The
modifications of the mind: right knowledge, wrong knowledge, fancy, passivity (sleep)
and memory, Bailey, The Light of the Soul, p. 3.
47
48
49
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basic law of the solar system thus expressing the need for addressing laws applying to
qualities and consciousness rather than physical forces which after all are (the letter)
only effects of the fundamental Laws. 50 These ten groups, embodied ten types of force,
and working synthetically to express ten laws are an effort to bring a new and different
condition and hence produce a new and better civilization. 51 The coming Aquarian
Age, following the present Piscean, would be the consummation where these outer
groups were going to be the tentative and experimental effort, which would show how
far humanity is ready for such an endeavor.52 Nicholas Campion notes, how Bailey
signified the emergence of the New Age when the sun would rose in the constellation
Aquarius during the spring equinox erroneously though during the end of the twentieth
century.53 The aforementioned ten groups are, Telepathic Communicators, Trained
Observers, Magnetic Healers, Educators of the New Age, Political Organizers, and
Workers in the fields of Religion, Scientific Servers, Psychologists, Financiers-
Economists and Creative Workers.54 For Sinclair four of these groups could be
identified in embryonic existence while an International network of ecumenical nature
called Meditation Group for the New Age and other small initiatives would also be
working around this idea of a global vanguard for the New Age during Sinclair’s
research in the 1980’s. 55 As Campion also adds, Bailey was deeply committed to the
apocalyptical global crisis and that the New Age would initiate the unified will of
50
Alice A. Bailey, Treatise on Cosmic Fire (New York: Lucis Publishing Company,
1979), p. 1166, [Hereafter Treatise on Cosmic Fire]
51
52
53
Nicholas Campion, A History of Western Astrology: The Medieval and Modern
Worlds, 2 vols, II, (London: Continuum, 371 pp., 2009), p.241, [Hereafter, Campion, A
History of Western Astrology, II]
54
Sinclair, The Alice Bailey Inheritance, Introduction, p.111-12.
55
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humanity under the due unfoldment of the mind, through the success of the evolutionary
process - for which the ten groups were indented to attend.56
The One Fundamental Lodge overshadowing the aforementioned groups was
Shamballa, the place of purpose, which is not unintelligible until the Hierarchy’s Plan is
a conscious choice in someone’s life.57 Shamballa was not a way, but a major centre of
states of consciousness and static energy that were held ready for creative purposes by
focused intention of the Great Council under the direct eye of the Lord of World, the
planetary Over-Soul.58 Shamballa, was a major point of tension upon the planet, a
tension expressed through loving intelligence and will, free from all self-will or mental
bias.59 Shamballa was a major reception agent upon the planet from the angle of solar
inflow of cosmic energies but at the same time the main distributing point of energy
from the angle of the kingdoms in nature.60 Shamballa mediated in the planet through
the fifth kingdom of God or Souls and from there the life pattern of the planetary logos
or planetary Soul embodied finally and matured through the processes of evolution. 61
Shamballa received energy from various solar and extra-solar entities or centers of
empathic and life energy as for example from Venus, the central Spiritual Sun or the
current conditioning constellations our sun may be passing, from the Great Bear, the
Pleiades and other cosmic centers.62 Sirius also was an important factor in spiritual life
of the planet bringing energies upon the Spiritual Hierarchy, while our solar system was
56
Campion, A History of Western Astrology, II, p. 241 .
57
58
59
60
61
62
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comprised within a more complex entity along with six other solar systems called in
their unity the One About Whom, Naught Can Be Said, or OAHNCBS.63 As Campion
examines Bailey’s astrological theory, he suggests that understanding of her astrology
may be pursued within her Gnostic emphasis on the inner, divine demand for personal
transformation with the use of astrology. 64 This astrological framework for Campion is
directly related with classical Platonic, Gnostic and Hermetic strands of thought and a
cosmology deeply rooted in the idea of cosmos as essentially a spiritual entity in which
human beings can pursue their fulfillment and personal transformation in contrast with
the Christian goal of opening one’s higher, rational soul to the Divine. 65
Alice Bailey worked as an amanuensis or secretary and to some extent a personal
assistant to a Tibetan Master using the nome de plume Djwal Khul or D.K and for thirty
years, this cooperative activity produced a large amount of teachings of a philosophic,
psychological and esoteric nature.66 Because of that teaching, a variety of spiritually
oriented educational activities came into being and “during the cooperation of these
remarkable partners”, Sinclair notes, “they carried on their lives in separate locations
and communicated in a largely subjective fashion”.67 The ideas that developed in the
A.S in accordance with the certain historical environment that manifested, must have
lead to the formation of two succeeding organizations as the channels of the activity
inspired to initiate in the world, under the light of the teachings given by the Tibetan. 68
63
64
Campion, A History of Western Astrology, II, p. 242.
65
Campion, A History of Western Astrology, II, p. 242 .
66
67
68
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It was first the “Men of Goodwill” later to be named ‘World Goodwill” in 1923 aspiring
to ‘establish human relations on the principle of “brotherhood”, non discrimination with
respect to race, religion, ideology, politics and economic convictions’. 69 Sutcliffe notes
how popular was in this period the consumer culture, which vied with totalistic
solutions of utopian planners and new Modernist aesthetic alike, generating rich but
volatile subjectivities in everyday life with religion being no exception in this
situation. 70 Such connection of Modernism’s esoteric aspects and ideas over the then
coming cosmological transformation from the old dead world to a new one of brimming
spiritual life, is suggested by Campion as well; with distinguished contemporary artists
steeped in Theosophy as Schoenberg, Scriabin, Klee, Mondrian, Gropius and
Zemlinksky. 71 Hardly any exoteric cult was able to show men how to overcome world
conditions, and offer convincing proof of truths of its creeds; so vast numbers, even
spiritually oriented, were turning away from organized religion towards other directions
in order to built their lives. 72 Quoting the editor the Occult review magazine, Sutcliffe
notes how the literature of spiritual quest especially from the psychological point had
increased popular interest.73 “Triangles” were the second organization to establish in
1937 under the principle of networking; that allowed three individuals to “link each
other’s thoughts for a few minutes of creative meditation”. 74 These two organizations –
linked as a microcosm of relationships – functioned on personal/soul levels embodying
‘spirituality’; purportedly with no relation to any one religion. 75 World Goodwill
69
70
71
Campion, A History of Western Astrology, II, p242.
72
73
Occult review, 62:4, 1935, 219/Sutcliffe, Children of the New Age, p. 34.
74
75
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emphasized on ethics based on “Will to Good” expressed through the esoteric
philosophy of the Arcane School and the publications of the Tibetan. 76 Group, Guild,
Lodge or Ashram whatever one chooses to call this network of goodwill – including the
three organizations, the collective of Spiritual guides and its global network – Bailey
referred to it collectively as the Hierarchy. 77 Sinclair notes, the organic structure of this
network, offered a pathway of ascent or liberation from the frustrating limitations of the
human state and an opportunity to realize the full potential of the souls’ essence or
spiritual component within each conscious being, since human relations were upgraded
on spiritual levels with practical procedures of relating and fusing as souls. 78
All the teachings and service activities according to Santucci emerged as codified within
the “Great Invocation”, the text all disciples were endorsed to recite at the end of their
meditation.79 The Plan of the Hierarchy for planet earth and its humanity, according to
Sinclair, involved the production of a subjective or underlying synthesis in humanity
and of a telepathic interplay, which would eventually annihilate time where astrology
perhaps offered such a new framework with its large periods.80 This would make
available to every human being, the true significance of his mind and brain and would
make him/her the master of that equipment and would render him/her therefore
76
77
78
79
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 Christ 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 workout; and may it seal the door where evil dwells. Let
Light and Love and Power restore the Plan on Earth’/ Santucci, Bailey Alice Ann in
Hanegraaff et all, Dictionary of Gnosis, p.124.
80
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omniscient and eventually open the door to omniscience. 81 Next, the development of the
Plan would produce in each human being an understanding – intelligent and cooperative
– of the divine purpose for which the ‘One in Whom we live’, the Planetary Logos has
deemed wise to submit to incarnation. 82 Bailey in the private “Talks” she had with the
core-group of close disciples made a definite discrimination between receiving
impressions of the Plan which was a characteristic of initiates under the third degree and
those beyond who could incorporate actually the Purpose and the Divine Rhythmic Life
– something like contemplatives and executives possibly related to psychological terms
introvert and extrovert .83
In this small initial group, Bailey worked to inspire its members to become a dynamic
centre of spiritual life, the head and the heart of the School that they managed, and
explained how this urge to organization was a spontaneous reaction to the Will the
Masters of Wisdom radiated through Their sacrifice and Purpose.84 The goal set thus
from the A.S was to take the disciples out of the mental plane towards intuition but
through and not abolishing any technical or academic knowledge that had led them in
the School so far.85 Intuition approached only academically was dangerous for disciples
who needed additionally “invocative, underlying reason behind life”, Bailey
81
82
83
Alice Bailey’s Talks, http://www.esotericstudies.net/bailey_talks.html, March 5 1941,
p. 2, [Accessed on 02 September 2011], [Hereafter Bailey, “Talks”, date ]
84
Bailey, “Talks”, March 5 1941, p. 2.
85
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admonished.86 Invocative according to Bailey was a group when whatever was said for
the individual could also be said about the group attracting thus spiritual life from the
Hierarchy. 87 Such surrender of personal interest for group life would open a “door” for
greater Life, to pour in becoming a straight channel and thus joining the larger group of
universal, Hierarchical outlook.88 In esoteric terms, the group members had to attain a
certain vibration of living, thought and invocative attitude to reverberate the Word of
God, the sacred three-partite Mantram, OM, broken down accordingly to a sevenfold
sound that imitated the actual, real Sound, kept in South India by two Brahm-atmas or
Adepts of the Occult knowledge, according to Blavatsky. 89 In this atonement of the
disciple with the sound of his soul and later with the group soul, reflecting the Second
Person of the Divine Trinity (Christ), Bailey focused the meaning of occultism; the
reaching of the certain vibration that would enable any form to receive higher Purpose. 90
The whole process of invocation, Bailey schematically described it, as a six-pointed
triangle with one triangle looking upwards and comprising the Divine Contemplatives
the Nirmanakayas in Sanskrit or the Registrants of Purpose.91 These Beings, were in
bodiless, spiritual existence and in deep meditation like the Buddha and his Arhats;
and were keeping the channel open, between planet Earth, planet Venus and the central
Spiritual Sun. 92 The other triangle of this occult symbol of invocation, was looking
downwards and impressing the Custodians of the Will, the Masters and their disciples,
86
87
Bailey, “Talks”, September 17 1943, p. 2.
88
89
Bailey, “Talks”, November 19 1943, p. 1.
90
91
Bailey, “Talks”, December 2 1943, p. 2.
92
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laden with the implementation of the Plan on Earth.93 This was for Bailey a pattern that
underlied everything within planetary and solar life explaining the inherent duality
found everywhere, which could apply within Arcane School functions, as well. 94
Shamballa as the meeting point and planetary coordinator of this process focused and
distributed three great energies within its centre, first Energy to Purify, second Energy
to Destroy and third Energy to Organize. 95 Arcane School members, according to
Bailey, had to bring down such energies mediated for humanity and lesser kingdoms in
nature within the process of perfection inherent in substance aspect of matter.96 That
meant the gradual adaptation of form to the spiritual aspect, living behind any tendency
in nature that veils or hides the glory of God or else the energy that substitutes good for
evil.97
The human Monad was the spiritual correspondent of Shamballa for the individual
disciple and related him with the forces of planet Pluto, the Central Spiritual Sun and
another planet unnamed or hidden.98 By evocation of the will that is by dynamic
adaptation of one’s life to spiritual issues, death of the lower aspects was the hidden
force, found behind the reservoir of life; that explained Blavatsky’s writing in the Voice
of Silence, “kill desire”, but which went further into suggesting power and life behind
93
94
95
Bailey, “Talks”, January 28, 1944, p. 6.
96
97
98
Bailey, “Talks”, February 25 1944, p. 2.
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the killing of old patterns of life. 99 The Monadic or sixth plane, counting from the
bottom upwards constituted according to Bailey, the sixth kingdom of the
overshadowing Triads.100 They constitute the aggregation of liberated Lives of which
the higher initiates of the Hierarchy are to the Spiritual Group of Divine Meditarors
(Nirmanakayas and Masters) what the New Group of World Servers – the
aforementioned underlying intuitionally related group of occult human helpers of
Hierarchy – are to humanity. 101 The seventh kingdom is that of the Lives Who
participate in full capacity of understanding with the group of Beings Who are the
Council at Shamballa around the Lord of the World.102 He accordingly is the custodian
on planet Earth of the Great White Lodge on Sirius; He is surrounded from the Buddhas
of activity and they all constitute the Kumaras that once a year, through Their emissary
the Buddha, it is safe to conduct the Hierarchy and through the Christ the humanity in
the May Full Moon festival. 103
Possible similarities and differences in Bailey’s activity may prove emerging as related
to her proximate Theosophical tradition. It may be possible to identify whether she drew
inspiration from her contemporary esotericists or even more if she indented to
complement their ideas. Bailey had an initial conduct with T.S in 1915 and she
immediately exposed herself to Helena Petrovna Blavatsky’s literature specifically the
Secret Doctrine and Blavatsky’s heir Annie Besant’s (1847-1933) books.104 In addition,
99
Bailey, “Talks”, February 25 1944, p. 2
100
Bailey “Talks”, October 6 1944, p. 7.
101
102
103
104
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she studied in general the writings of the 'second-generation' Neo-Theosophists, besides
Annie Besant or Charles Webster Leadbeater (1854-1934), such as Subba Row (1856–
