The Esoteric Quarterly Cover Pages

Fall 2013, Volume 9, Number 3

The Esoteric Quarterly An independent publication dedicated to the trans-disciplinary investigation of the esoteric spiritual tradition. ______Esoteric philosophy and its applications to individual and group service and the expansion of human consciousness.

Washington, DC, USA. www.esotericsquarterly.com e-mail: [email protected]

The Esoteric Quarterly

The Esoteric Quarterly is an online, peer-reviewed, international journal, published by The Esoteric Quarterly Inc., a non-profit corporation based in Washington, DC. It is registered as an online journal with the National Serials Data Program of the Library of Congress. International Standard Serial Number (ISSN) 1551-3874.

Further information about The Esoteric Quarterly, including guidelines for the submission of articles and review procedures, can be found at http://www.esotericsquarterly.com. All correspondence should be addressed to [email protected].

Editorial Board Editor-in-Chief: Donna M. Brown (United States) Editor Emeritus: John F. Nash (United States)

Alison Deadman (United States) Gail G. Jolley (United States) Jef Bartow (United States) Katherine O'Brien (New Zealand) Kevin Hataley (Canada)

Copies of the complete journal or articles contained therein may be made for personal use on condition that copyright statements are included. Commercial use or redistribution without the permission of The Esoteric Quarterly is strictly prohibited. Fall 2013

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Contents Volume 9, Number 3. Fall 2013 ______

Page Page

Features Ahriman and Lucifer in 37 the Teachings of Rudolf Editorial 4 Steiner Publication Policies 5 John F. Nash Bailey’s Formulas for Poem of the Quarter: “Black 6 61 Initiation Thou” by Irina Kuzminsky Zachary F. Lansdowne Pictures of the Quarter: “Fire 7 Eclipse,” “From Death to A Short Paper Life” and “Shadows of Light” Toward Christian Renewal 83 by Joma Sipe Aaron J. French Quotes of the Quarter 10 Book Reviews Advertisements 12 Harmony: A New Way of 91 Articles Looking at Our World, by Charles, Prince of Wales, Modern Science, Psychology 17 with Tony Juniper and Ian and the Enduring Mystery of Skelly Consciousness: An Esoteric/ The Seven Wisdoms of Life; a 94 Mystical Critique, Part 1V Journey into the Chakras, by G.I. Gurdjieff and the Fourth Shai Tubali Way James Moffatt

The mission of the Esoteric Quarterly is to traditions. We also encourage feedback from provide a forum for the exploration of esoteric readers. Comments of general interest will be philosophy and its applications. Full-length published as Letters to the Editor. All articles and student papers are solicited communications should be sent to: pertaining to both eastern and western esoteric [email protected].

Editorial From Gurdjieff to Esoteric Philosophy: A Mutual Quest

nanda Coomaraswamy, the Ceylonese personality” and “essence.” An explanation of A historian and pioneering expositor of Gurdjieff’s concept of the “centers” or brain traditional culture to the West, believed that systems, as well as his ideas about the need for there was “only one mythology, one a new literary form is given. The article iconography, and one truth, that of an concludes with a discussion of Gurdjieff’s uncreated wisdom that has been handed down vibration numbers as they relate to levels of from time immemorial.” Just as there is one consciousness. truth, one living or perennial wisdom serving Our next article by John Nash, explores Rudolf as a nexus for the many great faiths, so too, Steiner’s teachings on Ahriman and Lucifer. there is one common quest among the world’s The article begins by touching upon the notion religious and esoteric traditions—one over- of dualism—the view that the world is ruled by arching drive so deeply rooted in the human two antagonistic forces or entities. It considers psyche that it is evidenced in nearly every the Zoroastrian Angra Mainyu and some of the culture throughout the whole cycle of other historical antecedents that may have existence. This still evolving quest for Self- influenced the evolution of Steiner’s thought. knowledge, spiritual renewal and trans- The Biblical monsters of Behemoth and cendence, is expressed in such a range and Leviathan are discussed as possible models for relativity of religious forms and practices that Ahriman and Lucifer; along with a section that it can be difficult to perceive the formless examines how Steiner’s “spirits of seduction” Essence. The discovery of a transcendent unity appear in the Western esoteric tradition. Nash or center can be found; but only by progressing also introduces Steiner’s Trinitarian model of beyond external appearances in search of the balance wherein the Christ holds the balance esoteric dimension or nucleus. Revealing the between the ahrimanic and luciferic influence many contours of the spiritual quest and their or powers. The final section of the article unifying Essence is one of the primary focuses on the nature of evil and why there is missions of this journal. The featured articles no mention of Ahriman and Lucifer in the and the short paper offered in this issue affirm Trans-Himalayan teachings. that approach. We hope you find them to be a source of mutual enrichment. Our last full length feature, from Zachary Lansdowne, explores six mysterious formulas James Moffat contributes the final article in his of integration presented by Alice A. Bailey in four-part series contrasting modern psycho- Discipleship in the New Age, Vol. II. Designed logical views of consciousness with esoteric to be used prior to group initiation, these and mystical perspectives. This article highly symbolic presentations or revealing continues his investigation of the metaphysical patterns, as they are also called, are said to and psychological elements of the Fourth Way have been used down the ages by all disciples teaching, beginning with an examination of G. and initiates of the Great White Lodge as pre- I. Gurdjieff’s remarkable life, his controversial requisites for the six major initiations. reputation and his status as a high initiate or Lansdowne’s interpretative analysis, assigns master. The vital differences—unrecognized meanings to the formulas’ symbols based on by modern psychologists—between “levels of indicators found in Bailey’s published works. knowledge” and higher “levels of being” are The article is thought to be the first published discussed, along with the distinctions between work attempting to decipher some of the

4 Copyright © The Esoteric Quarterly, 2013. Fall 2013 possible significances and meanings of these I think you’ll agree that Sipe’s focus on light exceedingly challenging patterns. and geometry are rooted in the highest spiritual energetics which underlie and “shine forth in We also offer a short paper by Aaron J. all that exists.” For more information on the French. Christian Renewal touches on three artist’s work see the ad on page 13 of this issue key elements that can contribute to the and visit: www.jomasipe.com. revitalization of the Christian faith. The first section focuses on traditional Christianity’s Donna M. Brown rarely acknowledged historical and spiritual [email protected] roots. The second section centers upon the esoteric dimensions of Christianity that have Publication Policies been largely ignored by mainstream believers but secretly nourished by numerous Articles are selected for publication in the underground streams. Included here is a model Esoteric Quarterly because we believe they for understanding esoteric spirituality based on represent a sincere search for truth, support the a set of six characteristics. The paper service mission to which we aspire, and/or concludes with an exploration of the mystical contribute to the expansion of human experience of Paul of Tarsus and an emphasis consciousness. on the need for an inner or subjective Publication of an article does not necessarily connection to the Christ. imply that the Editorial Board agrees with the This issue of the Quarterly also includes two views expressed. Nor do we have the means to book reviews. They are: Harmony: A New Way verify all facts stated in published articles. of Looking at Our World, by Charles, Prince of We encourage critical thinking and analysis Wales, and The Seven Wisdoms of Life; a from a wide range of perspectives and Journey into the Chakras, by Shai Tubali. traditions. We discourage dogmatism or any Not to be over looked is the Poem of the view that characterizes any tradition as having Quarter from Irina Kuzminsky, whose work greater truth than a competing system. was previously published in the Fall 2012 Neither will we allow our journal to be used as edition of the Quarterly. This new work, titled a platform for attacks on individuals, groups, Black Thou, is filled with spiritual institutions, or nations. This policy applies to significances and is certain to find deep articles and features as well as to letters to the vibrational resonance with our readers. editor. In turn, we understand that the author of Our Pictures of the Quarter were contributed an article may not necessarily agree with the by the visionary Portuguese artist Joma Sipe, views, attitudes, or values expressed by a whose stunning work is centered on the themes referenced source. Indeed, serious scholarship of sacred geometry and the Light of spiritual sometimes requires reference to work that an illumination. Sipe’s work is based almost author finds abhorrent. We will not reject an entirely on inner inspiration, but his art has article for publication simply on the grounds been influenced by a life-long quest for that it contains a reference to an objectionable esoteric wisdom and an innate urge to depict source. “Being and our deeper Essence.” The artist’s An issue of concern in all online journals is interest in esotericism began at the age of potential volatility of content. Conceivably, thirteen and includes studies in Theosophy, articles could be modified after the publication and the other spiritual traditions. Sipe draws date because authors changed their minds intuitively with either gold or silver ink on a about what had been written. Accordingly, we black canvas. He affixes crystals to certain wish to make our policy clear: We reserve the points in the drawing. The images are then right to correct minor typographical errors, but photographed and enhanced with soft color we will not make any substantive alteration to computer effects to create a numinous quality. an article after it “goes to press.”

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Poem of the Quarter

“Black Thou” by Irina Kuzminsky

A black hole Your Body I long to be consumed Compress And eat me whole I shall not care What time or space You will expel me into If this black moment of your Presence Is the narrow gate To lead me through.

Unfold your limbs And decongest your atoms That I might pierce an opening inside Which you’ve prepared for me since the commencement of your Centers.

Reflect no longer Choose now to absorb me And I’ll dissolve and freeze Freeze and dissolve And arch All strings and strands of my cells’ memories Into the dizzy magnet Of your dancing body.

And only then – Full conscious of your matter and abyss Will I breathe essences of you – all-self-transcending.

Pictures of the Quarter by Joma Sipe

Fire Eclipse http://www.jomasipe.com/#. Reproduction of all artwork is strictly prohibited without the expressed permission of the artist.

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From Death to Life http://www.jomasipe.com/# .Reproduction of all artwork is strictly prohibited without the expressed permission of the artist.

Shadows of Light http://www.jomasipe.com/#. Reproduction of all artwork is strictly prohibited without the expressed permission of the artist.

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Quotes of the Quarter

______

odern psychology has predominantly our attitude towards these wrong ideas and M been defined as a dualistic science of understand what they are, this in itself would behavior and the mind. The scientists of new be a great change and would immediately information” reject the metaphysical life of the change other things. soul or spirit, and along with this, the concept Peter D. Ouspensky, The Fourth Way (New of substantive consciousness. They focus on York, NY: Vintage, 1975), 29. the observation of overt behavior, usually that of other people or living organisms, or some form of introspection or self-analysis. In onsciousness means, literally, “knowing contrast, esoteric and mystical teachings C together.” A development of conscious- primarily concern the study of a human’s inner ness would therefore mean knowing “more world. They are premised on the idea that together,” and so it would bring about a new humans in their normal waking state are not relationship to everything previously known. properly conscious, but that through self-study For to know more always means to see things and work on oneself, one may awaken and differently … An increase of consciousness is attain higher states of consciousness and being. likened to an increase of light. But we shall see To do this, we have to study consciousness eventually that an increase in consciousness within ourselves, and struggle to attain the soul does not mean only that we see with greater and real I. clarity what was formerly obscure. The quality is changed. For the moment, the man who Unlike western psychology, esoteric experiences it himself is changed. It is not psychologies distinguish between the merely the quality of consciousness that it psychological functions and consciousness. altered, but its very nature. Consciousness is something separate from thinking, feeling and sensing. Further, Maurice Nicoll, Psychological Commentaries consciousness is substantive and is identified on the Teachings of G.I. Gurdjieff and P.D. with light and a background of space. Within Ouspensky (London: Robinson and Watkins, the inner cosmos of a human being, 1976), 22-23. substantive light energies can illuminate the psychological processes. Most importantly, we ucifer and Ahriman are identical with can have more or less of this consciousness— L force and matter." One could re-write this light—which allows for states of self- Newton's 2nd Law (force = mass x realization and enlightenment—mystical states acceleration) as Lucifer = Ahriman x of union and transcendence. Acceleration. Or Einstein's famous equation Christopher P. Holmes, Psychological (e=mc2) as either Lucifer = Ahriman x c2 or Illusions: Explorations of the G.I. Gurdjieff Energy = Ahriman x Lucifer2. In the first case, Fourth Way Teachings (Ontario, Canada: Zero if we identify Lucifer with energy and Point Publications, 2010), 62. Ahriman with mass then Lucifer becomes the external influences of Ahriman sped up to the speed of light squared. In the second case, we ne illusion is that we are awake. When we consider energy as having both an ahrimanic realize that we are asleep, we will see that O (matter or mass) aspect and a luciferian (light) all history is made by people who are asleep. aspect. … Sleeping people fight, make laws; sleeping people obey or disobey them. The worst of our Dimmed consciousness is for ahrimanic and illusions are the wrong ideas among which we luciferic beings the window or door through live and govern our lives. If we could change which they can enter the world and carry out

10 Copyright © The Esoteric Quarterly, 2013. Fall 2013 their intention. They attack people when they Eliphas Levi, The Ritual of Transcendent are in a state of dimmed consciousness and Magic, New York, NY: Weiser Books, 1968, take possession of them. Ahriman and Lucifer 177-178. do not act in inexplicable terrifying ways but through human beings whose state of he Christian Church is Catholic, or it is consciousness gives them access. T nothing worthy of the name of Church at Rudolf Steiner, The Karma of Materialism, all. For Catholic signifies universal, all- Berlin, Sept 25, 1917. embracing: – the faith everywhere and always received. The prevalent limited view of the term is wrong and mischievous. The Christian Gnostic gospel, discovered in the east by Church was first called Catholic because she a learned traveler of our acquaintance, A enfolded, comprehended, and made her own explains the genesis of light to the profit of all the religious past of the whole world, Lucifer, as follows: The self-conscious truth is gathering up into and around her central figure the living thought. Truth is thought as it is in of the Christ all the characteristics, legends, itself, and formulated thought is speech. When and symbols hitherto appertaining to the eternal thought desired a form, it said: “Let central figures of preceding dispensations, there be light.” Now, this thought which proclaiming the unity of all human aspiration, speaks is the Word, and the Word said: “Let and formulating in one grand ecumenical there be light,” because the Word itself is the system the doctrines of East and West. light of minds. The uncreated light, which is the divine Word, shines because it desires to be Thus the Catholic Church is Vedic, Buddhist, seen; when it says: “Let there be light!” it Zend, and Semitic. She is Egyptian, Hermetic, ordains that eyes shall open; it creates Pythagorean, and Platonic. She is intelligences. When God said: “Let there be Scandinavian, Mexican, and Druidic. She is light!” Intelligence was made, and the light Grecian and Roman. She is scientific, appeared. Now the Intelligence which God philosophic, and spiritual. We find in her diffused by the breath of His mouth, like a star teachings the Pantheism of the East, and the given off from the sun, took the form of a individualism of the West. She speaks the splendid angel, who was saluted by heaven language and thinks the thoughts of all the under the name of Lucifer. Intelligence children of men; and in her temple all the gods awakened, and comprehended its nature are shrined. I am Vedantist, Buddhist, completely by the under-standing of that Hellenist, Hermetic, and Christian, because I utterance of the Divine Word: “Let there be am Catholic. For in that one word all Past, light!” It felt itself to be free because God had Present, and Future are enfolded. And, as St called it into being, and, raising up its head, Augustine and other of the Fathers truly with both wings extended, it replied: “I will declared, Christianity contains nothing new but not be slavery.” “Then shalt thou be suffering,” its name, having been familiar to the ancients said the Uncreated Voice. “I will be liberty,” from the beginning. And the various sects, replied the light. “Pride will seduce thee,” said which retain but a portion of Catholic doctrine, the Supreme Voice, “and thou wilt bring forth are but as incomplete copies of a book from death.” “I needs must strive with death to which whole chapters have been torn, or conquer life,” again responded the created representations of a drama in which some only light. There-upon God loosened from his of the characters and scenes have been bosom the shining cord which restrained the retained. superb angel, and beholding him plunge Anna Kingsford and Edward Maitland, The through the night, which he furrowed with Credo of Christendom and Other Addresses glory, He loved the offspring of His thought, and Essays on Esoteric Christianity (London: and said with an ineffable smile: “How John M. Watkins, 1916), 95, 96. beautiful was the light!”

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Mandala by Paul Heussenstamm, http://www.mandalas.com/.

THE NEW WORLD RELIGION

hroughout the history of humanity, religion has always been a great divisive force, a T cause for war and persecution. It has also been used to control people’s thinking and the spirit of inquiry. As the consciousness of thinking humanity slowly rises from personal to transpersonal levels, an entirely new understanding and experience of spiritual life on Earth becomes possible, and we recognize that all religions have many truths in common. The new world religion will be based on those common truths. More information on this topic is offered in a compilation of the writings of Alice A. Bailey, The New World Religion: a Closer Approach between Humanity and the Kingdom of God, available free:

345 S. French Broad Ave. Asheville, NC 28801 Email: [email protected]; www.esotericstudies.net

One copy of this booklet is available free, but your $7.50 (U.S.) donation is invited to help keep these publications in service.

Soul of Light: Works of Illumination By Joma Sipe

Soul of Light: Works of Illumination is a collection of over 100 works of

vibrant, full-color visionary art that transmits an inner spiritual feeling and message, influenced by sacred geometry and a multitude of esoteric and spiritual traditions. Portuguese artist Joma Sipe’s focus in each of his paintings is light – not the ordinary light of day, but the light of spiritual illumination.

“Joma Sipe unites his illumination-art with original and borrowed poetry, esoteric teachings, and discussions of his creative process to chart the journey of the soul from darkness to light, from the unreal to the Real.” Finley Eversole, PhD

128 Pages, $26.95 Theosophical Publishing House 2012: ISBN-13: 9780835609043

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Soul Centered-Astrology You are not separate from the flowing reality; you are that flowing reality. --Vernon Howard

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Jan has been a student and teacher of astrology and the Ageless Wisdom for forty years. She is a key contributor at Soul Source, Center for Conscious Living in Ridley Park, Pennsylvania. Jan deeply believes in the God-given potential of every human being and with wisdom and heart she calls forth the highest in every life that she touches.

Jan offers a unique style of humanistic and Soul-based Astrology that is deeply insightful and powerful. She believes that a natal astrology chart is a blueprint, a map, a guide, a living mandala that reflects the unique ways the universe flows and expresses Itself through each one of us.

An astrological reading is a sacred tool for understanding yourself or a loved one. Sessions explore one's true nature, emphasizing both ongoing and current patterns and dynamics that are informing and imprinting one's life experience.

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Fall 2013

Modern Science, Psychology, and the Enduring Mystery of Consciousness: An Esoteric/Mystical Critique Part IV, G.I. Gurdjieff and the Fourth Way James Moffatt

Abstract those properties and faculties that they believe they possess: unity, self-mastery in the sense his article consists of a further exposition of being properly conscious and capable of T of the Fourth Way—with an emphasis on doing, and will. The ability to acquiring these the epistemological assumptions and proposi- faculties must be achieved by practicing sys- tions that distinguish Gurdjieff’s teaching on tematic self-study—in terms of an esoteric consciousness from that of modern psycholo- path of awakening—under the guidance and gy. If it is possible to attain higher states of tutelage of a teacher who has awakened. For consciousness, as the esoteric tradition main- Gurdjieff, then, we possess the possibility of tains, then there must be masters who have awakening consciousness and making it more realized those states. Most psychologists and or less permanent through a process of self- scientists dismiss that possibility a priori. The transformation, but its acquisition demands question of Gurdjieff’s status as “a master” long and difficult commitment, labor, and sac- will be examined—as it is integrally related to rifice. and elucidates various aspects of his teaching. Further, that question serves to crystallize the Gurdjieff’s method of systematic self-study radical differences in the ontological and epis- involves a coordinated effort to understand temological assumptions that underlie esoteri- oneself as a “three-brained being” which func- cism and modern psychology. Esoteric teach- tions intellectually, emotionally, and physical- ings are premised on the idea that the level of ly. By studying and working to overcome the one’s knowledge is dependent upon the level mechanical functioning of these respective of one’s consciousness and being. Gurdjieff’s “centers” of intelligence, it is possible to begin to bring them into much more harmonious and life and work shall be examined in order to 1 consider the relationship between knowledge conscious operation. The pursuit of that aim and being. involves the methods of self-observation and self-remembering. The former involves impar- Systematic Self-Study tially witnessing various psychological and physical functions within oneself; the latter is n the previous article, Part III, the basic ten- an attempt to be present—without being emo- ets of G.I. Gurdjieff’s Fourth Way teaching I tionally identified with whatever one is were presented. Gurdjieff claims that our normal waking consciousness should be under- ______stood to be, typically, a state of waking sleep About the Author and that, as such, we labor under the illusion that we are self-conscious, unified beings who James Moffatt was raised in Ottawa, Ontario, where possess will and the capacity to do. Further, he attended Carleton University and earned degrees Gurdjieff contends that people do not know in both Sociology and Psychology. For the past 35 themselves—they do not understand the essen- years, James has collaborated with Dr. Christopher Holmes in studying, writing, and lecturing about tially fragmented nature of their being and me- consciousness from an esoteric mystical perspec- chanical level of their consciousness—because tive. James resides in Toronto, where he is em- they are asleep. He also asserts, however, that ployed as a law clerk, and also works as a freelance human beings can awaken and acquire all legal and medical writer.

Copyright © The Esoteric Quarterly 17 The Esoteric Quarterly thinking, feeling or doing—and simply sensing self and the world. Gurdjieff explains that the and being aware that “I am here.” results of self-observation: The majority of modern psychologists give no ... upset man’s whole line of thinking and consideration to the idea that systematic self- deprive him of his most pleasant and dear- study might yield important psychological in- est illusions. He sees, first of all, his total sights or that it is essentially an empirical impotence and helplessness in the face of method. They know very little about the prac- literally everything that surrounds him. tice of “self-remembering”—as there is virtual- Everything possesses him, everything rules ly nothing remotely comparable to it within him. He does not possess, does not rule an- modern psychology. In addition, they assume ything. Things attract or repel him. All his that observations of the self are part of the dis- life is nothing but a blind following of those credited, subjective approach which the intro- attractions and repulsions. Further, if he is spectionists undertook in academic psycholo- not afraid of the conclusions, he sees how gy’s infancy and as such, are not to be regard- what he calls his character, tastes and habits ed as legitimate scientific undertakings. Thus, are formed: in a word, how his personality academic psychologists rarely consider self- and individuality are built up. But man’s observation in its esoteric context: that is, as a self-observation, however sincerely and se- method of acquiring self-knowledge through riously it may be carried out, by itself can- the disciplined application of a sophisticated not draw for him an absolutely true picture psychological system. Unfortunately, psy- of his internal mechanism.3 chologists have dismissed what is perhaps the Rather than comprising some soft-headed in- most important and effective method of study- dulgence in “self-examination,” then, Gurd- ing consciousness. jieff’s approach to self-study and the acquisi- In an unsparing assessment of the necessity of tion of self-knowledge is rigorous, unflinching, properly formulating self-observation, Gurd- and empirical. But, as he cautions, self- jieff described the demanding level of com- observation can only lead so far; in order to mitment that his pupils must be willing to as- overcome the more entrenched habits and sume. In addition, he began by cautioning that sources of sleep, a teacher’s special instruction self-observation: and intervention are required. Awakening is such an arduous and demanding process that it ... is not so simple a thing as it may seem at requires a teacher’s higher understanding of first sight. Therefore the teaching puts as the nature of sleep and external vigilance. the foundation stone the study of the principles of right self-observation. But before A “Conscious Actor” passing to the study of these principles a man must make the decision that he will be n the introductory Fourth Way article in this absolutely sincere with himself, will not I series, Part III, the author touched briefly on close his eyes to anything, will not turn the wide and perplexing diversity of opinions aside from any results, wherever they may that have been expressed regarding George lead him, will not fear any deductions, will Ivanovitch Gurdjieff—who has been called not limit himself to any previously erected everything from a charlatan and fraud to a walls. For a man unaccustomed to thinking master and a “Messenger from Above.” In a in this direction, very much courage is re- Time magazine article, Gurdjieff was described quired to accept sincerely the results and as seeming “to have been a remarkable blend conclusions arrived at.2 of P.T. Barnum, Rasputin, Freud, Groucho Marx and everybody’s grandfather.”4 That is a While self-observation demands a singular wonderfully evocative—albeit entirely superfi- level of commitment, the rewards are com- cial—description which succinctly captures the mensurate with the effort involved. For sys- extreme range of impressions that Gurdjieff tematic self-observation can dramatically and generated. But any serious questioning of who irrevocably alter one’s understanding of one- Gurdjieff was and what his mission may have

been confronts one with questions regarding With his appearance in Moscow in 1913, his status as “a master.” That question leads, in Gurdjieff began to disseminate his teaching; turn, to questions regarding the enduring mys- working with select groups of pupils. From the teries posed by the nature of human conscious- time that he met P.D. Ouspensky—his most ness which, in coming full circle, leads to a prominent pupil—in 1915, until his death, in further examination of his teaching. Quite Paris in 1949, Gurdjieff’s work with his pupils simply: examining Gurdjieff informs his teach- was continually changing in terms of its ing; studying his teaching informs one’s ap- presentation and its emphasis. In addition to proach to addressing the many mysteries that lecturing on the psychological and cosmologi- his life and work represent. cal aspects of the Fourth Way, he worked in- tensively with his students to develop physical Any attempt to come to grips with Gurdjieff awareness and consciousness by instructing must begin with an acknowledgment that the them in highly sophisticated movements, “sa- facts surrounding the first forty some years of cred gymnastics,” and Eastern dances. His ex- his life are shrouded in mystery. In addition, pertise with respect to dance and movement those “facts” are largely derived from his own was such that even professional dancers who accounts—most notably from his autobio- studied with him acknowledged that the graphical tale, Meetings with Remarkable movements he was teaching were extremely Men.5 While there are certainly details within sophisticated and both demanded and devel- that work which appear to be factual, it is oped a level of awareness and a state of pres- equally true that there are numerous stories and ence which was quite unique in their experi- claims that are clearly not historically accurate, ence. Indeed, the many public demonstrations nor are they to be understood as such. In my of the dances and movements that Gurdjieff opinion, the book is an allegorical tale, in the taught were greeted with widespread approval guise of autobiography, in which Gurdjieff and fascination amongst audiences in Asia, describes the courage, sacrifice, and commit- Europe, and the United States. In addition to ment involved in seeking after truth. On one the intellectual and physical demands, Gurd- level, it is, then, the story of his search for jieff also superintended various types of prac- truth; on another level, it is a cautionary tale in tical work amongst his pupils and often engi- which he challenges and dispels common as- neered situations that proved to be emotionally sumptions about what seeking truth means and challenging for those involved. All of these what the realization of spiritual fulfillment elements of his work which he had been exper- demands. imenting with during his time in pre- Having stipulated those qualifications, we do revolutionary Russia and his subsequent work know that Gurdjieff was born sometime be- in the Caucasus and Constantinople came to- tween 1866 and 1877 in the Caucasus region gether when he purchased the Prieuré de Bass- of what was, then, Russia and is currently, es Loges, an estate in Fontainebleau on the Armenia. As a boy, he experienced “an irre- outskirts of Paris, and opened his Institute for pressible striving” to know and understand the the Harmonious Development of Man in 1922. purpose of life on Earth and, in particular, that In many ways, Gurdjieff’s story sounds like a of humanity. In pursuing his quest, Gurdjieff mythological tale: a hero’s journey to uncover traveled widely throughout the East in search the key to a great mystery leads to a miracu- of hidden knowledge, over the course of some lous discovery. Empowered by this special 20 years, and seems to have made significant knowledge, he devotes himself selflessly to contact with esoteric schools.6 Eventually, attempting to liberate an imprisoned group or Gurdjieff claimed that he had rediscovered an oppressed population and, in doing so, must ancient esoteric teaching—the Fourth Way— endure untold suffering and sacrifice in order which he reformulated in order to make it to fulfill the obligations that his mission to more accessible to and compatible with the serve imposes. To a certain extent, Gurdjieff modern mind.