90) while her attention focused on the elaboration of a detailed cosmology and complex
descriptions of the cyclical life evolution through successive planetary chains, rounds,
globes, root-races and sub-root-races.105 Bailey then having mastered the Theosophical
worldview as basic to her understanding of ancient wisdom, proceeded in her own
revelation of esoteric knowledge as given to her by her next Master – besides Koothumi
- Djwal Khul or D.K who appeared in her life in 1919.106 Bailey gave the status of these
Beings with D.K a fourth to fifth initiation Master and Koothumi a Chohan of sixth
degree.107
A phenomenological and comparative lining up against other works of Neo-
Theosophists’, activities and interaction, will make more evident any special esoteric
identity, Bailey may have wished to promote. One of the Arcane School’s practices
involved a form of Pythagorean ‘evening review’, which Sinclair admits having heard,
was called “the midnight tribunal”; where the student is encouraged to unroll the day’s
experiences backwards like a reversed film. 108 He or she the student was not encouraged
to moralize about what appears in the sense of applying condemnation or applause but
105
Nicholas Goodrick-Clarke,’ The Coming of the Masters: The Evolutionary
Reformulation of Spiritual Intermediaries in Modern Theosophy’, Presented at the
inaugural conference of the European Society for the Study of Esotericism (ESSWE),
Constructing Tradition: Means and Myths of Transmission in Western Esotericism at
Tübingen, Baden-Württemberg, 22nd July 2007, p.29, [Hereafter Goodrick-Clarke, The
Coming of the Masters]
106
107
Bailey “Talks”, May 2 1944, p. 1.
108
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simply observe quietly the connection between cause and effect of daily events and
reactions.109 The Arcane School, as admitted by Bailey according to the proceedings of
the “Talks”, had gathered in her ranks aspirants of occult wisdom who were preparing
for the second initiation; thus emphasis of training should focus to the disciplines of the
soul mostly.110
Sinclair argues that the fourth task besides studying world problems, spreading
knowledge of WAESAK Festival and working for preparation of the Second Coming (of
the Christ), was the regenerating of Money. 111 Bailey made a definite synthesis between
the creativity and sane money distribution and the Christian aphorism ‘love of money is
the root of evil’ in such a way offering a vital and promising field for her disciples,
presenting money as a potential spiritual tool, divested of any morbid love for the actual
means.112 As manifestation or crystallization of energy, money could be used and
applied in different ways since the quality of the motive behind the one handling it and
the creativity of his thoughts could determine the magnetism of his power as well as his
group’s, as a centre of service. 113 Thus, the steady and adequate flow of etheric energy
or subtle electromagnetic forces – based on established attraction – created the tracks
109
110
111
112
113
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that money could then follow magnetically. 114 The basic formula for the manifestation
of money for hierarchical causes – in the case of Bailey’s group but with general
application as well was – the simultaneous presence of need, love and magnetic power,
perhaps created through souls contingency common evolutionary goals for individual
and enterprises.115 It was the transmutative power of lesser correspondences to higher
ones through right love, meditation and right technique, which fulfilled this financial
requirement of Bailey’s group work, Sinclair notes.116 Bailey found hindering, how the
members of her group could become adequately mental or emotional but not enough
vital, stressing the need to get closer to the sound of the group’s soul in order to create
such sound, mental and etheric vehicles and to become potent in the creation of
financial resources.117
Chapter Two: The Theosophical Ideas that Alice A. Bailey examined in her
esoteric work.
Through the study of her literary work and through the research on the organizational
initiatives and the methodology she chose to follow, it is possibly emerging for further
investigation how Bailey promoted a certain esoteric discipline. This certain esoteric
114
115
116
117
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attitude emphasized in the spiritual progress of the individual students of esotericism
through Occult meditation on the Plan, that the Spiritual Hierarchy of the planet wanted
to advance, through its cooperation with humanity. According to Santucci the ideas that
D.K impressed on Bailey are first, that there is a divine Plan in the universe; second,
that those who execute the Plan and who guide Humanity make up a Hierarchy of
spiritual leaders led by the Christ; and third, that there are the Laws of Cause and Effect
and Rebirth (karma and reincarnation).118 A Divine Plan fulfilled through a succession
of races and civilizations, executed by the Christ and his Hierarchy of spiritual leaders
of humanity the Masters of Wisdom (Mahatmas) and a Law of cause and effect and
rebirth (karma and reincarnation), are what Nickolas Goodrick-Clarke also suggests for
the outline of the Tibetan’s Plan.119 Antoine Faivre’s six ‘fundamental characteristics’
of esotericism could be a classic example of the imposition of a purely etic framework
upon categories of esoteric thought which in the end might only be capable of being
defined satisfactorily in emic terms, but no dismissing of any use of such classification
as non-contingent to this research is also esteemed preferable. 120
Bailey having personified – as earlier Theosophists – the amanuensis of a certain
Master of Wisdom (Djwal Khul) or the Tibetan, in a ‘lower spiral’ of esoteric
correspondences, she wanted her students to ‘step down’ the cosmic evolutionary Plan
to humanity accordingly. 121 Sinclair quotes the Tibetan explaining the process of his
effort, to include in his aura the group of disciples and gauge their general condition of
118
119
Goodrick-Clarke, ‘The Coming of the Masters’, p. 23.
120
121
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receptivity. 122 It was from the disciples’ side to train their minds to receive abstractly
the instructions sent by their Master.123 The Master had to isolate in his consciousness
the extent of the instruction, keeping detached from all other concerns and formulate
thus the though-from of the teaching related to past and future wisdom. 124 Then
entering into a meditative condition he started pouring in a steady stream of constructive
sentences and thus conveyed successfully the vision to Bailey. 125 Bailey attempted to be
more specific regarding occult methods of meditation and conduct with the Masters and
in her book The Light of Soul, paraphrasing Indian sage Pantajali’s Yoga Sutras,
indicated the actual technique of reaching Occult Wisdom and the Masters in the inner
planes.126 She went some steps further in her occult teaching admonishing her disciples
to transcend the form of meditation of mystical visioning for the satisfaction of the mind
towards genuine occult energy direction called contemplation. 127 Bailey also explained
that in order to become possible any impression from the Tibetan, “I had to study for
three years the Secret Doctrine and sort it out in my consciousness”. 128
Her vast corpus of published literary work started in 1922 with Initiation Human and
Solar and continued in 1925 with Treatise on Cosmic Fire.129 In writing the second of
these books, Bailey admits that she had to establish a sensitivity to abstract her
consciousness within, that she felt so alive to be able to have carried her thought so far
122
123
124
125
126
Alice A. Bailey, The Light of the Soul: The Yoga Sutras of Pantajali (London: Lucis
Publishing Company, pp. 458, 1997), p. 313, [Hereafter Bailey, The Light of the Soul]
127
Bailey “Talks”, March 17 1944, p. 4.
128
129
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that no other factor could hinder such process. 130 For Goodrick-Clark, Bailey's second
major book, Initiation, Human and Solar, outlines how the Hierarchy seeks to develop
self-consciousness in all beings in the five kingdoms of nature (mineral, vegetable,
animal, human, and spiritual) on the evolutionary arc.131 Solar and Planetary Hierarchies
involve a Solar Trinity and Seven Rays thus re-introducing a concept that first appeared
in by Indian Theosopher Subba Row and Blavatsky's esoteric teachings of the late
1880s.132 In these works, she gave a detailed description of how macro-microcosm
emanated from a “Boundless Immutable Principle” interpreted by Bailey as, identical
with Blavatsky’s Parabrahm in Secret Doctrine. 133 On macrocosmic level, arise three
Logoi “Undifferentiated and Unmanifested”, that is the aspects of “Duality Spirit-
Matter” & their third middle point “Cosmic Ideation” or (Universal World-Soul, the
Creator).134 From the three then, Logoi and universes manifest which comprise in their
turn: Manifesting “Stars and Solar Systems”. 135 Three micro-macrocosmic laws are
associated with the three Logoi as cosmic functions, that is the Law of Synthesis
(expressed as Will), of Attraction or Love or Ballance (expressed as Love) and
Economy (expressed as Intelligence). 136 Another Law that Bailey put into her equation,
probably a lesser Law within the primary of Economy and pertaining to the Matter
Aspect was the Law of Repulsion. 137 Actually, Bailey explained, this Law worked due
130
131
Goodrick-Clarke, The Coming of the Masters, p. 23.
132
Goodrick-Clarke, The Coming of the Masters, p. 23.
133
134
135
136
137
Bailey, Treatise on Cosmic Fire, p. 151
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to matter’s cyclic rotation, a movement distinct from the spiral-ascending movement for
Consciousness and the straightforward movement of Spirit.138
Seven centers of “Logoic Force”, also known as the seven Planetary Logoi are the focal
points of the Seven Rays, which emanate from the aforementioned Laws. They are Ray
I (the Ray of Will or Power), II (Love-Wisdom), III (Active Intelligence), IV (Harmony,
Beauty and Art through conflict), V (Concrete Knowledge or Science), VI (Devotion or
Abstract Idealism), and VII (Ceremonial Magic or Order).139 Santucci paraphrasing
Bailey’s words, attempts to explain the idea of the Seven Rays as, the ‘particular force
or type of energy, with the emphasis upon the quality which that force exhibits and not
upon the form aspect which it creates’.140 That doctrine is supposed to explain qualities
of all humanity races, cycles of nations, features of human soul and personality and
elements of human, mental, astral and physical bodies; that is, demanding the appeal to
the wisdom aspects of human knowledge. 141 Bailey through her literature explained that
a special relation between the Seven Stars or Rishis of the Polar Bear and the Seven
Pleiades or ‘Sisters’ was the magnetic pathway for the Seven Rays; something that
Bailey also identified to Blavatsky’s references in the Secret Doctrine. 142 Initially these
Rays were evolutionary represented by five Kumaras or Spiritual Beings –expressing
the four lower Rays (IV, V, VI and VII) and their synthetic the III – that obeyed the
138
Bailey, Treatise on Cosmic Fire, p. 151.
139
140
141
142
Bailey, Treatise on Cosmic Fire, p. 349/ Helena P. Blavatsky, The Secret Doctrine:
The Synthesis of Science, Religion and Philosophy, 3 vols. (London: The Theosophical
Publishing House, 1888), [Hereafter Blavatsky, The Secret Doctrine, 3 vols.].
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Law and took human form on planet Earth initiating thus human life; something again
that Bailey identifies within The Secret Doctrine.143 Nevertheless Bailey adds quoting
Blavatsky, only when the fivefold Third aspect or Brahman is spiritually united with the
two remaining overshadowing divine aspects, that the real HUMAN is consummated.144
That is all lesser Rays fused within the major Third Ray and then with the remaining,
overshadowing Divine Will and Love Rays creating either a Heavenly Man as a Solar
Logos or a Planetary One.145 Bailey thus drew a definite line of demarcation between
the aforementioned manas or pure Deva/Angelic evolution from the human
consciousness evolution; now consciousness journeying upwards from the lesser three
kingdoms (mineral, vegetable, animal) could straddle evolutionary in this way via the
human kingdom upon the Angelic levels, or Hierarchies, in its journey. 146
The project that Bailey had in mind pursued a strategy of enforcing with spiritual
wisdom and protection her disciples through Occult knowledge, given to advance the
health, wisdom and their higher-psychic abilities.147 Group work and integration was
intentional and a focused goal that pursued astrological knowledge, study and
visualization on world problems. 148 It was the authority of a united loyalty and
143
144
145
146
147
Alice A. Bailey, Esoteric Healing, (London: Lucis Publishing Company, 2007) /
Discipleship in the New Age, 2 vols, (London: Lucis Publishing Company, 1954, 1955)
/ Esoteric Healing, 2 vols, (London: Lucis Publishing Company, 1936, 1942)
148
Alice A. Bailey, Esoteric Astrology, (London: Lucis Publishing Company, 1997),
[Hereafter Bailey, Esoteric Astrology / Glamour a World Problem (London: Lucis
Publishing Company, 1950), [Hereafter Bailey Glamour a World Problem]
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responsibility to group intention, Bailey explained, that superseded the need for any
authority recognized in an individual, thus suggesting personal integration in group-
life.149 It was stressed to Arcane Schools disciples the need to develop their mental
equipment in order to be analytical in their own investigation of occult truths; so the
leader of the group, Bailey, followed the method of suggestions rather than
commands.150 This demanded regarding heart and head as organs of equal importance
since the goal was eventually the group members to work from spiritual levels
eventually; thus directing forces into the threefold world suffused with Hierarchical
Purpose, thus making them compassionate agents of occult divine forces which should
be carefully stepped-dawn to humanity.151
The spiritual inertia of humanity focused particularly in World Glamour, could have its
countermeasure through White Magic and the study on Cosmic and planetary Initiation.
152
The concept of the continuity of Divine revelation was stressed and a certain aspect
of the plan for the establishing of future schools of Occultism exoteric and esoteric
world-wide, was trusted by the Spiritual Hierarchy in Bailey’s genealogy. 153
Additionally, other hinds for further advancement in esoteric knowledge were given, as
for example in astrology and the manipulation of the evolution of lower elementary
forces. 154 Selbi notes that terms 'occult science' (the link between psychology and
149
150
151
152
Alice A. Bailey, Treatise on White Magic (London: Lucis Publishing Company,
1997) / Initiation Human and Solar (London: Lucis Publishing Company, 1997)
153
Alice A. Bailey, Letter on Occult Meditation, (London: Lucis Publishing Company,
2001), p.278, [Hereafter Bailey, Letters on Occult Meditation]
154
Bailey, Letters on Occult Meditation, p. 192.
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religion) and 'occult philosophy' and the word 'science' have for several generations of
educated readers seemed incongruous in this context.155 This is perhaps a phenomenon
that is due to change, if scholars heed Needleman’s desideratum of paying attention to
‘vertical’ as well to as to the ‘horizontal’ cultural and historical dimensions and his call
for more dialogue between scholars and experiencers. 156
Sinclair explains how Bailey further expanded Blavatsky’s Fire Philosophy making the
distinction of three fiery esoteric aspects with reference to external manifested world
and the inner force and spiritual planes. 157 It was the fire inherent in matter expressed
through the various attributes of electricity dealt diligently from contemporary science,
the solar fire pertaining to inner laws of cosmic coherence and qualities of energies and
forces beyond the physical planes and finally the “Electric” or Spiritual fire related to
casual levels of existence.158 All the above Sinclair classifies within the hylozoistic
concept of continuity between spiritual and material planes both advocated by
Blavatsky’s literature and further expanded is some certain way by Bailey; especially in
her Magnus Opus, Treatise on Cosmic Fire which she attributed the title of the
psychological companion of Blavatsky’s Secret Doctrine. 159 Bailey further developed
this Fire philosophy expanding what Blavatsky had already recognized as a complete
155
156
157
158
159
Sinclair, The Alice Bailey Inheritance, Introduction, p.165/ Blavatsky, The Secret
Doctrine, II, 711, 725, 726.
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web of forty-nine lesser fires within planetary manifestation that was possibly
implemented by Bailey’s organizational ideas regarding Ashramic networking.160
During group sessions with close associates, Bailey discusses how gradually disciples
should master each one fire within the seven sub-planes of the cosmic physical plane. 161
Regarding the A.S, Bailey made a definite distinction from any certain plan set by a
Master for its establishing, indicating that the School was just a transportation station
helping disciples move eventually to their egoic/soul Ashrams or vocational groups
within Buddhic or Intuitive planes.162 Tuning to the High Purpose of Divine Will and
serving it was a task that implemented plunging in Buddhic planes and drawing dawn
initiating fire and understanding, Bailey continues. 163 Nevertheless, Bailey did not
vision any secluded “spiritual” initiative for the future activities of the Arcane School;
and she discussed with close associates how positive “occultists” within other social
groups were congenial to the Plan and how the idea of a financial Hierarchy for
example, linked with the planetary Spiritual Hierarchy should emerge.164 Bailey
discussed with her associates extensively about the Second World War during the actual
years (1941-1943) and related this outbreak as a reaction of humanity to Shamballa
forces and the realigning of the planet with Divine Purpose.165 Bailey focused on the
potential break of past ideological boundaries in Europe and the opportunity that
emerged for cooperation of positive groups in the rehabilitation of humanity and
160
Bailey, Treatise on Cosmic Fire, p. 629/ Blavatsky, The Secret Doctrine, I, p. 567.
161
162
163
164
Bailey, “Talks”, April 9 1943, p. 4.
165
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reconstruction of civilization.166 She used esoteric terms to explain this vision talking
about new etheric bounds along these group conscious organizations that would emerge,
promoting a broader vision and cooperating intelligently with the seven major Ashrams
on all levels of religion, psychology, financing, politics and social organization, arts,
science. 167
The description and understanding of the ideas Bailey examined and the activities,
through which she chose to externalize her world-view, outline her certain esoteric-
Theosophical profile she chose, and make valuable any further contradiction with any
scholarly or Theosophical literature. She made a definite distinction between mystical
idealism interested only for technical occultism and expressed her preference for
practical occultism meeting world need, pioneering in human consciousness, breaking
and destroying crystallized forms thus moving both upon the levels of high vision and
practical human affairs.168 Bailey for Selbi following other Neotheosophists based her
literature in the idea of the planetary ‘Spiritual Hierarchy’, an aftereffect of the Seven
Rays and derived it from HPB’s ‘Hierarchy of Compassion’ which later
led to the New Age concept of the ‘Great White Brotherhood’. She detailed Three
Departmental Heads:1. The Manu; 2. Bodhisattva (the Christ, the World Teacher); 3.
The Mahachohan followed by other Masters distributed among the last 4 Rays:
166
167
168
Bailey “Talks”, April 23 1943, p. 1.
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Morya, Koot Hoomi or Koothumi, Djwahl Khul, The Venetian, Serapis, Hilarion, Jesus,
the Master Rackoczy (only mentioned by HPB, but elevated to Mastership by
Leadbeater in his Masters and the Path).169
Bailey adopted Blavatsky’s idea that everything within gross matter was not a principle
and in this was included the human body.170 This ideal Bailey implemented in the
Arcane School’s close core of disciples; she initiated a tone of not discussing anything
organizational and technical in terms of concrete plans within the group meditation
sessions.171 She wanted to imitate the way of the Masters, from their secluded higher
planes, inspired lesser lives through intuition and telepathy. 172 Nevertheless, she also
recognized that within the status of the Arcane School members, any consecutive
passive stance surmised wrongly from this attitude would not meet the need for external
activism she promoted.173 “The technique of standing” was for them excluded since it
appealed to high degree initiates and active movement forward, seemed imperative
instead.174 Bailey noted how the rhythm always present in manifested life could not
stand any further spiritual inertia, which dominated exceedingly the world.175 The
169
170
Alice A. Bailey, Esoteric Psychology, 2 vols., II (New York: Lucis Publishing
Company, pp. 818, 2004), p.225, [Hereafter Bailey, Esoteric Psychology, II]/ Alice A.
Bailey, Discipleship in the New Age, 2 vols., II (London: Lucis Publishing Company,
pp. 818, 1997), P. 23, [Hereafter Bailey Discipleship in the New Age, II]
171
172
173
Bailey, “Talks”, Sep 24 1943, p. 5.
174
175
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continuity of the Theosophical tradition in Bailey’s literature is evident in her
recognition of Blavatsky’s dynamic contribution in giving an occult mental turn to past
mystical thought.176 The specific point where Bailey met Blavatsky’s ideas was the
mental plane where Bailey recognized as the key plane of our solar system, “the axial
plane around which the great Wheel turns and the meeting of three evolutions – the
Divine, the Human and the Devic – or the Hall of the Three Deities’ Council”.177
The rich spiritual vocabulary that Blavatsky adopted from the eastern cults that she
investigated, were the new language Bailey further advanced in her High Occultism,
reflecting the macrocosmic doctrine of the new esotericism she visioned. 178 Thus, the
schism between scientific secularism and spirituality possibly could heal through
Sanskrit terms as Yajna Vidya, which pertained to the invisible forces within the
physical world.179 Accordingly, the Mahavidya dealt with the astral or emotional world,
Gkogia Vidya the science of Mantram, with sound and mental plane and Atma Vidya
with spiritual realms.180 Within the tasks Bailey imposed on her closer disciples, thus
creating a larger impulse for the wider group A.S members, was to make the teaching
they spread more specific in its expression “unless the source of knowledge”, they had
176
177
178
179
180
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tapped, “would dry”.181 It was a yearning for a synthesis of academic study of
Occultism and practice; in order to attain a point of tension in their effort, of such a
momentum, to radiate that kind of spiritual transformation they wanted to advocate.182
The needs of the world demanded them to turn their backs to the Masters.183 It was a
paradox of Occultism, Bailey stressed, that they needed to assimilate and which she did
not find within the T.S.184 This paradox was furthered emphasized, since Bailey realized
that the A.S disciples needed to talk about the Masters as a reasonable possibility and
touch upon evidence of reputable men and women who believe in Them. 185 She wanted
to add Soul in humanitarian work and the Arcane School as an esoteric group would
attempt to initiate esoteric effects through intense inner life that could lead its members
to transformation and thus radiate their powers of livingness through their influence,
ideas and initiatives.186
Bailey through another book Letters on Occult Meditation (1922), according to Selbi,
attempted to promote another aspect of the Plan of the Hierarchy as dictated by Master
D.K and that was, 1. To assist self-consciousness in all beings (uniting higher and lower
natures in sacrifice, service and renunciation), 2. To develop consciousness within the
kingdoms of animals, vegetables and minerals, 3. To transmit the will of the Solar
Logos, 4. To set an example for the crucifixion of the lower self, 5. And finally to raise
the vibrations of individual pupils, vitalizing the higher chakras or energy centers in
181
182
183
184
185
Bailey, “Talks”, April 30 1943, p. 1.
186
Bailey, “Talks”, May 21 1943, p. 3.
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human body, reaching up to Manas – Sanskrit term for mental level of being – and
eventually the Masters and Spiritual being. 187 It was a factual and not a visionary
search in Occultism where the Hierarchy had to be a fact in the lives of disciples, Bailey
trusted to her close associates, since they should “set the foundation for the next step of
what is to be given anent esoteric teaching”. 188 The Spiritual Hierarchy comprised of
those having entered Shamballa, the most high point in the planetary evolution, and
those below sixth initiation in the status of remaining in the mediating place between
the One fundamental Group or Shamballa and humanity. According to Sinclair, Master
D.K offered the hope of three figurative doors into Shamballa for the senior disciples
that, ‘we can at least ponder them from a psychological point of view’ since a deeper
understanding implies experimental-experiential attitude.189 First, there is the door of
reason and pure perception of truth; Christ gave the clue to this teaching, ‘I am the way,
the Truth and the Life’ and suggests a consciousness thus relatively static attitude.190
Second, the door of will and penetrating power, which relates the Plan to Purpose;
whose faculty is coherent persistence and which suggests another aspect of will rather
than the usual for external life but which its esoteric focus has automatic external effects
as well. 191 And third, ‘no words can express the nature of the third door, so let us in
default of a better term call this door of monadic sense of essential duality’, Sinclair
relates; and which is that dual inner and outer concern of the human Monad, the
spiritual agent for Hierarchical work.192
187
Alice A. Bailey, Letters on Occult Meditation (New York, London: Lucis
Publishing Company, 1922), pp. 20-27, [Hereafter Bailey, Letters on Occult
Meditation]/ Thomas, ‘Theosophy or Neo-Theosophy’, p6.
188
189
190
191
192
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The task, for the vanguard that Bailey aspired to gather and the Hierarchy of the
Kingdom of Souls, was seriously difficult though, since the Theosophical ideas for the
creations of ‘incomplete gods’ haunted the Neotheosophical ‘artillery’. 193 A doctrine
previously adopted by Blavatsky was a working hypotheses for Bailey’s agenda where
the etheric material used from etheric Deva builders for the building of the animal
bodies of humanity were laden with incomplete matter and therefore comprised the
source of mass fear inherent in human societies-the work of the incomplete gods
unaligned with solar purpose.194 Thus, world disciples should push cosmic evil inherent
in matter, back to the place from which it came.195 The Tibetan, quoted by Bailey,
regarded cosmic evil useful in its proper place but he stressed how, “It has come out and
asserted control where it should have none”. 196 Bailey regarded that detachment which
the world disciples should pioneer in, was a scientific breaking of links and balancing of
all the forces that militated liberation; this, constituted in reality a scientific process of
ending up karma, individual and national. 197 This process demanded an automatic,
ceaseless and unquestioning fulfillment of duty from the angle of recognized service
until lesser lives or “lunar lords” on the involutionary arc, interested to the building of
lesser forms, should cease control of the initiate when the fourth degree or Initiation of
193
194
195
Bailey, “Talks”, October 15 1943, p. 4.
196
Bailey, “Talks”, October 15 1943, p. 4.
197
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Crucifixion and Great Renunciation, reached. 198 The “lunar lords”, constituted of
eighteen fires and were the exact opposite of the “Solar Pitris” or the evolutionary Self-
conscious Beings that (these latter) contributed in expanded existence once realized
within human souls.199 Discussion over if these fires comprised the first six of the three
septenary levels of physical, astral and mental or the first seven of the physical and
astral adding four more from the mental, resulted with Bailey emphasizing the first
version. 200
Another aspect of Bailey’s vision as dictated from her Master the Tibetan, was a quite
overarching cosmological role for humanity through the disciples of the Spiritual
Hierarchy, accepted (disciples), initiates and senior ones, comprised for Sinclair into
four basic plans.201 These four steps of the Plan for humanity were related to the literary
material given and the expanding of consciousness that the implementation of the
inherent spiritual discipline, initiated to the interested.202 Among these steps were to
establish on earth an outpost of God’s consciousness in the solar system, with
humanity’s aid.203 Second, to found upon earth a powerhouse of such potency and a
focal point of such energy and unanimity as a whole that can be a factor in the solar
system of bringing changes to events of unique nature in the plan of life and lives ( and
therefore in the system itself) and thus inducing inter-stellar activity.204 Third, to
develop a station of light in nature through the medium of the human kingdom, which
will serve not only the planet and not only our particular solar system but the seven
198
199
200
201
202
203
204
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systems of which ours is one.205 Fourth, to set up a magnetic centre in universe in which
the human kingdom and the kingdom of souls will be united or at-oned and will be the
point of most intense power and which will serve through the developed great lives
within the radius of the One About Whom Naught Can Be Said.206 These extensions of
cosmological visualization may be totally diffused, in terms of modern astrology and
cosmology, but Bailey’s contribution in the expansion of human consciousness in
cosmological interest and particularly the fact of the great seasons and the coming
Aquarian, is definitely recognized as Campion notes. 207 In fact although no direct her
influence in modern astrology, one of her students Dane Rudhyar (1895-1985) is
considered by again by Campion possibly the most influential American astrologer of
the twentieth century. 208
Entrance within the Fifth or spiritual or the Christian Kingdom of God would be
possible for humanity when the Monads/spiritual human units of the fourth or human
kingdom would have succeeded in vitalizing the fifth spirilae or spiritual level of every
atom within the triple lower man.209 Bailey in Treatise on Cosmic Fire gave an
elaborate schematic explanation of her ideas and one chart particularly could develop in
a linear way such relationships of esoteric rationale which in practice demonstrate as
spiritual experiences of forces interpenetrating and thus undifferentiated in substance.210
A close look at the chart can indicate how Bailey recognized a fifth or spiritual level in
205
206
207
Campion, A History of Western Astrology, II, p. 241.
208
Campion, A History of Western Astrology, II, p241.
209
210
See Appendix I/ Bailey, Treatise on Cosmic Fire, p. 817.
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each of the three first planes where some aspects of human existence are manifesting;
these are the physical, the astral or emotional and the concrete mental. 211 Thus counting
from bottom upwards the fifth spirilae or spiritual aspect is evident within each of the
lower, three planes.212 Regarding the aforementioned discussion over the eighteen fires
of the “lunar lords” and their appropriation of certain levels Bailey expanded further.213
She explained that only in later discipleship, closer to the degree of a Master or fifth