The Esoteric Quarterly did frame the story of his search and his work ized Gurdjieff as having attained a unique in such epic terms. Given that no one really “level of existence”; stating that he “gave the knows what he uncovered and what happened indubitable impression that all his responses, to him during his many years of travel and mental, emotional and practical were mutually study, it must be admitted that the truth is be- in balance and … that everyone else was out yond anyone’s grasp.7 Moreover, because we of step, but not this man himself.”9 have only Gurdjieff’s word as to what he expe- As to the reasons why Gurdjieff “acted” and rienced—and it is clear that he frequently em- would not reveal himself, they remain even bellished, distorted, or simply lied about his more mysterious and elusive than the man past—the insurmountable difficulties of at- himself. Within Sufism, there exists a path tempting to come to grips with him as a histor- called “malamat” whereby a master frequently ical figure are apparent. But that task becomes acts in outrageous, unexpected, upsetting, baf- even more complicated if one understands that fling, or otherwise inexplicable ways to chal- Gurdjieff was a “conscious actor” who dis- lenge his pupils’ capacities to exercise discrim- guised himself and played parts for his own ination and self-discipline, as well as to remind unstated purposes. them that they must always remember to sepa- Almost everyone who had any sort of extended rate the teaching from the teacher. It would contact with Gurdjieff commented upon his seem that, in part, Gurdjieff’s frequently unex- “acting.” In his oft-cited account of his initial pected or puzzling behavior and his penchant meeting with Gurdjieff, which took place in a for engaging in exaggerated and bombastic Moscow café, Ouspensky described Gurdjieff displays should be attributed to his assumption, as giving the impression of “a man poorly dis- on some level, of a path of blame. As to why a guised.”8 But Ouspensky soon discovered that, master would assume such a path, it is appar- despite the transparency of Gurdjieff’s “act- ent that Gurdjieff frequently upset or contra- ing,” it conveyed, paradoxically, a sense of dicted others’ expectations, violated norms, strength and integrity; he adds that there was provoked, disturbed, annoyed, and acted out- agreement, within the ranks of Gurdjieff’s pu- rageously in order to provide his pupils with pils, that their teacher would never allow them shocks that would awaken them. A central el- to see beyond the masks he assumed and the ement of his method of instruction involved roles that he played. For his part, Gurdjieff “the principle of irritation”: the creation of cir- maintained that to be what he termed “a con- cumstances in which the pupil would experi- scious actor” represents a very great achieve- ence an inner conflict—a struggle between ment. In order to “act consciously,” he ex- “yes” and “no”—within himself or herself. plained, one must have realized a very high Gurdjieff maintained that the experience of level of consciousness and self-perfection: one such inner struggle was essential to the process must possess the unity of being and the mas- of awakening insofar as it was only under such tery of one’s mental, emotional, and physical circumstances that a pupil could become processes in order to play parts without emo- properly aware of habitual aspects of his or her tionally investing in or attaching oneself to personality and be forced to make a conscious them. From the accounts of so many of those effort to overcome significant sources of sleep. who knew and worked with him, it seems clear Further, only the teacher was capable of diag- that Gurdjieff’s level of self-mastery was evi- nosing and administering the shocks—the ex- dent in the extent to which he played parts ternal provocations—necessary to create the consciously. Certainly, many of those who inner friction which was essential to awaken- worked closely with Gurdjieff believed that he ing. Thus, Gurdjieff spoke of the great value of possessed a unique level of consciousness and “stepping on people’s corns”—jabbing or ap- being. Daly King, an American psychologist, plying pressure to their most sensitive and vul- knew Gurdjieff but refused to become his pu- nerable spots—and not only his willingness to pil; instead, King became a member of a New do so, but his duty as a teacher to do so. There York group which was run by Gurdjieff’s pu- are numerous accounts of Gurdjieff’s uncanny pil, A.R. Orage. Nevertheless, King character- insight into his pupils’ psyches and his brilliant

creativity in devising situations that confronted thinking …”11 Ouspensky added that it was his them with their most essential problems. To do observation that such stories never appeared so, Gurdjieff often engaged in behavior that without the connivance of the supposed mas- was seemingly excessive, bizarre, or incom- ters to whom they referred. prehensible; but, typically, there was eventual- In light of his attitude, Ouspensky’s willingly revealed to be a method to his madness. ness to become Gurdjieff’s pupil attests to the Having said that, it also seems clear that, as uniqueness of the latter’s being. Moreover, his Ouspensky noted, sometimes there was too description of “the miracle” which occurred much of Gurdjieff’s acting: that instead of be- when he was part of a group which had ac- ing an expression of strength, it revealed a companied Gurdjieff to a summer house in weakness in him. Finland, in August, 1916, bears particular con- The Mystery of the Master sideration. Ouspensky and two other pupils were in a room with Gurdjieff, who was hen he met Gurdjieff, P.D. Ouspensky demonstrating certain postures and physical W was an accomplished journalist, mathe- movements with what Ouspensky described as matician, and philosopher, as well as being a “an astonishing assurance and precision.”12 prominent Theosophist and student of mysti- Later, as they sat on a wooden floor, Ouspen- cism. He traveled extensively throughout the sky began to hear Gurdjieff’s thoughts. He East attempting to contact a legitimate esoteric writes that: “… I heard his voice inside me as school; something which he firmly believed [if] it were in the chest near the heart.”13 To the existed. Although he had made contact with astonishment of the two other pupils present, many interesting individuals and groups during Ouspensky replied aloud, over the course of a his travels, Ouspensky had returned to his na- half hour, to questions and comments that tive Russia disappointed by what he regarded Gurdjieff communicated to him telepathically! as his failure to fulfill his quest. But, after his After retiring, Ouspensky relates that “a seemingly fortuitous meeting with Gurdjieff, strange excitement again began in me, my he believed that he had met a man who, if not pulse began to beat forcibly and I again heard an emissary of an esoteric school, had clearly G.’s voice in my chest. On this occasion, I not made contact with one and possessed a higher only heard but I replied mentally and G. heard 10 level of knowledge and understanding. While me and answered me.”14 Ouspensky would eventually separate from Gurdjieff for reasons that remain a mystery, he Ouspensky’s recounting of Gurdjieff’s capaci- continued to teach Gurdjieff’s Fourth Way sys- ty to communicate telepathically is an intri- tem after he had relocated to England in the guing indication of the uniqueness of Gurd- 1920s until his death in 1947. jieff’s level of consciousness and being. It is a particularly compelling report because of its Although Ouspensky was a mystic, he also source. As noted, Ouspensky was an uncom- maintained a healthy skepticism towards most promising skeptic and was dismissive of most claims regarding the mystical and the para- of the tall tales of supposed masters who pos- normal. Thus, when he first learned of Gurd- sessed magical powers. He also wrote that jieff and heard of his group in Moscow, he Gurdjieff used to laugh at people who wanted admits that he had little interest, as he had and expected him to do miraculous things and heard such “tales” many times before and dis- to demonstrate “his powers.” But then, missed as “bad fiction” most stories related to Ouspensky was hardly alone in providing an him by people who claimed to have met “Ori- account of Gurdjieff’s seemingly miraculous ental masters who possessed special powers.” capacities. There are numerous other accounts Accordingly, he opined that: “People invent from those who knew Gurdjieff in which they miracles for themselves and invent exactly describe him healing them psychically or what is expected from them. It is a mixture of somehow providing them with some sort of superstition, self-suggestion, and defective enabling energy to overcome some apparently

The Esoteric Quarterly insurmountable obstacle.15 For his part, Gurd- fully about consciousness and higher dimen- jieff claimed that he had acquired paranormal sions, Gurdjieff was claiming that, in order to capacities in the course of his search but doing understand consciousness and higher dimen- so had precipitated a crisis of conscience sions, Ouspensky would have had to realize which led him to take an oath never to use his the transformation of his own consciousness powers to gratify his and being—thereby own selfish needs or Gurdjieff’s method of system- acquiring the faculties ends. Then too, esoter- atic self-study involves a coor- of the higher emotion- ic literature is replete al and higher intellec- with pupils’ accounts dinated effort to understand tual centers—which of their teachers exhib- oneself as a “three-brained be- would allow him to iting paranormal pow- ing” which functions intellectu- experience and appre- ers. hend them directly. ally, emotionally, and physical- Frankly, as much as From the many ac- such descriptions of ly. By studying and working to counts produced by purported paranormal overcome the mechanical func- Gurdjieff’s pupils, acts might fulfill ex- tioning of these respective “cen- there emerges a con- pectations regarding a sistent portrait of a master’s exceptional ters” of intelligence, it is possi- man whose level of powers, I would sug- ble to begin to bring them into being supported his gest that they represent contentions that the the thin end of the much more harmonious and possibilities for self- wedge with respect to conscious operation. The pur- transformation and the accounts of Gurd- suit of that aim involves the perfection of con- jieff’s unique level of sciousness represent consciousness and be- methods of self-observation and the great secret of hu- ing. During one of self-remembering. man existence. Dr. their early talks, Kenneth Walker, an

Ouspensky asked Gurdjieff about the value of accomplished British surgeon, wrote that eve- reading “mystical” or “occult” literature. Gurd- rything Gurdjieff did “seemed to originate jieff replied that a great deal could be learned within” and that, because of his extraordinary by reading, if one “knew how to read.”16 He economy of effort, he possessed a unique and told Ouspensky that, if he understood every- “immense capacity for work.”17 Adding that thing he read, then he would have already the more he saw of Gurdjieff, the more he was found that which he was seeking. Gurdjieff convinced of his uniqueness, Walker described added that, if Ouspensky truly understood him as a man distinguished by his “profound what he had written in his book, Tertium Or- know-ledge, immense vitality and complete ganum—a work about the nature of conscious- immunity from fear.”188 Margaret Anderson, an ness and higher dimensions which he had re- American editor and writer who became Gurd- cently published to great acclaim—he would jieff’s pupil, also wrote about his unique pres- bow down and beg Ouspensky to be his teach- ence and seemingly incomparable level of be- er. However, Gurdjieff explained, there is a ing. She relates that within the circle of Gurd- significant difference between knowledge and jieff’s pupils he was regarded as being a great understanding, and that the importance of this teacher who was presenting the perennial wis- distinction is almost entirely unrecognized in dom of the East in a terminology which would modern times. For Gurdjieff, understanding not alienate Western thinkers. Anderson added involves the practical apprehension of that: knowledge; it is knowledge which has been ... what philosophers have taught as “wis- transformed from mere “head learning” to dom,” what scholars have taught in texts one’s entire being. Thus, while Ouspensky and tracts, what mystics have taught might be able to write accurately and insight-

through ecstatic revelation, Gurdjieff would “conscious actor”—the consideration it most teach as a science—an exact science of man certainly merits. More importantly, they do not and human behaviour—a supreme science examine the question of what Gurdjieff meant of God, world, man—based on sources out- when he said that “to be a conscious actor rep- side the scope, reach, knowledge or concep- resented a great achievement.” While Taylor tion of modern scientists and psycholo- gives the impression that he is much more in- gists.19 clined to recognize Gurdjieff’s unique level of consciousness and being and appears to tacitly As much as the assessments quoted from endorse the idea that he was “a conscious ac- Walker and Anderson are shared by so many tor,” he does not address that issue or examine of those who worked with and knew Gurdjieff, it in any depth. somehow the succeeding generation of scholars and critics who have written about Gurd- All such attempts to “normalize” Gurdjieff jieff and his work have tended to discount the must be greeted with skepticism, in my opin- importance of his pupils’ consistent assertions ion. Denis Saurat, a writer and professor of regarding his unique presence and demonstra- literature who knew Gurdjieff, argued that bly higher level of consciousness and being. there is a resistance in the West to admitting There have been two major biographies of the idea that there are masters who, having Gurdjieff published in English: James Webb’s gone to schools and perfected themselves, re- The Harmonious Circle and James Moore’s turn to the outside world, and live amongst us. Gurdjieff: Anatomy of a Myth.20 More recently, In the East, Saurat said, the idea—that such Paul Beekman Taylor’s Gurdjieff: A New people do exist and that “the rules of the ordi- Life,21 which draws on previously unavailable nary man do not apply”22 to them—is widely documents, identifies some of the errors in the accepted. In the introduction to Meetings with earlier biographical works and provides a dis- Remarkable Men, Jeanne de Salzmann—who senting opinion regarding some of Webb’s and was Gurdjieff’s longest serving pupil and one Monroe’s interpretations and opinions. While of those charged with the responsibility of con- both the Webb and Moore biographies are tinuing his work after his death—addresses the carefully researched and well-written, provid- difficulty that the concept of the master creates ing valuable information and insights about for Westerners. But she then adds, in unequiv- Gurdjieff and his pupils, I believe that they ocal terms, that it is only by recognizing that share the same failing. While each author read- Gurdjieff was a master that one can grasp the ily acknowledges Gurdjieff’s profound effects meaning of his life and work: on his many students and describes his charis- According to traditional conceptions, the matic presence, neither of them grants serious function of a master is not limited to the consideration to the idea that Gurdjieff was a teaching doctrines, but implies an actual in- master who had attained a higher level of con- carnation of knowledge, thanks to which he sciousness and being. Furthermore, both Webb can awaken other men, and help them in and Moore seem to believe that providing an their search simply by his presence. He is “impartial portrait” of their subject demands there to create conditions for an experience that they “balance” their accounts and interpre- through which knowledge can be lived as tations of him and his work by reciting stories fully as possible. This is the real key to the of his puzzling decisions and courses of action, life of Gurdjieff.23 [emphasis added] his eccentric behavior, and his madcap antics. But in doing so, I would suggest that their fail- Strangely, both James Webb and James Moore ure to understand that these external manifesta- seemed to have been unwilling and/or unable to tions were parts that Gurdjieff was playing for take Mme de Salzmann’s assessment seriously. I his own purposes leads them to reduce their would submit that their refusal to do so consti- interpretations of him and his actions to famil- tutes the fatal flaw which their respective works iar terms and normal understanding. As such, share. they never grant the idea—that Gurdjieff was a

The Esoteric Quarterly

In keeping with Denis Saurat’s perspective, I psychological and cosmological reality, one believe that those who have attempted to re- apprehends the unique authority and integrity duce Gurdjieff to familiar categories by treat- of Gurdjieff’s life and work. ing him strictly as a historical figure—one who Although I do not believe, literally, in Gurd- can be evaluated and understood in terms of jieff’s otherworldly origins, I would argue that normal psychology—have completely mis- he should be regarded as an alien intelligence: judged and underestimated the man. In my one whose level of consciousness and being book, ‘An Alien Intelligence,’24 I adopt the per- differs to the point of incompatibility with our spective which Northrop Frye, the great liter- normal understanding of what it means to be ary critic, argued must be applied when inter- human. In the same way, my thirty-five years preting the life of Jesus as it appears in the of study of the Fourth Way have led me to Gospels. As Frye explained, Jesus is represent- share Ouspensky’s opinion that the more one ed as a mythical, rather than a historical figure becomes involved with the teaching, the more in the Gospels. Therefore, he must be under- one forms the impression of being in contact stood to be “a figure who drops into history with a living entity—something organic and from another dimension of reality, and thereby vital—rather than simply a set of ideas. In oth- shows what the limitations of the historical er words: an alien intelligence. Finally, my perspective are.”25 [emphasis added] While I work to study myself and to develop the am certainly not equating Gurdjieff with Jesus, dormant faculties of consciousness and being I am suggesting that he was a man who had has led me to conclude that the cultivation and acquired a higher level of consciousness and the nourishment of self-knowledge involves being. Therefore, I believe that Frye’s charac- the birthing of an alien intelligence from with- terization of “a figure who drops into history in oneself. from another dimension of reality” succeeds— in a way which has completely eluded his bi- There is one other aspect of the master’s life ographers—in capturing the quantum disconti- and work which is rarely discussed—even by nuity of Gurdjieff’s level of consciousness and those who do acknowledge the existence of being from that with which we are familiar. such evolved beings—but which is essential in Accordingly, I am suggesting that Gurdjieff weighing any discussion of the subject. A low- should be approached as a figure who reveals er level of consciousness cannot understand a the limits of not only the historical but the higher level of consciousness. As much as conventional psychological perspective. Fur- scholars, biographers, and pupils may wish to thermore, I would suggest that the more one examine, probe, dissect, analyze, and pontifi- works on oneself in terms of the Fourth Way— cate on the mysteries of Gurdjieff’s existence which progressively reveals the depth and the and his mission, this indisputable reality— coherence of the teaching—the more one is which is tacitly assumed by those who believe inclined to regard Gurdjieff as having been a that Gurdjieff was a master—should temper master. While critics and skeptics assume that any and all commentaries and conclusions. For Gurdjieff’s pupils were too close to him and example, consider the following reply by the too invested in his work to provide unbiased great Sufi sage, Hazarat Inayat Khan, to a assessments of him, it must be acknowledged question about the perplexing variability in that they were afforded privileged perspectives audiences’ responses to his lectures: by virtue of their direct contact with him. “Did you think that my whole work con- Most importantly, Gurdjieff’s pupils and all sists of giving lectures?” … “Those lectures those of succeeding generations who have ac- are no more than a screen; my real task lies tively worked to study and know themselves in in the higher spheres. If I had to judge the terms of his teaching subscribe to a psycholog- results of all I do from the attendance of ical system which posits the existence of hu- this handful of people, I should feel very man beings who have acquired higher levels of discouraged indeed. … One of the most consciousness and being. To the extent that the important tasks that I have to fulfil is the hierarchical nature of consciousness becomes a tuning of the inner spheres in the different

countries I visit, to a higher pitch of vibra- Continuing, Gurdjieff states that, if knowledge tion. That is why I have to travel so is overdeveloped at the expense of being, it much.”26 [emphasis added] becomes too theoretical, too abstract, and can actually be harmful because it begins to com- H.I. Khan’s reply is remarkably revealing and plicate an individual’s life, creating “new trou- should serve as a caveat to all those who com- bles and calamities.” He explains that the rea- ment on the meaning of any master’s work. son for this unforeseen and unrecognized prob- That is not at all to suggest that the lives and lem is that: work of alleged masters should not be approached critically and skeptically. Neverthe- …knowledge which is not in accordance less, it does serve as a reminder that the mas- with being cannot be large enough for, or ters may well be functioning and working on sufficiently suited to, man’s real needs. It not only the levels of meaning with which pu- will always be a knowledge of one thing pils are conversant, but on higher levels and in together with ignorance of another thing; a terms of meaning that are completely alien to knowledge of the detail without a those who have not awakened and perfected knowledge of the whole; a knowledge of themselves. The latter constituency includes the form without a knowledge of the es- most, if not all, psychologists and scientists. sence.28 Knowledge and Being According to Gurdjieff, not only is knowledge determined by being, but he also maintains ll esoteric knowledge is premised on the that: A idea that the realization of higher knowledge is dependent upon the attainment of … at any given level of being the possibili- higher levels of being. Gurdjieff states that, ties of knowledge are limited and finite. while we recognize differences in levels of Within the limits of a given being the quali- knowledge, we fail to understand that being ty of knowledge cannot be changed, and the can also be of different levels. Normally, peo- accumulation of information of one and the ple equate the term “being” with existence and same nature, within already known limits, define it in terms of its opposite of non- alone is possible. A change in the nature of knowledge is possible only with a change in existence. But, for Gurdjieff, being may be of 29 different levels and categories. Thus, he asserts the nature of being. [emphasis added] that the being of a plant and a mineral is dif- Gurdjieff insists that, generally speaking, the ferent, as is that of a mineral and an animal. being of modern man is “of very inferior quali- But he also claims that: ty” due to an overemphasis on the line of … the being of two people can differ from knowledge. He adds that realizing a balance one another more than the being of a min- between knowledge and being is more im- eral and an animal. This is exactly what portant than the development of one line at the people do not understand. And they do not expense of the other. When knowledge out- understand that knowledge depends on be- weighs being, Gurdjieff states that a man “knows but has no power to do. It is useless ing. … in Western culture it is considered 30 that a man may possess great knowledge, knowledge.” He characterizes an individual for example, he may be an able scientist, who has pursued the line of knowledge, with- make discoveries, advance science, and at out pursuing the line of being as producing “a weak yogi”; “a man who knows a great deal the same time he may be, and has the right 31 to be, a petty, egoistic, caviling, mean, en- but … does not understand.” However, when vious, vain, naïve, and absent-minded man. the development of being outweighs It seems to be considered here that a profes- knowledge, “a man has the power to do, but does not know …he can do something but he sor must always forget his umbrella every- 32 where.27 does not know what to do.” In such cases, the

The Esoteric Quarterly individual is what Gurdjieff terms “a stupid itual progress may be furthered simply by en- saint”; if he does something, he follows his tering into the darshan of a sanctified individ- feelings which may lead him astray or to do ual. In Islam, a spiritual transformation can be the very opposite of his intentions. effected by simple contact, sohbat, with an evolved spiritual teacher. I believe that the various testimonies about Gurdjieff’s status as a master are based not Of course, this idea—that masters are capable only on his extraordinary knowledge and be- of transmitting subtle, spiritually enabling en- ing, but also the demonstrable balance that ex- ergies—is almost entirely alien to modern isted within him between the two. As such, it thought and would be perfunctorily dismissed was not only the unique nature of his teaching by most scientists and psychologists as being which appealed to Gurdjieff’s pupils, but also utterly fanciful (not to mention scientifically his singular presence, which conveyed an un- unverifiable) and, hence, unreal. By contrast, deniable authority and transmitted much more Gurdjieff not only subscribed to its reality, but to them than they could identify or explain. claimed that his pupils could draw on what he C.S. Nott wrote that “when Gurdjieff said termed his “hanbledzoin”—the energy of the something to you, it registered not only in the “kesdjan” (“vessel of the soul”) or astral mind but in the feelings, in such a way that you body—in order to help them work on them- could not help but think seriously about it.”33 selves to awaken. He claimed that, by virtue of He added that simply sitting with Gurdjieff— his own spiritual development, he possessed whom he described as “blazing with energy”— more of this subtle energy than he required was a unique experience which left one feeling and, thus, he was capable of transmitting it to revitalized. Noting that an electrical motor his pupils. Again, many of Gurdjieff’s pupils could be charged simply by being close to a stated that they did feel he provided them with more powerful one, Nott said that “so a person an enabling energy which they could not iden- could be magnetized by being near Gurdjieff, tify, but which they did not doubt was real. by his force and ‘being.”34 While not as spectacular as Ouspensky’s “miracle,” such accounts are further indications that There are numerous accounts from both Gurd- Gurdjieff had attained a higher level of con- jieff’s pupils and others who knew him that are sciousness and being and had attained the sta- consistent with Nott’s comments about the dis- tus of being “a master.” tinct and palpable force of Gurdjieff’s being. But the attribution of such qualities is not re- The relationship of knowledge to being, which stricted to Gurdjieff; they recur repeatedly in Gurdjieff puts forth, is precisely what is either pupils’ descriptions of various esoteric mas- unrecognized or denied within post- ters’ presence. Indeed, as J.G. Bennett points technological cultures. Modern science, psy- out in his book, Gurdjieff: Making a New chology, and education are premised on the World, the idea of a master transmitting subtle epistemological and ontological assumptions energy to a pupil exists within various esoteric that being is, as Gurdjieff says, simply a term spiritual traditions.355 For example, within Su- to denote existence and as such, is irrelevant to fism, the murshid or master furthers the seek- knowledge. There is very little, if any recogni- er’s spiritual development by transmitting tion that there exists a scale of being, just as baraka, an “enabling energy.” In Christianity, there is almost no recognition of higher states the term, “transfer of merits,” refers to the idea of consciousness. Consequently, the concept of that an individual who has attained a certain the master exists outside the assumptive level of spiritual development may help those framework of modern psychology. That posi- who are less spiritually developed and incapa- tion is a direct result of what Ken Wilber ble of helping themselves. Thus, a monk or termed “the disaster of modernity”: in which nun might help sinners to repent—even with- the traditional Great Nest of Being—a hierar- out their knowledge or desire—by transferring chy of human and universal consciousness— “effectual grace.” Bennett notes that similar collapsed into the flatland of matter, wherein ideas occur in Buddhism, wherein one’s spir- all interior qualities, including experience,

were devalued or denied significance. From an A small child, Gurdjieff says, lives in her Es- esoteric perspective, materialists’ blindness to sence. All her desires, tastes, likes and dislikes the existence of the scale of consciousness rep- are her own. They directly express her being. resents the essential failing in modern psy- However, as the child matures, Personality chology and science. For self-trans- begins to develop and is basically established formation—through the acquisition of esoteric by five or six years of age—through the influ- self-knowledge—unveils both the hidden di- ence of others, by imitation, and by condition- mensions and hierarchy of personal and uni- ing. Ideally, Personality and Essence would versal consciousness. And in doing so, it fur- develop together in a harmonious balance, but ther reveals our cosmic connections: as given this very rarely happens. Due to the myriad by the integral relationship between psycholo- sources of imitation and suggestion—family, gy and cosmology. The efforts of those who school, friends, grown-ups—the child’s Per- have developed methods of self-transformation sonality grows rapidly and she is filled with have created an esoteric science of being and ideas, feelings, and sensations that are not her consciousness. Its existence and its claims re- own, but simply that which she has been con- fute the alleged superiority of the Galilean rev- ditioned and socialized to accept and believe. olution in defining science: wherein only that In this way, Personality grows over Essence which could be quantified and measured was like a crust or shell. Essence becomes less and deemed to be real. Moreover, the existence of less frequently manifest, and is more and more esoteric masters, throughout the ages, attests to feeble when it does so. Therefore, Essence is the reality of the Great Nest of Being, and the deprived of contact with the world and cannot impossibility of arriving at any comprehensive grow. Personality grows at its expense— account of human beings or the Universe assuming a disproportionate influence—and which does not recognize its existence. The becomes dominant in one’s interactions and study of those masters—who, by attaining commerce with the world. higher levels of consciousness and being, em- It is important to understand that Gurdjieff is body what Gurdjieff termed “finished not stating that Personality is bad and Essence worlds”—may allow us glimpses and intima- is good. Each is necessary and each must grow tions of the profound significance of the rela- if one’s being is to develop properly. Certainly, tionship between being and knowing. there are many things that must be learned and Personality and Essence acquired through Personality’s interactions in the world. As Gurdjieff says, Personality may n part, Gurdjieff attributes the impoverished even be underdeveloped in those uneducated, I quality of man’s being to the differential simple people who live close to Nature and in development of “Personality” and “Essence.” whom Essence is relatively strong. But more This distinction is unrecognized by modern typically, Personality’s dominance arrests the psychologists. Yet, it is another critical con- growth of Essence at a very early age. As a cept in the Fourth Way account of the pro- result, Gurdjieff maintains, it is not unusual to found differences between what humans are, find that a sophisticated, cultured person has and what they can and should be. In broad the Essence of a child. terms, a person’s Essence consists of that which is his own; Personality is what is not his Of course, the term “Personality” refers, not to own. Essence is that with which one is born: one thing, but rather to all the personas one one’s heredity, nature, physical features, apti- assumes or the masks that one wears in various tudes, disposition, proclivities, and the like. rounds of life. These personas or masks— Personality is all that which comes from out- acquired involuntarily by the chances of one’s side oneself: that which one acquires or is im- conditioning and contact with sleeping peo- posed on one through the chance and circum- ple—appear and disappear according to equal- stances of one’s upbringing, surroundings, cul- ly involuntary and accidental dictates. Thus, ture, education, and life experiences. Personality is asleep. The problem, according

The Esoteric Quarterly to Gurdjieff, is that Personality wants to be pened when he wanted to introduce some of hypnotized and remain asleep. Essence, on the his Moscow friends to Gurdjieff. Only one, other hand, is asleep, but it can be awakened. V.A.A., produced the impression of “being To do so, however, demands that Personality sufficiently alive” to be considered. When his be changed consciously, such that it becomes friend expressed an eagerness to meet Gurd- more passive. Without such conscious direc- jieff, he was invited to have lunch with him. tion, Personality remains superficial and is Gurdjieff seated Ouspensky’s friend next to subject to constant unconscious changes. One him and was the perfect host. However, as set of experiences drives out another, which Ouspensky belatedly realized, Gurdjieff was are, in turn, driven out by another. One aspect testing his friend: of Personality says: “I want” or “I like” or “I ... The fact was that everyone kept silence. do not like,” and then gives way to another set A. held out for five minutes. Then he began of different appetites and desires. Consequent- to talk. He spoke of the war, of all our allies ly, people go through life existing as multiple, and enemies together and separately; he frequently antagonistic personages. In such communicated the opinions of all the public circumstances—the life of the sleepwalker in men of Moscow and St. Petersburg upon all the sleeping world—there is no control or real possible subjects; then he talked about the will. Everything happens and will continue to dessication of vegetables for the army ... happen unless Essence is awakened. Only particularly the dessication of onions, then when Essence begins to experience and grow about artificial manures, agricultural chem- can its proper balance with Personality be re- istry, and chemistry in general; about “me- stored, and the possibility of developing being lioration”; about spiritism, “the materializa- and real “Will” be realized. tion of hands,” and about what else I do not A.R. Orage, a celebrated literary critic who remember now.37 was one of Gurdjieff’s most prominent pupils, Ouspensky goes on to describe how his friend underlines the importance of developing one’s was so carried away with his own talk and his Essence by distinguishing it from Personality need to express his attitudes, opinions, and in these stark terms: beliefs that he was essentially oblivious to Essence is truth about oneself in contrast to everything and everyone around him. He was social and expected opinions of oneself. Es- completely unaware that no one else had said sence is truth irrespective of time, place, a word. As such, his friend was revealed to be and the feelings of anyone. It is what one a fool. Gurdjieff used him to prove a point to would dare to avow if no consequences his pupils. After A. had thanked Gurdjieff for were to follow on a statement of the truth. It a “very interesting conversation” and had de- is truth before God. Personality is truth be- parted, Gurdjieff laughed slyly and said: fore men—before the world, conditioned by There, you see .... He is called a clever “What will people think?36 man. But he would not have noticed it even Ouspensky recounts a story which is most in- if I had taken his trousers off him. Only let structive in considering some of these claims him talk. He wants nothing else. And eve- about levels of being, Personality and Essence, rybody is like that. This one was much bet- and knowledge and understanding. He de- ter than many others. He told no lies. And scribes how it was a practice of Gurdjieff’s he really knew what he talked about, in his pupils who met in Moscow, during the World own way of course. But think, what use is War I years, “to keep silence”—that is, to he? He is no longer young. And perhaps avoid unnecessary talking—when they gath- this was the one time in his life when there ered at their teacher’s apartment. Unnecessary was an opportunity of hearing the truth. talking is one of Personality’s most automatic And he talked himself all the time.38 and common activities and, hence, an im- It is very difficult to read this account without portant habit to oppose by trying to make it laughing at A.’s behavior—but the laughter is more passive. Ouspensky relates what hap-

that of self-recognition. Most people are much tional faculties. Because the moving, instinc- more like Ouspensky’s friend than we realize tive, and sexual centers typically comprise a or would care to admit. In our lives, Personali- human being’s organic intelligence, Gurdjieff ty runs amok with unfailing dependability, describes humans as “three-brained beings” such that, like this man, we are oblivious to its that function intellectually, emotionally, and automatic manifestations. If this account physically. In order to facilitate more con- seems far-fetched or contrived, one need only scious functioning of each of the centers, observe what happens when one maintains Gurdjieff states that it is necessary to under- silence or speaks only when necessary in a stand the various classes of “wrong work” social context. So much of what passes for which are instrumental in keeping a center conversation, the exchange of ideas, and rep- working at its lowest, most mechanical level of artee—even of the most clever and entertain- consciousness and precluding it from working ing variety—simply happens. In a state of properly and in harmony with the other cen- sleep, people talk mechanically. And one can ters. While these classes of wrong work are not prove that to oneself beyond doubt simply by recognized in modern psychology, the process struggling to oppose this activity. It would of self-study reveals that they are common and seem that nothing could be so simple, but that that they frequently dominate and debilitate a conceit merely reflects the extent to which so center’s functioning. much of our experience and behavior is auto- Self-study reveals that Gurdjieff’s claim—that matically elicited and how we fail to under- there exist three independent minds at work stand its mechanical nature. within us—provides, at the very least, an inter- As Gurdjieff says, A. is what is called a clever esting interpretative framework within which man. He is a man in whom Personality is very one’s experience and behavior may be ana- well developed—he knows a lot about a lot of lyzed. Further, it becomes apparent that, as he things—but what good is it? Placed in a situa- says, each of the centers works with varying tion in which a seemingly innocuous contriv- degrees of consciousness, and that they are ance—people not talking—creates an unbeara- intimately linked with one another. Gurdjieff ble friction in him, his Personality cannot re- was most emphatic in asserting that we do not main still. And so he talks until he is so en- understand the extent to which our mental, grossed in talking and being clever ... that he is emotional, and physical functions are in con- not only unaware of what is happening but is stant reciprocal action: how they inform one literally deluded. Can such a man be con- another, how they depend upon one another, scious? Does he understand things, or is he how they result from one another. One cannot more like a clever parrot who can name change without the others changing as he ex- things? Is he a free man choosing to act from plains: the essence of his being? Or is he an automa- The attitude of your body corresponds to ton—a clever machine—being controlled and your sentiments and to your thoughts. A moved by forces he neither suspects nor would change in your emotions will inevitably recognize if he was told of them? produce the corresponding change in your The Centers’ Wrong Work mental attitude and in your physical pose. A change of thought will start another current n the previous article, Part III, Gurdjieff’s of emotional energy, which will naturally I concept of the seven centers of intelligence change the physical posture. So that, if we or brains—each of which has its own way of want to alter our ways of feeling and our knowing, speed of operation, memory, and forms of thinking, we must first change our energies—was outlined. There are five centers moving postures, and at the same time, responsible for humans’ functioning in normal without changing our emotional and mental waking consciousness, and two centers that postures, it is impossible for us to acquire feature humans’ higher intellectual and emo-

The Esoteric Quarterly

new moving postures. We cannot change sensitivity, care, and attention. Consequently, one without changing the other.39 we are often absorbed in thinking about what others think about us or in conducting imagi- This “connectedness” of the centers and the nary conversations wherein we express our fact that psychologists do not study themselves feelings about the injustice of being slighted or systematically accounts, to a certain extent, for wronged. Self-indulgent fantasizing about re- their failure to recognize the importance of actions to such affronts, both real and imag- understanding humans as multi-brained beings. ined, comprises internal considering. Imagina- It also explains the limited utility of thinking in tion, in Gurdjieff’s terminology, refers to being new ways a means of developing conscious- lost in aimless and self-indulgent daydreaming ness. Thought can only awaken one to a certain and fantasizing. Such wasteful activity can extent, before habitual postures and feelings assume the form of both self-aggrandizing and interfere and mechanically evoke equally ha- egoistic flights of fancy and descents into bitual and mechanical thoughts. In essence, the bouts of catastrophizing and torturous self- subtleties and the strengths of the centres’ con- loathing, and everything fanciful and unrealis- nectedness and wrong work demands the guid- tic in between those extremes. ance and the careful monitoring that only a teacher can provide. For only an informed and The emotional center’s wrong work consists of vigilant external intelligence can keep proper “identification,” “self-love,” “vanity,” and watch over a sleepwalker and provide the nec- “negative emotions.” In the previous article in essary shocks or interventions to awaken him this series, the subtle pervasiveness of identifi- or her. cation was discussed, as well as its singular role as the most important obstacle to self- In the intellectual center, “lying,” “internal remembering. Quite simply, as long as one is considering,” and “imagination” are categories emotionally attached or invested in any aspect of wrong work that must be identified and op- of one’s experience or behavior, one cannot posed. Lying refers to our tendency to speak remember oneself by being fully present. Self- about that which we know as if we did. This love and vanity are special types of identifica- pervasive tendency to inflate our self- tion. They are expressions of our absorption in importance with pretensions to knowledge is our False Personalities: Gurdjieff’s term for instilled and exacerbated by innumerable dubi- the complexes of imaginary beliefs, images, ous sources of imitation, conditioning, educa- and histories we develop about who and what tion, and socialization. In addition, our lying is we are. Our self-love and vanity involve our exacerbated by our tendency to believe that, devotion to and nurturing of this fictional, nar- because we can name something, we under- cissistic sense of self which becomes the center stand it. While we readily admit the difference of gravity for our interactions with others and in practical affairs between “knowing” and as such, the source of the spell of illusions and “knowing how,” we fail to recognize that the self-deceit by which we are unknowingly hyp- same standard should be applied to knowing notized and imprisoned. and understanding. We may know something factually or conceptually, but understanding Studying the final category of the emotional involves translating and applying our center’s wrong work—negative emotions—is a knowledge to being: that is, by digesting con- most illuminating and shocking process. The cepts and ideas in such a way that we are ca- sheer number of terms for negative emotions— pable of integrating them into a more compre- anger, disgust, jealously, hatred, despair, de- hensive and inclusive framework. To under- spondency, distaste, irritability, envy, distrust, stand is to apprehend things not only intellec- annoyance, rage, bitterness, disillusionment, tually, but also by sensing and emotionally fear, loathing, etcetera, etcetera, etcetera—is incorporating them. but the first indication of how pervasive they are and what a powerful role they play in most Internal considering describes the process by people’s lives. Not only are negative emotions which we are preoccupied by our feelings that useless and unjustified, according to Gurdjieff, others fail to value or treat us with sufficient

but they are also extremely debilitating. They breathe, he was extremely critical of those who deprive one of energy—as is obvious in the provided generic descriptions of breathing ex- case of depression—but, more importantly, ercises. He asserted that it was necessary to they feed and strengthen one’s identifications study each pupil individually in order to under- and False Personality. Because we live in a stand how one’s breathing could be brought world which is domi- into harmony with nated by and glorifies From an esoteric perspective, one’s postures and negative emotions, it is materialists’ blindness to the movements. very difficult to recog- The sex center, Gurd- nize how they origi- existence of the scale of con- jieff claimed, is typi- nate within us and ex- sciousness represents the essen- cally engaged in press our patholo- tial failing in modern psycholo- wrong work. In fact, it gies—rather than be- is the misuse of the ing appropriate and gy and science. For self- sexual center’s energy necessary reactions to transformation—through the by the other centers others’ outrages and and the other center’s excesses. acquisition of esoteric self- knowledge—unveils both the energies in the sex There are several clas- center that is “the ses of the moving- hidden dimensions and hierar- principal motive force instinctual center’s chy of personal and universal of all mechanical- wrong work: processes ness”40 and is respon- that restrict the body’s consciousness. And in doing so, sible for the rule of capacity to work it further reveals our cosmic waking sleep. Because properly. We all have connections: as given by the in- the sex center’s ener- chronic patterns of gies are the most re- unnecessary muscular tegral relationship between fined, they easily pass tension that constrict psychology and cosmology. over into the other our physical awareness centers and are ex- and bind our energy. In addition, we all display pressed through them. In all such cases, “the unconscious habitual postures, gestures, misuse of sexual energy” is indicated by a par- movements, and vocal intonations: all of which ticular vehemence or fervor which an activity are linked with equally habitual and uncon- or interest does not demand. Thus, the intellec- scious emotional and intellectual postures and tual center does not simply write books; in- processes. Although there is very little written stead, it is always angrily and indignantly material describing Gurdjieff’s analysis of the fighting, disputing, and criticizing. The emo- moving-instinctual center’s wrong work, that tional center preaches Christianity … but it does not indicate a lack of emphasis, in his does so by invoking fire and brimstone, instil- work, regarding the importance of developing ling fear of eternal damnation, raging against consciousness of the body. On the contrary, sinners or threatening the torments of Hell. Gurdjieff emphasized that self-remembering The moving center is obsessed with sport, begins with self-sensing: that is, with increased climbs mountains, wrestles, fights, and tries to consciousness and awareness of one’s physical create records. In each center, Gurdjieff claims state of presence. But because Gurdjieff that the common denominator which indicates worked directly with his pupils—taking each the misuse of sexual energy is: “a particular one’s type and unique problems into account— vehemence and, together with it, the useless- he did not leave detailed written commentaries ness of the work in question.”41 None of the upon or accounts of his methods. Thus, while other centers can ever create anything useful he emphasized the importance of learning to with the sex center’s energy.