initiation, there can be any total control of the Divine or First Atomic plane of each
plane; even if this was a lower one, for example the physical. 214 That was actually the
faculty that gave the Masters the ability to materialize their bodies at will or their
Mayavirupa Vahan/ vehicle of manifestation but also the difficulty for any aspirant to
admit as truth a reality which demanded many lives or earthly incarnations to attain and
with intuition the only possible bridge to enquire. 215
Steven J. Sutcliffe explores the inherent intentions of Bailey’s group work in her book
Treatise of White Magic, where without exoteric organization and ceremonials there
would be integrating silently and steadily a powerful group of men and women. 216 This
effort would supersede – or if it can be suggested here, complement additionally – even
previous hierarchical efforts, churches, groups and all organizations and that would
even constitute that oligarchy of elect souls to govern and guide the world. 217 In the re-
enchanted cosmos fed by Theosophy, Spiritualism and popular occultism the charisma
211
See Appendix I
212
See Appendix I
213
Bailey “Talks”, March 3 1944, p. 2
214
Bailey “Talks”, March 3 1944, p. 2
215
Bailey “Talks”, March 3 1944, p. 2/ See Index I.
216
217
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of the individual and of small illuminated groups and circles waxed, Sutcliffe argues
and that was the perfect timing for Bailey’s revelatory, esoteric movement.218 The
coordinating agent of human evolution in the planet, in terms of humanity or the fourth
kingdom comprised, according to Bailey, was the New Group of World Servers; the
human counterpart of the Spiritual Hierarchy laden with the evolution of all the
kingdoms on planet Earth.219 Sinclair notes, how in analogy Bailey related the first goup
above with the planetary pineal gland in a planetary meditation where higher abstract
mind coordinated with lower intelligence or the two hemispheres of the planet.220
Another aspect of integration was the idea of the ‘third eye’, an organ of vision, which
after the balance between of the two aspects of the mind had been achieved, direct and
certain knowledge was possible but not clairvoyance, Sinclair pointed.221 Counter to this
project of White Benevolent Magic for Humanity was the opponent, Black Magic that
Bailey, quoting Blavatsky, identified as the forces that using astral light promote
deception and seduction. 222 Again in Sanskrit terms it was the implementation of Occult
methodology of the three Vidyas – Yajna, Maha, Gkogia –regarding the physical, astral
and mental planes accordingly, excluding the use of Atma Vidya or the spiritual fourth
counterpart and thus rendering every activity a dangerous, self-interested and rioting to
the Divine Plan. 223 Bailey, again quoting Blavatsky, set the responsibility for this
project of working towards world evil to the status of initiate of certain degree though,
explaining how the achievement of definite planetary consciousness was the safeguard
218
219
220
221
222
223
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for any aspirant.224 Bailey expressed her agony for the vast difficulty owing to astralism
in the world that would initiate much activity regarding esoteric groups claiming
affiliation with the Masters and training with the Ashrams, through which Arcane
School should work for its identity. 225 She added that wholesome attitude towards the
Hierarchy could be the antidote for astralism which this latter comprised some personal
aspiration, and fanatical devotion to the thought of initiation. 226
The esoteric factors outlined in a variety of places throughout AAB’s writings
according to Sinclair were: 1. What could be called the “machinery of man” is related as
being threefold at three levels: spirit, soul, and body. 227 2. Accordingly, the prototype –
in mental levels – for the previous triplicity is the casual vehicle or lotus of the soul.228
Because of the flower-like design of its energy emblematic of three tiers of three flame-
like petals, which gradually unfold through the experience of knowledge, love and
sacrifice and have in their centre the jewel in the lotus or synthesis of the three
aspects.229 As a lesser step of progress in the spiritual path for her disciples, Bailey
admitted the point when the student of the occult would be able through meditation,
service and spiritual reading to have unfolded the first series of the three knowledge
petals of the lotus.230 When later the fourth and fifth petals of the second inner
consciousness or wisdom series would be awakened, then the pranic or first, inner and
subtle layer, closer to the physical force of the planetary Heavenly Man or the Soul of
224
225
226
227
228
229
230
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Earth, would open for realization. 231 Again, in the chart given, it is possible to discern
graphically the specific point of the lotus and the casual vehicle within the first three
subplane counting from top downwards of the third or mental plane. 232 Bailey,
interpreting Blavatsky, explained that the casual body comprised within its substance
the higher mental residue of three certain permanent atoms that functioned as the
memory deposits of past life of physical, emotional and mental human achievement.233
Continuing in the above enumeration Sinclair adds among the esoteric factors within
Bailey’s work, 3. The nine initiations or particular expansions of consciousness the
human evolution can have potentially. 234 The enneadic or nine-fold development is
implied, Bailey explains, in different points in the Secret Doctrine; since Blavatsky
records it, as the Logoic or Solar body in its total dimension comprised of a nine-fold
Lotus within which human evolution respectively integrated.235 Sinclair also notes how
Bailey balanced her male-oriented Lodge of Masters with a Female aspect of occultism
seen in the Esoteric Healing and all the information about interaction with the Deva or
Angelic evolution.236 Another aspect of the schematic human constitution Bailey
created or at least adopted, was the idea of the Solar Angel; the concept of a Solar Entity
or a part of solar consciousness that the disciple in search for Occult Wisdom could fuse
his existence with, towards his spiritual return to his Source or Father Aspect.237
Blavatsky, Bailey explains, had also referred to this aspect in The Voice of Silence as the
path of Dyana and Dharma or Paramita and the descent of the solar kings in Indian
231
232
See Appendix I
233
234
235
236
237
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epic Ramagianna.238 The Solar Angel is also depicted in the aforementioned chart of the
sevenfold cosmic physical plane holding the first or atomic subplane, counting from top
downwards, of the mental plane thus expressing the satvic or rhythmic guna/quality of
consciousness the most closer to spirit and apart from tamasic or inert and rajastic or
active quality.239
A probable inconsistency between the sevenfold world Bailey analyzed and the
enneadic human development through the nine initiations is resolved through Bailey’s
reference to the ‘three periodic vehicles’ of Blavatsky’s Secret Doctrine.240 It was the
coordination of the three vehicles of the personality, (physical, astral and lower mental
bodies), the three levels of the Soul within the Lotus in the higher mental plane.241 It
was also the fusion of levels of the Spiritual Triad, probably wholly “sensed” in
meditation within the Buddhic plane but expressing the little higher Atmic or spiritual
plane of Divine Will and Power.242 Those comprised the field of action for the spiritual
man, leaving the two higher Monadic and Logoic planes for Masters and Chohans. 243
Bailey expressed with an analogy how the Solar and the Planetary Logos passing their
own initiations were drawing human units upward as well to pursue such path and
238
239
See Appendix I
240
Alice A. Bailey, Telepathy: And Etheric Vehicle, (New York: Lucis Publishing
Company, 2001), p. 218, [Hereafter Bailey, Telepathy]
241
See Appendix I
242
See Appendix I
243
Bailey, Telepathy, p. 218.
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which also indicates Bailey’s Christian background.244 The first two initiations –
Christ’s ‘Birth’ in the human heart pertaining to complete control of the physical
vehicle, and ‘The Baptism’ of man regarding control of astral body – the Masters
classified as non-important, Bailey explains. 245 So possibility for disciples in handling
Hierarchical power emerged after the Third initiation – of Transformation, control of
the mental vehicle – in which the initiate experienced ability for evocation of new
powers, recognition of new fields of service and freedom to move in the bounds of
Hierarchy.246 First and second initiations attributed freedom from physical appetites and
the slavery of ideals accordingly, while the third provided the initiate with recognition
of universality. 247 The human soul related the disciple to the Love of God, the
consciousness aspect of Deity; which for each particular individual comprised of
energies coming via planets Venus, Mercury and the ‘Heart of the Sun’. 248 This quality-
force originating from Sun Sirius always has to be filtered via the heart of the physical
Sun or its coherence-consciousness aspect and then through the particular Ray Ashram,
affiliated with that soul. 249 Accordingly, the personality of every man or woman
received energies from the planets Saturn, Mars and the physical body of the Sun
relating thus individuals with the Mind of God and originating from the Constellation
Pleiades.250
244
Bailey “Talks”, April 23 1943, p. 4/John 12:32, “If I be lifted up I’ll draw all men
unto me”, P. Trembelas, New Testament, (Athens: Sotir, 1991), [Hereafter, Trembelas,
New Testament, p. 433.
245
246
247
248
Bailey “Talks”, February 25 1944, p. 2.
249
250
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Chapter Three: A Critical evaluation of Bailey’s work.
As a Neotheosophist, Bailey raised significant criticism and condemnation as well as
influence and admiration.251 While most of the Theosophists regarded her as misguided
Leadbeater never condemned her and had purchased all her literature; but this was of
course one of the examples of sympathy.252 Sinclair recognises to Bailey a few
differentiations in the technique of book production, since he identifies this variation in
her own description.253 She was either referring to dictation in the Stanzas of Dzyan;
word-to-word audibly given in the case of Treatise on Cosmic Fire; or symbols in form
of clairvoyance for mantrams and charts and memories retrieval out of sleep states
which possibly reflected the certain constitution of separated but interpenetrating levels
she recognised for the human body. 254 Three things though for Bailey were common in
such a work, sensitivity to impression, inclusiveness and stability, rendering her
receptive to the teachings and making her paradoxically radical for Theosophical
doctrine and orthodox in her own revelation’s aspects.255 Leadbeater, according to
Goodrick-Clarke, followed another way of clairvoyant investigation with richly
illustrative narratives, amplifying the Mahayana Buddhist-related hierarchies indicated
by Blavatsky, which he vested with spectacular stories of prehistoric migration and
251
252
253
254
255
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founding of civilizations.256 Supervisors, architects and agents of materialization in the
planetary life, worked as supercelestial spiritual intermediaries rendering Leadbeater’s
Theosophy of a Gnostic form of Christianity with celestial hierarchies.257 This was
nevertheless unlike the Pseudo-Dionysius’s nine celestial orders; the Syrian Christian
monk most probably educated at the neo-Platonist school of Athens under Proclus (412-
485 AD) and Damascius (ca. 460 – ca. 583 AD).258 Bailey followed Blavatsky in her
intermediary Hierarchies referring also to the Nirmanakayas, that Buddhist divine
contemplatives along with the Buddha, as the highest mediating agents within Earth’s
specific planetary limits beyond which extraterrestrial forces and Avatars – cyclic,
evolutionary manifestations of greater cosmic Entities or aggregations of cosmic
energies surmounting and sometimes including the known neighbouring celestial bodies
– were “residing”.259
Faivre, quoted by Selbi, notes how important is for methodology in research for
differences between exponents of esoteric practice as well as similarities abstaining thus
from any tendency to recognise only underlying common ground in expense of useful
comparisons.260 Bailey regarded most of the Theosophists that succeeded Blavatsky to
have misunderstood their teacher’s doctrine with key point the ‘astral’ body literature of
Neotheosophists.261 Bailey explains how Blavatsky had used the term interchangeably
both for the etheric and the emotional human vehicle since humanity was mostly
256
257
258
259
260
261
Bailey, Telepathy, p. 140-41.
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polarised in the astral plane and would remain ‘etherically’ blind for the next three
hundred years after Blavatsky’s time.262 So practically those vehicles coincided, since
the astral as subtler and higher controlled the lower electromagnetic scaffold, the
etheric, on which gross matter coagulated.263 For Bailey, the mistake had been that the
Neotheosophists missed to render the etheric human body mentally controllable – or at
least to schematically express such possibility – thus making explainable to future
disciples the prospect of bypassing the astral influences.264 This misunderstanding of the
astral plane made difficult the way Blavatsky’s ideas about the Masters were handled as
well, Bailey adds, creating a deplorable fog of devotion for Their personalities and
lesser detail. 265 Bailey wanted to avoid the mistakes of the past with Theosophists
discussing how the Masters were passing by their living rooms and trivia; and
emphasized on the contrary a sound awakening of the inner ear to the significance of a
sane intelligent and convincing discipleship. 266 Bailey explained that the T.S reflected
an Indian technique that emphasized the Master-disciple relationship since there were
few individuals available then for discipleship. 267 In the case of A.S though, this had
changed, and the Masters trained groups expanding the typology of ‘recruiting’ to
mental and philosophical socializing and lessening the metaphysical spiritualism that
earlier had characterised T.S.268 Bailey recognised though the contribution of
spiritualism in the preservation of the survival of life after death; but it must be added as
well how she didn’t recognised how importantly the Eastern tradition should be
262
263
264
265
Bailey, “Talks”, March 191943, p. 1.
266
Bailey, “Talks”, January 28 1944 , p. 2.
267
268
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preserved from western secularism or the two planetary hemispheres of abstract and
practical mind in ballance.269
Two of her early adversaries, contemporary of hers, are Theosophists Alice Leighton
Cleather (1846-1938) and Basil Crump; their evaluation, under the scholastic measure
of Blavatsky’s ideal Theosophy, can indicate the immediate repercussions of Bailey’s
appearance in British TS.270 Crump along with Cleather who was a Theosophist of
Blavatsky’s Inner Group, had both participated in an initiation of the Tibetan Gelugpa
(Yellow Cap) Order in India; Crump was a Cambridge University Barrister of the
Middle Temple – the certain legal foundation within the heart of the British financial
centre in the City of London – and for a long time editor.271 They charged Bailey of
substituting Blavatsky’s terms with Christian phraseology by copious references to
quotations from the Secret Doctrine. 272 These authors questioned whether the Tibetan
Master could have been member of the Transhimalayan Brotherhood and found no
credence in Bailey’s claim that the Treatise on Cosmic Fire could “a logical plan of
systemic evolution”. 273 It seemed that in the Mahatmas Letters had classified such
attitudes as the Tibetan’s, among the opposing Brotherhood of the Dugpas or ‘Red
Capped Brothers of the Shadow’ in Bhutan with similar correspondences in the Vatican

269
Alice Leighton Cleather and Basil Crump, ‘A Comparison Between H.P Blavatsky
270
& Alice Bailey: The pseudo-Occultism of Mrs. A. Bailey’, Protogonus, Spring 1989,
[Hereafter Cleather & Crump, ‘A Comparison Between H.P Blavatsky & Alice Bailey’].
http://www.zeronew.com/occult_files/Theosophy/Comparison%20AAB%20HPB.pdf ,
[Accessed on 29Jan 2012]
271
Cleather & Crump, ‘A Comparison Between H.P Blavatsky & Alice Bailey’, p. 2.
272
273
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– hence, Bailey’s Christian terminology. 274 The whole system of Bailey’s Rays was
purported to be a meaningless imposition of very learned information in a similar
method with Leadbeater although the detailed and organised relation of all kingdoms in
terms of substance by Bailey may be termed at least unique and should be testable as a
working hypothesis fairly. 275 Bailey’s frequent reference to Leadbeater and Besant
along with her tendencies to disclose Deity to limited descriptions and careless use of
Sanskrit terms as Fohat, made her similarly deviating from Theosophical Orthodoxy but
the letter seemed also to postpone to vague, external ritual and scholasticism the
concern with practical issues of occultism in fear of sorcery. 276
Cleather and Basil preferred to reflect on a static Doctrine so they found difficult to
follow Baileys’ analogy of a Solar Logos to taking initiations, since something like this
was never said in the Secret Doctrine.277 For instance it can be noted that any reference
to analogical chakras centres on planetary levels was a Christian anthropomorphism
while as it is already mentioned Bailey regarded as glamour the upward arc of personal
transformation some Theosophists were trapped.278 In this way the Divinity’s downward
Purpose received by humanity as love – in the mode Bailey explained, corresponding
manifestation of greater Laws as that of Attraction- were “a kind of sentimental staff
for Masters to indulge writing”, argued Cleather and Crump. 279 Accordingly, in the
same critique, the above Theosophists note how the terms Nirmanakayas, Masters of
Compassion and above all The Two Paths, are terms never found in Blavatsky’s
274
275
276
277
278
279
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literature but were be coined Leadbeater and Besant and then falsely used as such by
Bailey. 280 On the fundamental issue of the sex life of disciples Bailey was accused for
relating it to a certain Spiritual Alchemy, thus suggesting the transmutation of the
imprisoned earthly, physically creative human ability, towards the mental planes of
creativity. 281 Then, when mastered and fused with its spiritual higher correspondences
consciousness, could then again return to physical creation.282 This was direct Black
Magic and playing with Koundalini Fire, which “could kill as well as create” for the
Theosophists.283 For Bailey even the Masters could have normal lives and participate in
racial evolution while for the critical Theosophers the Way was only One and it was
leading to total Liberation, a stance that should be fairly be accepted as a working
hypothesis and aspect of spirituality. 284 Bailey was sure about this possibility since she
explained it on the straddling of consciousness and life sometimes clockwise and other
times anti-clockwise on the astrological chart. 285 Human being initially through desire
attachment to form life is born on the right-hand course of the signs of the zodiac,
during the individualization and the instinctual withdrawal from the material attachment
they follow the right-hand path of abstraction which if misunderstood and crystallized
on self-interest leads to the Black Brotherhood’s Lodge. 286 Finally when knowledge
and Masterhood of the divine is achieved return to Earth and service is a possibility but
not something compulsory something possibly discloses a release for such division and
argument between Theosophists and Bailey. 287
280
281
282
283
284
285
Bailey, Esoteric Astrology, p. 61.
286
287
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An indirect evaluation might also prove useful through Margaret Thomas’s critical
assessment of Neo-Theosophy versus Blavatskyan Theosophy. Thomas brings in the
subject of how T.S adherents had been lost in comparing their Orthodoxy – a
phenomenon already recognised in a Lucipher magazine article in 1889 – in contrast
with what Blavatsky had defined as Theosophy, that is the accumulated knowledge of
the past tested and verified by independent visions. 288 “The definite distance humanity
can recognize Deity” – we read in Mahatma Letters – “is the universal perpetual
motion which even during pralayas or interludes it never stops thus making the most
consummate nonsense to regard as being an Ego and place its intelligence under a
bushel for some mysterious reason which is a Mosaic element of classification”.289 This,
Thomas contrasts to Leadbeater’s Christian definition of the Solar Divinity as a mighty
Individual, though removed many stages from the Uncreated Absolute.290 With
Leadbeater actually noting his experience of once having countenanced this entity,
Thomas highlights Leadbeater’s Christian (personal God) visionary background.291
Thomas explains that the Secret Doctrine did not teach atheism by admitting the Creator
as the aggregate of Dhyan Chohans (The Rays) and other forces instead of a personal or
imperfect extra- cosmic god.292 Again, Thomas gives Leadbeater’s’ and Besant’s
288
Thomas, Theosophy or Neo-Theosophy, p1.
289
Alfred Percy Sinnett, The Mahatma Letters: To A.P. Sinnett from The Mahatmas M.
& K.H. (London: Adelphi Terrace, pp.492, 1926) ,[Hereafter Sinnett, The Mahatma
Letters]/ Thomas, ‘Theosophy or Neo-Theosophy’, p.2,
290
C. W. Leadbeater, The Inner Life, 2 vols., I (Adyar, India: Theosophical Publishing
House, pp. 844, 1917), pp.143-46, [Hereafter Leadbeater, The Inner Life], Thomas,
‘Theosophy or Neo-Theosophy’, p.2,3.
291
Leadbeater, The Inner Life, pp. 844/Thomas, ‘Theosophy or Neo-Theosophy’, p.2,3.
292
Blavatsky H.P., The Secret Doctrine: The Synthesis of Science, Religion and
Philosophy, 3 vols., I (London: The Theosophical Publishing House, 1888), [Hereafter
Blavatsky, Secret Doctrine, I]/ Thomas, ‘Theosophy or Neo-Theosophy’, p.3.
St. No: 600052672 Page 54 out of 78
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mystical interpretation of the Logos as a musician indicating thus another
Neotheosophical deviance from orthodoxy. 293 Nevertheless, Bailey acknowledged
Blavatsky’s Bedantine doctrine – of the “enigma or ineffable mystery beyond which
even the highest Dhyan Chohans or Lord of the Rays bowed in silence and ignorance” –
called the Parabrahman.294 In the implementation of such old and variable religious and
philosophical context, the resistance from A.S members who had a Christian
background emerged within the discussions Bailey had in her close circle of
disciples.295 A.S had initiated new, unknown Buddhist and astrological festivals, which
Bailey wanted the most careful transition to be in Christian terms for the security of
average students.296
On a quite complicated problem for Theosophists - how external religion related to
esotericism and particularly to them - Thomas chooses to put the more strict
condemnation of the deluding religious rites of the past.297 This was also presented as a
result of the domination of left hand path (Levites) and not the right hand Adepts (the
prophets) as given by the Mahatmas in their letters.298 The Secret Doctrine through
Blavatsky added more tension in this equation and related this dispute to the primordial
war among the Sun god with Tiamat the Sea Dragon an aspect mostly prevalent in
293
A. Besant and C.W Leadbeater, Man: Whence, How, Whither: A record of
Clairvoyant Investigation (Adyar India: Theosophical society, 1913)/ Thomas,
Theosophy or Neo-Theosophy, p.3.
294
Bailey, Treatise on Cosmic Fire, p. 609/ Blavatsky, Secret Doctrine, I, 352.
295
296
297
Thomas, ‘Theosophy or Neo-Theosophy’, p. 3.
298
Sinnett, The Mahatma Letters, p. 57-8./ Blavatsky, Secret Doctrine, II, p. 211,
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Persian cosmology and explaining perhaps her war against contemporary secularism.299
Then the milder synthetic approach of Besant follows, who regarded religion as a field
for everyone to plunge and master its esoteric roots; given by the Adepts of ancient
wisdom for humanity’s probation and this was totally contingent with Besant’s activism
within a Western Christian environment.300 Bailey criticized heavily Apostle Paul, for
any distortions in the Christian dispensation hiding the actual heart-brain relationship
Blavatsky had again to recover from ancient scriptures. 301 A “crooked twist”, Bailey
characterized St. Paul’s misunderstanding of the ageless doctrine of the soul, The
Master in the Heart, registered and retained in waking physical consciousness or “a
name of a god for every portion of human life”. 302 Nevertheless, Bailey recognized the
historical service of the Christian Church “to the thought of the world, preserving for us
the fact of God in an era of materialism, the fact of Christ, the belief in the immortality
of the soul and the ideal of discipleship. 303 Perhaps the phrase of Apostle Paul, mostly
revered by Bailey regarding her organized charts for human constitution and
cosmological correspondences is that, “Now faith is the substance of things hoped for,
the evidence of things not seen”, which reflects Bailey’s concern of humanity’s vain
interest on the unseen mentally, later scholastically as she reprimanded Theosophists.304
299
Sinnett, The Mahatma Letters, p. 57-8./ Blavatsky, Secret Doctrine, II, p. 211,
300
Annie Besant, The Ancient Wisdom (Adyar, India : Theosophical Publishing
House,1911), pp. 3-5, [Hereafter Besant, The Ancient Wisdom]/ Thomas, Theosophy or
Neo-Theosophy, p.4.
301
302
303
304
Trembelas, New Testament, p. 891/ Bailey, The Externalization of the Hierarchy, p 248.
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Another matter of great importance was the effort of Blavatsky to keep Theosophy in a
wider frame as related to Christianity, stressing the underlying entities behind the
historical personalities of both Gautama Buddha and Jesus the Christ.305 Cleather and
Crump in this respect were definite though, since they advocated that Blavatsky had
never drawn any clear line of connection between these cosmic energies and individual
Beings.306 Besant as a disappointing confirmation of Blavatsky’s fears avoided
highlighting effectively this difference, that Thomas notes, by not referring to the Christ
Principle capable of overshadowing every sincere aspirant to truth. 307 Bailey
recognized an implied approval from Blavatsky’s writings in fusing these two religious
beings the Buddha and the Christ as the two hemispheres of world religious practice or
as the “Puranic, or of ancient times great powers of Siba and Vishnou, the Sower and
the Harvester”.308 Thomas stresses the doctrine of the Avatars and how Blavatsky was
extremely cautious noting that the next Avatar Kalki of the Brahmins or the Fifth
Buddha will appear during the appearance of the seventh and not this the fifth human
root Race.309 Besant and Leadbeater, according to their “clairvoyant investigations”,
prophesized the appearance of the Christ - the Lord Maiterya - within the following
generations; if not to walk among them in present time. 310 Bailey emphasized the
Christian doctrine of the eternal presence of the Christ within the consciousness of his
believers standing-by the planetary evolution and stressed the need to prepare for His
305
Thomas, Theosophy or Neo-Theosophy, p.5.
306
Cleather & Crump, ‘A Comparison Between H.P Blavatsky & Alice Bailey’, p. 7 .
307
308
309
Thomas, ‘Theosophy or Neo-Theosophy’, p.11
310
Thomas, ‘Theosophy or Neo-Theosophy’, p.11
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imminent reappearance but all this time factual presence and not any return from some
distant cosmic Divine Mansion. 311
A fundamental point of argument among Theosophists is the access of human
consciousness to the sevenfold world of divine manifestation with Blavatsky stressing
the limit of the fourth or Buddhic level and Besant reaching towards the fifth the
Atmic.312 Bailey set for her disciples also the Atmic plane leaving the actual access of
the Monad for later generations who could reach beyond the Third initiation. 313 She
regarded the Monad unattainable vision and she emphasized complete soul conduct
since after that level – the Monadic – the consciousness does not apply to any state of
being, someone could register.314 On the sensitive mater of the Monad as the Prototype
of all monads – be they atoms, or human or planetary – Blavatsky used what she had
available, the scientific knowledge of her times; that is Leibnitz, to testify her occult
conviction that a Monad of a Master dates back to the monad of a mineral compound. 315
Nevertheless, Thomas stresses how Besant followed a different track referring to
Monads, as supplied from above the Logoic plane, the First or Atomic. 316 Bailey seems
to have fused these apparent contradicting statements, as the way to final fusion with
Higher Planetary Monad confers a totally altered spiritual direction to individual
ascending monads.317 Then, the aspiring monad ceases to identify with the matter
311
Alice A. Bailey, The Externalization of the Hierarchy (New York: Lucis Publishing
Company, pp. 744, 2001), p.612, [Hereafter Bailey, The Externalization of the
Hierarchy].
312
313
314
315
316
317
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selected for the particular form; but with this that descended to take form, or what
Theosophists regarded the cosmic aspects of consciousness and life. 318
The subject of evolution of life from the infinitesimal to the infinite was a basic theme
in Theosophy, where Blavatsky argued that inferior semi-intelligent and non-intelligent
elementals are all future men.319 She implied tough, Thomas interprets, that agents of
Karmic Cosmic Law namely Dhyan Chohans or Angels and pure spirits indulge
“poetically” – creatively – with earthly matter but abstaining from earthly “alloy”. 320
Leadbeater though, suggested that nature spirits constitute an evolution apart and quite
distinct from humanity thus indicating two lines of evolution within planetary life and
concluded that nature spirits neither have nor will be members of a human family as
ours.321 Bailey as evinced previously in this paper used this distinction between Devic
substance, statically comprising the levels of substance – grossly material or spiritually
subtle – and human consciousness, as being able to travel freely in both directions
upwards and downwards implementing thus another aspect of Divine Purpose but
eventually merging with Angelic substance in higher levels.
Thomas in support of Blavatsky’s overarching cosmology, refers to how the Mahatmas
testify her work as inspired by Atrya – probably the fourth star of Constellation Ursa
Major – and how her occultism is presented as relevant and empowered with truisms
318
319
Thomas, ‘Theosophy or Neo-Theosophy;, p.19.
320
Thomas, ‘Theosophy or Neo-Theosophy’, p.19.
321
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from great historical thinkers, Paul, Plutarch, James. 322 Afterwards Thomas gives
Besant’s assessment of Blavatsky’s work as, “a true statement but buttressed with
rubbish from inferior writers” and that, “Blavatsky wrote in a hasty prose carelessly
conferring her teaching with excessive digressions”.323 Bailey expressed her admiration
for Blavatsky as “an initiate of high standing, advanced ahead of contemporary human
thought and science unlike her successors”.324 In another occasion Bailey attempted a
further distinction writing, “Newton, Copernicus, Galileo, Harvey and the Kuris are in
their own line of force light bringers of equal order as HPB”.325 Bailey admitted later to
her close associates that Blavatsky was a disciple through whom the Hierarchy had
spoken and that she was a strike to theology and science. 326 Bailey charged Blavatsky
with strong, one-pointed assertiveness, to the limits of sturdiness, preparing thus the
field of human thought, adequately ready for such terms as the New Group of World
Servers, new astrology, new psychology and the Seven Rays that A.S wanted to
promote.327
Blavatsky safeguarded that her teaching would not be deluded, by stating that it was
enough to be given from the Spiritual Hierarchy for the nineteenth century; while
Besant, as Thomas argues, found great resistance to her efforts for correction of
Blavatsky’s doctrine from the ‘Back to Blavatsky’ movement. 328 On the ability of a
disciple to conduct his Master, Thomas quotes at first certain Mahatmas’ words,
322
323
324
325
326
327
328
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suggesting that no continuous relation and interaction is possible due to danger; but the
use of the disciple is an option only when occult powers are in need to be
manifesting. 329 On the contrary, Leadbeater was fonder of his Masters’ presence and
thus he noted how he was conscious of any moment of the Masters’ overshadowing
control.330 Thomas notes how dangerous for Theosophists is the trap of belief once
lacking that “inward determination to seek and know no matter the labour and
sacrifice”.331 From the “Talks” it is evident that Bailey discussed the topic of conduct
with the Masters and a certain “visit” of Master Koothumi in such a particular session in
A.S headquarters, is characterized as charged with incredible tension from the
attendants.332 It is not given any detail of the presence either physical or sensed
spiritually but it is definitely stressed the group formation which rendered this conduct
available and how it affected the psychology of those present amplifying both good and
bad features of their temperament.333
Bailey’s work, Santucci surmises, must have been a great influence on the development
of contemporary esotericism although it is difficult to ascertain the number of
individuals, exposed and influenced by her teachings.334 Nevertheless, according to
Lucis Publishing Company’s records, those people may be hundreds of thousands.335
Many of Bailey’s teachings, such as on spiritual evolution, perfectibility of humanity,
unity of life and emphasis on Love are definitely part, according to Santucci, of a
329
330
331
332
Bailey “Talks” April 9 1943, p. 4.
333
Bailey “Talks” April 9 1943, p. 4.
334
335
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certain worldview. 336 These teach and promise of a New Age which seems also
reflective of the spirit of the 20’s and 30’s adopted and further popularized in the 60’s,
that contribute to their popularity indicating Bailey’s early England-based influences. 337
The Utopian/millenarian phase of the New Age movement definitely reflected Bailey’s
theosophy - or even the contrary may emerge as a possibility – while her Christian
background and teachings made also available theological ideals as the triplicities and
Christ consciousness in a wide, disparaging audience within the New Age movement.338
Her grand esoteric cosmology, rivaling those of Blavatsky, Rudolf Steiner (1861-1925),
George Gurdjieff (1877-1949) and Peter Ouspensky (1878-1947) helped to add in her
reputation as a significant thinker. 339 Because of the interest in this cosmology, a
number of Groups have developed in addition to Arcane School and its sister
organizations; Aquarian Educational Group, Arcana Workshops, the School for Esoteric
Studies, the Tara Center, and Meditation Groups, Inc. are some among these new
organizations. 340 As already recorded previously from the access of the texted
proceedings of the talks she gave to her inner cycle of disciples during the Second
World War, her certain methodology of interaction with such group initiatives is
evident as well as the organizational details regarding AS’s public profile. 341
From the beginning of her work Bailey had to alleviate the definite dismissing of any
attempt to educate occultly human beings in the western world as already expressed
336
337
338
339
340
341
Alice Bailey’s Talks, http://www.esotericstudies.net/bailey_talks.html, [Accessed on
02 September 2011]
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from the One Theosophical authority Blavatsky herself. 342 Blavatsky’s prejudice against
any sectarian Church poses certain doubts for universal spiritual understanding for
humanity, which could make training in Magic possible in the West.343 Blavatsky
dismisses any characteristic and feature of temperament of the western humanity as
appropriate for practical Magic; attributed to the “thickness of the skull making them
impenetrable to subtler energies in contrast with the Hindu, Arabian, Tibetan intuitive
perception”. 344 It is due to difficulties over centuries of contaminated dogmatic
superstition and ineradicable sense of superiority on regards of Church activities that