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There is one other general category of “wrong by contemplation, but simply by daydream- work” which consists of the habitual working ing or by imagination.43 of one center for another. Although this pro- It is safe to say that almost every reader must cess describes “the abuse of sex,” it is also ap- have experienced equivalent unconscious read- parent in the attempts of the intellectual center ing or unconscious driving or unconscious to feel … or of the emotional center to think … work of various kinds. In such instances, one is or of the moving center to think or feel. Gurd- on “automatic pilot” and, only after one has jieff maintains that this substitution of one cen- come to and awakened briefly, does it become ter for another is much more prevalent than apparent that one has been reading or driving one might imagine. He cites numerous exam- or working quite automatically. Gurdjieff’s ples of the deleterious results that occur when model of the centers and their wrong work one center attempts to do the work which provides a framework for understanding this should properly be performed by another cen- process which is much more sophisticated and ter. For example, the emotional center’s at- revealing, I would suggest, than modern psy- tempt to think creates unnecessary nervousness chologists simply labeling this phenomenon as and haste in situations demanding calm delib- “automatization.” Indeed, given his contention eration and careful judgment. On the other that our normal waking consciousness is a hand, the intellectual center’s attempts to do waking sleep, Gurdjieff’s analysis identifies a the emotional center’s work results in exces- critical aspect of the dynamics of how our in- sive deliberation where quick reactions are tellectual, emotional, and physical processes necessary or, sometimes, an inability to make happen mechanically and automatically. For discriminations that the emotional center Fourth Way pupils, efforts to self-observe re- would recognize, but which the thinking center peatedly reveal that the substitution of one cen- cannot distinguish. As Gurdjieff explains: ter for another occurs routinely and results in “The mind cannot understand shades of feel- unconscious mechanical operation of the phys- ing. ... A full man does not understand a hun- ical, emotional, and intellectual brains. gry one.”422 Similarly, Gurdjieff explains that the intellectual center can neither appreciate A New Language sensations nor properly perform the moving center’s functions. As he says, it is impossible n order to study oneself systematically, with to drive a car or even to type by using one’s I the aim of consciously evolving, Gurdjieff mind to direct and control such complex motor insisted that his pupils must learn a new lan- activities because the intellectual center cannot guage which they would apply to themselves function at the moving center’s speed. On the and the world. People hold a very firm convic- other hand, the results of the moving center tion that, because they speak the same lan- attempting to do the intellectual center’s work guage, they understand one another. However, are equally ineffective, as Gurdjieff explains: Gurdjieff asserted that this is simply a further expression of the illusions that characterize life Moving center working for thinking center in the sleeping world. Our normal subjective produces, for example, mechanical reading language, he explained, is: or mechanical listening, as when a man reads or listens to nothing but words and is … full of wrong concepts, wrong classifica- utterly unconscious of what he is reading or tions, wrong associations. … owing to the hearing. This generally happens when at- essential characteristics of ordinary think- tention, that is, the direction of the thinking ing, that is to say, to its vagueness and in- center’s activity, is occupied with some- accuracy, every word can have thousands thing else and when the moving center is of different meanings according to the ma- trying to replace the absent thinking center; terial that the speaker has at his disposal but this very easily becomes a habit, be- and the complex of associations at work in cause the thinking center is generally dis- him at the moment. People do not clearly tracted not by useful work, by thought, or realize to what a degree their language is

subjective, that is, what different things will have as many meanings as there are peo- each of them says while using the same ple involved in the conversation. By contrast, words.44 he explains that, within his system, there exist seven words to denote “man”: man number Gurdjieff contends that, while people are able one through man number seven. Within the to communicate information of a practical Fourth Way, there exist three fundamental character effectively, the limits of normal lan- “types” of man who are ruled by sleep: man guage become evident when they attempt to number one, man number two, and man num- convey more abstract or complex ideas. In ber three. Man number one refers to those in such instances, he says, people mistakenly as- whom the psychic center of gravity lies in the sume that they are using words in the same moving center; the moving and instinctual way and that they understand one another. In functions predominate over the intellectual and order to overcome the confusion created by emotional functions. In man number two, the subjective language, Gurdjieff states an “exact center of gravity lies in the emotional center language is needed.” He states that systems of and, thus, feelings and emotions typically out- ancient knowledge begin: weigh intellectual and physical functions. For …with the study of a language which will man number three, it is the intellect which make it possible to establish at once exactly characteristically dominates the emotional and what is being said, from what point of view, physical functions. and in what connection. This new language In Gurdjieff’s classification, the most fully contains hardly any new terms or new no- evolved level of being which a human may real- menclature, but it bases the construction of ize is that of man number seven. Man number speech upon a new principle, namely, the seven possesses everything a human being can principle of relativity; that is to say, it intro- attain: consciousness, individual I, will, and duces relativity into all concepts and thus immortality, as well as many other properties makes possible an accurate determination of that, in our state of psychological illusions, we the angle of thought—for what precisely or- erroneously attribute to ourselves. Man number dinary language lacks are expressions of rela- six is very close to man number seven; he is an tivity.45 evolved being, except that all of his properties Recall, from the previous article in this series, are not permanent. Man number five has con- Gurdjieff maintains that the Universe consists sciously evolved to the point of realizing unity. of seven world orders and that everything in it Gurdjieff states that man number four repre- is either evolving or involving as part of as- sents a transitional level of being and that he cending or descending octaves, respectively. cannot attain this level accidentally but, rather, The application of the principle of relativity he is always the “product of school work.” Fur- within his system is based upon “the indication ther, he stands on a higher level than man num- of the object under examination to the evolu- ber one, two, and three by virtue of the fact that tion possible for it; upon the indication of its he has acquired “a permanent center of gravity place in the evolutionary ladder.”46 Gurdjieff which consists in his ideas, in his valuation of maintains that, once one has mastered this lan- the work, and in his relation to the school.”48 guage by being able to grasp its application in His centers have begun to become balanced and terms of his system of thought, then it becomes he has begun to know himself and to acquire possible to communicate “a great deal of real aims. Man number four was born as a man knowledge and information which cannot be number one, two, or three, but he has trans- transmitted in ordinary language even by using formed himself by working to awaken and to all possible scientific and philosophical consciously evolve through the systematic study terms.”47 of himself. Gurdjieff states that, in normal language, a Gurdjieff asserts that the division of man into conversation in which the word “man” is used seven categories—the application of the prin-

The Esoteric Quarterly ciple of relativity—“explains thousands of While Gurdjieff’s claim that there exist not things which otherwise cannot be under- only seven categories of man, but seven cate- stood.”49 In accordance with this division, gories of virtually all of man’s inner and outer Gurdjieff explains that the principle of relativi- manifestations, it is impossible for anyone to ty may be further elaborated as “all the inner simply hear that idea and make a meaningful and all the outer manifestations of man, all that judgment about its veracity. As a result of belongs to man, and all that is created by him, years of study, I have come to subscribe to that is also divided into seven categories.”50 Ac- perspective—while acknowledging that my cordingly, it is possible to speak of seven cate- knowledge and understanding of it is limited gories of knowledge, being, religion, science, by my level of consciousness and being. art, psychology, and so on. For example, with Whether or not one accepts Gurdjieff’s classi- respect to “knowledge,” Gurdjieff states that fication of the three categories of sleeping the knowledge of man number one is the man, the inclusion of the higher men— knowledge of that which is acquired by imita- numbers 4 through 7—restores not only the tion and conditioning, learned by rote. The scale of consciousness within the Great Nest of knowledge of man number two is the Being, but establishes the importance of rela- knowledge of his likes and his appetites; “what tivity in discussing any topic of significance. he does not like he does not know.”51 The By adopting that framework, consideration of knowledge of man number three is knowledge all and everything becomes, paradoxically, “based on subjectively logical thinking, words, much more complex and precise. From this upon literal understanding. It is the knowledge perspective, for example, the supposed conflict of bookworms, of scholastics.”52 The know- between “science” and “religion” is revealed to ledge of man number four is that which he has be grossly oversimplified. I would argue that received from man number 5, who has re- there is no “science” and there is no “religion”; ceived it from man number 6, and 7. Although instead each of the seven levels of man has his man number four assimilates this knowledge or her own “science” and “religion.” Similarly, according to the level of his being, he possess- almost all discussions of “consciousness” es knowledge of an entirely different quality amongst modern psychologists are bound to from that which man number one, two, and and determined by the simplistic framework of three have. He has begun to free himself from meaning that dominates the flatland of materi- subjective knowledge and move toward the alism. All experiences which cannot be rudely acquisition of objective knowledge. reduced to material “causes” and squeezed into interpretive schemes for which they are clearly The knowledge of man number five is nearer unfit are deemed to be unreal and of no signifi- to objective knowledge than that of man num- cance. The existence of figures such as Gurd- ber four, as it both expresses and is dependent jieff—and some of his contemporaries such as upon the distinct nature of his higher level of H.I. Khan, Paramahansa Yogananda, and being. Gurdjieff explains that it: Krishnamurti—constitute compelling eviden- … is whole, indivisible knowledge. He now tiary challenges to that position. In accordance has one indivisible I and all his knowledge with Gurdjieff’s claims about the relationship belongs to this I. He cannot have one I that between knowledge and being, I believe that knows something which another does not the knowledge of these more realized and per- know. What he knows, the whole of him fected human beings is more objective than knows.53 that which even the most brilliant sleepwalkers The knowledge of man number six is the most have apprehended. complete and objective knowledge possible for Conclusion man to acquire; but Gurdjieff maintains that it can be lost and, therefore, it is not permanent. urdjieff’s observation—that a proper un- The knowledge of man number seven cannot G derstanding of the idea of sleep depends be lost: “it is the objective and completely upon awakening a little or trying to awaken— practical knowledge of All.”54 identifies the most critical aspect in the study

of esoteric teachings: that they take on an entirely new dimension of meaning if, rather than 1 For an overview of Gurdjieff’s concept of the simple processing or attempting to take them centers, see the previous article, Part III, in in intellectually, one makes the special effort this series. to practice their methods and observe their dis- 2 Views from the Real World: Early Talks of ciplines. Doing so provides significant evi- Gurdjieff as Recollected by his Pupils (New dence for Gurdjieff’s contention that humans York: E.P. Dutton & Co. Inc., 1973), 72. should be regarded as multi-brained beings in 3 Ibid., 72. 4 which three distinct minds are responsible for Time, Review of Kenneth Walker’s Venture with Ideas, January 28, 1952. psychological functioning in the normal wak- 5 ing state of consciousness. Further, sustained G.I. Gurdjieff, Meetings with Remarkable Men (London: Routledge & Kegan Paul, systematic self-study also reveals the subtle 1963) relationships between knowledge and being. 6 Evidence from numerous sources suggests As such, the idea—that one’s state of con- that Gurdjieff had been a monk in Tibet. He sciousness is integrally related to and limits was clearly well-informed about Tibetan Bud- one’s knowledge—becomes plausible. In that dhist teachings—including dances and mu- context, the question of whether or not Gurd- sic—and made references, on more than one jieff was a master is of immense practical and occasion, to having studied Tibetan medicine. spiritual significance. If Gurdjieff was a man Clearly, Gurdjieff had also spent significant who had attained a higher level of conscious- time and effort studying Sufism, and he incor- ness and being and embodied higher porated many Sufi disciplines and practices into his teaching. He was also intimately acknowledge—as many of his pupils main- quainted with Sufi music and dances. tained—then his teaching assumes a singular 7 Any attempt to trace or reconstruct Gurdjieff’s level of authority and integrity. His teaching journeys is, for the most part, a futile under- begins with human beings as they are, but re- taking. Both the passage of time and the inac- veals what they are potentially able to become cessibility of many of the places to which through a process of conscious evolution. It is Gurdjieff may have traveled preclude any rea- a method of self-transformation, premised on sonable expectation of uncovering anything of an understanding of the nature of being and import regarding his search; the trail went knowing, which conceptualizes the existence cold long ago. Nevertheless, a book by Kath- of a hierarchy of consciousness: the Great Nest leen Speeth and Ira Frielander—Gurdjieff: Seeker of the Truth (New York: Harper Col- of Being. That perennial psychological and phon Books, 1980)—provides an interesting cosmological hierarchy is almost entirely at overview of Gurdjieff’s search for ancient odds with modern psychology: in which all wisdom. levels of the Great Nest have collapsed into the 8 P.D. Ouspensky, In Search of the Miraculous flatland of matter, wherein there exist no high- (New York: Harcourt Brace & Company, er levels of being, consciousness, or know- 1949, 1977) 7. ledge. 9 Daly King, The States of Human Conscious- The next proposed article in this series will ness (New York: University Books, 1963), 100. consist of an examination of the consistent de- 10 scriptions and equations of consciousness with After he had become G.’s pupil, Ouspensky learned that G. and his pupils had been read- Light within esoteric and mystical teachings. ing articles that Ouspensky had been writing An examination of the esoteric conceptualiza- about his travels in the Far East. Clearly, tion of consciousness as being, paradoxically, Gurdjieff had targeted Ouspensky as a future some thing and nothing will be undertaken— pupil and there was nothing fortuitous about with reference to the burgeoning body of re- their meeting. See William Patrick Patterson, search documenting the intriguing Near Death Struggle of The Magicians: Exploring the Experience.

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Teacher-Student Relationship, (Fairfax, CA: 25 Northrop Frye, The Double Vision (Toronto: Arete Communications, 1996), 14. University of Toronto Press, 1991), 16. 11 In Search of the Miraculous, 7. 26 Sirkar van Stolk with Daphne Dunlop, Memo- 12 Ibid., 261. ries of a Sufi Sage (The Hague: East-West 13 Ibid., 262. Publications Fonds B.V., 1967), 62. Given 14 Ibid., 263. that Gurdjieff and H.I. Khan were not only 15 Gurdjieff’s expertise in treating alcoholics and contemporaries, but traveled to many of the drug addicts was well established and, while same cities in Europe and the United States running his institute, he raised money in Paris during the 1920s, Khan’s comment about the by doing so. In Gurdjieff: A New Life, Paul significance of his travels in terms of “tuning Beekman Taylor tells the story of G.’s cure, in the inner spheres” in the countries he visited is 1939, of Anna Stefanna (“Anci”) who had particularly intriguing. To my knowledge, no been experiencing intense intestinal pain, one has ever asked, let alone examined, the which was diagnosed as being caused by an question as to whether or not Gurdjieff was inoperable tumour adjacent to her liver. She fulfilling a similar aim during his travels. was referred to Gurdjieff, who “felt about her 27 In Search of the Miraculous, 65. abdominal and thoracic regions and then held 28 Ibid., 65. the palm of his right hand over the tumour.” 29 Ibid., 65-66. He told her that, if the pain persisted for more 30 Ibid., 66. than 24 hours, she was to return to him. 31 Ibid., 66. “Within a day, the pain and signs of the tu- 32 Ibid., 65. mour were gone.” 208. 33 C.S. Nott, Teachings of Gurdjieff (New York: 16 In Search of the Miraculous, 20. Samuel Weiser Inc., 196), 49. 17 Kenneth Walker, Venture with Ideas (Oxford: 34 Ibid., 61. The Alden Press, 1951), 153. 35 J.G. Bennett, Gurdjieff: Making a New World, 18 Ibid., 162. 76. 19 Margaret Anderson, The Unknowable Gurd- 36 C.S. Nott, Teachings of Gurdjieff (New York: jieff (New York: Samuel Weiser Inc., 1970), Samuel Weiser, Inc., 1974), 168. 78-79. 37 In Search of the Miraculous, 273. 20 James Webb, The Harmonious Circle: An 38 Ibid., 273. Exploration of the Lives and Work of G.I. 39 J.G. Bennett, Gurdjieff: Making A New World, Gurdjieff, P.D. Ouspensky and Others (Lon- 228. don: Thames and Hudson Ltd., 1980); James 40 In Search of the Miraculous, 254. Moore, Gurdjieff: The Anatomy of a Myth 41 Ibid., 258. (Rockport, MA: Element Inc., 1991). 42 Ibid., 110. 21 G.I. Gurdjieff: A New Life. 43 Ibid., 110. 22 The quotation from Professor Dennis Saurat 44 Ibid., 68. appears in C.S. Nott, Journey Through this 45 Ibid., 70. World: Meetings with Gurdjieff Orage and 46 Ibid., 71. Ouspensky (New York: Samuel Weiser, Inc., 47 Ibid., 70. 1969), 47. 48 Ibid., 72. 23 Meetings with Remarkable Men, x. 49 Ibid., 72. 24 James Moffatt, ‘An Alien Intelligence’: G.I. 50 Ibid., 72. Gurdjieff, The Fourth Way, & ‘The Three- 51 Ibid., 72. Brained Beings Of The Planet Earth’ (Kars, 52 Ibid., 72. ON: Zero.Point Publications, 2003). This 53 Ibid., 73. book is currently unavailable. I am in the pro- 54 Ibid., 73. cess of revising and issuing an update edition.

Ahriman and Lucifer in the Teachings of Rudolf Steiner

John F. Nash

Summary Although Ahriman and Lucifer are generally depicted as evil, their influence was sometimes his article discusses Ahriman and Lucifer, favorable to human development. Steiner went T as depicted in the esoteric Teachings of so far as to regard them and Christ as compris- Rudolf Steiner. Steiner claimed that Lucifer ing a trinity, in which Christ balances the po- incarnated some five thousand years ago, and lar-opposite influences and builds upon what- Ahriman will incarnate sometime in the future. ever good they had to offer. Their polar-opposite influences, mostly evil According to Steiner both Ahriman and Luci- but occasionally favorable to human develop- fer have influenced humanity’s development ment, have been felt throughout history. Stei- throughout history. Lucifer’s influence inner’s thesis was that the dualism of Lucifer and creased during the post-Atlantean epoch, be- Ahriman is mediated and balanced by Christ. came dominant when he incarnated in physical The article recalls the long history of Ahriman form, some three millennia before Christ, and and Lucifer in scriptural and other writings and slowly declined through the early centuries of the links between them and the personages in the Common Era. Ahrimanic influence re- Steiner’s work. It also discusses the various mained low for several millennia but has be- types of dualism, often depicted in human or come dominant in modern times and is ex- animal forms, and the moral choices they pre- pected to peak when he incarnates sometime in sent. The biblical Behemoth and Leviathan, the next several centuries. The precise timing which may be considered early models for of Ahriman’s incarnation and the damage it Steiner’s personages, are selected for special will cause are said to depend on human action. comment. This article places Lucifer and Ahriman in the Steiner’s teachings on Lucifer and Ahriman context of earlier religious and philosophical raise many questions, including their relation- writings. Ahriman was an evil Zoroastrian god, ship to the trans-Himalayan teachings and the while Lucifer was the product of a medieval very nature of evil. The two entities personify legend that interpreted—or misinterpreted— dualistic evil, or at best moral ambiguity; but passages in scripture to create a fallen angel mediated by Christ, they seem to become and arch-demon. “Lucifer” became another agents of Divine Purpose. ______Introduction About the Author udolf Steiner (1861–1925), alone among John F. Nash, Ph.D., is a long-time esoteric student, R modern esoteric teachers, except for his author, and teacher. Two of his books, Quest for the own followers, spoke of Ahriman and Lucifer Soul and The Soul and Its Destiny, were reviewed as beings with polar-opposite qualities and in- in the Winter 2005 issue of the Esoteric Quarterly. fluences. Dualism of that kind is unknown in Christianity: The One, the Many, was reviewed in Christianity but appears in other religious and the Fall 2008 issue. His latest book: The Sacramen- tal Church was published in 2011. For further in- philosophical writings. Important examples formation see the advertisements in this issue and can be found in Buddhism and the Kabbalah. the website http://www.uriel.com.

Copyright © The Esoteric Quarterly 37 The Esoteric Quarterly name for Satan. But the two characters did not choice between good and evil surfaced many step unmodified into Steiner’s esoteric teach- times in Christian history: in the era of the ings. In fact Ahriman did not even feature in martyrs, in the Inquisitions, in the Great Steiner’s early work but substituted for another Awakenings in America, and in their offshoot, character whom Steiner explored and discard- evangelical fundamentalism. ed. The way Lucifer and Ahriman evolved Goodevil dualism is easy to understand and immediately prior to and during Steiner’s presents a straightforward moral choice; the teachings makes an interesting story in itself. right course of action is to embrace good and The article identifies, but does not seek to an- resist evil—no matter what wily schemes an swer, important questions raised by the discus- evil intelligence might devise to entrap unwary sion of Steiner’s Lucifer and Ahriman. One victims. question concerns the worrisomely small over- More complex situations exist where a single lap with trans-Himalayan teachings. None of god exhibits ambiguous characteristics— the trans-Himalayan teachers discusses Lucifer perhaps even complementary or necessary to and Ahriman as dualistic entities. And the an- each other. The flooding of the Nile, the re- ticipated incarnation of Ahriman is hard to sponsibility of the god Hapi, was beneficial, so reconcile with the Master Djwhal Khul’s long as it was not too severe; moderate drought prophecies of the reappearance of the Christ would allow crops to ripen instead of rotting. and externalization of the Hierarchy. The Roman god Janus had two faces, which, Other questions concern the very nature of among much else, symbolized war and peace, evil: whether it is monistic or dualistic, wheth- neither of which was considered attainable in er it is necessarily personified in “beings,” and isolation. We might even envision dualistic whether evil—despite its usual connotation— gods that are themselves ambiguous or dualis- may play an essential role in the unfoldment of tic. In such religious or philosophical systems human consciousness: whether in fact it can be the necessary level of cognitive understanding considered an instrument of Divine Purpose. is greater, and moral choice becomes more difficult. Dualism and Moral Choice The Bhagavad Gita illustrates a difficult moral ualism was a conspicuous feature of choice. Arjuna stood between opposing armies D many ancient religions and philosophies. on the field of Kurukshetra, reluctant to fight In Hinduism Indra was locked in eternal com- because of the horrors of war and because he bat with the evil serpent Vrtra. Zoroastrianism would be attacking some of his own kinfolk. taught that the good god Ohrmazd would battle Krishna persuaded him that conflict was inevi- his evil brother Angra Mainyu, or Ahriman, table and necessary, and Arjuna eventually until the end of the age. Christianity and Islam went into battle. Great symbolism has been declare that God will finally defeat Satan on read into Arjuna’s dilemma and the ensuing the Last Day. battle, and an example will be cited later. Eastern religions, Platonism, Gnosticism, and The right course of action may be to balance even mainstream Christianity taught that the opposing forces or ideals. A classic example is spiritual world was good and the physical the Noble Middle Path of Buddhism. In the world either worthless or evil. The Apostle Dhammacakkappavattana Sutta, the first ser- Paul wrote: “[T]he flesh lusteth against the mon preached after his enlightenment, the Spirit, and the Spirit against the flesh: and Buddha warned his followers to avoid ex- these are contrary the one to the other.”1 The tremes of lifestyle: desert ascetics, the stylites of Syria, the Monks, these two extremes should not be Culdees of Ireland, and the sadhus of India followed by one who has gone forth believed that the physical body was the root of as a wanderer. What two? Devotion to evil and sought holiness through self- 2 the pleasures of sense . . . [and] devotion mortification. Meanwhile, notions of a stark of self-mortification, which is painful, un-

worthy and unprofitable . . . . By avoiding Behemoth and Leviathan these two extremes the [Buddha] has gained knowledge of the middle path which giveth he Hebrew Bible presents twin monsters, vision, which giveth knowledge, enlight- T Behemoth and Leviathan, that embody enment [nirvana].3 evilevil dualism and may be regarded as early models for Steiner’s Ahriman and Lucifer. Later the Middle Path was applied to many God introduced the land monster Behemoth to other pairs of opposites and became a corner- the hapless Job in chapter 40 of the Book of stone of Buddhist teachings. Job: The Chinese concept of yin and yang describes Behold now Behemoth, which I made with how seemingly opposite forces may be inter- thee; he eateth grass as an ox. Lo now, his connected and interdependent. Many natural strength is in his loins, and his force is in dualities, such as male and female, light and the navel of his belly. He moveth his tail dark, life and death, are regarded as manifesta- like a cedar: the sinews of his stones are tions of yin and yang.4 Neither is inherently wrapped together. His bones are as strong evil, but when one dominates the other the re- pieces of brass; his bones are like bars of sult is war, bad government, sickness, or spir- iron.7 itual decline. The opposites must be brought into balance to restore harmony. The concept “[W]hich I made with thee” is usually inter- found applications in many branches of Chi- preted to mean that Behemoth was created at nese philosophy, medicine, martial arts, and the same time as man. God endowed Behe- exercise. moth with many qualities and powers: “Be- hold, he drinketh up a river, and hasteth not: he The Kabbalah illustrates the resolution of op- trusteth that he can draw up Jordan into his posites in a higher synthesis. Pairs of opposing mouth. He taketh it with his eyes: his nose sephiroth on the Tree of Life: Chokmah and pierceth through snares.”8 Binah, Chesed and Geburah, and Netzach and Hod, represent, from different perspectives, Leviathan, a sea monster, is mentioned six contrasting manifestations of Deity, cosmic times in the Hebrew Bible. The most extensive forces, or challenges on the spiritual path.5 The account appears in Job, immediately following opposites are neither good nor bad, but they Behemoth’s debut. Leviathan is a terrifying are unbalanced. Spiritual growth is to be at- sight: “Out of his mouth go burning lamps, and tained by experiencing the pairs of opposites sparks of fire leap out. Out of his nostrils goeth and then bringing them into equilibrium on the smoke, as out of a seething pot or caldron. His Middle Path. The kabbalistic system of polari- breath kindleth coals, and a flame goeth out of ties will be discussed in more detail later. his mouth.”9 He is impervious to man’s feeble armaments: “The arrow cannot make him flee: The “Chariot” card in the Tarot—variously slingstones are turned with him into stubble. taken to depict Indra, Krishna, Jupiter, or the Darts are counted as stubble: he laugheth at the planetary ruler of Leo—shows a masculine shaking of a spear.”10 God taunted Job that he figure steering a chariot, drawn by a white and would be powerless when Leviathan confront- a black sphinx, without reins. A popular inter- ed him: “Will he make many supplications pretation is that the charioteer, or the quarant, unto thee? Will he speak soft words unto thee? is bringing a pair of opposites into balance by . . . Wilt thou play with him as with a bird? Or the power of will.6 Tension between the oppo- wilt thou bind him for thy maidens?”11 Job 41 sites cannot be resolved on their own level—in concludes with a warning to the proud: “Upon this case the physical—but resolution is possi- earth there is not his like, who is made without ble at a higher level or by invoking a higher fear. He beholdeth all high things: he is a king force. over all the children of pride.”12