made the occult education of westerners such a case, Blavatsky argues. 345
Here it is evidently suitable to contrast Bailey’s acknowledgement of her mission in
such a task as she had the advantage of being a total westerner with her concrete mind
seeking schematic explanations of the occult forces while Blavatsky followed a more
mythopoetical and deeply experiential, activist way to explain her ideas.346 H.P.B writes
in Isis Unveiled, “The trinity of nature is the lock of magic, the trinity of man is the key
that fits it. Within the solemn precincts of the sanctuary SUPREME had, has no name
unthinkable unpronounceable, and yet every man finds in himself his god.”347
Blavatsky was very superstitious towards human intelligence and demanded complete
342
H.P Blavatsky, Isis Unveiled: A Master-key to the Mysteries of Ancient and
Modern Science and Theology, 2vols (np: Theosophy Trust, 2006), I,
http://theosophytrust.org/Online_Books/Isis_Unviled_Vol_2_V2.0.pdf, [Accessed on
21 January 2011], p.582, [Hereafter Blavatsky, Isis Unveiled, II].
343
Blavatsky, Isis Unveiled, II, p.582.
344
Blavatsky, Isis Unveiled, II, p583.
345
346
347
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subjugation of mental capacities and soul powers to the control of the Spirit or Will in
order to avoid any misleading influence from the human sophistry. 348 Bailey on the
other side attempted to make the most beneficial use of the human intellect leading
through common sense and discrimination towards higher abstract intellect and intuition
to spiritual understanding.349 The fact that Blavatsky favored more for this work the
spiritualists who had immediately approved and welcomed her adventurous and exciting
séances could ‘burden’ her rationale with at least limited vision towards future occult
discipleship and perhaps personal sympathy towards what reflected her temperament or
status.350 Blavatsky expressed a definite deductive methodology with exhaustive
scientific analysis towards an eternal battle with undiscriminating faith or materialistic
science this Bailey tried to balance through intelligent use of the Christian literature
making more attractive in ready western audiences her occultism. 351
In terms of methodology of approach of esoteric knowledge, Rudolf Otto (1869-1937)
and Mircae Eliade (1907-1986) for Selbi put forward non-reductionist approaches,
whereas Robert A. Segal argues that a reductionist approach is essential for outsiders,
but is impossible for insiders; something that Blavatsky totally disproved as genuine
insider. 352 As Thomas notes, Blavatsky had set an ascetic note in her occult
methodology that was the flower of ages of fasting, meditation, chastity of thought,
words, deed and government of animal passions and impulses since Plato, Iamblichus
348
349
350
Blavatsky, Isis Unveiled, p583.
351
352
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and the Indian Rishis. 353 The practice of moral purity and certain austerities had
developed the vital power of self- illumination and Blavatsky perhaps wanted to express
the success of this reductionist attitude.354 Bailey on the contrary, reflecting her era
followed more suggestive attitude promoting the sacrifices of mundane life as a
transitional choice for higher spiritual realities more inclusive; and thus sustaining lesser
needs automatically and according to soul’s purpose.355 It was according to the Tibetan,
the true meaning of sacrifice the “laying down of a lesser good for a greater, the
sacrificial way of evolution with no pain just joy and power of knowing the Purpose
since the word sacrifice means to make whole” and the means are evidently daily in
spiritualized matter.356
Bailey nevertheless stressed the Theosophic continuum that connected her with
Blavatsky, “who emerged as a cyclic tide of energy to destroy limiting forms extant in
the world of science; so that the work must be appropriate of the other emanations of
force to the building of Second Ray in relation to the energy of the seventh of the –
coming – era”.357 This is evident actually in a quotation of Bailey’s words that Stancliff
notes from a letter of hers in the magazine Occult Review in 1932 where she said, “Man
is emerging into an era of peace and good-will but a great effort is needed to force wide
open the Door leading into the New Age”. 358 Another aspect with clear differentiation
this time, between Blavatsky and Bailey’s occultism, is that while the first seems to
353
354
355
356
357
Bailey, The Treatise on Cosmic Fire, p. 1031.
358
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endorse to some initiation ceremonies the latter selected an inner perspective describing
such rituals as essentially subjective experiences in the inner planes.359 Blavatsky had
expressed in the Secret Doctrine that the participation to inner mysteries was a
prerequisite to initiation, something that Bailey regarded as definite indication in which
to found a continuum for her revised doctrine of inner subjective ritual. 360 The key
point of Bailey’s transition of methodology in terms of New Age Occult education was
that while Blavatsky dismissed westerners due to lack of devotion, Bailey actually
erased that prerequisite adopting the idea of the impending transition of the Piscean
Sixth Ray of Devotion and Idealism in favor of the Seventh Ray of Ceremonial
Magic.361 This new attitude was expressed by the leading groups of Bailey’s era, the
Financiers, the Great businesspersons and organizers of all kinds, the Executives and
Masons who all expressed a more “down to earth” less impractically idealistic attitude
towards humanity’s progress that additionally reflected the flower of western
civilization which Bailey found possibly a material to work on. 362 Nevertheless, Bailey
did not miss to note how Blavatsky had first set the initial impulse for rhythmic
approach, to the central heart of each existence, through the Law of Periodicity, making
spirituality a cosmological process.363 Bailey recognized Blavatsky’s pioneering work
in admonishing her disciples to study their astral families in order afterwards to identify
with their egoic or soul partners in the Hierarchical Work, again possibly within the
Law of Periodicity.364 Fundamental key to Bailey’s rationale for the occult education in
359
360
361
Alice A. Bailey, Discipleship in the New Age, 2 vols., I (London: Lucis Publishing
Company, pp. 847, 1997), foreword, xiii-xiv, [Hereafter Bailey Discipleship in the New
Age, I]
362
Bailey Discipleship in the New Age, I, foreword, xiii-xiv.
363
364
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the west was the avoiding of the mistake evident in past approaches of emphasizing
only the evolutionary or upwards arc, setting thus the fountains thus for higher
occultism in service.365 The two directions of the Divine work should be the note posed;
and the attraction of individuals, who were moving downwards and helping them to
move both sides was the central pattern of the Arcane School public agenda. 366
One example of Bailey’s method was the insistence in the curriculum of the building of
the Antahkarana, that imagery path from the personal to the impersonal self, a
battlefield for Sinclair indeed but of aspiration and longing for goodness but with the
help of higher intellect and intuition or love. 367 While Blavatsky promised the freedom
to the occult student to discriminate and liberate himself from the humiliating necessity
to accept, the oracular teachings of intelligences, which as a rule have less intelligence
than a child at schools, Bailey chose a milder way with no rush in spiritual progress and
acceptance of the need for youth to wander in life’s’ experiences.368 Blavatsky after all
recognized her goal a lot differently from Bailey since she reflected not only the
totalitarian milieu she lived but also her personal spiritual vision towards Nirvana where
the White light of Spirit resides, before it diffuses itself in various other colors, as it
affects manifested life, expressed in religions, theologies, ideas and cultures. 369 Bailey
on the contrary set her goal to assimilate these various disparaged colors into seven then
upwards three and finally towards the One and then to turn and help the ‘little ones’
365
Bailey “Talks”, March 10 1944, p. 9-10.
366
367
368
369
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behind, as the planetary Logos did and the rest of the Hierarchy. 370 After all, the Tibetan
had prophesized the emergence of a fourth Ashram, besides those existent in the East
and this one would be involved in the occult education of the western world; something,
which Blavatsky perhaps missed or had accordingly not expressed as such in her
plans.371 Sinclair comprises this extended plan for humanity including the western
world as well, in a statement the Tibetan made in Bailey’s books.372 ‘As time proceeds
man will gradually do four thing, first recover past knowledge and powers developed in
Atlantean days. 373 Second, they will produce bodies resistant to the fire elementals of
the lower kind, which work in the mineral kingdom. 374 Third, comprehend the inner
meaning of radioactivity or the setting loose of the power inherent in all elements and
all atoms of chemistry and in all minerals. 375 In this project, scientific community could
cooperate reducing to formulas on sound and not in paper, the new knowledge; Sinclair
attributes to this statement the most illuminating hint that has been possible yet to
impart on this matter.376
One point of friction for Bailey with Blavatsky’s followers was that the former accused
the latter that they had misunderstood Blavatsky’s, set outline of periods in which
370
"He who faces the light and stands within its radiance is blinded to the issues of the world of
men; he passes on the Lighted Way to the great Centre of Absorption. But he who feels the urge
to pass that way, yet loves his brother on the darkened path, revolves upon the pedestal of light
and turns the other way. He faces towards the dark, and then the seven points of light within
himself transmit the outward streaming light, and lo! the face of those upon the darkened way
receives that light. For them the way is not so dark. Behind the warriors--twixt the light and
dark--blazes the light of Hierarchy." in the The Full Moon Meditation Outline,
http://www.lucistrust.org/content/download/27409/345864/version/7/file/fullmoon_meditation_outline.pd
f, [Accessed on August 31 2012], p. 2, [Hereafter The Full Moon Meditation Outline].
371
372
373
374
375
376
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cooperation with the Spiritual Hierarchy must run.377 In this respect, Bailey adds that
Blavatsky had been misunderstood by later Theosophists, regarding the analyses of a
lesser One Thousand years-period, besides the vaster of Two Thousand Five Hundred,
Seven Thousand, Nine Thousand, Fifteen Hundred Thousand.378 This analysis of
Blavatsky initiated a First Ray Centennial impulse, which her heirs took as a rule and
proliferated as general, ignoring the other six types of impulse of equal or greater
379
importance, repetitive and cosmic. In this similar mode of adaptation of parts of a
doctrine, Bailey classified earlier esoteric schools as “definitely exoteric” useful though
to challenge public interest and within the threefold world of physical, emotional and
mental manifestation.380 Advanced teaching, available to Bailey’s A.S esoteric
initiatives, should apply to the soul, definitely providing to disciples with abilities to
deal with the world of occult values and this “artillery” should embrace all the qualities
of Divine expression as codified in the seven Rays. 381 The prospect to know God in
contrast to previous appeal to feel Divine presence was the key point that definitely
would initiate change in the world of Occult studies, in a distinct or at best synthetic
relationship with mystical past.382 Individual implementation of the double attitude both
towards the higher Self and within the world in need, was the model for such method.383
377
378
379
380
381
382
383
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In the Mahatma Letters the Seven Ray Master Rackoczy is suggested as the recorder of
Rosenckreuz doctrines “that expound our eastern doctrines in figures”. 384 Bailey
stressed how A.S should reflect the inner group but should abstain from typified
conducts with the Masters. 385 It was a strenuous effort to keep a delicate equation that
Bailey codified in four levels of conscious activity.386 The outer world disciple first
should not be appearing as a freak or a crank.387 He should be available to explain
world events and circular happenings, individual and universal as a light-bringer.388 He
should channel soul energies, healing through love and carrying inspiration into the
world.389 Having been taught within the subtle precincts of the Master’s Ashram in
group formation he should gradually cooperate with Hierarchical Plan and learn
eventually to direct spiritual energies producing world happenings thus carrying the
purposes of the inner group he is affiliated.390 Selbi finds Bailey too limited to her
interaction with the Tibetan in contrast to Fortune who was open to other Masters
besides her three favorites.391 Nevertheless, Bailey as it is evident by the proceedings of
the “Talks”, did conduct ‘allegedly’ Cohan Koothumi as well. 392 This does not
contradict Selbi’s account of Fortunes’ argument on Bailey’s limited Hierarchical
conducts though, since Bailey identified the quality of her work as a second Ray one.
384
Thomas, Theosophy or Neo-Theosophy, p. 29.
385
386
387
388
389
390
391
392
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Conclusion: Towards an optional classification of Alice A. Bailey’s work.
Sutcliffe stresses the particular profile of Bailey’s work as a non-ritualistic organism
that would supersede previous efforts and establishing an oligarchy of elect soul to
govern and guide the world.393 Bailey in her talks recognized her work as a Second Ray
Ashram (educational reflection of the Hierarchical center of World Education in Occult
Wisdom). 394 The Antahkarana as a line of living energy that connected various human
aspects and the soul held the cosmic clue to this corresponding educational and spiritual
path according to Sinclair. 395 It is thus evident that the building of Antahkarana can be
applied to many different technical stages of the evolution of consciousness. 396 In this
general application of the technique, the shifting of emphasis from an emotional to a
more mentally perceptive attitude to life was just one tiny step but something Bailey
stressed as fundamental.397 However, she imposed to her students an inner rhythmic
process of meditation and meetings while she had definitely related cosmic rhythm or
the Hindu attribute of sattva as expressing the first aspect of Spirit, with a mode of
transforming life rhythms to ritual. 398 Sinclair stresses Bailey’s intention to create a
middle point approach between the two Lords (Buddha-Lord of light in the East) and
Christ (Lord of Love in the West).399 That gave Bailey’s vision a different character for
classification concerning Blavatsky’s definite “Eclectic Theosophical” tendencies or of
393
394
Alice Bailey’s Talks.
395
396
397
398
Alice A. Bailey, The Light of The Soul, p. 33.
399
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a Gnostic aeonology bearing Buddhist labels. 400 Bailey making an evaluation of A.S,
assessed first the other congenial schools; thus, she classified T.S’s work as
emphasizing character building so she also incorporated in A.S’s teachings the Raja
Yoga School of the East, as pertaining to the mind enforcing thus this middle point
approach.401 The Agni Yoga of Master Morya, through Nickolas’ and Helena’s’ Roerich
school, was classified as applying to the soul; and the Arcane School as a synthetic of
all the previous ones incorporating Agni Yoga too in higher degrees of A.S’s
curriculum. 402
The task ahead as set from Bailey for her disciples was to secure the foundations of
truth so that the coming future esoteric superstructure will use the foundations of a
sound reality so that humanity will be able to stand the impact of the incoming solar and
cosmic forces.403 This would apply through the actual founding of physical outposts of
the Ashrams and “the restoration of the mysteries” that would lead humanity in front of
planetary initiations. 404 Moreover, the assimilation in her Arcane School’s curriculum of
Nicholas and Helena Roerich’s Agni Yoga literature, allegedly ‘impressed’ by first ray
Master Morya, makes important the certain classification of Alice A. Bailey’s work and
activities within the modern Neo-Theosophical milieu. 405 Bailey trusted to her
associates that she knew, “such a vision was an anathema for the major occult groups”
but she claimed that, only if someone reflected how the Masters work, in-group and
400
401
402
403
404
405
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through the abstract mind, should understand her proposition.406 Practically A.S
suffered from such organizational problems, which led “five hundred members to
follow some good students” that had sensed concrete mental control and organizational
activist dilemmas.407 Sinclair refers to Tibetan’s distinction between the Raja or Mental
Yoga that A.S embraced, the Bhakti or devotion Yoga of the past and the future Yoga of
synthesis of which the forerunner Bailey seems to have recognized in the fusion of
Roerich’s Agni Yoga and A.S curriculum. 408 Bailey, regarded her Masters as double
expression of Love from Koothumi and Wisdom from the Tibetan; presided though by
Morya’ First Ray assertiveness and unifying “eye”, for all esoteric and occult schools of
the future.409 In fact, in a session with close associates Bailey dismissed the word
‘action’ as possible framework of any group initiative since that was something that
would extrapolate different from a Second Ray Ashramic affiliation to the Arcane
School, although present evaluation of Arcane School students testify rigorous interest
and initiatives for world affairs .410
Bailey attempted to define Occultism as the science of the relation of the human mind
with the mind of the Universe and she had to refer to Blavatsky to this. 411 In the
building of A.S Bailey implemented the power of her will and she described three
factors that should mobilize the will for every aspirant to the Mysteries, desire, intention
and desperation; an almost burning desire which must become a sole intention to do
406
407
408
409
410
411
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something. 412 She was talking about such a desperate intention about world need that
could give function to the group, one finds himself merged and the need met.413 That
last factor, Bailey stressed, enables one to love enough so that liberation comes with the
will as an entirely new factor and she described this as the dimming of the “lunar lords”
and fusion of their light by friction within the eternal cold light of the Solar Angel. 414
The above were the tools Bailey trusted to her heirs of her occultism. She tried to
incorporate the wisdom of the past perhaps, and is suggested to be recognised to her,
following her sympathetic empiricism. Her ideas may be not totally alien to the
aspirations for new life of the esoteric researchers of the past. The particular aspect she
shared may be her female aspect of esotericism with healing, group life and interest in
the lesser kingdoms through adaptation of higher occultism in contemporary science.
She chose not contradiction but argument and appeal to experimentation using Christian
terms to unite theology and occultism in esotericism.
Appendix I:
412
413
414
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Bibliography:
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Company, pp. 847, 1997)
, Esoteric Astrology, (New York, London: Lucis Publishing Company,
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, Esoteric Healing, (New York, London: Lucis Publishing Company,
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, Esoteric Psychology, 2 vols., II (New York: Lucis Publishing
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, Isis Unveiled: A Master-key to the Mysteries of Ancient and Modern
Science and Theology, 2vols (np: Theosophy Trust, 2006), I,
http://theosophytrust.org/Online_Books/Isis_Unviled_Vol_2_V2.0.pdf, [Accessed on
21 January 2011]
, Letters on Occult Meditation (New York, London: Lucis Publishing
Company, 1922)
, Telepathy: And Etheric Vehicle, (New York: Lucis Publishing
Company, 2001)
, The Externalization of Hierarchy (New York: Lucis Publishing
Company, 2001)
, The externalization of the Hierarchy (New York: Lucis Publishing
Company, pp. 744, 2001)
, The Light of the Soul, (New York, London: Lucis Publishing
Company, 1927)
, The Secret Doctrine: The Synthesis of Science, Religion and
Philosophy, 3 vols. (London: The Theosophical Publishing House, 1888)