Behemoth faded from the scriptural scene as goodevil moral system. There was no sense quickly as it appeared. But Leviathan was ex- of a middle ground in which their respective pected to play its terrifying role for a long powers could be reconciled or transcended. time. Brief references are found in Psalms Some Jewish legends acknowledged a third 74:14 and 104:26. And Isaiah tells us that Le- monster, the great bird, Ziz, which symbolized viathan will be with us until the end of the age, air, and was masculine, but Ziz was never when “the Lord with his sore and great and viewed as a mediator between the other two. strong sword shall punish leviathan the pierc- In a recent article Zachary Lansdowne argued ing serpent, even leviathan that crooked ser- that the Book of Job describes ordeals to which pent; and he shall slay the dragon that is in the 13 Job was subjected in preparation for the third sea.” One of Behemoth’s rare appearances in initiation.17 To that end Job had to overcome later Jewish writings is in the medieval liturgi- maya and glamour, to use terms familiar in cal hymn, the Akdamut. Customarily chanted trans-Himalayan teachings. In Lansdowne’s at the festival of Shavuot, or Pentecost, it account Behemoth is interpreted as world ma- prophesies that Behemoth and Leviathan will ya and Leviathan as world glamour, though the kill each other in a great battle, whereupon the case could also be made that they symbolized righteous will hold a banquet and feast on their 14 individual maya and glamour. In any event, his flesh. conclusion was that Job was able to learn from Fascination with Behemoth and Leviathan his tests and successfully surmount the crisis of spread from Judaism to Christianity. In his the third initiation. Summa Theologica Thomas Aquinas spoke of The Book of Job is one of the oldest Judaic them as optional names for the devil or, alter- 15 texts; it is variously dated from the beginning natively, as fallen angels. John Milton’s Par- of the second millennium to the sixth century adise Lost mentions Behemoth and hints at BCE,18 and its stories may be older still. At Leviathan: that time esoteric knowledge was communicat- Scarce from his mould ed through symbols, and initiation rites were Behemoth biggest born of earth upheaved psychodramas, heavy in symbolism.19 Behe- His vastness: Fleeced the flocks and bleat- moth and Leviathan, along with their countering rose, parts in other cultures, were terrifying images As plants: Ambiguous between sea and that impressed initiands with the power of land God—and perhaps also with divine whim. God The river-horse, and scaly crocodile.16 unleashed them in order to accomplish his pur- Behemoth and Leviathan were purely evil, but pose but reined them in when that purpose was no attempt was made to link either with the accomplished. serpent in the Garden of Eden. In the Bible evil Behemoth and Leviathan, along with several of was allocated among a variety of different enti- the examples of dualism discussed earlier, ties. Neither was any attempt made to depict were personifications of forces of nature, in- them as morally ambiguous; they were less fluences on behavior, or challenges on the spir- complex than Steiner’s Ahriman and Lucifer. itual path. Such personification can easily be Behemoth’s and Leviathan’s duality lay in the dismissed as a figment of a superstitious past. fact that one was a land monster, symbolizing Yet art, literature, and the entertainment indus- the element of earth, and the other was a sea try are not shy in creating godlike figures in monster, symbolizing water. Behemoth was our own day. Personification can make com- always referred to by the masculine pronoun. plex philosophical or moral concepts compre- The Hebrew Bible used the male pronoun for hensible and can give them compelling force Leviathan, but Rabbinic legend often regarded and immediacy. it as female. The two monsters were presented Ahriman and Lucifer in one at a time, and Job had to overcome both; their duality was subsumed in a larger Western Tradition

Ahriman Lucifer he oldest Zoroastrian texts, or hymns, the Ahriman’s history—like Behemoth’s appear- T Gathas, were written in the Avesta lan- ance in scripture—was rather limited. By con- guage and probably date from the second mil- trast, Lucifer’s story in western culture is long lennium BCE. Attributed to Zoroaster (Zara- and colorful. Christian tradition portrays Luci- thustra) himself. They spoke of the angra fer as a fallen angel, identical with the Devil or mainyu as an evil force, or moral choice. The Satan. But that portrayal is questionable, force came to be personified in a later series of stemming as it does from a conflation of imag- texts known as the Younger Avesta, which his- es found in texts that not only lack clarity but torians date to the first half of the first millen- may be unrelated to one another. nium BCE. Angra Mainyu—or Ahriman as the The name “Lucifer” appears only once in name was rendered in Middle Persian— scripture. The King James Bible boldly de- became an evil god. Ahriman and his good scribes Isaiah’s taunt of the fallen “king of brother Ohrmazd were twin sons of the high Babylon”: god Ahura Mazda.20 How art thou fallen from heaven, O Luci- A story in one text bears striking similarity to fer, son of the morning! How art thou cut the temptation of Christ in the wilderness. Ah- down to the ground, which didst weaken riman promised Zoroaster sovereignty over the the nations! For thou hast said in thine whole world if he would turn away from the heart, I will ascend into heaven, I will exalt religion of Ahura Mazda. Zoroaster rejected my throne above the stars of God . . . . I the offer, whereupon Ahriman attacked him, will ascend above the heights of the clouds; unsuccessfully it turned out, with legions of I will be like the most High. Yet thou shalt 21 demons. Another text prophesied that be brought down to hell, to the sides of the Ohrmazd would ultimately defeat Ahriman and pit.24 become the high god.22 Ahriman was usually depicted as depraved, ugly, and evil-smelling. Scholars are uncertain, however, whether the Though cunning, he was also stupid, making passage refers to a fallen angel or to the death possible his final defeat. Iconography optimis- of an unpopular earthly king. Moreover, “Luci- tically showed him crushed under Ohrmazd’s fer,” which appears to be a proper noun, is the feet. translation of the Hebrew word helel, which could mean “shining one,” “morning star,” or The Roman essayist Plutarch incorporated the the planet Venus; its Greek form is heosphoros story of Ahriman into his Isis and Osiris. or phosphorus. The word lucifer (“light bear- There we read: er”) first appeared in the Latin Vulgate, and Areimanius [Ahriman], engaged in bringing there it was left in lower case. Capitalization on pestilence and famine, shall by these be became common only after the fourth century utterly annihilated and shall disappear; and CE, when the legend of Lucifer was beginning then shall the earth become a level plain, to take definite shape. and there shall be one manner of life and The legend drew upon the passage in Isaiah, one form of government for a blessed peo- but it also incorporated texts which either did 23 ple who shall all speak one tongue. not name the character under discussion or Zoroastrianism went into decline as Islam even identified the character as someone else. spread throughout the Persian heartland. No The apocryphal Second Book of Enoch, con- other major religion saw fit to adopt Ahriman, ventionally dated to the first century BCE, re- and he languished for 1,300 years until his de- fers to an unnamed angel who sought to place but in Steiner’s teachings. More recently Ah- himself equal to God: riman has become a character in novels, plays, and video games.

And one from out the order of angels, hav- her. She claimed that she was a “gentlewoman ing turned away with the order that was un- that am disinherited.” She had “dwelled with der him, conceived an impossible thought, the greatest man of the world, and he made me to place his throne higher than the clouds so fair and clear that there was none like me, above the earth, that he might become equal and of that great beauty I had a little more in rank to my power. And I threw him out pride than I ought to have had.”29 In the nick of from the height with his angels, and he was time, Percival glanced at the emblem on his flying in the air continuously above the bot- sword and made the Sign of the Cross, where- tomless.25 upon he saw the woman for what she was and preserved his virginity. Lest anyone should fail In the New Testament, the Gospel of Luke rec- to associate the gentlewoman with Lucifer, a ords that the returning seventy disciples were “good man” explained to Percival: “Our Lord able to cast out devils, whereupon Jesus told Jesus Christ beat him out of heaven for his sin, them: “I beheld Satan as lightning fall from which was the brightest angel of heaven.”30 heaven.”26 The Book of Revelation describes the conquest of Satan: Rosicrucian writer Corinne Heline described Lucifer’s appearance in a Grail legend: I saw an angel come down from heaven, having the key of the bottomless pit and a [A]s Lucifer was cast headlong from heav- great chain in his hand. And he laid hold on en the glorious emerald of his crown fell in- the dragon, that old serpent, which is the to the abyss. It was rescued by angels and Devil, and Satan, and bound him a thou- from it was formed the Cup of the Last sand years, And cast him into the bottom- Supper in which the Savior pledged His less pit, and shut him up, and set a seal up- blood to His disciples and in which it was on him.”27 caught by Joseph of Arimathea on Golgo- tha.31 At the end of the thousand years Satan would be released from his prison and allowed to In this account the jewel in Lucifer's crown “deceive the nations which are in the four was called Morning Star. The jewel’s signifi- quarters of the earth.” Finally, the “devil that cance, Heline explained, was understood dif- deceived them was cast into the lake of fire ferently by people at different levels of con- and brimstone, where the beast and the false sciousness: “By the multitude [the jewel] was prophet are, and shall be tormented day and taken to mean Venus. By the initiated it was night for ever and ever.”28 understood to signify Mercury, which is also a Morning Star, but one which is almost invisi- Over time these various images coalesced and ble to the naked eye and must be sought for were embellishment by homilies, fiction and diligently in its bright place close to the sun.”32 art to produce the Lucifer of popular imagination. Lucifer was the most beautiful of the Links with Steiner’s archangelic host, but pride overcame him, and he sought to place himself above his fellow Teachings archangels and equal to God. The archangel efore discussing Ahriman’s and Lucifer’s Michael—or in some accounts Christ— B roles in Rudolf Steiner’s teachings, it will challenged him, and a great battle took place in be instructive to examine links between his which Lucifer was cast out of heaven. Thereaf- characters and the Ahriman and Lucifer of ear- ter he roamed the deep as the evil serpent, ever lier traditions. ready to ensnare humanity in his clutches. He was the serpent in the Garden of Eden, Satan, Steiner never cited literary precedents for his the Devil, the cosmic bogey man. Ahriman and Lucifer. Nor did he acknowledge communications from sources in the Planetary Lucifer appeared in Arthurian and Grail leg- Hierarchy, though Rosicrucian Max Heindel ends. In Thomas Malory’s Morte d’Arthur Lu- declared that he and Steiner were instructed by cifer assumed the guise of a beautiful woman the same “Elder Brothers.”33 Instead, Steiner and tried to tempt Percival to have sex with claimed the ability to read and understand the

Akashic Records, an ability conventionally Misraïm Rite.37 By then a substantial body of associated with an “Initiate,” the second of the Masonic literature was available in the public three grades of initiation in the western esoter- sector, and Steiner was already lecturing on ic tradition, the others being “Clairvoyant” and topics related to Freemasonry.38 “Adept.” Heindel explained the three initiatory In the mid-1890s French journalist Marie Jo- grades thus: “[T]he Clairvoyant is one who seph Jogand-Pagès, who wrote under the pen sees the invisible world; the Initiate both sees name Léo Taxil, wrote a series of books claim- the invisible world and understands what he ing inside knowledge of Satanic activity in sees, while the Adept sees, knows and has Freemasonry. A key statement purported to power over things and forces there.”34 come from a high-level Mason referred to Lu- Steiner may have gleaned all his information cifer: on Ahriman and Lucifer from the Akashic rec- Yes, Lucifer is God, and unfortunately Ad- ords. But intriguing clues suggest that he also onai is also god. For the eternal law is that acquired relevant knowledge from more mun- there is no light without shade, no beauty dane sources. without ugliness, no white without black, Steiner was appointed head of the newly con- for the absolute can only exist as two gods; stituted German section of the Theosophical darkness being necessary for light to serve Society in 1902. Helena Blavatsky had pub- as its foil as the pedestal is necessary to the lished her monumental work, The Secret Doc- statue, and the brake to the locomotive . . . . trine fourteen years earlier. Contrary to west- Thus, the doctrine of Satanism is a heresy, ern tradition, she portrayed Lucifer as the very and the true and pure philosophical religion antithesis of a fallen angel. He was “the angel- is the belief in Lucifer, the equal of Adonai; ic Entity presiding over the light of truth as but Lucifer, God of Light and God of Good, over the light of the day.”35 Blavatsky placed is struggling for humanity against Adonai, him with Eve in the Garden of Eden but de- the God of Darkness and Evil.39 scribed the scene very differently than did the The statement was eagerly seized upon by Hebrew Bible: “[T]he Serpent of Genesis Freemasonry’s enemies as ammunition in anti- [was] the real creator and benefactor, the Fa- Masonic polemic. But esotericist Arthur Waite ther of Spiritual mankind. For it is he who was stoutly defended the Craft and attacked Taxil the ‘Harbinger of Light,’ bright radiant Luci- for the poor quality of his work, citing its logi- fer, who opened the eyes of the automaton cre- cal errors and inconsistencies.40 ated by Jehovah.”36 The content of the statement also calls for “Jehovah” was the crude, but then-current, comment. To view Lucifer—again contrary to rendition of YHVH, the unutterable Hebrew western tradition—as the benevolent “God of name of God (the more modern rendition is Light” was not without precedent in Freema- “Yahweh”). Blavatsky’s portrayal of Jehovah sonry. Nineteenth-century Masons Albert Pike as the creator of human automata reflected and Albert G. Mackey spoke of the “Luciferian Gnostic teachings, where YHVH was often path” and the “energies of Lucifer” in refer- depicted as the incompetent or evil demiurge ence to the morning star, the light bearer, and that created the world. Even mainstream Chris- the search for light.41 The statement’s alleged tians have expressed dismay at the apparent author might well have participated in efforts vindictiveness and callousness of the Old- to counter Lucifer’s demonization in popular Testament God. western culture—efforts that continue in eso- In addition to his involvement in Theosophy, teric circles today. Steiner took an interest in Freemasonry. The identification of the God of Darkness as Whether he was ever initiated into the Craft is Adonai, however, is puzzling. The title Adonai disputed, but we do know that, in 1905, Steiner (“the Lord”) was always treated with great sought and received warrants from Theodore reverence. It was commonly used in the He- Reuss to perform rites under the Memphis- brew Bible as a substitute for the unutterable

YHVH, and in the New Testament Paul ap- Blavatsky’s Lucifer opened the eyes of the plied its Greek form Kyrios to Christ. It would automata. In Steiner’s account a group of have made more sense to demonize Moon Adepts—collectively called “Lucifer”— YHVH/Jehovah under his own name, as the became “the bestowers of human intellectuali- Gnostics and Blavatsky had done. ty.”44 The Adepts were not able to eliminate Jehovah’s influence altogether, but they “came Taxil eventually admitted that the statement to [early human beings] and said: You must was a hoax. Whether or not Steiner was duped not follow Jehovah. He by it, clearly he was will not allow you to familiar with Masonic Modern man, in Steiner’s view, attain to knowledge concepts of dualism, “hovers perpetually between but you should. That is as well as with the the Snake. The Snake various accounts of two extremes: between the ah- approached the wom- Lucifer and YHVH in rimanic on the one side, where an, because she had Freemasonry and he is presented with an outer the power to produce elsewhere. delusion . . . and, on the other, offspring out of her- Three years after his self. Now Jehovah appointment to the the luciferic element within him said: Man has become Theosophical Society which induces the tendency to like unto ourselves, and one year after illusions, hallucinations and the and brings death into lecturing on Freema- the world and every- sonry, Steiner gave a like.” The two extremes are ex- thing connected with series of lectures on pressed in the tension between it.”45 the roles of Jehovah mysticism and science: “[J]ust Sometime after 1905, and Lucifer. He de- Ahriman took Jeho- picted Jehovah as a as external science becomes ah- vah’s place as the evil “Moon-God” who rimanic, the higher develop- creator and materialis- had attained ment of our inner nature be- tic influence. Steiner adeptship on the first mentioned Ahri- “Moon evolution,” comes luciferic if we give our- man in a lecture given the third of the four selves up to mystical experience. in 1908. Two theories evolutions of Earth, for the substitution suggest themselves. Per- or planetary incarnations, to date.42 Jehovah’s haps Steiner initially mistook the identity of plan for humankind emphasized esthetics but the evil one in his reading of the Akashic Rec- would have greatly limited our potential for ords, and when he realized the mistake he re- growth: placed Jehovah by Ahriman. But Steiner did Jehovah wished to produce beautifully not admit a mistake; neither did he explain the formed human beings, like beautiful stat- substitution in some other way. ues. His intention was that the power of re- Alternatively, Steiner may genuinely have production should be continued until it had identified the evil one as Jehovah but feared expended itself. He wanted to have a planet that continuing to write about him would gen- that only bore upon it beautiful but com- erate unwanted controversy. To change the pletely motionless forms. If the Earth had character’s name would avoid distraction and continued its evolution [thus], it would allow Steiner to focus on his real mission of have developed into a completely rigid, exploring moral dualism. frozen form.43 If this latter theory is correct, a leading candi- Whereas Blavatsky cast Jehovah’s creations as date to replace Jehovah would have been automata, implying some capacity for motion, Mephistopheles, since Steiner had studied of Steiner made them immobile statues. In both the works of Goethe in unusual depth. As he cases, however, Lucifer came to the rescue.

44 Copyright © The Esoteric Quarterly, 2013. Fall 2013 commented later, however, Goethe “made the ing, therefore, that he introduced Christ as the figure of Mephisto a mixture of two elements mediator between Ahriman and Lucifer, as the instead of a consistent single one.”46 So he set- one who could resolve the opposing forces and tled on the Zoroastrian Ahriman. Steiner con- extract from them whatever was useful for ceded that part of the “Mephistophelean pow- human development. Christ’s central position er” was “identical with Ahriman,47 and some was underscored by the timing of their appear- commentators have suggested that he projected ances in physical manifestation. Christ’s birth some of Mephistopheles’ characteristics onto neatly bisected the 6,000-year interval between Ahriman. the incarnation of Lucifer and the anticipated incarnation of Ahriman. The choice of Ahriman was not an obvious one, since he had not featured in any recent Steiner’s Lucifer esoteric writings. Blavatsky discussed him only in the context of Zoroastrian religion, and and Ahriman Freemasons paid him no attention at all. In one hroughout his mature years Rudolf Steiner instance they co-opted Ahiman, who appeared 48 T referred to Lucifer and Ahriman and to four times in the Hebrew Bible; but Ahiman luciferic and ahrimanic influences. In a few seems to have no connection to Ahriman. instances he referred also to luciferic and ah- In any event Steiner declared that Ahriman rimanic beings—suggesting something compa- was not only an evil spirit but was “the repre- rable with choirs of angels. One can envision sentative of all the beings who belonged to” parallel hierarchies of beings, headed by Luci- the Moon evolution.49 Thus he associated Ah- fer and Ahriman, comparable to the hierarchies riman with the Jehovah of his earlier teachings. of angels supervised by archangels like Gabriel Perhaps that association offers a clue to Ahri- and Raphael. man’s moral ambiguity; not even the most cyn- ical Gnostics believed that YHVH/Jehovah Lucifer was all bad. In his examination of the Akashic Records, Steiner’s final task of character building was to Steiner first encountered Lucifer during the bring to an end Lucifer’s short vacation as “Sun evolution,” the second of the four plane- “God of Light,” or as the group of Moon tary evolutions. At that time Lucifer was the Adepts who rescued statue-man. In the 1905 “Venus Spirit,” while Christ was the “Sun lecture mentioned Steiner insisted: “It is the Spirit.” Lucifer was described as a being “ex- intention of Lucifer to develop everything up- traordinarily full of light.” But he was also wards, towards knowledge, towards the light.” “endowed in his very nature with infinite Lucifer was responsible for the reincarnational pride” and in consequence “became a de- cycle through which man could evolve to the throned ruler.” On Earth’s next evolution, the level of a spiritual being. Steiner recognized “Old Moon evolution,” Christ confronted Lu- cifer and by exerting “all the forces at His dis- that “Lucifer is the Prince who reigns in the 51 kingdom of science and art.” Hinting at Luci- posal” was able to repel him. Note that Stei- fer’s changing status, however, he warned that ner agreed with Thomas Malory that it was “it would be impossible for Lucifer to lead Christ, not Michael, who expelled Lucifer upwards what is on the Earth.”50 from heaven. From then on Lucifer took on increasingly Lucifer appeared on our present Earth, accord- negative characteristics. Even if he did not fall ing to Steiner, in the post-Atlantean era. Dur- quite as far as in Christian tradition, he became ing the fourth millennium BCE humanity’s a predominantly evil personage. That set the spiritual development was nurtured by the stage for the evilevil dualism explored in so mysteries and revelation, but “men could not much of Steiner’s later esoteric teachings. acquire knowledge through their own powers of intellectual discernment. They were de- Steiner saw his overall mission as one of pro- pendent upon what was imparted to them from moting esoteric Christianity. It was not surpris-

Copyright © The Esoteric Quarterly 45 The Esoteric Quarterly the Mysteries.”52 Perhaps Job was representa- and the sun were playing into him. This tive of that pre-intellectual era. feeling of being a member of the whole cosmos was not a mere abstraction, for Lucifer decided to take physical form in order from the Mysteries he received directives to remedy that limitation. He incarnated in based on the laws of the stars for his actions China at the beginning of the third millennium and whole conduct of life. This ancient star- BCE and, even as a child, was allowed to par- wisdom [was] voiced by the Initiates in ticipate in the mysteries: such a way that impulses for individual ac- A child of a distinguished Asiatic family of tion and conduct went forth from the Mys- the time was allowed to grow up in the pre- teries. Not only did man feel safe and se- cincts of the Mystery-ceremonies. Circum- cure within the all-prevailing wisdom of the stances were such that this child was actual- cosmos, but those whom he recognized as ly permitted to take part in the ceremonies, the Initiates of the Mysteries imparted this undoubtedly because the priests conducting wisdom in directives for his actions from the rites in the Mysteries felt it as an inspi- morning till evening.55 ration that such a child must be allowed to The main weakness of the luciferic pagan cul- participate.”53 ture, in Steiner’s view, was that it offered “no In adulthood Lucifer had a profound spiritual moral impulses for human action.”56 He reiter- awakening: “[W]hen the being incarnate in ated: “[N]either Chaldean nor Egyptian wis- that child had reached the age of about 40 dom contained a single moral impulse [be- something very remarkable came to light. [He] yond] what had been imparted by the Initi- began suddenly . . . to grasp through the facul- ates.57 Steiner did not comment on the code of ty of human intellect itself what had formerly law proposed by the second-millennium BCE come into the Mysteries through revelation.”54 Babylonian King Hammurabi or on the Ten Lucifer became a teacher and embarked on a Commandments of Moses. mission of stimulating humanity’s ability to Luciferic influence underlay “the Gnosis of the understand the mysteries in a new light. His earliest Christian centuries.”58 It was responsi- incarnation, in Steiner’s words, was “the ble for the “whole of Gnostic thought, an im- source of inspiration for much ancient culture.” pressive wisdom shedding profound light on We do not know how long he lived or what cosmic realities. The then-strong luciferic in- manner of physical death he suffered. fluence helped humanity understand the signif- Lucifer’s influence on human evolution did not icance of Christ’s Palestinian mission: “Had end with his physical death. He continued to there been no Luciferic wisdom,” Steiner de- inspire the mysteries, mysticism and esthetics. clared, “no understanding of the Mystery of While his primary focus was not on practical Golgotha could have been acquired . . . in the matters, he did promote the development of early centuries of Christendom.”59 “Mystery of human memory, as will be discussed later. Golgotha” was an expression Steiner frequent- Luciferic influence on pagan culture ensured ly used to capture his understanding of Christ’s “sublime, deeply penetrating wisdom.” It also sacrificial and redemptive act. gave humankind a great sense of security and On the other hand Gnosticism did not embrace harmony with the universe: the full implications of Christ’s incarnation. A [T]his old pagan wisdom gave one the feel- more grounded religious culture was needed, ing of being membered into the whole cos- with a focus on man’s present lifetime and mos. A man moving about the earth not on- moral choice. Responding to the Christ im- ly felt himself composed of the substances pulse, but not necessarily interpreting it cor- and forces present around him in earthly rectly, institutional Christianity suppressed life, in the mineral, plant and animal king- belief in reincarnation. It also tried to suppress doms, but he felt that the forces operating, belief in the triune nature of man—body, soul for example, in the movements of the stars and spirit—thereby reducing man from a trinity to a duality. In that it was not totally suc-

46 Copyright © The Esoteric Quarterly, 2013. Fall 2013 cessful. As Steiner pointed out: “Scholars were Ahrimanic influence has increased over the forced to teach duality . . . But as certain be- last several centuries, resulting, among much ings, certain human beings, were well aware, else, in the rapid development of empirical replacing a threefold division with a twofold science. Steiner commented that the modern one was of tremendous consequence for hu- world can be proud of the work of Copernicus man spiritual life.”60 By the fourth century, and Galileo. It is certainly proud of the En- Gnostic teachings had been suppressed. lightenment, modern technology, and allopa- thic medicine—all of which are hailed as ex- Luciferic influence, according to Steiner, con- amples of human “progress.” Steiner warned, tinued to benefit early Christianity: however: “[W]oe betide if this Copernicanism The influence of the Lucifer-incarnation is not confronted by the knowledge that the was still powerful in the south of Europe, in cosmos is permeated by soul and spirit.”63 the north of Africa and in Asia Minor dur- Ahrimanic influence, in Steiner’s view also ing the first centuries of Christendom. . . . underlies nationalism: “chauvinism, perverted This power did not actually fade from patriotism” which divides nation from nation, man's faculty of comprehension until the people from people.64 It underlies biblical lit- fourth century A.D.; and even then, it had eralism, which leads to a “dimming of con- its aftermath, its ramifications.61 sciousness.” The depiction of Jesus Christ as Even then, it would seem, luciferic influence “the simple man of Nazareth,” Steiner ex- did not disappear entirely. Its effects were ap- plained, is an “hallucination.” He warned: “If parent in medieval mysticism, the Renaissance, men could be brought to a standstill at this Baroque art and music, and nineteenth-century point, not pressing on to the real Christ but Romanticism—all of which we would applaud contenting themselves with an hallucination of as favorable influences. Continuing, less fa- Christ, Ahriman's aims would be immeasura- vorable, luciferic influence can be seen in su- bly furthered.”65 The growing political power perstition and pseudoscience, in ungrounded of evangelical fundamentalism, which prefers mysticism, in “rapture theology,” in much of simplistic religious images and concern for the New Age movement, and in the deluded personal salvation over real spiritual insight claims of would-be spokespersons for Saint- and group consciousness, would seem to vali- Martin or Sanat Kumara. date Steiner’s worst fears. Ahriman Ahriman’s desire to divert people from the real Christ probably stems not only from his oppo- As Steiner’s teachings moved into their mature sition to all things spiritual but also from fear phase in 1908, Ahriman took Jehovah’s place of Christ’s mediation between himself and Lu- as the second character in his dualistic system. cifer, which would greatly curtail ahrimanic Since Steiner’s Jehovah achieved adeptship influence. Christ’s mediating role will be dis- during the Moon evolution, we must suppose cussed shortly. that Ahriman did so too—later than Lucifer, who was already a powerful spirit during the Yet another ahrimanic influence, Steiner de- Sun evolution. clared, is the modern world’s obsession with quantification: “Nothing can stand up against Ahriman has yet to take physical embodiment. figures,” He complained, “because of the faith Yet, in Steiner’s account, he has long promot- that is reposed in them; and Ahriman is only ed a strong focus on the physical world and the too ready to exploit figures for his purposes.”66 rational mind and has discouraged attention to “[F]igures are not a means whereby the essen- the spiritual. Ahrimanic influence is character- tial reality of things can be proved—they are ized thus: “[T]hink of everything that presses simply a means of deception! Whenever one us down upon the earth, that makes us dull and fails to look beyond figures to the qualitative, philistine, leading us to develop materialistic 67 62 they can be utterly deceptive.” One can only attitudes, penetrating us with a dry intellect.” imagine how Steiner would have reacted to

Copyright © The Esoteric Quarterly 47 The Esoteric Quarterly modern recording, communications and publi- “[E]vil would result,” Steiner continued, “were cations technologies in which sound, images, men to live on in a state of drowsy unaware- even the human genome, are digitized! Moreo- ness, unable to recognize certain phenomena in ver, the wholesale collection and analysis of life as preparations for Ahriman's incarnation personal data by governmental and commercial in the flesh.” We must be alert to the danger interests would seem, again, to confirm his and develop an effective response: “The right worst fears. stand can be taken only by recognizing in one or another series of events the preparation that To Steiner’s list of evil ahrimanic influences is being made by Ahriman for his earthly ex- we could add scientific reductionism, neuro- istence. And the time has now come for indi- scientific theories of the “mind,” modern war- vidual men to know which tendencies and fare, economic exploitation of developing na- events around them are machinations of Ahri- tions and the poor, environmental degradation, man, helping him to prepare for his approach- and the paving over—concretization in a very ing incarnation.”72 To ignore Ahriman’s forth- literal sense—of the urban landscape. Perhaps coming incarnation, or to misinterpret its con- we should add big banks to the list, as well as sequences, will only play into his wily pur- test-driven educational systems, widely per- pose: ceived as stifling real learning and creativity. It would undoubtedly be of the greatest Ahriman’s influence will peak when he incar- benefit to Ahriman if he could succeed in nates sometime during the third millennium preventing the vast majority of men from CE. He will take physical embodiment in the perceiving what would make for their true West and “will live among men on the well-being, if the vast majority of men were earth.”68 The best scenario, in Steiner’s view, to regard these preparations for the Ahri- is that we shall be able to exploit the positive man-incarnation as progressive and good aspects of ahrimanic influence while rejecting for evolution. If Ahriman were able to slink what is negative. Enlightened people, “in con- into a humanity unaware of his coming, that fronting him[,] will themselves determine what would gladden him most of all. It is for this they may learn from him, what they may re- reason that the occurrences and trends in ceive from him.”69 Steiner warned, however: which Ahriman is working for his future This . . . they will not be able to do unless, incarnation must be brought to light.73 from now onwards, they take control of cer- Ahriman’s incarnation is “inevitable,” but per- tain spiritual and also unspiritual currents haps its impact can be ameliorated. Steiner which otherwise are used by Ahriman for viewed his own teachings, along with the work the purpose of leaving mankind as deeply of the Anthroposophical Society, which he unconscious as possible of his coming; founded after severing links with the Theo- then, one day, he will be able to appear on sophical Society, as a major force in exposing earth and overwhelm men, tempting and Ahriman’s plans, so that he “will be an evil luring them to repudiate earth-evolution, guest when he comes.”74 thus preventing it from reaching its goal. To understand the whole process of which I Steiner hoped that we shall take advantage of have been speaking, it is essential to recog- the positive influence of Ahriman’s incarna- nize the character of certain currents and in- tion, but he was vague about what that positive fluences—spiritual or the reverse.70 influence might be. Perhaps he was referring to scientific and technological progress and ad- Ahriman is already making plans for his incar- vances in medicine. He did, however, mention nation: “A Being like Ahriman . . . prepares for one benefit of a long-term nature—that people this incarnation in advance. With a view to his will prepare for the inevitable decline of our incarnation on the earth, Ahriman guides cer- earthly environment: tain forces in evolution in such a way that they may be of the greatest possible advantage to [I]f men are able to rouse themselves to him.”71 take into their consciousness what we have

been studying, if they are able so to guide it storyline by having Mephistopheles stand be- that humanity can freely confront the ahri- side Faust! manic influence, then, when Ahriman ap- Dualism is expressed through Lucifer and Ah- pears, men will acquire, precisely through riman themselves and also through orders of him, the power to realize that although the beings whom they oversee. In Steiner’s words: earth must enter inevitably into its decline, “[L]uciferic beings, striving for universal free- mankind is lifted above earthly existence dom, and ahrimanic beings striving for lasting through this very fact.75 dominion, are constantly waging war in this Presumably that decline has to do with the ap- cosmos we are part of. This battle involves us proaching end of Earth’s present evolution. and affects everything.”79 Tension and Equilibrium Modern man, in Steiner’s view, “hovers perpetually between two extremes: between the Lucifer and Ahriman are polar-opposite in ahrimanic on the one side, where he is present- their intentions, activities and influences. But ed with an outer delusion . . . and, on the other, in some respects they serve a common pur- the luciferic element within him which induces pose. Steiner ventured to say, “Ahriman and the tendency to illusions, hallucinations and Lucifer always work hand in hand. The only the like.”80 The two extremes are expressed in question is which of the two predominates in the tension between mysticism and science: human consciousness at a particular epoch of “[J]ust as external science becomes ahrimanic, 76 time.” the higher development of our inner nature Lucifer’s influence predominated in the post- becomes luciferic if we give ourselves up to 81 Atlantean epoch, no doubt reaching a peak mystical experience.” The polarity is also when he incarnated, and we have noted his role expressed in art: “[S]ome artists have been in nurturing ancient culture. In a 1916 lecture more luciferic—they are the expressionists; the Steiner claimed that Lucifer also played an tendencies of other artists have been ahri- 82 essential role in the development of memory, manic—they are the impressionists.” evidenced by early man’s ability to memorize From another perspective: long poems and stories. Memorization was essential in an oral tradition. Subsequently, Lucifer is the power that stirs up all fanati- Ahriman helped man develop writing, which cal, all falsely mystical forces in human be- reduced the need for memorization.77 Writing ings, all that psychologically tends to bring is still a mental process, but it is expressed the blood into disorder and so lift people physically. We have retained considerable above and outside themselves. Ahriman is powers of memory, but writing, along with the power that makes people dry, prosaic, philistine—that ossifies them and anchors more recent developments like printing and 83 recording technologies, have enabled the race them in the superstition of materialism. to evolve in ways that would otherwise have Steiner’s reference to “the superstition of ma- been impossible. terialism” was evocative, since we would nor- Despite Lucifer’s and Ahriman’s beneficial mally consider superstition to be luciferic in influences, and their joint involvement in hu- nature. From yet another perspective Steiner man development, Steiner would not have us offered a physiological illustration of lucifer- overlook their evil roles, “Ahriman is the spirit icahrimanic tension: of deception, whom we can picture as standing [E]verything that has to do with the blood opposite Lucifer, the spirit of temptation.” Lu- tends toward the luciferic, whereas all that cifer “stands at the side of Eve” as she con- has to do with the bones tends toward the templates eating the forbidden fruit. Corre- ahrimanic. As human beings we are at the spondingly, “Ahriman stands at the side of 78 point of balance between the blood and the [Goethe’s] Faust.” A few years earlier Stei- bones, just as we strive for psychological ner might have adhered more faithfully to the

balance between visionary excesses and dry ciferic influence began to yield to ahrimanic philistinism.84 influence. Steiner’s advice was to soften each influence Ahriman alone made the third and final offer: by drawing upon its polar opposite: “[M]en “Turn the stones into bread, if thou wouldst must become more objective where their own boast of Divine power.”90 Christ rejected that impulses are concerned, and far, far more sub- offer, too, bringing the encounter in the wil- jective where the external world is con- derness to an end. Although he had resisted the cerned—not by introducing pictures of phanta- temptations successfully and conquered Luci- sy [sic] but by bringing interest, alert attention fer, he was left with “the sting of Ahriman, and devotion to the things of immediate life.”85 where men were under Ahriman’s domina- tion.”91 In particular Ahriman acquired the Christ as Mediator ability to exploit humankind’s lust for money: “The true nature and being of man,” Steiner Ahriman communicated to Christ some- continued, “is essentially the effort to hold the thing that could indeed be known on Earth, balance between the powers of Lucifer and but could not yet be known by the God who Ahriman. The Christ impulse helps contempo- had come to Earth for the first time. He did 86 rary humanity to establish that equilibrium.” not know that there below it was necessary Significantly Christ incarnated three millennia to turn mineral substance—metal—into after Lucifer and roughly three millennia be- money, into bread. . . That was the point fore Ahriman’s projected incarnation. But where Ahriman still retained power. And he Christ is not just mediator between the oppos- said: I shall use that power! ing evil forces, he may use the two personages to serve his purpose: “Lucifer and Ahriman In due course Judas placed himself at Ahri- man’s service and betrayed Christ for thirty intervene in the evolution of mankind side by 92 side with the Christ Impulse—these things pieces of silver. must be taken in all earnestness and their con- We have already seen that luciferic influence, 87 sequences rightly assessed.” through its support of gnosis, helped human- In an October 1913 lecture Steiner described a kind grasp the “Mystery of Golgotha.” But a series of encounters Jesus had with Lucifer and totally new understanding was needed. Steiner Ahriman. Jesus first saw the two entities on the explained: “The Gospels were given as a necessary counterweight to the Luciferic Gno- gateposts to the Essene community—recalling 93 the Boaz and Jachim figures at the entrance to sis.” The gospels are not self-explanatory, Solomon’s temple.88 Shortly thereafter he saw however: Lucifer and Ahriman fleeing the sanctity of the [I]f no attempt is made to develop under- 89 Essenes. standing of [the gospel’s] content, the aims Following the baptism in the Jordan, in which of Ahriman are furthered, not the progress the Christ entered into Jesus’ body, Lucifer of mankind. In the absolute sense, nothing and Ahriman participated in the triple tempta- is good in itself, but is always good or bad tion in the wilderness. Lucifer made the first according to the use to which it is put. The offer: “If thou will enter my realm, I will give best can be the worst if wrongly used. Sub- thee all the beauty and glory that belong to lime though they are, the Gospels can also these old kingdoms.” Christ rejected the offer, have the opposite effect if men are too lazy to search for a deeper understanding based whereupon Lucifer and Ahriman jointly made 94 the second offer: “Lucifer sought to goad His on spiritual science. pride; Ahriman to play upon His fear.” When Misinterpretation of the gospels resulted in that offer was also rejected Ahriman dismissed unwise doctrine and more recently the rise of Lucifer: “I cannot use thee, thou dost but hin- fundamentalism. der me, thou hast not enhanced my power but weakened it.” Ahriman’s dismissal of Lucifer “What is essential now,” Steiner declared, “is may have signified the turning point when lu- to acquire a spiritual understanding of the

Mystery of Golgotha in the light of the truths does not necessarily mean that they are willing enshrined in the Gospels.” More generally a collaborators; perhaps even unmitigated evil new spirituality is needed to transcend the pre- can be an instrument of Divine Purpose. vailing rationalism and materialism. Steiner Steiner generalized this trinity to place human- saw the birth of that new spirituality in his own ity in the role of mediator: “[T]he world can lifetime: “Since the last third of the nineteenth really be understood only in terms of a triad. century the spiritual has been streaming around On one side we have everything luciferic, on us; it is streaming into earthly evolution.”95 the other everything ahrimanic, and in the The important thing is for people to recognize third, central place, the point of balance be- and respond to it appropriately: tween the two, humanity, with a sense of its [T]here is a great deal in the spiritual and relationship to the divine, of its divine es- unspiritual currents of the present time of sence.”99 “We can understand the world in the which men should be acutely aware, and right way,” Steiner declared, determine their attitude of soul accordingly. only when we see it based on this triad and Upon the ability and willingness to pene- are perfectly clear that human life is the trate to the roots of such matters will de- beam of the scales. Here is the fulcrum: on pend the effect which the incarnation of one side is the luciferic element, actually Ahriman can have upon men, whether this pulling the pan upwards; opposite is the ah- incarnation will lead them to prevent the rimanic element pulling the pan down- earth from reaching its goal, or bring home wards. Our human task—our human es- to them the very limited significance of in- sence—is to keep the pan balanced.100 tellectual, unspiritual life.96 Steiner suggested that this truth was an initia- Like the charioteer in the Tarot card, Christ tory secret whose broader dissemination the brings higher power to bear to balance and evil powers were eager to prevent: “the cosmic synthesize the opposing forces. We are called existence in which we find ourselves can only upon to participate in that effort, and thereby be understood in terms of the triad,” but “it lies begin to comprehend the mediating work of in the deepest interest of the luciferic and ah- the Christ, the “third reality”: rimanic powers to conceal this secret of the If men rightly take in hand the currents number three—after all, only the proper pene- leading towards Ahriman, then simply tration of this secret would allow humanity to through his incarnation in earthly life they bring about the state of balance.”101 will recognize the ahrimanic influence on One strategy the powers used was to promote the one side, and on the other its polar op- “the illusion of the duality of God and the devil posite—the luciferic influence. And then . . . the notion of divine spiritual powers above the very contrast between the ahrimanic and and diabolical powers below.” Presumably the the luciferic will enable them to perceive church bears the blame for preaching that dual- the third reality.97 ity, even though it seemed to be supporting Steiner followed that statement, in his lecture, Christ’s campaign against luciferic Gnosti- with the startling assertion that we must gain cism. On the other hand, the church could also “an understanding of this trinity of the Chris- be blamed for preaching the notion of heaven, tian impulse, the ahrimanic and the luciferic which Steiner saw as a luciferic ruse to distract influences; for without this consciousness [we] us from the triple reality! Steiner added: “It is will not be able to go forward into the future as if human beings have been deprived of the with the prospect of achieving the goal of possibility of balance because a healthy human earth-existence.”98 We must recognize Christ’s understanding of the world consists of in a ability to make use of Lucifer and Ahriman, no proper grasp of the triad and this has been . . . matter what evil they might also be doing. This concealed from them.”102

Lucifer and Ahriman after Steiner longer make a direct contribution to the forming of consciousness. Instead they Steiner’s followers, in the Anthroposophical work harmfully upon the astral body and Society and elsewhere, continued to speak of the etheric body, and the I filled with the Lucifer and Ahriman and their respective in- thought of Christ is continually called upon fluences. Richard Leviton shared an important to bring their lower influence under con- insight into Lucifer’s incarnation and mission: trol.106 It was as if Lucifer, regent of human manas Referring to the transfiguration on Mount Ta- and hierophant of the Mysteries, momen- bor, Von Halle saw Moses and Elijah standing tarily took human biological form as a liv- either side of Christ as three in one: “Together ing fount of inspiration for the primeval, with the Sun of Christ . . . they form a uni- “pagan” wisdom culture. In that capacity he ty.”107 We are reminded of Boaz and Jachim at brought the ancient Rishis, the original the entrance to the temple, Lucifer and Ahri- teachers of a young humanity, the world of man at the entrance to the Essene community, “intellectualistic thought,” the domain of and also of the two thieves at the crucifixion. high reason and pictorial conceptions, and the ideal of a cosmic and unconditioned ac- Sevak Gulbekian took a harder line on Ahri- tivity of Intelligence and Will. Intellectual- man’s moral status than Steiner had. He ly, Lucifer taught the Rishis how to fly.103 viewed Ahriman—and presumably we could include Lucifer—not as morally ambiguous, Presumably that last remark is not to be taken but as fundamentally evil; what we might re- literally. Leviton went on to comment on ah- gard as beneficial influence was no more than rimanic influence in today’s world: “evil masquerading as good.”108 He cited Ahriman fosters the illusion that elemental Christ’s words: “For there shall arise false matter is a reality in itself, that physical- Christs, and false prophets, and shall shew sensory life is the consummation of exist- great signs and wonders; insomuch that, if it ence. It is not hard to see how Ahriman’s were possible, they shall deceive the very 109 materialism effectively bars all outlook on elect.” the spiritual world for many people; an ob- Gulbekian also cited a passage from 2 Thessa- jective survey of the parameters of modern lonians that seemed to apply directly to Luci- scientific theory and research demonstrates fer. It referred to the “man of sin . . ., the son this readily. The arbiters of contemporary of perdition; Who opposeth and exalteth him- scientific and medical thinking almost uni- self above all that is called God, or that is wor- laterally refuse to see through the material shipped; so that he as God sitteth in the temple 104 world to its true, spiritual foundations. of God, shewing himself that he is God. . . . Anthroposophist Judith von Halle commented Even him, whose coming is after the working on Christ’s redemptive mission, mediating be- of Satan with all power and signs and lying 110 tween Lucifer and Ahriman: “Through Christ’s wonders.” If Gulbekian is right, Lucifer and sacrifice the human being’s physical organiza- Ahriman have expended a great deal of effort tion was returned to the condition it had before on masquerading. the influences of Lucifer and Ahriman took effect.”105 Furthermore: Interface with Other Since the incisive intervention of the Christ Esoteric Teachings impulse in the human organism and our su- e have seen that Helena Blavatsky pro- persensible bodies, it has become possible W vided a model of Lucifer as a beneficent for us to activate and exert our I [roughly entity countering the evil Jehovah’s plan to equivalent to the trans-Himalayan “Ego”] make humankind into automata. She laid the in a balancing way between the influence of blame for the demonization of Lucifer in west- Ahriman and Lucifer. . . . Since the Mys- ern culture squarely on institutional Christiani- tery of Golgotha, Lucifer and Ahriman no ty:

There is a whole philosophy of dogmatic Writing three years after Steiner’s death, Rosi- craft in the reason why the first Archangel, crucian Manly Hall attributed to scholars of his who sprang from the depths of Chaos, was own esoteric tradition an insightful comment called Lux (Lucifer), the ‘Luminous Son of on the nature of luciferic influence and on Lu- the Morning,’ or manvantaric Dawn. He cifer himself, in relation to Christ and Jehovah: was transformed by the Church into Lucifer Certain Rosicrucian scholars have given or Satan, because he is higher and older special appellations to these three phases of than Jehovah, and had to be sacrificed to the sun: the spiritual sun they the new dogma.111 called Vulcan; the soular and intellectual Yet even the original, good Lucifer was per- sun, Christ and Lucifer respectively; and ceived as ambiguous by humankind: the material sun, the Jewish Demiur- gus Jehovah. Lucifer here represents the in- Lucifer—the spirit of Intellectual Enlight- tellectual mind without the illumination of enment and Freedom of Thought—is meta- the spiritual mind; therefore it is “the false phorically the guiding beacon, which helps light.”116 man to find his way through the rocks and sandbanks of Life, for Lucifer is the Logos Hall also offered an interesting connection be- in his highest, and the “Adversary” in his tween overcoming luciferic influence and the lowest aspect—both of which are reflected alchemical process: “The false light is finally in our Ego.112 overcome and redeemed by the true light of the soul, called the Second Logos or Christ. The Blavatsky explained further: secret processes by which the Luciferian intel- Lucifer is divine and terrestrial light, the lect is transmuted into the Christly intellect “Holy Ghost” and “Satan,” at one and the constitute one of the great secrets of alchemy, same time, visible Space being truly filled and are symbolized by the process of transmut- with the differentiated Breath invisibly; and ing base metals into gold.”117 the Astral Light, the manifested effects of Hall’s reference to the “Second Logos” reflects the two who are one, guided and attracted his familiarity with Theosophical teachings. by ourselves, is the Karma of humanity.113 He was probably familiar with Steiner’s work, Alice Bailey acknowledged that Lucifer had too, and may have included the latter among fallen from grace but sought to put the event the “Certain Rosicrucian scholars.” Neverthe- into a larger perspective: less, this is a significant comment from some- Symbolically speaking, some of the sons of one outside Steiner’s immediate circle, on the God fell from their high estate, led, at one mediation of Christ between Lucifer and his time, by “Lucifer, Son of the Morning.” polar opposite. Why Hall retained Jehovah to This “fall of the angels” was a tremendous play the role of polar opposite is unclear; per- event in the history of our planet, but was haps he did not agree with Steiner’s substitu- nevertheless only a passing and interesting tion of Ahriman for Jehovah. phenomenon in the history of the solar sys- Polarities tem, and a trifling incident in the affairs of the seven constellations, of which our solar The Kabbalah is a sophisticated system of eso- system is but one.114 tericism in which pairs of opposite sephiroth are in continual tension. As manifestations of Bailey spoke of Lucifer as the ruler of humani- the Ain Soph they represent contrasting, Janus- ty, noting for comparison that Christ rules the 115 like faces of deity. As a roadmap of the spir- Hierarchy. and Melchizedek Shamballa. She itual journey the Tree of Life presents con- likened Lucifer to the Prodigal Son, alluding to trasting challenges that must be confronted and humanity’s descent into matter and its slow re- brought into equilibrium. The free-flowing emergence into light. If Lucifer fell from creativity of Netzach must be balanced against grace, so did humanity, but that was not the the rational groundedness of Hod; the unstint- end of the story. ing generosity of Chesed against the stern

Copyright © The Esoteric Quarterly 53 The Esoteric Quarterly judgmentalism of Geburah; and the raw, mas- ford, commented on polar-opposite influences culine energy of Chokmah against the femi- in the church: nine, form-making quality of Binah. Equilibri- Christianity—which is rightly definable as um is sought in the sephiroth on the Middle a symbolic synthesis of the fundamental Pillar, the “Pillar of Equilibrium,” though a truths contained in all religions—early fell more insightful term into bad hands. Like its might be “Pillar of Steiner identified the Christ as Founder, it was cruci- Synthesis.” the resolving force between fied between two Steiner’s Lucifer and thieves, who were no Ahriman bear some Lucifer and Ahriman. He even other than the types of similarity to Netzach suggested that the three entities its crucifiers. These and Hod, viewed as form a “trinity” engaged in a were, on the one hand, manifestations of dei- Superstition, which is ty. And the luciferic collective effort to promote the the distortion of spir- and ahrimanic influ- evolution of human conscious- itual perception; and ences bear some simi- on the other hand Ma- larity to Netzach’s and ness. Although Lucifer and terialism, which is the Hod’s respective chal- Ahriman wrought great evil, privation of spiritual lenges. But the match and continue to do so, they perception. These are is not good, and Stei- the “two beasts” of ner’s dualism cannot nevertheless served—willingly mystical Scripture, be correlated in any or unwillingly—as agents of which come up, re- meaningful sense with Divine Purpose. spectively, from the the GeburahChesed “sea” and the “earth,” or ChokmanBinah polarities. to ravage the hopes of humanity. And the two are one under the modes of its manifes- One point of contact between Steiner’s duali- tation.118 ties and the Kabbalah should be noted, however. Each pair of opposing sephiroth, together We do not know whether Steiner read that with the sephirah on the Middle Pillar into comment. If he had, he might have explained which it is resolved, form a triangle, a kind of that superstition and materialism were nothing trinity. Netzach, Hod and Tiphareth form one else than luciferic and ahrimanic influences, of these trinities, and Christian Kabbalists as- respectively. Also he might have acknowl- sociate Tiphareth with Christ. Another point of edged the “two beasts” as prototypes of his contact is the kabbalistic axiom that the seeker Lucifer and Ahriman. must experience each of the opposing forces Trans-Himalayan teachings do not offer a di- before bringing them into equilibrium and rect equivalent of Steiner’s dualism, but Bailey moving to a higher level on the Tree. Accord- discussed pairs of opposites at some length. ing to Steiner, humanity had to experience the She described the Battle of Kurukshetra as belong period of luciferic dominance, and now ing fought on multiple levels of reality, one of has to experience the modern period of ahri- which involves the astral body as it is “either manic influence, before it can appreciate the attentive to the egoic impression or swayed by mediating mission of the Christ. the million voices of earth.”119 Bailey also Neither mainstream Christianity nor Islam spoke of “the planetary kurukshetra,” which considered the possibility of either dualistic “will be succeeded by the Judgment Day when evil or a mediator between them. As monothe- the Sons of Manas [Sanskrit: “Mind”] will be 120 istic religions they admitted one God and one cast out and the Dragons of Wisdom rule.” Devil. Yet we do find notions of opposing evil Polarities lie at the very heart of the Fourth forces in esoteric Christianity. For example Ray of Harmony through Conflict. Much of Edward Maitland, nineteenth-century Christian Bailey’s discussion concerned polarities with a esotericist and close associate of Anna Kings-

54 Copyright © The Esoteric Quarterly, 2013. Fall 2013 clear moral distinction, such as materialism lieved that the physical world was illusory. But and spirituality, Christ and the anti-Christ. The the concept of illusion developed in the Vedan- disciple “stands at the midway point” only in- ta to mean “not that a thing seen does not exist, sofar as he or she has yet to make the right but that we are blinded and our mind perverted moral choice.121 She spoke of the soul as the by our own thoughts and our own imperfec- mediator between spirit and matter and the tions, and do not as yet arrive at the real inter- expression of an important soul quality: “God pretation and meaning of the world, of the uni- Himself produced the pairs of opposites— verse around us.”126 De Purucker added that spirit and matter—and also produced the mid- this definition is “near to our own teachings.” dle way which is that of the consciousness as- According to Bailey, illusion is comparable pect or the soul aspect.”122 with maya and glamour but “is more mental in Importantly, Bailey described the astral plane its impact. It concerns the ideas whereby we as “the plane of duality, of the pairs of oppo- live, and the thought life which more or less sites, and it is the interplay of these opposites, (although mostly less) governs our daily un- plus the energies released by the individual, dertakings.”127 Illusion, so defined, relates to which has, during the ages, built up the world the lower mental nature. Two of the most seri- glamour.”123 Overcoming that duality is the ous forms are the illusion of separateness128 major challenge of the second initiation. Duali- and the illusion of superiority.129 ty itself is implicit in the astrological sign of We saw that Job had to confront and overcome Gemini and the Fourth Ray. both Behemoth and Leviathan. They were not Maya, Glamour and Illusion polar evils where the goal was to find a more desirable middle ground. The same is true of As noted, Behemoth and Leviathan represent- maya, glamour and illusion in trans-Himalayan ed the elements of earth and water, respective- teachings; the goal is to overcome all of them ly, and they could be interpreted as symboliz- and to focus the consciousness in the higher ing maya and glamour. It is not difficult to cor- mind. That is the challenge, for us as it was for relate Ahriman with maya and Lucifer with the biblical Job, of the third initiation. glamour and perhaps also with illusion. While we may be able to correlate Ahriman If maya relates to the physical world, glamour with maya, and Lucifer with glamour and illu- relates to the astral, or emotional, nature. Bai- sion, an essential element of Steiner teachings ley identified nine types of glamour: destiny, is that they are dualistic beings. The goal is to aspiration, self-assurance, duty, environing resolve their polar opposite influences, and conditions, mind, devotion, desire, and person- Christ’s mission was intended to accomplish al ambition. For example: those who succumb that. to the glamour of aspiration “are completely satisfied and pre-occupied with their aspiration Prophecies towards the light and rest back upon the fact Writing through his amanuensis Alice Bailey that they are aspirants. Such people need to in the 1940s, the Tibetan Master made a num- move onward on to the Path of Discipleship ber of far-reaching prophecies. They referred and cease their preoccupation and satisfaction to the reappearance of the Christ and the exter- with their spiritual ambitions and goals.”124 nalization of the Hierarchy of Masters, while The glamour of devotion leads “to an undue related prophecies concerned the establishment stimulation of the astral body. The man or of a new world religion and the restoration of woman thus glamoured sees only one idea, one the mysteries. We were told that a date “for the person, one authority and one aspect of truth. It first stage of the externalization of the Hierar- feeds fanaticism and spiritual pride.”125 chy will “in all probability . . . be set” at the The concept of illusion has been explored in next General Assembly of the Hierarchy, multiple religions and philosophies. Theoso- scheduled for 2025.130 No dates were set for phist Gottfried de Purucker pointed out that the other developments, and all would depend both the Stoics and the ancient Hindus be- on our progress toward establishing right hu-

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly man relations, but the Tibetan implied that more clearly or whether it simply represented they would occur within decades rather than literary experimentation. centuries. The Tibetan and other trans- Whatever the process of character develop- Himalayan teachers also prophesied longer- ment, the value of Steiner’s teachings on Luci- term events, like the advent of the sixth root fer and Ahriman is unquestioned. His achieve- race. ment was twofold. First, he painted a vivid and Nowhere did the Tibetan speak of the forth- compelling picture of luciferic and ahrimanic coming incarnation of Ahriman, though Stei- influence throughout human history and our ner predicted that it would occur within the need to recognize and respond to them. Lu- same timeframe. Steiner mentioned the reap- ciferic influence had a largely favorable effect pearance of the Christ, which he predicted on human development, stimulating memory would begin in the 1930s and last 2,500 and nurturing ancient cultures. It continues to years.131 But he insisted that it would be re- manifest in less favorable ways, including the stricted to the etheric plane and that Christ many types of glamour that we all seek to would not again take dense physical embodi- overcome. Ahrimanic influence stimulated the ment. He did not discuss its relationship with, rise of science and technology but also led to or impact on, the reincarnation of Ahriman. materialism, nationalism, and religious funda- Steiner never mentioned the externalization of mentalism. Several additions to Steiner’s list the Hierarchy, though it would seem to have a have been suggested. major impact on the circumstances in which Warning of growing ahrimanic influence was, Ahriman might take (presumably dense-) phys- in Steiner’s view, a major element of Anthro- ical embodiment and “live among men on the posophy’s mission. That may be true; but, earth.” In fact, except for the rarest of refer- without ever referring to Ahriman or ahrimanic ences to “the Masters,”132 Steiner never men- influence, many other people over the last 100 tioned the Hierarchy. years have encouraged a focus on spirituality The conflict between the two scenarios is wor- and common purpose, and a corresponding risome. Yet there is an interesting point of rejection of materialism, nationalism, funda- agreement. Steiner urged us to prepare for the mentalism, and the other ills Steiner identified. Ahriman’s incarnation in order to ameliorate Second, Steiner identified the Christ as the re- its negative effects, while the Tibetan urges us solving force between Lucifer and Ahriman. to prepare for the reappearance of the Christ He even suggested that the three entities form and externalization of the Hierarchy in order to a “trinity” engaged in a collective effort to make them possible. Both scenarios stress the promote the evolution of human conscious- importance of effective human action. ness. Note that all three entities in the trinity Concluding Remarks are male. Evidently Steiner did not believe that gender balance was important to the evolution hriman and Lucifer had long histories of consciousness. before Steiner made them the main char- A Although Lucifer and Ahriman wrought great acters in his system of moral dualism. Blavat- evil, and continue to do so, they nevertheless sky’s newly published Secret Doctrine, as well served—willingly or unwillingly—as agents of as ideas circulating within Freemasonry in the Divine Purpose. A rough equivalence can be late nineteenth century, may have influenced recognized between Steiner’s trinity and the him. Steiner struggled with the identities of his triangle of Netzach, Hod and Tiphareth in the dualistic beings, first considering a good Luci- Kabbalah. fer and an evil Jehovah, then settling on a predominantly evil Lucifer and bringing in a simi- Steiner’s Lucifer and Ahriman represent just larly evil Ahriman as a substitute for Jehovah. one polarity. The Kabbalah reminds us that We do not know whether Steiner’s struggle other polarities may be no less important. reflected attempts to read the Akashic Records Modern society has failed to resolve the

ChesedGeburah polarity in developing public Some Anthroposophical writers now seem to welfare policies. The gender tensions implicit emphasize luciferic and ahrimanic influences in Chokmah and Binah remain largely unre- rather than the objective reality of Lucifer and solved in the developed nations, and in the de- Ahriman. Perhaps the personages merely sym- veloping world resolution has hardly begun. bolize the influences or serve as archetypes Are these latter polarities also associated with describing contrasting attitudes and behaviors powerful beings, and what difference would it that have manifested throughout history and make if they were? If such powerful beings continue to manifest today. Whether or not exist, have they incarnated or will incarnate they are “real” entities, we can readily accept sometime in the future, and what difference the challenge of overcoming those attitudes would that make? and behaviors in ourselves and others. These are just two of the questions this article Esotericists may not all believe that Lucifer has identified, without attempting to answer. was the “God of Light,” but they agree that he Other important questions relate to the nature did not deserve the treatment received at the of evil: Is evil an absolute, or is some degree of hands of western Christian culture. That said, ambiguity always present? Are ostensibly evil esotericists have sometimes attracted criticism beings, on our level and above, capable of do- for their efforts to reinstate him. Indifferent to ing some good? And how should we judge be- the negative reactions that could be expected ings whose good and evil actions seem to be from the general population, the Theosophical rather equally balanced? What role does moral Society published the journal Lucifer, and Fos- ambiguity at higher levels play in the Divine ter Bailey—who had recently left the Socie- Plan for humanity—and in the working out of ty—founded Lucifer’s Trust to publish the karma? works of Alice Bailey.133 Eventually the journal was discontinued, and the publishing com- We have seen that a Rosicrucian writer em- pany was renamed The Lucis Trust. braced the notion of Christ’s mediation between Lucifer and a being with polar-opposite qualities—even though the latter was identified 1 Galatians 5:17. All quotes are from the King- as Jehovah rather than Ahriman. By contrast, James Bible. none of the trans-Himalayan teachers men- 2 The stigmatics of western Christianity also tioned Lucifer and Ahriman or even devoted recognized the sanctifying benefits of suffer- much attention to the influences that Steiner ing, but their condition was not always volun- associated with them. Much of Steiner’s other tary. 3 work overlaps with trans-Himalayan teachings, The Buddha, The Book of Kindred Sayings, V, providing comforting assurance of mutual va- trans., F. L. Woodward, quoted in Richard A. lidity. Yet his teachings on Lucifer and Ahri- Gard, Buddhism (New York, NY: George Braziller, 1962), 128. man are unique in modern esotericism, except 4 See for example Joseph K. Kim & David S. for discussion by his own followers. Lee, Yin and Yang of Life (Cambridge, UK: Perfect Paperback, 2010). Furthermore, Steiner’s prophecy of Ahriman’s 5 incarnation is hard to reconcile with the Tibet- The relationships among the various sephiroth an Master’s prophecies of the reappearance of are depicted schematically on the Tree of Life. For a brief introduction to the Tree of Life see the Christ and the externalization of the Hier- Dion Fortune, The Mystical Qabalah rev. ed., archy. Both scenarios would seem to be of (Boston, MA: Weiser, 2000). great importance to humanity and the planet. 6 See for example Eden Gray, The Tarot Re- Inconsistency between Steiner’s teachings and vealed (New York, NY: Bell, 1960), 84. trans-Himalayan teachings requires careful 7 Job 40:15-18. The word Behemoth is interest- consideration as we assess their relative mer- ing linguistically. Its ending suggests a plural its—or as we evaluate the totality of esoteric noun, and the simplest explanation is that it is teachings available to us. the plural form of behemah (“a beast”). But why should it be plural, when the scripture refers unmistakably to a single monster? One

theory cites the literary convention of pluralis 30 Ibid., 345. excellentiae, in which the plural designates 31 Corinne Heline, Mysteries of the Holy Grail something big or important; for example the (Black Mountain, NC: New Age Press, 1973), irregular plural noun Elohim is conventionally 25. translated as “God.” Another theory is that 32 Ibid., 26. Behemoth was not a Hebrew word, but was of 33 Heindel made that claim to refute suggestions Egyptian origin and meant “water buffalo.” that he had plagiarized some of Steiner’s 8 Job 40:19-24. work. 9 Job 41:19-21. 34 Max Heindel, The Rosicrucian Philosophy in 10 Job 41:26-29. Questions and Answers, 3/e, vol. I, §6:131 11 Job 41:3-6. (Oceanside, CA: Rosicrucian Fellowship, 12 Job 41:31-34. 1922), 262. Emphasis removed. 13 Isaiah 27:1. 35 Helena P. Blavatsky, The Secret Doctrine II 14 Closing verses of the Akdamut, quoted in Da- (Pasadena, CA: Theosophical University vid Brickner & Rich Robinson, Christ in the Press, 1888), 512. Feast of Pentecost (Chicago, IL: Moody, 36 Ibid. II, 243 2008), 94-95. Note that another version of the 37 Christopher Bamford, introduction to Rudolf Akdamut mentions the banquet but not the bat- Steiner, “Freemasonry” and Ritual Work tle: (Great Barrington, MA: SteinerBooks, 2007), http://www.ou.org/torah/article/akdamut_and_ xvi. The present author is indebted to Sylvia ketuvah#.UaK2MpxBr6g. Accessed May 28, Lagergren whose extensive library of Stei- 2013. ner’s works greatly facilitates this research. 15 Thomas Aquinas, Summa Theologica, ques- 38 See for example Rudolf Steiner, The Temple tion 89, article 8, objection 2. Legend 3/e, (London: ENG: Rudolf Steiner 16 John Milton, Paradise Lost, book VII, 453- Press, 1997). 474. 39 “Taxil Hoax.” See for example: 17 Zachary Lansdowne, “Symbolic Interpretation http://en.wikipedia.org/wiki/Taxil_hoax. Ac- of the Book of Job: A Poem of Initiation,” The cessed June 4, 2013. Esoteric Quarterly (vol. 9, no. 1, Spring 40 Waite’s rebuttal of Taxil forms a major theme 2013), 53-76. in his book Devil Worship in France (1896). 18 Significantly, Job makes no reference to Mo- 41 See for example: ses or Mosaic Law. http://freemasonry.bcy.ca/texts/LuciferandSat 19 “Psychodrama” is used in its general sense, an.html. Accessed June 5, 2013. without reference to the therapies developed 42 Steiner spoke of the Saturn, Sun and Moon by Jacob L. Moreno. evolutions prior to the present Earth evolution. 20 In some accounts Ohrmazd and Ahura Mazda The Sun evolution corresponds to the Venus are one and the same. chain in trans-Himalayan teachings. 21 Vendidad 19. See for example: 43 Rudolf Steiner, lecture, Berlin, Germany, Oc- http://www.iranicaonline.org/articles/ahriman. tober 25, 1905. Accessed June 4, 2013. http://web.archive.org/web/20060102132433/ 22 Yasht 19:96. See for example: http://wn.rsarchive.org/Lectures/Dates/190510 http://www.iranicaonline.org/articles/ahriman. 25p01.html. Accessed June 14, 2013. Accessed June 3, 2013. 44 Ibid. 23 Plutarch, Isis and Osiris, trans., F. C. Babitt, 45 Ibid. ch. 47. 46 Rudolf Steiner, lecture, Dornach, Switzerland, http://www.scribd.com/doc/33731739/Plutarc Nov. 21, 1919. Steiner’s lectures on Oct. 27; h-Isis-and-Osiris. Accessed June 1, 2013. Nov 1, 2, 4 and 21 (part), and Dec. 25 and 26 24 Isaiah 14:12-15. are reproduced in The Incarnation of Ahriman 25 2 Enoch 29:3-4. trans., M. Barton (London, UK: Rudolf Stei- 26 Luke 10:18. ner Press, 2006). The missing part of the Nov. 27 Revelation 20:1-3. 21 lecture is available, in a different transla- 28 Revelation 20:7-8, 10. tion at: 29 Thomas Malory, Le Morte dʹArthur, The Win- http://wn.rsarchive.org/Lectures/MissMich/19 chester Manuscript, New York: Oxford Univ. 191121p01.html. Accessed August 12, 2013. Press, 1998, 342-343. 47 Steiner, lecture, Switzerland, Nov. 21.