St. No: 600052672 Page 76 out of 78
Word Count: 19437.
, Treatise on Cosmic Fire (New York: Lucis Publishing Company, 1979)
, Treatise on White Magic (New York, London: Lucis Publishing
Company, pp. 705, 2005)
Alice Bailey’s Talks, http://www.esotericstudies.net/bailey_talks.html
Bailey A. Alice, The Unfinished Autobiography (New York: Lucis Publishing
Company, 1951)
Besant Annie, Initiation: The Perfecting of Man, (London: Theosophical Publishing
Society: 1912), http://www.archive.org/details/initiationperfec00besa
Besant Annie, The Ancient Wisdom (Adyar, India : Theosophical Publishing
House,1911)
Blavatsky H.P., The Key To Theosophy, www.theosociety.org/.../key/key-hp.htm
Cleather Leighton Alice and Crump Basil, ‘A Comparison Between H.P Blavatsky &
Alice Bailey: The pseudo-Occultism of Mrs. A. Bailey’, Protogonus, Spring 1989.
Faivre Antoine, “Preface: Esotericism and Academic Research.” In Theosophy,
Imagination, Tradition: Studies in Western Esotericism. Trans. Christine Rhone
(Albany: State U of New York P, 2000).

St. No: 600052672 Page 77 out of 78
Word Count: 19437.
Goodrick-Clarke Nicholas,’ The Coming of the Masters: The Evolutionary Reformulation
of Spiritual Intermediaries in Modern Theosophy’, Presented at the inaugural
conference of the European Society for the Study of Esotericism (ESSWE), Constructing
Tradition: Means and Myths of Transmission in Western Esotericism at Tübingen,
Baden-Württemberg, 22nd July 2007.
Leadbeater Webster Charles, The Masters and the Path (Adyar, India: The
Theosophical Publishing House, 1925).
Santucci A. James Bailey, ‘Alice Ann, * 16.6.1880, Manchester, † 15.12.1949 New
York’, in Dictionary of Gnosis & Western Esotericism, edit. by Wouter J. Hanegraaff
and others (Lieden: Brill, 2006, pp.158-60)
Selbi John, ‘Dion Fortune and her Inner Plane Contacts: Intermediaries in the Western
Esoteric Tradition’, PhD Thesis to the University of Exeter as a thesis for the degree of
Doctor of Philosophy in Theology June 2008, 2 vols., I.
Sinclair John R., Sir, , The Alice Bailey Inheritance: The Inner plane Teachings of
Alice Ann Bailey (1881-1949) and their legacy, (Welling borough UK: Turnstone Press
Limited, pp.208, 1984)
Sutcliffe J. Steven, Children of the New Age: A History of Spiritual Practices (London:
Routledge, 2003).
St. No: 600052672 Page 78 out of 78
Word Count: 19437.
The Full Moon Meditation Outline,
http://www.lucistrust.org/content/download/27409/345864/version/7/file/fullmoon_med
itation_outline.pdf
Theosophy Or NeoTheosophy? (reprint of the complete, unabridged original edition)
compiled by Margaret Thomas , http://blavatskyarchives.com/thomas/index.htm