48 Arthur E. Waite, Encyclopedia of Freemason- 81 Ibid. ry (New York, NY: Weathervane, 1970), 12. 82 Ibid. Ahiman is identified as the son of Anak in 83 Steiner, lecture, Oct. 27, 1919. Joshua 15:14. 84 Steiner, lecture, Nov. 21, 1919. 49 Rudolf Steiner, lecture, Leipzig, Germany, 85 Steiner, lecture, Nov. 2, 1919. September 3, 1908. 86 Ibid. http://wn.rsarchive.org/Lectures/Dates/190809 87 Ibid. 03p01.html. Accessed June 14, 2013. 88 Rudolf Steiner, lecture, Oslo, Norway, Oct. 5, 50 Steiner, lecture, October 25, 1905. Later Stei- 1913. His lectures on Oct. 5 and 6 are repro- ner described Lucifer’s own incarnation in duced in The Fifth Gospel, trans., C. Davy and China. D. S. Osmond (Bristol, UK: Rudolf Steiner 51 Rudolf Steiner, lecture, Christiania, Denmark, Press, 1992). June, 12, 1912. 89 Rudolf Steiner, lecture, Oslo, Norway, Oct. 6, http://wn.rsarchive.org/Lectures/19120612p01 1913 .html. Accessed June 3, 2013. 90 Ibid. Note that Steiner’s description of the 52 Rudolf Steiner, lecture, Dornach, Switzerland, three temptations differs somewhat from the Nov. 4, 1919. Steiner’s lectures on Nov. 1, 2, account in the New Testament. The latter pre- 4 and 15 are reproduced in The Influences of sents them, in order, as turning stones into Lucifer and Ahriman, trans., D. S. Osmond, bread, jumping from the pinnacle of the tem- (Sussex, ENG: Rudolf Steiner Publ. Co., ple, and gaining all the kingdoms of the world. 1954). See Matthew 4:1-11; Luke 4:1-13. 53 Steiner, lecture, Nov. 4, 1919. 91 Ibid. 54 Ibid. 92 Ibid. 55 Ibid. 93 Steiner, lecture, Nov. 4, 1919. 56 Rudolf Steiner, lecture, Dornach, Switzerland, 94 Ibid. Nov. 1, 1919. Emphasis in original. 95 Ibid. 57 Ibid. 96 Ibid. 58 Rudolf Steiner, lecture, Bern, Switzerland, 97 Ibid. Nov. 4, 1919. 98 Ibid. Emphasis added. 59 Steiner, lecture, Nov. 2, 1919. 99 Steiner, lecture, Nov. 21, 1919. 60 Steiner, lecture, Nov. 21, 1919. 100 Ibid. 61 Steiner, lecture, Nov. 4, 1919. 101 Ibid. 62 Ibid. 102 Ibid. 63 Steiner, lecture, Nov. 1, 1919. 103 Richard Leviton, Imagination of Pentecost 64 Steiner, lecture, Nov. 4, 1919. (Great Barrington, MA: SteinerBooks, 1994), 65 Steiner, lecture, Nov. 1, 1919. 234-235. 66 Ibid. 104 Ibid., 241. 67 Steiner, lecture, Nov. 4, 1919. Emphasis in 105 Judith von Halle, Secrets of the Stations of the original. Cross and the Grail Blood (Forest Row, UK: 68 Ibid. Temple Lodge, 2007), 24. 69 Ibid. 106 Judith von Halle, Descent into the Depths of 70 Ibid. the Earth (Forest Row, UK: Temple Lodge, 71 Steiner, lecture, Nov. 1, 1919. 2011), 87. 72 Ibid. 107 Judith von Halle, And if He had not Been 73 Ibid. Raised (Forest Row, UK: Temple Lodge, 74 Steiner, lecture, Nov. 4, 1919. 2007), 101. 75 Ibid. 108 Sevak Gulbekian, Introduction to Steiner, The 76 Steiner, lecture, Nov. 1, 1919. Incarnation of Ahriman. 77 Rudolf Steiner, lecture, Dornach, Switzerland, 109 Matthew 24:24. August 26, 1916. Reproduced in The Riddle of 110 2 Thessalonians 2:3-9. Humanity, London: Rudolf Steiner Press, 111 Helena P. Blavatsky, The Secret Doctrine I 1990, 159-160. (Pasadena, CA: Theosophical University 78 Ibid. Press, 1888), 70-71. 79 Steiner, lecture, Nov. 21, 1919. 112 Blavatsky, The Secret Doctrine II, 162. Em- 80 Steiner, lecture, Nov. 2, 1919. phasis removed.

113 Ibid., 513. 127 Alice A. Bailey, From Bethlehem to Calvary 114 Alice A. Bailey, Esoteric Psychology I (New (New York, NY: Lucis, 1937), 119. Parenthe- York, NY: Lucis, 1936), 394-395. sis in original. 115 Alice A. Bailey, The Externalization of the 128 Alice A. Bailey, Telepathy and the Etheric Hierarchy (New York, NY: Lucis, 1957), 107. Vehicle (New York: Lucis, 1950), 138. 116 Manly P. Hall, Secret Teachings of All Ages 129 Bailey, Glamour, A World Problem, 187. (Los Angeles, CA: Philosophical Research 130 Bailey, The Externalization of the Hierarchy, Society, 1928), 51. 530. 117 Ibid. 131 See the several lectures, delivered between 118 Edward Maitland, Preface to Anna Kingsford, 1910 and 1917, reproduced in The Reappear- Clothed With the Sun (London, UK: John M. ance of the Christ in the Etheric (Great Bar- Watkins, 1889). rington, MA: SteinerBooks, 2003). Steiner 119 Alice A. Bailey, The Light of the Soul (New gave the last of these lectures before he ad- York, NY: Lucis, 19270, 216. dressed the issue of Ahriman’s reincarnation, 120 Alice A. Bailey, A Treatise on Cosmic Fire but other aspects of Ahriman and Lucifer had (New York, NY: Lucis, 1925), 705. interested him for several years. 121 Alice A. Bailey, Discipleship in the New Age I 132 For example Rudolf Steiner, lecture, Leipzig, (New York, NY: Lucis, 1944), 92. Germany, November 5, 1911. Reproduced in 122 Alice A. Bailey, Glamour, A World Problem Rudolf Steiner, Esoteric Christianity, Forest (New York, NY: Lucis, 1950), 79. Row, UK: Rudolf Steiner Press, 2000, 125. 123 Alice A. Bailey, Discipleship in the New Age 133 To this day conspiracy theorists allege that the II (New York, NY: Lucis, 1955), 403. Lucis Trust is either a diabolical institution or 124 Bailey, Discipleship in the New Age I, 26. is an agent of United Nations intent on subju- 125 Ibid., 27. gating the United States. 126 G. de Purucker, Fundamentals of the Esoteric Philosophy (Pasadena, CA: Theosophical Univ. Press, 1979), 25, 33.

Alice A. Bailey’s Formulas for Initiation: Formulas One and Two

Zachary F. Lansdowne

Abstract oldest formulas in the world. They have been used down the ages by all disciples lice Bailey presented “six ancient formu- and initiates of the Great White Lodge.1 A las or symbolic forms which are to be found in the archives for disciples,” and said She did not explain the meaning of these for- that “they concern the six fundamental prereq- mulas but instead acknowledged their puzzling uisites for initiation.” She did not, however, nature: “To grasp the meaning of these mysterious presentations, the creative imagination explain the meaning of these formulas but in- 2 stead acknowledged their “mysterious presen- must be brought into play”; “These formulas tations” and “their extreme difficulty of inter- and their implications have caused some of you concern because of their extreme difficulty pretation.” This article demonstrates the fol- 3 lowing. Formula One, a verbal formula, de- of interpretation.” She did, however, make picts the steps for building the antahkarana, some general remarks about their meaning: which is the inner bridge between one’s lower 1. They are second ray presentations of soul and higher selves, and the steps for releasing ideas. Essentially, they are geometrical the faculty of spiritual perception and mani- forms, lying behind all exoteric manifesta- festing the third eye. Formula Two, a visual tions; even when presented as words or formula, has three possible meanings: a sche- phrases they are susceptible of being re- matic diagram that portrays an individual’s duced to definite forms. They are building development of techniques along certain pre- patterns. determined lines; a visual aid for facilitating the integration and fusion of a group of people; 2. They express significance and intention. and a depiction of the multidimensional nature To the disciple and the initiate who em- of humanity. A subsequent article will eluci- ploys them correctly and with understand- date the meanings of Formulas Three through ing, they indicate energy direction as a def- Six. inite part of the creative work which ema- nates constantly from the world of souls, Background from the Kingdom of God and from the Hi- erarchy. They are rightly oriented energy lice Bailey (1880 – 1949), a modern theo- patterns. A sophical writer, introduced six symbolic formulas for initiation in Discipleship in the 3. They are related to the world of meaning New Age, volume II: and are the esoteric symbols to be found be- There are six ancient formulas or symbolic ______forms which are to be found in the archives for disciples. They concern the six funda- About the Author mental prerequisites for initiation. They are Zachary F. Lansdowne, Ph.D., who served as Pre- used prior to all the major initiations, and sident of the Theosophical Society in Boston, has have therefore five significances or mean- been a frequent contributor to The Esoteric Quart- ings which will become apparent only as erly. His book The Revelation of Saint John, which each of these initiations is undergone. They provides a verse-by-verse analysis of the entire Revelation, was reviewed in the Fall 2006 issue. He are in the form sometimes of symbols and can be reached at: [email protected]. sometimes of words, and are amongst the

hind all exoteric forms. They veil that subsequent article will address Formulas Three which is in process of being revealed. They through Six. are revealing patterns. Formula One 4. They contain or veil the six prerequisites for initiation, and are therefore six in num- line of fire between two blazing ber. They indicate the six relationships or A points. A stream of water blue, again a the six intermediate stages of consciousness line, emerging from the earth and ending in to be found between initiations. They have the ocean. A tree with root above and flow- unique reference to the pattern of the initi- ers below. ate-consciousness. Out of the fire and always at the midway 5. They are definitely formulas of integra- point appears the eye of God (Shiva). Upon tion, both universal and individual. They the stream, between the two extremes, there present certain great creative patterns con- floats the eye of vision; a thread of light nected with the integration of lesser forms unites the two. into a greater whole. Deep in the tree, between the root and 6. They are related to the entire process of flowers, the eye again is seen. The eye that death. Death—from the angle of the formu- knows, the eye that sees, the directing las—is the integration of the essential being eye—one made of fire, one fluid as the sea, in all forms with the pattern which pro- and two which look from here to there. Fire, water and the earth—all need the vital duced its exoteric manifestation. They con- 7 cern the discovery of the pattern.4 air. The air is life. The air is God. Bailey gave these formulas to her students in a The Sanskrit word antahkarana can be trans- sequential manner, presenting only one formulated as “internal sense organ.” Bailey provides la at a time, and she encouraged her students to this definition: “Antahkarana. The path, or decipher them. For example, in the case of bridge, between higher and lower mind, serv- Formula One, she said this to them: “I would ing as a medium of communication between the two. It is built by the aspirant himself in ask you to write your understanding of the 8 formula.”5 She made the observation, however, mental matter.” She also provides the follow- that most of her students simply ignored them: ing clue for interpreting Formula One: “I would have you note how this formula refers The five [formulas] which you have already to the antahkarana … It will be apparent to you received still remain unexplored and unex- consequently the need for definite work upon plained by any of you. You have—with on- the instructions given you upon the antahkara- ly one or two exceptions—omitted to give na.”9 much thought or study to these important creative processes.6 Formula One has three paragraphs, each of which is considered separately. Our commen- To the best of our knowledge, this article is the tary on each paragraph has the following for- first published attempt to decipher these sym- mat: given first is a brief interpretation of the bolic formulas for initiation. Our interpretative paragraph, with the original symbolic state- approach is to assign meanings to the formu- ment indicated by parentheses; given next is a las’ symbols based on clues found in Bailey’s lengthy justification of this interpretation, published writings. The resulting meanings based upon a detailed analysis of the para- should not be viewed as authoritative or com- graph’s symbols. plete. Although our meanings may not be what were originally intended, our justification for The Antahkarana them can be intellectually understood and be Formula One’s first paragraph is interpreted as traced back to Bailey’s own material. This ar- follows: ticle clarifies Formulas One and Two, and a

As the first step for building the antahkara- A line of fire between two blazing points. na, the disciple has the conscious intention “Line” is a symbol of a bridge, because Bailey of linking the personality to the Spiritual mentions, “This line of light (this strand or Triad and then visualizes the construction bridge).”13 “A line of fire” represents a visual- of a bridge between these two points (“A ized image that is formed out of mental sub- line of fire between two blazing points”). stance, because Bailey says, “Fire is the sym- As the second step, the disciple projects the bol of the mind.”14 The two “points” are the focus of sensitivity, carrying it forward on threefold personality (consisting of the mental, the impetus of three factors—an intuition, emotional, and physical bodies) and the Spir- an affirmation compatible with his or her itual Triad, because Bailey speaks of “The psychological tendency, and continued vis- technical antahkarana, bridging between the ualization (“A stream of water blue, again a threefold personality and the Spiritual Triad.”15 line”)—so that he or she emerges from en- The two points are “blazing” prior to the visu- grossment with the physical plane and ends alization, indicating that they had already been in sensitivity to the intuitional plane objects of thought. Bailey writes, “It is this (“emerging from the earth and ending in the conscious intention which confers potency in ocean”). These two steps constitute an in- the life of each disciple and initiate.”16 The vocation, so the third step is the resulting word blazing has the meaning of shining in- evocation: the monadic will descends from tensely, so it symbolizes the potency conferred the Monad, which is located above the by conscious intention. planes of human evolution (“A tree with A stream of water blue, again a line, emerging root above”), and gradually quickens the from the earth and ending in the ocean. Bailey vibratory rate of the seven chakras, which describes the task of building the antahkarana: are on the lowest, or physical, plane (“and “it entails using the totality of the awareness flowers below”). The antahkarana is built already developed and already ‘enlightened’ through merging the disciple’s upward pro- by the soul, and (with deliberation) making it jection and the Monad’s downward projec- increasingly sensitive to the focussed activity tion. of the world of the higher spiritual realities.”17 The foregoing interpretation construes each Here, “soul” denotes “the inner divine sentence of the first paragraph as a step for voice.”18 Accordingly, the “stream” in the sec- building the antahkarana, and the rest of this ond sentence symbolizes the act of projecting subsection justifies that explanation. Each sen- the focus of sensitivity. tence of the paragraph is repeated in italic and Bailey says, “Water is the symbol of the emo- then is followed by a detailed analysis of its tional nature”19 and “it is the intuition which is symbols. sublimated emotion,”20 so water could symbol- According to Theosophy, our universe consists ize either an emotion or an intuition. “Water” of seven worlds that are often called “planes.” in the second sentence is taken as an intuition, The first paragraph refers to these planes, so because Bailey says, “The disciple [who is some background information is needed. The building the antahkarana] has purified and re- seven planes have the following names: 1) di- fined his imaginative faculties so that they are vine; 2) monadic; 3) spiritual; 4) intuitional, or now responsive to the impression of the bud- buddhic; 5) mental; 6) emotional, or astral; 7) dhic principle or of the intuitive perception— physical.10 These planes are arranged meta- perception, apart from sight or any recorded phorically in an upper and lower manner. The possible vision.”21 mental, emotional, and physical planes are the Teachings on the seven rays were part of the three lowest planes, and are spoken of as “the ancient Hindu Rig Veda, often dated between three worlds of human endeavor.”11 The spir- 1700 and 1100 BCE, and have been dissemi- itual through physical planes are the five low- nated in modern Theosophy.22 According to est planes, and are spoken of as “the five these teachings, one’s ray signifies one’s in- planes of human evolution.”12 trinsic psychological tendency. Bailey says

Copyright © The Esoteric Quarterly 63 The Esoteric Quarterly that “the act of projecting the antahkarana is … A tree with root above and flowers below. This carried forward on the impetus of a Word of tree is the tree of life, because two classic Hin- Power,”23 and lists seven specific Words of du scriptures, the Katha Upanishad and Bha- Power that can be used for this purpose, one gavad Gita, describe the “tree of life” as for each of the seven rays: “Rooted above, with branches below.”30 Bailey explains the meaning of this symbolic tree: Ray One. “I ASSERT THE FACT.” Upon the Path of Initiation, the monadic Ray Two. “I SEE THE GREATEST will (of which the egoic will is the reflec- LIGHT.” tion and the individual self-will is the dis- Ray Three. “PURPOSE ITSELF AM I.” tortion) is gradually transmitted, via the Ray Four. “TWO MERGE WITH ONE.” antahkarana, direct to the man upon the physical plane. This produces the higher Ray Five. “THREE MINDS UNITE.” correspondence of those qualities so glibly Ray Six. “THE HIGHEST LIGHT CON- spoken of by the well-trained but dense TROLS.” esotericist—transmutation and transformation. The result is the assimilation of the Ray Seven. “THE HIGHEST AND THE individual will and the egoic will into the 24 LOWEST MEET.” purpose of the Monad which is the pur- Each listed Word of Power is an affirmation pose—undeviating and unalterable—of the that asserts the completion of the antahkarana, One in Whom we live and move and have and is meant to be compatible with the corre- our being. This is the field of the true burn- sponding ray, or psychological tendency. Bai- ing, for our “God is a consuming Fire.” This is the burning bush or the burning tree ley says that blue is the color of the second 31 ray,25 so “blue” in the second sentence signi- of life of Biblical symbolism. fies the use of an affirmation compatible with The word reflection is used when a force mani- the second ray. She also says that her formulas fested on a higher plane is passed down to a 26 for initiation “are second ray presentations,” lower level, where it is conditioned by a gross- so “blue” in the second sentence is also con- er kind of matter, so that some of the effective strued as illustrating this rule: one selects an power is lost in the reflected force. In psychol- affirmation that is compatible with one’s psy- ogy, the word Ego is often used to denote the chological tendency. The selected affirmation conscious subject, self, self-image, or conceit. need not be from the above list, but it ought to In Theosophy, however, Ego is synonymous be a concentrated thought based on a compre- with Spiritual Triad,32 so the “egoic will” in 27 hension of the work to be done. the above quotation denotes the reflection of Consider the phrase, “emerging from the earth the monadic will on the level of the Spiritual and ending in the ocean.” Bailey uses “earth” Triad. 28 as a symbol of the physical plane, which is According to the above quotation, the phrase, the domain of physical sense perception, but “A tree with root above,” has this meaning: the what is the meaning of “ocean”? Bailey pro- tree of life, which is the downward projection vides a related sentence: “But when the initiate of the monadic will, has its root, which is the has freed himself from the realm of delusion, Monad, on the monadic plane, which is above of fog, of mist and of glamour, and stands in the five planes of human evolution. The above the ‘clear cold light’ of the buddhic or intui- quotation uses the adjective “burning” three tional plane … he hovers within the ocean of times to characterize that tree, thereby empha- 29 light, and pours that light into the depths.” sizing that it has what is called “the purificato- Accordingly, “ocean” is an abbreviation of ry nature of fire,”33 and describes the effect of “ocean of light,” which in turn denotes the in- this burning as “the assimilation of the indi- tuitional plane. This meaning of ocean is con- vidual will and the egoic will into the purpose sistent with the earlier interpretation of water of the Monad.” as signifying an intuition.

The physical plane is the lowest plane, and it is tion, as Bailey explains: “Finally, contact be- said to have seven subplanes. The three lowest tween that which the Monad projects and that physical subplanes, called the gaseous, liquid, which the disciple is projecting is made … The and dense subplanes, provide the substance for bridge is now built.”38 the dense physical body of a human being. The four highest physical subplanes, called the The Faculty of Spiritual Perception etheric subplanes, provide the substance for the Formula One’s second paragraph is interpreted etheric, or vital, body of a human being.34 The as follows: Sanskrit word chakra literally means wheel. The disciple receives the following reve- The Hindu tradition describes seven wheels of lation: the Monad, which is the source of energy, called chakras, that belong to the ether- the downward stream of the monadic will, ic body and have the following locations and is a midway point because it is the eye Sanskrit names: through which the gaze of the planetary 1. Head centre—sahasrara chakra Logos directs His will (“Out of the fire and always at the midway point appears 2. Centre between eyebrows—ajna chakra the eye of God (Shiva)”). Upon this 3. Throat centre—vishuddha chakra stream, within the Spiritual Triad, there is 4. Heart or cardiac centre—anahata chakra released the disciple’s faculty of spiritual perception (“Upon the stream, between 5. Solar plexus centre—manipura chakra the two extremes, there floats the eye of 6. Sacral or sexual centre—svadhisthana vision”). This faculty enables the disciple chakra to perceive another person as being a son of God, in the sense of having a divine na- 7. Centre at base of spine—muladhara ture that was bestowed by the planetary 35 chakra. Logos (“a thread of light unites the two”). The phrase, “flowers below,” denotes the sev- The foregoing interpretation construes the sec- en chakras, because the Hindu tradition depicts ond paragraph as portraying revelations gained each chakra as a flower with a varying number through use of the antahkarana, and the rest of 36 of petals. Thus the entire sentence, “A tree this subsection justifies that explanation. Each with root above and flowers below,” depicts sentence of the paragraph is repeated in italic the Monad as projecting its will downward to and then is followed by a detailed analysis of affect the chakras. Bailey corroborates this its symbols. interpretation by describing the Monad’s effect on these energy centers: “In this we have the Out of the fire and always at the midway point secret of the gradual vibratory quickening of appears the eye of God (Shiva). “Fire” in the the centres as the Ego first comes into control, first sentence of the second paragraph symbol- or activity, and later (after initiation) the Mon- izes the downward stream of the monadic will, ad, thus bringing about changes and increased which is depicted in the last sentence of the vitality within these spheres of fire or of pure first paragraph, because Bailey speaks of “the life force.”37 fire of the Monad, pouring down the antahkarana.”39 “The midway point” could be the Invocation is an appeal to a higher power for Monad, because Bailey describes it as the assistance; evocation is the subsequent re- middle of two directions: “the Monad … grips sponse of assistance. The first two sentences, afresh its egoic expression in one direction, which depict the disciple’s upward projection and awakens to planetary realisation in anoth- of the focus of sensitivity, constitute an invo- er.”40 Moreover, she confirms that the Monad cation; the third sentence, which depicts the is the intended midway point by characterizing Monad’s downward projection of its will, is it as the eye of God: the resulting evocation. The antahkarana is built through merging the disciple’s upward The Eye of God. Shiva is the first Person of projection and the Monad’s downward projec- the Trinity, the Destroyer, but at the same

time the Final Absorber, the Whole and yet manner of love the Father hath bestowed upon the part. This is the organ of the divine Will us, that we should be called the sons of God.”46 or Power, the Eye, through Whose directed The first sentence depicts the disciple’s revela- gaze the power flows outward to its created tion that he or she is a son of God, in the sense Whole. In the case of the human spirit, it is of having a divine nature that was bestowed by the Monad.41 the planetary Logos. The last phrase of the second sentence, “a thread of light unites the The first sentence uses this wording: “at the two,” means that the disciple perceives another midway point appears the eye of God.” Else- person as also being a son of God in the same where Bailey describes someone as having a sense. Bailey makes a similar comment, similar experience but refers to it as “the reve- “Again, I say, that the Masters of the Wisdom lation of the ‘Presence’”: “he becomes aware see neither Jew nor Gentile, but only souls and also of that ‘Presence’ which enfolds even that sons of God,”47 but she also speaks of “the spiritual Entity, his own Monad. He sees his sons of men who know not yet they are the Monad as one with the Planetary Logos.”42 Sons of God.”48 Accordingly, our interpretation, given above, refers to the disciple’s experience as a “revela- Bailey sometimes denotes spiritual perception tion.” with several related terms: intuitional perception, triadal perception, and vision. A Course The disciple’s revelation has this implication: in Miracles (ACIM), a modern system of spir- the monadic will is actually a reflection of the itual psychology, also denotes spiritual percep- divine will. Bailey characterizes this relation- tion with several related terms: Christ’s vision, ship in a couple of ways: “the will, as consid- vision, spiritual sight, and true perception. For ered and understood by the initiate, is essen- example, ACIM describes “Christ’s vision” in tially that monadic essence, qualified by ‘fixed this way: determination,’ which is identified with the Will or Purpose of the planetary Logos”;43 “In Christ’s vision has one law. It does not look the final stages of initiation, the Monad be- upon a body, and mistake it for the Son comes the revealer of the purpose of God, of whom God created. It beholds a light be- the will of the planetary Logos.”44 yond the body; an idea beyond what can be touched, a purity undimmed by errors, piti- Upon the stream, between the two extremes, ful mistakes, and fearful thoughts of guilt there floats the eye of vision. The second sen- from dreams of sin. It sees no separation. tence speaks of a second midway point that is And it looks on everyone, on every circum- “between the two extremes.” The second mid- stance, all happenings and all events, with- way point is the Spiritual Triad, assuming that out the slightest fading of the light it sees.49 the Monad and personality are the two extremes. “The eye of vision,” which floats on The Third Eye the stream of the monadic will within the sec- Formula One’s third paragraph is interpreted ond midway point, is taken to be the faculty of as follows: spiritual perception. Elsewhere Bailey describes “the release of the faculty of spiritual Through the deep downward projection of perception and of intuitive understanding, its will (“Deep in the tree”), the Monad which involves the negation of the activity of brings about the vibratory interaction be- the lower or concrete mind, of the lower per- tween the head and ajna chakras (“between sonal self,”45 which confirms that this faculty the root and flowers”), resulting in the man- is not part of the personality. ifestation of the third eye. The disciple realizes that the third eye is similar to the Mon- A thread of light unites the two. The term son of God is used in the New Testament to denote ad, because the third eye is the eye through which his or her gaze directs his or her will someone—a man or woman—who has a di- (“the eye again is seen”). The disciple is vine nature that was bestowed by God. For completely aligned, because the higher light example, 1 John 3:1 states, “Behold, what

passes from the Monad, which is its source and “the third eye exists in etheric matter.”52 (“The eye that knows”); through the faculty Consequently, in the first sentence of the third of spiritual perception, which perceives that paragraph, the “flowers” are the head and ajna light within other persons (“the eye that chakras, and their interaction manifests the sees”); and down to the third eye, which di- third eye. rects that light to the five lowest chakras Wikipedia provides this definition: “In meta- (“the directing eye”). The disciple has a tri- physics, a universal is what particular things ple freedom, because he or she can pass on- have in common, namely characteristics or to the burning ground of sacrifice, consist- qualities. In other words, universals are repeat- ing of the remaining elements of self-will, able or recurrent entities that can be instantiat- as revealed by the Monad (“one made of ed or exemplified by many particular things.”53 fire”); or into the ocean of light, or intui- The final phrase of the first sentence, “the eye tional plane, as revealed by the faculty of again is seen,” indicates that the disciple sees spiritual perception (“one fluid as the sea”); an “eye” that he or she has previously seen. or onto the earth, or physical plane, as re- This “eye” is interpreted as a universal. Bailey vealed by the depth perception of the two gives a clarifying comment: “The Monad is to dense physical eyes (“and two which look the planetary Logos what the third eye is to from here to there”). The Monad, faculty of man.”54 In the second paragraph, the disciple spiritual perception, and third eye all need receives this revelation: the Monad is the eye the divine will (“Fire, water and the earth— through which the gaze of the planetary Logos all need the vital air”). The divine will is directs His will. After manifesting the third embodied in the basic principle of life at the eye, the disciple discovers that, in Bailey’ heart of every form upon the planet (“The words, “The third eye is the director of energy air is life”). The divine will is God (“The or force, and thus an instrument of the will.”55 air is God”). The “eye” in the first sentence signifies the The foregoing interpretation construes the third characteristic of being a directing eye, because paragraph as portraying the activity of the will this characteristic is exemplified by both the in its various aspects, and the rest of this sub- Monad and third eye. Thus the final phrase of section justifies that explanation. Each sen- the first sentence has the following meaning: tence of the paragraph is repeated in italic and the disciple realizes that the third eye is similar then is followed by a detailed analysis of the to the Monad, because the third eye is the eye associated symbols. through which his or her gaze directs his or her will. Deep in the tree, between the root and flowers, the eye again is seen. As in the first paragraph, The eye that knows, the eye that sees, the di- “tree” refers to the monadic will’s downward recting eye. Here, “the eye that knows” is the projection, “root” to the Monad, and “flowers” Monad, “the eye that sees” is the faculty of to the chakras. As indicated by the last sen- spiritual perception, and “the directing eye” is tence of the first paragraph, the monadic will’s the third eye. The listing of these three eyes, downward projection gradually quickens the from top to bottom, is taken as depicting vibratory rate of the chakras. Bailey states, alignment, which Bailey also describes: “The third eye manifests as a result of the vi- The medium of revelation at this initiation bratory interaction between the forces of the is the antahkarana, which is rapidly being soul, working through the pineal gland, and the constructed and can thus prove the connect- forces of the personality, working through the ing link and the esoteric mode of vision. pituitary body.”50 This statement is construed The instrument of reception is the third eye to mean that the third eye manifests as a result which—for a moment—is temporarily sus- of the vibratory interaction between the head pended from its task of directing energy and ajna chakras, because Bailey says that the upon the physical plane and then becomes a pineal gland and the pituitary body are the stationary, receptive organ, turned inward dense externalizations of these two chakras,51

toward the higher light … For the first time uses “vital air” as a synonym for prana.60 Such in his personal history the initiate is com- an interpretation would be consistent with the pletely aligned and can function straight third sentence for this reason: the Monad through from the head centre to the highest (symbolized by fire), the faculty of spiritual point of the Spiritual Triad.56 perception (symbolized by water), and the third eye (symbolized by earth) are part of ei- In both this quotation and our interpretation of ther the planetary etheric body (located on the the third paragraph given above, “higher light” four highest planes) or the human etheric body denotes the monadic will, because Bailey con- (located on the four highest physical sub- firms elsewhere the equivalence of the “light planes), so they all need prana (whether plane- of the Monad” and “will aspect … from the tary or human). We were dissatisfied with this Monad.”57 interpretation, however, because it did not One made of fire, one fluid as the sea, and two seem related to the third paragraph’s theme. which look from here to there. The final part of Eventually we noticed Bailey’s statement: the second sentence is concerned with four “this dynamic active and energising will … is, eyes: “one made of fire” is the Monad; “one in one sense, the higher correspondence to the fluid as the sea” is the faculty of spiritual per- prana which ‘enlivens’ the dense physical ception; “and two which look from here to body of man.”61 Accordingly, for the remain- there” are the two dense physical eyes that der of the third paragraph, “vital air,” or “air,” provide depth perception, which is the ability is interpreted as the divine will, so the third to perceive the distance of objects when view- sentence becomes: The Monad, faculty of spir- ing a physical scene. Bailey writes, “It is a itual perception, and third eye all need the di- freedom, triple in its kind, which greets the vine will. man who passes freely from the sphere of earth Why is the divine will needed by these three into the ocean of the watery sphere, and thence organs of revelation? As indicated by the sec- on to the burning ground of sacrifice.”58 Here, ond paragraph, the output of the Monad, which “the sphere of earth” is the physical plane, and is the monadic will, is a reflection of its input, “the ocean of the watery sphere” is the ocean which is the divine will. The triadal will, of light, which is the intuitional plane. “The which is equivalent to what was previously burning ground of sacrifice” is the field of im- called the “egoic will,” is the reflection of the purities that can be burned up by the monadic monadic will on the level of the Spiritual Tri- will. Bailey says that “the will aspect streams ad. Bailey explains how the triadal will leads from the Monad and … destroys as by fire all to accurate spiritual perception: elements of self-will,”59 so “the burning ground of sacrifice” consists of the remaining Up to the present time, even disciples have elements of self-will that are highlighted by the little idea of the exceeding power of the tri- monadic will. Accordingly, these four eyes adal will. It might be here affirmed that reveal the fields of earth, water, and fire, and those healers who have triadal conscious- enable one to pass freely among them. More- ness and can exercise the potency of the over, the significance of “one fluid as the sea” monadic life and will, via the Spiritual Tri- is further evidence that Formula One consist- ad, will always be successful healers; they ently uses water, or its derivatives such as will make no mistakes, for they will have ocean, fluid, or sea, to represent intuitive un- accurate spiritual perception.62 derstanding. Bailey mentions “that intelligent will which Fire, water and the earth—all need the vital links the Monad or spirit with its lowest point air. What is the meaning of “vital air” in the of contact, the personality, functioning through third sentence? In an early draft of this article, a physical vehicle.”63 In other words, the intel- we interpreted it as a symbol of the Sanskrit ligent will is the reflection of the monadic will word prana, which denotes the vital energy on the level of the personality. Bailey writes: that animates the etheric body, because Bailey “All white magical work is carried forward

68 Copyright © The Esoteric Quarterly, 2013. Fall 2013 with a definitely constructive purpose, made Both quotations mention “purpose,” of which possible through the use of the intelligent will Bailey provides this specialized definition: … The organ used is the third eye.”64 “the purpose is that aspect of the divine will which seeks immediate expression on Earth.”68 Thus the third sentence has this expanded Both quotations mention “Sanat Kumara,” a meaning: the Monad needs the divine will; the Sanskrit name that means “Eternal Youth,” faculty of spiritual perception needs the triadal who is also mentioned will, which is a reflec- in two classic texts of tion of the divine will; Christ’s vision has one law. It Hinduism: Mahabhara- and the third eye needs does not look upon a body, ta and Chandogya the intelligent will, Upanishad.69 Bailey which is another reflec- and mistake it for the Son speaks of “the mani- tion of the divine will. whom God created. It beholds fested form of the plan- What is the practical a light beyond the body; an etary Logos in the Per- significance of this sen- son of Sanat Kuma- tence? The systematic idea beyond what can be ra,”70 thereby revealing use of the antahkarana touched, a purity undimmed their relationship. Thus, to energize oneself with by errors, pitiful mistakes, in the second quotation, the divine will can be “THAT which over- viewed as the higher and fearful thoughts of guilt shadows Sanat Kuma- correspondence to the from dreams of sin. It sees no ra” is an indirect way of Hindu practice of pra- separation. And it looks on denoting the planetary nayama, which is the Logos. systematic use of a everyone, on every circum- breathing exercise to stance, all happenings and all Assuming that “air” and energize the physical “life” denote the divine body with prana.65 events, without the slightest will and basic principle fading of the light it sees. of life, respectively, the The air is life. The fourth sentence has this fourth sentence encapsulates the relationship implication: one cannot remain satisfied with between the divine will and principle of life, of identifying oneself with anything less noble which Bailey gives these longer descriptions: than the divine will, because that will is em- This great Centre of Existence works bodied in one’s originating principle. Owing to through a triangle of energies … and its this divine discontent, one eventually takes an major activity is bequeathing, distributing inward journey that goes past each successive and circulating the basic principle of life it- sheath that veils one’s divine origin. One self to every form which is held within the learns on this journey that one’s identity is not planetary ring-pass-not of the planetary the physical, emotional, mental, or even more Life or Logos. This energy is the dynamic refined sheaths. What then is a human being? incentive at the heart of every form and the Bailey characterizes the ultimate discovery of sustained expression of the intention of self-identity: “A point of divine dynamic will, Sanat Kumara—an intention working out as focussed in the soul and arriving at awareness the planetary Purpose which is known only of Being through the use of form.”71 to Him.66 The air is God. By substituting “divine will” A stream of energy … carries the life prin- for “air” in the fifth sentence, it becomes: “The ciple of our planet and … is dispersed divine will is God.” Bailey provides this ex- throughout all forms upon the planet and planation: we call it LIFE. It must be remembered that The work of the Aryan Adepts is to impress this life principle embodies or is impregnat- upon the world consciousness that God is ed with the will and purpose of THAT Will. To do this for the human family, They which overshadows Sanat Kumara.67

work with the intellect so as to bring it into fied with God only through right spiritual mo- control, to subordinate other forms to the tive—the motive being the intelligent fulfill- mind and through the mind to reveal to man ment of the will aspect of divinity. the vision of what is and what will be.72 Formula Two In the above quotation, “Will” is capitalized, indicating that it is the divine will. Thus the his formula is seen by the disciple fifth sentence renders the concept that the Ary- T inscribed upon the plates of the un- an, or modern, Adepts are said to be impress- known metal … It is formed of a series of ing upon the world consciousness. ACIM lines which meet at a circle within a square states, “Only a purpose unifies, and those who … Four words, or rather phrases, are found share a purpose have a mind as one.”73 Thus written, deep in the metal, around each side 74 the fifth sentence implies that one can be uni- of the square:

Three interpretations are given for this visual diagram that depicts the disciple as being more formula, because of Bailey’s clue: advanced than the attainment indicated by Formula One. Bailey gives the following My difficulty in explaining the higher meanings for its graphical symbols: “the circle meaning of the external simplicity of these [indicating] the sphere of his self-initiated ac- phrases is great; you can only arrive at them tivity”;76 “the square which—for the purposes yourself as you ponder the only three inter- of our work—we will simply regard as the pretations possible to you at this time: the field of service and of experience—experience individual application of the symbol, its na- in work and not individual life experience”;77 tional application, and its human applica- and “lines of activity and techniques.”78 tion.75 Each side of the square represents a field of According to our analysis, the three interpreta- experience, so exactly four interrelated fields tions of Formula Two are as follows: a sche- are depicted. A line represents a technique, or matic diagram that portrays an individual’s procedure, and the circle represents the sphere development of techniques along certain pre- of self-initiated activity, so each line that con- determined lines; a visual aid for facilitating nects the circle to a side of the square repre- the integration and fusion of a group of people; sents a technique that the disciple has freely and a depiction of the multidimensional nature chosen to initiate in the corresponding field of of humanity. Each interpretation is considered experience. Bailey speaks of the “freedom to separately. move forward along certain predetermined The Lines of Techniques lines.”79 The use of lines to represent the depicted techniques indicates that these tech- A schematic diagram portrays the elements of niques develop along certain predetermined a system using abstract, graphical sym- lines. At any moment, the disciple’s progress is bols rather than realistic pictures. For the first represented by a specific position along each interpretation, Formula Two is a schematic

70 Copyright © The Esoteric Quarterly, 2013. Fall 2013 line: a position close to the circle signifies an graph portrays the disciple as merely passing early point in the development of the depicted in and out of each of its three fields. Formula technique; a position closer to a side of the Two, however, depicts further engagement: the square signifies a later point. lines indicate that the disciple has initiated and is developing techniques in each of its four The four phrases written along the sides of the fields. Let us consider these techniques and square depict the four fields of experience and their development. utilize symbols that were deciphered for For- mula One. Thus Earthy Contact and Oceanic Earthy Contact. The disciple develops a suc- Synthesis refer to the physical and intuitional cession of approaches for contacting and work- planes, respectively, because those are the ing with people on the physical plane, as Bai- meanings of “earth” and “ocean” in Formula ley explains: One’s first paragraph. Fiery Relations refer to First, he finds a group upon the physical the monadic will, because that is the meaning plane whose ideals and plans for service of “fire” in Formula One’s second paragraph. conform to his idea of correct activity, and Airy Expansion refers to the divine will, be- with this group he affiliates himself, works, cause that is the meaning of “air” in Formula learns, and in learning, suffers much. Later One’s third paragraph. he finds his way into a Master’s Ashram, In Formula One’s third paragraph, the disci- where his effort is increasingly to learn to ple’s alignment enables the monadic will’s use the will in carrying out the Plan and to downward projection to release the faculty of accommodate himself to the group methods spiritual perception, which reveals the intui- and plans, working under the law of occult tional plane. In Formula Two, this alignment is obedience for the welfare of humanity. The depicted by the vertical line that passes from initiate, however, works in neither of these Fiery Relations to Oceanic Synthesis. Formula ways, though he has acquired the habit of Two also has a horizontal line that passes from right contact with organisations in the three Airy Expansion to Earthy Contact, and it de- worlds and right cooperation with the Hier- picts the disciple’s service: manifesting the archy … His service is invoked by the divine will, in the form of the divine plan, on group or groups needing his help. His re- earth. Formula One is concerned with only the sponse is an occult evocation given in construction of the antahkarana and its associ- unison with the group of servers with which ated vertical life of alignment, but Formula he is affiliated on the inner side.81 Two is also concerned with the resultant hori- Oceanic Synthesis. The disciple gradually de- zontal life of service. Formula Two’s vertical velops the capacity to live the life of spiritual, line and horizontal line meet at its center to or intuitional, perception, as Bailey explains: form the equal-armed cross, which represents the joining of both kinds of life. Bailey also The intuition is the expression of the speaks of “the Cross as the Expression of the threefold Spiritual Triad, placing it in re- Vertical and the Horizontal Life.”80 lation to the higher levels of divine expression; it is a result of the life of the Formula One’s third paragraph portrays the Monad—an energy which carries revela- disciple as having the freedom of passing into tion of divine purpose. It is in the world of any of the first three fields of experience: the this divine revelation that the disciple physical plane, intuitional plane, and burning learns eventually to work and in which ground of sacrifice, which consists of the re- the initiate consciously functions. Of this maining elements of self-will that are high- higher experience, the active life of the lighted by the monadic will. Formula Two, three worlds is a distorted expression but however, depicts further attainment: the circle constitutes also the training ground in indicates that the disciple still has freedom of which capacity to live the initiate life of choice, but the square indicates that he or she intuitional perception and to serve the can work in any of the four fields of experi- Plan is slowly developed.82 ence. Moreover, Formula One’s third para-

Fiery Relations. The disciple develops a of more advanced disciples, or by studying steady, sequential process in which the monad- the more advanced formulas for initiation, ic will burns up all subjective hindrances, as one can predict the next phase of each of Bailey explains: one’s own techniques. As a result, one can immediately shift into the next phase when When the blazing light of the sun is correct- its time has come, rather than being held ly focussed on or through a glass it can back by outgrown habits and attachments. cause ignition. When the blazing light of Bailey makes a related remark: “All these the Monad is focussed directly upon the phases of intention and of techniques are personality, via the antahkarana and not right in their own place, just as long as they specifically through the soul, it produces a have teaching value, and whilst the higher blazing fire which burns up all hindrances next phases remain vague and nebulous. in a steady, sequential process. Wording it They become wrong when they are perpet- otherwise, when the will aspect streams uated and carried on when the next stage is from the Monad and focusses through the clearly seen but not followed.”85 personal will (as the mind can grasp and re- alise it) it destroys as by fire all elements of 2. The square. If one is limited to only three self-will.83 fields of experience, then one is experien- tially at the stage of Formula One even Airy Expansion. The disciple develops graded though one might be intellectually studying sequences that implement the divine plan, Formula Two. In this case, the symbol of which fulfills the divine purpose, which in turn the square indicates that one can anticipate is the aspect of the divine will that seeks im- working eventually in the fourth field, mediate expression on Earth. Bailey gives this namely, as a conscious exponent of the di- explanation: vine plan. The repeated, patient, and con- The work of the initiate is carried forward scious use of the antahkarana brings about within the ring-pass-not of the Universal that which is to be, as Bailey explains: “The Mind; this is only a phrase expressive of the Light of the Spiritual Triad streams into the range of thought, planning and purpose consciousness of the initiate, via the which is that of a planetary or solar Logos. antahkarana, so that the Plan for humanity The quality of the approach which the initi- and the divine Purpose in relation to the ate brings to the work is drawn, as pure en- planet become increasingly clear.”86 ergy, from the heart centre of the planetary 3. The circle. This symbol indicates that Logos; it is pure love with its inevitable one has the freedom to initiate activity in corollaries, wisdom and understanding. any available field of experience. With this These give him insight into the plan. The freedom comes the responsibility of choos- power which he can bring to the task is ing to work in a balanced way. Formula drawn from his comprehension of the pur- Two contains symmetrical lines leaving the pose of the planetary Logos and this expan- circle in all directions, which portrays the sive and all-inclusive work is entered into development of techniques in all fields. in graded sequences and carried forward Thus this visual formula depicts the follow- under the influence of the initiate's expand- ing ideal propounded by Bailey: “the disci- ing awareness and his growing sensitivity ple is ever balanced in endeavour and runs to impression.84 not to extremes of any kind.”87 This first interpretation of Formula Two has 4. The equal-armed cross. This symbol de- these practical implications: picts the following multifaceted ideal: sup- 1. The lines. The preceding four quotations porting the horizontal life of service by corroborate the meaning given to the lines, means of the vertical life of alignment,88 namely, that they depict techniques, or pro- developing each direction at the same cedures, that develop in an orderly and pre- pace,89 preserving each direction with equal determined way. By observing the activities care,90 and merging them together.91 Bailey

writes, “By the time a man is admitted into Two regards him or her in a positive, construc- an Ashram he … is now ready to build his tive, and inclusive manner: namely, as a work- own cross upon which he takes his stand— er who is part of a center of creative activity with his hands stretched out in blessing.”92 and is available for service. Thus one can use this ideal cross as the The initial part of the second step is “seeing all model for the cross that one builds through the group members as a circle of living points one’s own efforts. of light.” The purpose of this part is to visual- The Sun of Group Fusion ize group integration, assuming that the “light” in each member signifies his or her recognition The second interpretation of Formula Two is of a common vision, and the “circle” signifies concerned with the activity of a group, which the social conformity that results from the could be a family, school, church, or public- members subordinating themselves to that spirited organization. A group is said to be in- common vision. In Formula Two, the inner tegrated when its members recognize and sub- circle containing the sixteen points is a picture ordinate themselves to a common vision, and of the visualized “circle of living points of to be fused when its members work together as light.” a unit.93 Formula Two is related to Bailey’s three steps by which a member of a group fa- The final part of the second step is “seeing … cilitates its integration and fusion: yourself in the circle, but not at the centre of the circle.” Bailey speaks of “the leader or fo- a. By bringing each group member into 98 cal point of the group,” so being at the center conscious rapport through naming and lov- of the circle symbolizes being the leader of the ing. group. Thus the purpose of this part is to visu- b. By seeing all the group members as a alize your equality with your co-workers. If circle of living points of light along with you regard yourself as more important than yourself in the circle, but not at the centre your co-workers, perhaps by applying these of the circle. steps, then you create an insulating and sepa- rating wall between yourself and them.99 In c. By imagining all these points of light as Formula Two, the inner circle without a central fusing and blending to make a radiant sun, point is a picture of “yourself in the circle, but with rays of light going out towards the not at the centre of the circle.” four corners of the earth.94 The initial part of the third step is “imagining The first step in this list is “bringing each all these points of light as fusing and blending group member into conscious rapport through to make a radiant sun, with rays of light going naming and loving.” The purpose of this step is out.” The purpose of this part is to visualize to establish a telepathic rapport with the other group fusion, because the group members, group members by regarding each one in a each of whom is seen as a point of light, are positive, constructive, and inclusive manner. In imagined as working together as a single radi- Formula Two, a group member is depicted by ant sun. In Formula Two, the inner circle com- a point where a line touches the inner circle, so bined with the outward-going lines is a picture the set of such points represents all members. of the visualized “radiant sun.” Counting these points shows that the number of depicted members is sixteen. The Hindu The final part of the third step is “imagining … tradition asserts that the number of petals in rays of light going out towards the four corners the throat chakra is also sixteen.95 Bailey refers of the earth.” The purpose of this part is to vis- to the throat chakra as “the centre of creative ualize the integrated and fused group as affect- activity,”96 and says that “the number of the ing the entire planet. In Formula Two, the cor- petals which form a centre … indicates the ners of the square provide a picture of the vis- number of the energies which are available for ualized “four corners,” and the four phrases service.”97 By depicting each member as anal- indicate that the four sides of the square repre- ogous to a petal of the throat chakra, Formula sent the four constituent parts that make up the

Copyright © The Esoteric Quarterly 73 The Esoteric Quarterly picture “of the earth” as it is seen from space. For the third interpretation, Formula Two is In particular, Earthy Contact, Oceanic Synthe- seen as a pyramid. Although a pyramid is a sis, Fiery Relations, and Airy Expansion repre- three-dimensional object, the two-dimensional sent continents, oceans, city lights, and clouds, picture is obtained by viewing the depicted respectively. For example, Carol Ballard’s pyramid from a position that is above it. Thus book on astronomy gives this description: the inner circle is the pyramid’s apex, and the “Seen from space, Earth looks like a blue ball. outer square is its base. The two diagonal lines, The white patterns are which connect the oppo- clouds, the green Formula Two illustrates Bai- site corners of the square, shapes are continents, ley’s three steps for facilitat- are the slanted edges of and the blue is the ing group integration and the pyramid’s four trian- oceans.”100 Francis gular sides. The pyra- Reddy’s book on as- group fusion. This formula mid’s apex, however, is tronomy adds, “Seen also has practical signifi- on the monadic plane, its from space, our planet cance: it could be used as a base is on the physical sports its own constel- plane, and its intervening lations made by city visual aid during a group structure extends across lights.”101 ritual in which all group the intermediate planes. Let us consider carefully In summary, Formula members apply in unison each of these symbols. Two illustrates Bai- Bailey’s three steps. Both ley’s three steps for The four phrases, written facilitating group inte- Formula Two and the third along each side of the gration and group fu- step have a surprising impli- square, simply denote the sion. This formula also four elements of ancient has practical signifi- cation: if a group is both in- Greek philosophy: earth, cance: it could be used tegrated and fused, then it water, fire, and air.103 In as a visual aid during a may affect the entire planet. the commentary for For- group ritual in which mula One’s first para- all group members apply in unison Bailey’s graph, earth is deemed to be a symbol for the three steps. Both Formula Two and the third physical plane, water for the emotional nature, step have a surprising implication: if a group is and fire for the mind. In addition, Bailey both integrated and fused, then it may affect writes, “Air is the symbol of the higher life in the entire planet. Bailey provides this explana- which the Christ principle dominates, in which tion of the group’s extensive effect: freedom is experienced and the soul comes to full expression.”104 Here, “Christ principle” is The main objective of our joint work is still a synonym for the intuition.105 group integration and the setting up of that inter-communication between the group Each phrase indicates a stage of evolution, be- members which will result in the needed in- cause it denotes a Greek element that has a terplay and telepathic communication; this symbolic meaning indicating where con- will finally establish that golden network of sciousness is polarized. For each phrase, which light which will serve to create a powerful is written in italic, the following list provides focal point; this focal point will be the the denoted element, which is written in paren- agent for the revitalisation spiritually of the theses, as well as Bailey’s description of the etheric body of humanity—as a whole. This indicated stage of evolution: is an essential and important statement. 1. Earthy Contact (earth). “During this This focal point will, in its turn, aid in the [first] period, the man is polarised in his revitalising of the etheric body of the planet physical body and is learning to be con- with new power and with fresh impulse.102 trolled by his desire body, the body of feel- The Pyramid of Humanity ing or of emotion. He has no aspirations

save such as pander to the pleasures of the stage corresponds to the polarization being body; he lives for his physical nature, and within the mental body, which is located on the has no thought for aught that may be high- concrete levels of the mental plane. In the er.” fourth quotation, “causal consciousness” is consciousness polarized within the causal 2. Oceanic Synthesis (water). “The second body, which is located on the abstract levels of period covers a point in development when the mental plane.107 According to the fourth the polarisation is largely in the emotional quotation, the fourth stage corresponds to the body and when lower mind desire is being polarization being within either the causal developed … The man is conscious of body or the Spiritual Triad, and it ends when vague pleasures not associated with his the polarization shifts upward into the Monad. physical body; he is capable of a deep love for teachers and guides wiser than himself, These four stages of evolution appear else- of a wild unreasoning devotion for his envi- where. The Purusha Sukta, which is part of the roning associates, and of an equally wild ancient Hindu Rig Veda, mentions the four and unreasoning hatred.” traditional castes (or classes) of Hindu society.108 Paramahansa Yogananda (1893 – 1952), 3. Fiery Relations (fire). “Now, on entering an eminent teacher of Hinduism, states, “These the third period, comes the most vital point [four castes] were symbolic designations of the in the development of the man, that in stages of spiritual refinement.”109 Yogananda’s which mind is developing and the polaris- descriptions of the four Hindu stages resemble ing life shifts to the mental unit … His de- Bailey’s foregoing descriptions. sires turn upward instead of downward, and become transmuted into aspiration,—at first Carl Jung (1875 – 1961), an eminent psychia- aspiration towards the things of mind, and trist, describes four psychological functions: later towards that which is more abstract sensation, feeling, thinking, and intuition. Jung and synthetic.” states, “As a rule, one or other function predominates, in both strength and develop- 4. Airy Expansion (air). “It is by meditation, ment,”110 so he classifies people on the basis of or the reaching from the concrete to the ab- their predominant function. Bailey’s notion of stract, that the causal consciousness is en- polarization is comparable to Jung’s notion of tered, and man—during this final period— predominance, so each of Bailey’s four stages becomes the Higher self and not the Per- of evolution is characterized by the predomi- sonality. The polarisation shifts … entirely nance of one of Jung’s four functions. By re- from the Personality to the Ego, until, at the garding feeling and thinking as rational oppo- close of that period, liberation is complete, sites, and sensation and intuition as irrational and the man is set free.”106 opposites, Jung infers this arrangement: “The Each side of the pyramid represents the stage four functions therefore form, when arranged of evolution that is indicated by its associated diagrammatically, a cross with a rational axis phrase. Each of the first three stages corre- at right angles to an irrational axis.”111 Daryl sponds to the polarization being within one Sharp, a Jungian analyst, illustrates Jung’s ar- body, and it ends when the polarization shifts rangement of the four functions by using the upward into the next higher body. According following diagram:112 to the third quotation in the above list, the third

Sharp’s diagram matches Formula Two’s ar- His own high levels, do this? Through what rangement of the corresponding phrases mechanism does He thus “see”? What is around the pyramid. Thus Jung’s diagrammatic His organ of vision? … The monadic insight provides an explanation for Formula world—so-called—is His organ of vision; it Two’s arrangement of these phrases: the indi- is also His directing agent for the life and cated stages of evolution form a cross with a light which must be poured into the phe- rational axis at right angles to an irrational ax- nomenal world.115 is. Sutratma is a Sanskrit word that can be trans- The All-seeing Eye is a very old symbol of di- lated as “thread-self,” for which Bailey gives vinity. For example, the ancient Egyptians rep- this definition: “The Sutratma is that magnetic resented Osiris, their chief deity, by the symbol link, spoken of in the Christian Bible as the of an open eye.113 Both the Old and New Tes- ‘silver cord,’ that thread of living light which taments have similar notions: Proverbs 15:3 connects the Monad, the Spirit in man, with states, “The eyes of the LORD are in every the physical brain.”116 The silver cord is cited place, Beholding the evil and the good”; and 1 in Ecclesiastes 12:6-7: “Or ever the silver cord Peter 3:12 states, “For the eyes of the Lord are be loosed, or the golden bowl be broken, or the over the righteous.” The circle at the apex of pitcher be broken at the fountain, or the wheel the pyramid is interpreted as the All-seeing broken at the cistern. Then shall the dust return Eye for two reasons. First, Professor Jasjit Suri to the earth as it was: and the spirit shall return states, “The human eye has a structure very unto God who gave it.” The All-seeing Eye’s close to that of a sphere,”114 so the human eye attention creates the sutratma for each person, would have the shape of a circle if observed because, in Bailey’s words, “vitality or energy from a position that is above it. Second, the follows the line of the eye.”117 Except for the most notable depiction of the All-seeing Eye is diagonal lines, each line between the circle and an open eye at the apex of a pyramid, and it the square is taken as a person’s sutratma, be- appears in the reverse of the Great Seal of the cause it can be regarded as following the line United States, which is reproduced on the of the All-seeing Eye to the associated physical United States one-dollar bill. Bailey gives the body. following explanation for this eye: Bailey notes the use of the sutratma and “The All-seeing Eye” … refers to the pow- antahkarana by people in each stage of evolu- er of the planetary Logos to see into all tion: parts, aspects and phases (in time and Lower types of humanity use the sutratma space) of His planetary vehicle, which is as it passes through the etheric body. His physical body and to identify Himself with all the reactions and sensitivities of Average men utilise almost entirely that His created world and to participate with part of the sutratma which passes through full knowledge in all events and happen- the astral plane. Their reactions are largely ings. Through what medium does He, on based on desire, and are emotional.