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St.

No: 600052672 Page 1 out of 78

What is the particular profile of Alice A. Bailey’s Neotheosophy in relation to

Submitted by St. No: 600052672 to the University of Exeter as a dissertation

towards the degree of MA in History of Western Esotericism.

August 31, 2012.

Here in this paper, a research in Alice A. Bailey’s Neo-theosophy as related to its

critical assessment of similarities, differences and innovations in a comparative and

from various sources of primary Theosophical, Neotheosophical and secondary

commentaries of researchers. Complementary access to current web based information

methodology of interaction and organizational details regarding her Arcane School.

practice and her recorded statements. Therefore, an evaluation of Baileys’ intentions as

Theosophists, Neotheosophists in which she infrequently engaged will highlight the

possible, future potential in methodology.

 Introduction: from page 3, to page 5.

 Chapter One: from page 5, to page 22.

 Chapter Two: from page 22 to page 43.

 Chapter Three: from page 43 to page 63.

 Conclusion: from page 63 to page 66 .

 Appendix I: page 67.

 Bibliography: from page 68 to page 71 .

Evaluation of the work of Alice A. Bailey (1860-1949) as Neo-Theosophy may at first

approach appears indicative, on the Theosophical inheritance Bailey ‘eclectically’

Bailey as well borrowed material from certain Theosophers, besides Helena P.

Blavatsky.1 This in combination further with a comparative examination against its

Theosophy (Leadbeater, Besant); through Margaret Thomas’s work; 2 or through some

primary sources of the aforementioned Neo-Theosophists.3 Nevertheless Hanegraaff’s

‘sympathetic empiricism’ will be another instrument of research needed, as the choice

2 Theosophy Or NeoTheosophy? (reprint of the complete, unabridged original edition)

discipline is possibly bound to personal inclination and preference, as Steven J. Sutcliffe

complicated nature of esotericism, and emphasize the importance of an etic approach as

distinctions such as the wider application of systematic analytical criteria – generally

analysis of Bailey’s work will emerge, through engagement on argument of the

scholarly debate and the examination of the ideas of Bailey as compared or

period.10 A further examination of Bailey’s particular “style” will help academic

narrative or as a complementary contribution within the field. A definite answer of the

Chapter One: A Historical and Anthropological evaluation of Bailey’s particular

Bailey’s work could be described as the result of a series of certain coincidence-laden,

pacifist worldviews, through totalist solutions of utopian planners and world

proliferation, of women suffrage movement). 13 For James A. Santucci, Bailey’s

religious upbringing was conservative-Christian but with mystical tendency and

Master Koothumi, a member of that spiritually advanced hierarchy believed by

Theosophists to disclose elements of the ancient human wisdom.15 Santucci identifies

another event definitive as well, to Baileys’ esoteric inclination her participation – in a

applicable since according to Hanegraaf, while any esotericism may be evident

pertaining to features fitting Faivre’s characterization of Bailey’s “Christian theosophy”,

twenty four book-literature, which according to Santucci reflected a Theosophically-

associates established the Arcane School in 1923 as a correspondence institution

of Theosophical Society –hereafter T.S – founded by Blavatsky in 1875. 22 Sinclair adds

accordingly. 23 The seven principles or propositions of the Arcane School – hereafter

of spiritual status, in a non-sectarian, non-political international scope.25 Santucci

apparent later it was an experiential as well as a literally wisdom she proposed.31

of God’s Transcendence as equal to God’s Immanence were emphasized; and that

is demonstrating divine livingness in each person.35 Finally, humanity’s and

way of attainment.36 Upon this esoteric methodology, an ultimate perfection is possible

Versluis considers pivotal to the full understanding of esoteric spirituality. 39 In this

entails consciousness – as points of fused perception.40

Architecture of Walter Gropius and Bauhaus. 41 Humanity in this period needed,

human relations to that certain alignment of energies and mechanisms of cosmic

correspondences. 45 Disciples in order to become receptacles of higher spiritual ideals

the Kumaras as indicated by Blavatsky. 46

Spiritual Hierarchy, according to Sinclair, and as reflected in Bailey’s literature, can be

Group related to Ashrams or schools of Masters, each one being expressive of or