Intellectual men utilise the sutratma as it Logos, because Formula Two portrays the pyr- passes through the lower levels of the men- amid from a position that is above the All- tal plane, down through the astral to the seeing Eye. physical in its two sections. Their activities are energised by mind and not by desire, as Conclusions in the earlier cases. he preceding sections display our efforts Aspirants of the physical plane use the su- T to employ clues found in Bailey’s pub- tratma as it passes through the two lower lished writings and thereby decipher two of her subplanes of the abstract levels of the men- symbolic formulas for initiation: Formulas One tal plane, and are beginning gradually to and Two. How accurate are our interpreta- build the antahkarana, or the bridge be- tions? Bailey gives brief summaries of “The tween the Triad and the Personality.118 Formulas from the angle of Discipleship,” as well as brief summaries of “The Formulas After considering the meaning of each symbol from the universal creative Aspect.”124 These in Formula Two, let us consider its meaning as summaries could be used as standards of valid- a whole. The depicted pyramid is called the ity. Our interpretations do not resemble the “Pyramid of Humanity,” because all human summaries “from the angle of Discipleship,” beings appear somewhere on it. Each person is but have some resemblance to those “from the represented by a point—symbolizing the posi- universal creative Aspect.” Thus our work tion at which his or her consciousness is nor- seems to fall in the latter category. mally polarized—that appears on a line— symbolizing his or her sutratma. A person’s So that the readers of this article may judge for line goes from the circle—symbolizing the themselves the validity of our interpretations, All-seeing Eye—down a side—symbolizing here are Bailey’s summaries of Formulas One his or her stage of evolution—along the slanted and Two “from the universal creative Aspect”: surface—symbolizing the spiritual through Formula 1 . . . The transition from darkness physical planes—to an endpoint on the base— to Light. Creation in the Light. symbolizing his or her physical body. Formula 2 . . . Transition from the unreal to The following observations can be made about the Real. The nature of reality. Creation in this third interpretation. 1) All people are unit- time and space as understood in the three ed, because each one is connected by his or her worlds.125 sutratma to the All-seeing Eye. 2) A person progresses by moving along the Upward Way, Let us compare Bailey’s summaries with our which entails shifting his or her point of polar- interpretations, starting with Formula One. The ization upward, from a lower to a higher body, first summary phrase, “The transition from along the sutratma.119 3) Thus a person’s illu- darkness to Light,” corresponds to the formu- mination is gradual and is developed stage by la’s first paragraph, which was interpreted as stage as he or she moves towards the All- depicting the steps for building the antahkara- seeing Eye, which is a symbol of complete na, and to the formula’s second paragraph, illumination.120 4) People shift their points of which was interpreted as depicting the release of the faculty of spiritual perception. Bailey polarization nearer to the All-seeing Eye by 126 becoming more like it, in the sense of becom- speaks of “the darkness of ignorance.” Prior ing more of an observer of life, of others, and to building the antahkarana, the disciple was of themselves, so the All-seeing Eye is both a identified with physical form and so was im- destination and a prototype.121 5) All people mersed in the darkness of ignorance. By build- are essentially equal, because they have the ing the antahkarana and releasing the faculty of same destiny of reaching the pyramid’s spiritual perception, the disciple makes the apex.122 6) But they do not have equality of transition to perceiving the intuitional plane, inner understanding, because they are at differ- which our commentary on the first paragraph ent points along their paths.123 7) This image of calls the “ocean of light.” humanity is the perspective of the planetary

The second summary phrase, “Creation in the plane, which is the base of the pyramid, shift Light,” corresponds to the third paragraph of their points of polarization upward along the Formula One, which was interpreted as depict- surface of the pyramid toward the All-seeing ing the manifestation of the third eye. Our Eye at the apex, thereby becoming more like it commentary on that paragraph shows that Bai- and more illumined. ley uses the “light of the Monad” to denote the The third summary phrase, “Creation in time monadic will and considers the intelligent will and space as understood in the three worlds,” to be a reflection of the monadic will. Our corresponds to our second interpretation, commentary also quotes Bailey’s statement: called the Sun of Group Fusion. This interpre- “All white magical work is carried forward tation illustrates steps for facilitating the inte- with a definitely constructive purpose, made gration and fusion of a group of people, there- possible through the use of the intelligent will by enabling them to function effectively in … The organ used is the third eye.”127 Bailey time and space. Moreover, this interpretation speaks of “the creative work of white mag- depicts each group member as analogous to a ic,”128 so the second phrase, “Creation in the petal of the throat chakra, which is a center of Light,” refers to the creative work of white creative activity. The third phrase mentions magic that is brought about by the third eye in “the three worlds,” referring to the physical, conjunction with the light of the monad. emotional, and mental worlds. A group works Formula Two has three interpretations. The in all three worlds, as Bailey explains: “It is first summary phrase is “Transition from the not so much the active outer service of a group unreal to the Real.” Bailey speaks of “truth or of disciples which is of major importance the real,”129 so truth and error are synonyms for (though it has necessarily a vital purpose) as the real and unreal, respectively. The first the coherent, integrated group thought which is summary phrase corresponds to our first inter- so potent in effecting changes in the human pretation, called the Lines of Techniques, be- consciousness.”133 cause the four transitions depicted in this inter- Consequently, our interpretations of Formulas pretation can be rendered as follows: a succes- One and Two do seem to match Bailey’s sion of approaches for contacting and convey- summaries “from the universal creative As- ing truths to people on the physical plane; pect.” A subsequent article will provide our gradual development of the capacity to live the interpretations of Formulas Three through Six. life of spiritual perception, which reveals the As that article will show in detail, Formulas truth behind all outer seeming; a steady, se- Three and Four depict progressive steps for quential process in which the monadic will using the antahkarana, Formula Five depicts burns up all subjective errors; and graded se- steps for ascending in consciousness via the quences that implement the divine plan, which antahkarana, and Formula Six depicts activities involves, in Bailey’s words, “enunciating those that are brought about by this ascension. new truths which should in the future guide 130 human living.” The second summary phrase is “The nature of 1 Alice A. Bailey, Discipleship in the New Age, reality.” Here, “reality” is taken as the divine vol. II (1955; reprint. New York: Lucis Pub- reality, because Bailey speaks of “God, or the lishing Company, 1972), 246. 131 divine Reality, veiled by all forms.” Alt- 2 Ibid., 344. hough the divine reality is veiled by all forms, 3 Ibid., 262. Bailey says, “Through humanity on the physi- 4 Ibid., 363-364. 5 cal plane, the nature of reality will be re- Ibid., 251. 132 6 Ibid., 343-344. vealed.” The second summary phrase corre- 7 sponds to the third interpretation, called The Ibid., 262. 8 Alice A. Bailey, Initiation, Human and Solar Pyramid of Humanity, because this interpreta- (1922; reprint; New York: Lucis Publishing tion indicates how humanity reveals “the na- Company, 1974), 215. ture of reality”: human beings on the physical

9 Bailey, Discipleship in the New Age, vol. II, 35 Alice A. Bailey, The Soul and Its Mechanism 266. (1930; reprint; New York: Lucis Publishing 10 Alice A. Bailey, A Treatise on Cosmic Fire Company, 1976), 111. (1925; reprint; New York: Lucis Publishing 36 Bailey, A Treatise on White Magic, 190. Company, 1973), 117. 37 Bailey, A Treatise on Cosmic Fire, 166. 11 Alice A. Bailey, The Light of the Soul (1927; 38 Bailey, The Rays and the Initiations, 495. reprint; New York: Lucis Publishing Compa- 39 Ibid., 475. ny, 1978), 389. 40 Bailey, A Treatise on Cosmic Fire, 726. 12 Bailey, Initiation, Human and Solar, 117. 41 Bailey, Discipleship in the New Age, vol. II, 13 Alice A. Bailey, The Rays and the Initiations 265. (1960; reprint; New York: Lucis Publishing 42 Bailey, Initiation, Human and Solar, 113, Company, 1976), 509. 117-118. 14 Alice A. Bailey, Glamour: A World Problem 43 Bailey, Discipleship in the New Age, vol. II, (1950; reprint; New York: Lucis Publishing 286. Company, 1973), 179. 44 Ibid., 291. 15 Bailey, The Rays and the Initiations, 476. 45 Bailey, The Rays and the Initiations, 33. 16 Bailey, Discipleship in the New Age, vol. II, 46 All Biblical verses are from the King James 406. Version. 17 Ibid., 194. 47 Alice A. Bailey, Esoteric Healing (1953; re- 18 Alice A. Bailey, Esoteric Psychology, vol. II print; New York: Lucis Publishing Company, (1942; reprint; New York: Lucis Publishing 1978), 269. Company, 1981), 491-492. 48 Alice A. Bailey, The Reappearance of the 19 Alice A. Bailey, A Treatise on White Magic Christ (1948; reprint; New York: Lucis Pub- (1934; reprint; New York: Lucis Publishing lishing Company, 1978), 13. Company, 1979), 250. 49 A Course in Miracles (second edition; Glen 20 Bailey, Discipleship in the New Age, vol. II, Ellen, CA: Foundation for Inner Peace, 625. 1992), vol. II, 299. 21 Bailey, The Rays and the Initiations, 488. 50 Bailey, A Treatise on White Magic, 213. 22 Zachary F. Lansdowne, “Vedic Teachings 51 Alice A. Bailey, The Externalisation of the on the Seven Rays,” Esoteric Quarterly, Hierarchy (1957; reprint; New York: Lucis Publishing Company, 1976), 169-170. Spring 2010. 52 23 Bailey, A Treatise on Cosmic Fire, 1009. Bailey, The Rays and the Initiations, 514-515. 53 24 Ibid., 515-518. Wikipedia contributors, "Universal (meta- 25 Alice A. Bailey, Esoteric Psychology, vol. I physics)," Wikipedia, The Free Encyclopedia, (1936; reprint; New York: Lucis Publishing http://en.wikipedia.org/w/index.php?title=Uni Company, 1979), 127. versal_(metaphysics)&oldid=566605477 (Acc 26 essed August 26, 2013). Bailey, Discipleship in the New Age, vol. II, 54 363. Bailey, Discipleship in the New Age, vol. II, 27 369. Bailey, The Rays and the Initiations, 517. 55 28 Bailey, A Treatise on Cosmic Fire, 1010. Bailey, A Treatise on Cosmic Fire, 82. 56 29 Bailey, The Rays and the Initiations, 64. Bailey, Discipleship in the New Age, vol. II, 30 Charles Johnston, Bhagavad Gita (New York: 399-400. 57 Bailey, The Rays and the Initiations, 30. J. J. Little, 1908), 162. 58 31 Bailey, Esoteric Psychology, vol. II, 199-200. Bailey, The Rays and the Initiations, 31. 59 32 Bailey, The Rays and the Initiations, 30. Alice A. Bailey, Letters on Occult Meditation 60 (1922; reprint; New York: Lucis Publishing Bailey, The Light of the Soul, 329. 61 Bailey, The Rays and the Initiations, 376, Company, 1974), 4. 62 33 Bailey, Esoteric Healing, 547. Alice A. Bailey, Esoteric Astrology (1951; 63 reprint; New York: Lucis Publishing Compa- Bailey, A Treatise on Cosmic Fire, 46. 64 Bailey, A Treatise on White Magic, 213-214. ny, 1979), 287. 65 34 Bailey, The Light of the Soul, 217-220. Bailey, Initiation, Human and Solar, 218. 66 Alice A. Bailey, Telepathy and the Etheric

Vehicle (1950; reprint; New York: Lucis Pub- 101 Francis Reddy, Celestial Delights: The Best lishing Company, 1975), 183. Astronomical Events Through 2020 (New 67 Bailey, The Rays and the Initiations, 414-415. York: Springer Science, 2011), 14. 68 Bailey, Discipleship in the New Age, vol. II, 102 Bailey, Discipleship in the New Age, vol. I, 172. 74-75. 69 Roshen Dalal, Hinduism: An Alphabetical 103 Daniel W. Graham, “Empedocles,” in Nigel Guide (New Delhi, India: Penguin India, Wilson (ed.), Encyclopedia of Ancient Greece 2011), 358. (New York: Routledge, 2006), 258. 70 Bailey, The Externalisation of the Hierarchy, 104 Bailey, A Treatise on White Magic, 250. 676. 105 Bailey, Initiation, Human and Solar, xv. 71 Bailey, The Rays and the Initiations, 107. 106 Bailey, Letters on Occult Meditation, 24-26, 72 Bailey, A Treatise on White Magic, 359-360. 28. 73 A Course in Miracles, vol. I, 498. 107 Bailey, A Treatise on Cosmic Fire, 330. 74 Bailey, Discipleship in the New Age, vol. II, 108 Zachary F. Lansdowne, “The Purusha Sukta, 272-273. Parts I and II,” Esoteric Quarterly, Spring and 75 Ibid., 274. Summer, 2009. 76 Bailey, The Rays and the Initiations, 56. 109 Swami Kriyananda, Conversations with 77 Bailey, Discipleship in the New Age, vol. II, Yogananda (Nevada City, CA: Crystal Clarity 138. Publishers, 2004), 401. 78 Bailey, Esoteric Psychology, vol. II, 660. 110 Carl G. Jung, Psychological Types (1921); 79 Bailey, Esoteric Healing, 260. The Collected Works of C. G. Jung, vol. 6 80 Bailey, Discipleship in the New Age, vol. II, (Princeton, NJ: Princeton University Press, 191. 1971), 434. 81 Bailey, The Rays and the Initiations, 67. 111 Ibid., 554. 82 Bailey, Glamour, 195. 112 Daryl Sharp, Psychological Types: Jung’s 83 Bailey, The Rays and the Initiations, 30. Model of Typology (Toronto: Inner City 84 Bailey, Discipleship in the New Age, vol. II, Books, 1987), 14. 281-282. 113 Albert G. Mackey, An Encylopaedia of Free- 85 Bailey, Esoteric Healing, 510. masonry and Its Kindred Sciences (Philadel- 86 Bailey, Discipleship in the New Age, vol. II, phia: Moss & Company, 1874), 57. 260. 114 Jasjit S. Suri, Image Modeling of the Human 87 Alice A. Bailey, Discipleship in the New Age, Eye (Norwood, MA: Artech House, 2008), 1. vol. I (1944; reprint; New York: Lucis Pub- 115 Bailey, Discipleship in the New Age, vol. II, lishing Company, 1976), 237-238. 291. 88 Bailey, Discipleship in the New Age, vol. II, 116 Bailey, The Light of the Soul, 59. 179. 117 Bailey, A Treatise on Cosmic Fire, 974. 89 Bailey, Discipleship in the New Age, vol. I, 118 Ibid., 959. 534. 119 Bailey, Esoteric Healing, 665. 90 Bailey, Discipleship in the New Age, vol. II, 120 Bailey, The Light of the Soul, 255. 192. 121 Bailey, Discipleship in the New Age, vol. I, 91 Bailey, The Rays and the Initiations, 113. 130, 444-445. 92 Bailey, Discipleship in the New Age, vol. II, 122 Bailey, Discipleship in the New Age, vol. II, 189. 169. 93 Bailey, Discipleship in the New Age, vol. I, 123 Bailey, Discipleship in the New Age, vol. I, 60, 84. 277. 94 Ibid., 61. 124 Bailey, Discipleship in the New Age, vol. II, 95 Bailey, A Treatise on White Magic, 190. 364-365. 96 Bailey, Esoteric Healing, 147. 125 Ibid., 365. 97 Bailey, Telepathy, 173. 126 Bailey, Esoteric Psychology, vol. II, 77. 98 Bailey, Esoteric Psychology, vol. II, 616. 127 Bailey, A Treatise on White Magic, 213-214. 99 Bailey, The Externalisation of the Hierarchy, 128 Ibid., 558. 95. 129 Ibid., 81. 100 Carol Ballard, Earth and the Solar System (Chicago: Capstone, 2010), 10.

130 Bailey, The Reappearance of the Christ, 48. 132 Bailey, A Treatise on White Magic, 528. 131 Bailey, Discipleship in the New Age, vol. II, 133 Bailey, Discipleship in the New Age, vol. II, 189. 504.

Fall 2013

Toward Christian Renewal Aaron J. French

Abstract ledge of the eventful impact of the Christ, nor what it means to become an apostle of the he purpose of this article is to introduce faith. Particularly eclipsed are the mystical T the reader to the types of esoteric Christi- origins of the religion, the history of transmis- anity that have developed out of the ancient sions from esoteric schools, which have poured mystery traditions of Greece, Egypt, and vari- themselves into the melting pot that is Christi- ous other locales. Additionally, it seeks to anity in its current form. These days simply demonstrate how incorporating these esoteric stating “I am a Christian” seems to suffice. aspects into mainstream Christianity will pro- Nevertheless, there exists within the Christian duce a more informed participant of the Chris- religion a system of ideas, linking it to pro- tian faith. By examining the rituals of the mys- foundly potent mysticism and esotericism. tery traditions, principally those of death and This system finds its roots in what is common- rebirth, one can identify a connection between ly known as the mystery traditions, and a prop- Christian practices and the ancient mysteries. er understanding of their correspondences en- In this article, the frayed ends of those tradi- genders a complete and utter renewal (what tions are found to reconstitute in the Christian Paul referred to in Galatians 6:15 as becoming religious system, particularly within its esoter- “a new creature”). ic branches. The writings of Christian esotericists such as Richard Smoley, Antoine Faivre, This is not meant to denigrate mainstream Rudolf Steiner—and even the Universalist phi- Christians, but rather to acknowledge the long losophy of Alain Badiou—are shown to reveal tradition of mysticism in their very midst, as spiritual components absent from mainstream well as to draw attention to the works of Chris- Christianity. Their work provides a roadmap to tian esotericists such as Richard Smoley, An- the true teachings espoused by Christ Jesus, toine Faivre, and Rudolf Steiner. We would i.e. that of self-apostleship or self-initiation. also draw attention to the Universalism of Alain Badiou, and additionally, the history of Introduction esoteric practices incorporated into Christiani- ty and its various branches, including the neo- hristianity is an effectively organized sys- Gnostic churches, in the hope that members of tem of beliefs, yet much of the religion— C the faith can take full advantage of them and including its history, mythology, teachings, enhance their spiritual life—ultimately becom- and symbolism—remains unknown to its prac- ing more informed Christians. titioners. If we look to Paul of Tarsus, the goal of subscribing to the Christian beliefs is to be- ______come an apostle—to be utterly reborn into something new, a self-appointed harbinger of About the Author the “good news.” Alain Badiou, a French athe- Aaron J. French is a Religious Studies and Creative ist and communist thinker, elucidates the pro- Writing undergraduate student at the University of cess in a groundbreaking philosophical work Arizona, where his main areas of interest and re- Saint Paul: The Foundation of Universalism, search include Anthroposophy, Freemasonry, and in which the author gets at the core of what it Christianity. He is also a writer and editor. You can means to be Christian. On the other hand, it read his online column “Letters from the Edge” in seems acceptable among members of the Nameless Digest, where he focuses on the occult, mainstream Christian community to consider spirituality, rogue scholarship, esotericism, and themselves Christians without a true know- speculative fiction. He lives in Tucson, Arizona.

The article explores three subjects, which knowledge was transmitted to the Egyptian combine to form the complex picture of the people by a highly organized priesthood under esoteric structure of Christianity. Enhancing the direction of the pharaohs who were ad- one’s beliefs and aligning them in the proper vanced initiates. way does not involve physical action, contrary Making the transition from ancient Egypt to to what some might believe. Mainstream ancient Greece we again find the practice of Christians have been performing valid rituals mystery religions in the Pythagoreans, Orphic and prayers for hundreds of years, so there is cults, and the Dionysian and Eleusinian mys- no need to devalue the solemnity of their devo- tery schools. It was common practice among tion. The requirement, rather, is an acquisition these groups to experience a premature death of certain information not usually given to in which the candidate was given glimpses of church members (knowledge about the ancient the spirit world or the gods themselves, the end mysteries and esotericism), and a deeper un- result being that of self-identification with the derstanding of the Christ-event (the crucifixion divine. Greeks initiated themselves into secret and resurrection), which would lead to convic- societies and therein acquired the wisdom of tion regarding the Christ-event itself, as well as the cosmos. the self-authorized apostleship espoused by Saint Paul in the New Testament. This practice The secret Pythagorean Society was formed in of self-appointment may equate to the self- Greece around 400 BCE, and it was based on enlightenment and self-initiation systems pop- the belief that everything in the world could be ularized during the New Age Movement. represented as a relationship between the natural numbers. Plato said in his Republic that, The Mystery Traditions above all else, Pythagoras was most famous he intention here is to show the relation- for leaving behind him a way of life. The T ship between Christianity and esoteric members of his school regarded him as a di- methodology, for this relationship can shed vine figure, sent by the gods to benefit human- 1 light on the connection between Christian reli- kind. gion and ancient mystery traditions from an- Those who were initiated into his school made cient Egypt, Greece, and elsewhere. Once that solemn vows both to Pythagoras and to each connection is established, we can explore the other, and together they learned about reincar- idea that something might be missing from the nation and the relationship between man and exoteric practices of mainstream Christianity, the cosmos. It is said that Pythagoras invented and further propound what that something the musical octave, and that his followers re- missing may be, as well as how to incorporate ferred to him as “the harmonic deity,” halfway it into the mainstream traditions. between the gods and man.2 More than likely, mystery traditions have ex- The Orphic, Dionysian, and Eleusinian myster- isted since prehistory. However, one of the ies make up the more pastoral form of the earliest places scholars encounter them is in Greek initiation rites, though no less secretive, ancient Egypt. Mortuary cults initiated their and by no means less emphatic on the re- members into a secret body of knowledge, en- quirement that the candidate give up his or her abling them to experience a symbolic death, old way of life. All of these initiation ceremo- actually to venerate death, before passing into nies offered rewards in the afterlife, as well as the afterlife following their real death. The an enhanced version of their remaining exist- wisdom and supernatural powers these initiates ence on Earth. Orphism centered on the pivotal gained from their premature death experiences figure of Orpheus and the story of his journey were incorporated into every facet of Egyptian to the underworld. Moreover, “Orphics af- society and culture: funerary rites, burial ritu- firmed the divine origin of the soul, but it was als, hieroglyphs, tomb carvings, the mummifi- through initiation into the Orphic Mysteries cation processes, the construction of pyramidal and through the process of transmigration that structures, and cartographic postmortem texts the soul could be liberated from its Titanic in- such as the Egyptian Book of the Dead. This

heritance [sinful portion] and could achieve longer feared death, for they possessed a firm eternal blessedness. Orphism stressed a strict and definite knowing that life force did not standard of ethical and moral conduct. Initiates end, but was merely transformed. purified themselves and adopted ascetic prac- In addition to Egypt and Greece, other mystery tices (e.g., abstinence from eating animal flesh) traditions have flourished, such as the so-called for the purpose of purging evil and cultivating Gnostics, the Jewish Kabba- the Dionysian side [divine lists, and the Manicheans of portion] of the human Paul’s belief was that Persia. The ritual death initi- character.”3 everybody, in effect, was ations in the mystery tradi- The Dionysian and Eleu- dead and living in sin, so tion may possibly find the sinian initiation involved a long as they held to a faintest echo in “born-again” focus on a journey to the conversion experiences of underworld, or the darker blind observance of the evangelical Christians. side of the soul, and the law. The only possibility Christianity and the mystery subsequent return to the of liberation, of real life, traditions share a promise of divine portion, so that the immortality of soul follow- candidate was thencefor- was the subjective expe- ing these death experiences. ward unafraid of death, rience of Christ’s resur- The linking with the Christ is and could unfailingly re- rection, which, for Paul, meant to establish a firm call the event of initiation bond with the divine, as the to revitalize that firm be- was freedom from mate- Christ is the Son of the Fa- lief.4 In succeeding years, riality and rebirth in ther, and after being reborn the Mithraic mysteries the faithful practitioner is . were practiced in the Ro- spirituality now proposed to live within man Empire from about the 1st to the 4th centu- the Christ. This intimate link is unique to ries CE, and they involved the candidate par- Christianity, in contrast to other belief systems, taking in a vast meal modeled after the Chris- but may well have its roots in the mysteries. tian “Last Supper,” following a ceremony in which a bull was slaughtered. “Those who ate The Esoteric and drank of this Mithraic meal thus revital- he difference between exoteric and esoter- ized themselves with the elements representing T ic is best illuminated when the latter is the divine body and blood of the slaughtered explicitly defined, as was accomplished by 5 bull.” Richard Smoley in his book Inner Christianity: 6 Plato’s academy was even a type of lodge, Knowledge that liberates consciousness is with the inscription “Let None But Geometers often described as esoteric. The word “eso- 7 Enter Here” etched above the entrance. Fol- teric” … comes from the Greek esotero, lowing Plato was his pupil Aristotle, who cre- which means “further in.” You have to go ated the Lyceum based on Plato’s model, and “further in” yourself to understand what although both of these schools “did not require this knowledge is about.10 an oath, dietary rule or secret initiation to be admitted,”8 they functioned under the lodge For initiates of the mystery traditions, a proper paradigm, with an aim to “educate disciples, understanding of this body of esoteric philosophers who in the future would occupy knowledge was gained by undergoing the positions of authority in the state and be guid- premature deaths and the subsequent rebirthing ed by true philosophy.”9 As a result of this in the divine—the same concept practiced and training, members obtained illuminating promulgated by Christ Jesus and incorporated knowledge or gnosis. In this case: knowledge into Christianity. This fact has been lost on of the spirit world and the immortality of the many mainstream Christians, who feel the act soul. Initiates of the mystery traditions no of proclaiming the born-again quality suffices,

The Esoteric Quarterly ignoring the longstanding tradition of the mys- itual. We find this prevalent in the Christian tery schools, which demands a true and utter concept of Creationism, which posits that the self-renewal, so that the proper link with divin- world was created by God and that evidence of ity can be established. His hand is discernible everywhere. Referring to John 1:3, “All things were made by him; However, for reasons which history has made and without him was not anything made that clear, the esoteric forms of Christianity have was made.” Nature is therefore, like a vibrating been secretly and lovingly nurtured in many cosmic string, which manifests the creative underground streams. In recent times, it has powers of the Word, or the Logos, in every- been nurtured by Rudolf Steiner and his An- thing. Referring to Steiner again, the hierar- throposophy, Anna Kingsford, Annie Besant, chical system of angels in his Christian philos- Arthur E. Waite, and Geoffrey Hodson. The ophy work downward through the One, or qualities needed for any tradition to be consid- God, through various spirits of form, astrality, ered esoteric are six fold, as put forth by An- and etheric forces, until reaching the physical toine Faivre, French esotericist and scholar, world where everything that is “made” be- and also one of the first Religious Studies pro- comes an expression of the divine.13 fessors to discuss esotericism in an academic arena. Faivre’s six essential components for a Imaginations and Mediations refer to the use practice to be called esoteric are listed below: of images and symbols (imaginative works), such as the Christian iconography, and how 1) Correspondences these images mediate events on the physical 2) Living Nature plane from spiritual realms. We need only consider the power of the symbol of the crucifix- 3) Imaginations and Mediations ion to find this component in Christianity. Ar- 4) Experience of Transmutation thur E. Waite implemented the Rose Cross symbol, the cross with a blooming rose at the 5) The Praxis of Concordance center, for his esoteric Christian order The Fel- 6) Transmission lowship of the Rosy Cross, and he also incorporated other Christian symbolism into the These components and their relevance are Rider-Waite Tarot deck, which he co-created summarized as follows.11 By Correspondenc- with Pamela Colman Smith. es, Faivre refers to the correlation between realms of the spirit (or Heaven) and all the ma- The Experience of Transmutation is Faivre’s terial parts of the universe. This relates to the term for the transformation of a thing from its creative powers of the Word, or Logos (Greek lower state into a higher one (i.e. from a sinner for word), and the first passages of the Gospel to a saint), usually by means of the death proof St. John. In the case of Anthroposophy, cesses. The Christ most explicitly embodies Steiner takes the Word in the first passages of this in the resurrection on the third day, a state St. John and reverts to the Greek, taking the Christians should endeavor to emulate, and following passage “the word (Logos) was with which, according to Rudolf Steiner, is the fore- God, and the word (Logos) was a God” to running condition that all human beings will mean that the structuring power inherent in the eventually achieve by developing their spiritu- Logos is indeed the functionality of the al constitution and receiving the Resurrection Christ—His purpose is structuring our Body, i.e. immortality. Transmutation is also thoughts in the manner of clear thinking— the end result of alchemy, in which a base me- Ordo ab Chao, or “Order Out of Chaos”—so tallic substance (such as lead) is elevated to the that we might approach the spirit world cor- state of gold. Christians endeavoring to live rectly during this time, and not be diverted by like the Christ are thought, in esoteric circles, fantasy.12 to pursue a similar state of spiritual elevation. By Living Nature, Faivre suggests that spirit By The Praxis of Concordance, Faivre refers exists in all matter, organic and inorganic. In to the common denominator found in all reli- other words, that everything is alive and spir- gions; that all religions spring from the same

source. In Freemasonry, specific rituals are In his book on inner Christianity, Smoley ex- performed as to forge a common chain of un- plains the significance of metanoia in the fol- ion within all religions, and even theosophist lowing passage: Annie Besant, who authored Esoteric Christi- In ordinary life, attention is directed out- anity, or The Lesser Mysteries helped to de- ward, toward the world of sensations, velop a Co-Freemasonry in order to accentuate thoughts, and feelings. With a certain shift this spiritual commonality. Sadly, this may be in attention, the mind is directed within, the area where mainstream Christianity is most toward the center of being, beyond all lacking, as other forms of religions are often thoughts and representations, where God thought of as spiritual enemies, to be avoided meets the individual self … changes are rather than studied and compassionately ac- likely to develop organically out of an in- cepted. crease in consciousness. As you see and Finally, Faivre’s Transmission refers to the understand more of the inner worlds, love, practice of spiritual knowledge being promul- kindness, and compassion become more gated by means of a teacher, which in Christi- spontaneous and natural.14 anity relates to the importance of church and clergy, while in esoteric circles transmission is The Subjective and Saint Paul accomplished, as mentioned, by way of graded crucial component needed for Christianity initiations, such as is practiced in Freemason- A to be esoterically effective is an emphasis ry. Intimate imparting of specific information on the subjective experience of the divine, ensures the information will have the desired which must occur on the very deepest psycho- esoteric effect, rather than a superficial, exo- logical level. For all the mystery traditions of teric one. Christ did the same thing and is the Egypt and Greece, this was the purpose of the proper example by which to follow, as is re- premature death ritual: to create a living and counted in Matthew 13:10-11: “And the disci- subjective experience within the initiate, to ples came, and said unto him, Why speakest which he might refer back on occasion and thou unto them in parables? He answered and reflect. Reverence toward the subjective was said unto them, Because it is given unto you to thought to enhance the “I” or the inner part of know the mysteries of the kingdom of heaven, a person, helping to strengthen and develop it. but to them it is not given.” In esoteric Christianity, this is the motivation In summary, incorporating Faivre’s six essen- of Christ’s mission on Earth. We may even tial components into Christian practice can posit that the voice Moses heard in the burning help to foster the turning of one’s attention bush alluded to this mission: I AM THAT I “further in” to that esoteric place, which is our AM—which actually points to this emphasis personal link to the divine, and which, follow- on the subjective, or inner form, as the true ing the born-again experience, is meant to be practice of Christianity. properly nurtured and developed. Exoteric Paul of Tarsus, originally named Saul of Tar- forms of Christianity place their focus on the sus prior to his mystical experience, had a lit- afterlife, on immortality in Heaven, but when erally blinding vision of Christ on the road to we look at this ideological belief esoterically a Damascus. He underwent the classic death and greater understanding emerges. The faithful born-again experience, leading to a direct assert that they gain admission into the afterlife communication with the divine, establishing by repenting for their sins. However, that is an his own subjective link to God. Paul, a staunch exoteric interpretation. The word repentance adherent of Jewish Law, had been heading to comes from Greek metanoia, which more liter- Damascus in order to confront the Christian ally means something like a “change of mind cults practicing there; but after his vision, in- or direction”—in this case, directing “further stead of returning to Jerusalem or continuing in.” on to Damascus, he retreated into Arabia for

The Esoteric Quarterly three years. Not much is known of Paul during age, class or creed, meant that to become an this time, but it can be supposed that he was adherent of the Christian faith was to become developing and nurturing his inner connection an apostle. But what does becoming an apostle with Christ. When he does return to Jerusalem, involve? Certainly, it does not connote becom- he proclaims himself a “new creature,” a per- ing a prophet in an Old Testament sense of the son wholly reborn in Christ, who no longer word where an individual awaits signs and accords obedience to Jewish Law, but has symbols from a supernatural or divine being. found his liberation from all spiritual authority Neither is it the same as becoming a wise man in the sole fact that Christ has been brought in the Greek sense of mastering the logical ap- back from the dead. Paul held so fast to this plication of reason. In order to become an belief, adhering to its proclamation even in apostle, as Badiou says, public and placing all importance on the … it is not necessary to have been a com- Christ-event, that it eventually became, for panion of Christ, a witness to the [Christ] him, the only possible means of salvation. event. Paul, who claims his legitimacy from In his provocative book on Saint Paul, French only himself, and who, according to his philosopher Alain Badiou delineates the course own expression, has been “called to be an of Paul’s intellectual development, from ardent apostle,” explicitly challenges the preten- Pharisee and follower of Jewish Law, to be- sion of those who, in the name of what they coming the passionate proclaimer of Christ’s were and saw, believe themselves to be resurrection. As Badiou rightly points out, fol- guarantors of truth. He calls them “those lowing Paul’s subjective experience of the di- who are most esteemed,” and seems, for his vine, the burgeoning apostle was utterly re- own part, not to share this esteem. He also born, a “new creature,” liberated from material adds, “What they were makes no difference bonds of the flesh by clinging to the subjective to me; God shows no partiality” (Gal. 2:6). truth that Christ had been raised; in other An apostle is neither a material witness, nor words, by having unshakable faith. a memory.16 As Badiou explains: So what, then, is it? It is the living proclamation of Christ risen from the dead, a subjective Faith publicly acknowledges that the truth that is available to all people, that lives in subjective apparatus commanded by the the proclaimers’ souls, and grants freedom law is not the only possible one. But it be- from flesh and everlasting life in spirit. comes apparent that faith, confessing the Badiou, a communist and atheist, offers an resurrection of one man, merely declares a intriguing angle, in that he reveals how Paul possibility for everyone. That a new assem- likens the Christ-event to a communistic coup blage of life and death is possible is borne d'état, an overthrowing of the old rule and a out by resurrection, and this is what must founding of a new system—a self-governing be declared … Faith says: We can escape system, in this case—in which event as a his- powerlessness and rediscover that from torical fact speaks for itself. Such an event is which the law separated us. Faith prescribes similar to marking and celebrating a day of a new possibility, one that, although real in independence or the establishment of a social- Christ, is not, as yet, in effect for every- ist regime in a newly liberated country, in one.15 which the event from then on serves as the Thus, Paul’s belief was that everybody, in ef- continuing renewal of the free condition. For fect, was dead and living in sin, so long as they the Pauline Christians, the Christ-event had held to a blind observance of the law. The only happened; Christ was resurrected; therefore, possibility of liberation, of real life, was the those who kept faith in that event could also be subjective experience of Christ’s resurrection, resurrected. There was no proving or disprov- which, for Paul, was freedom from materiality ing, no arguing or rebutting—only a subjective and rebirth in spirituality. That this possibility proclamation of the event—which itself grant- was available to all people, regardless of herit- ed all the validating authority needed.

Thus, “When Christ dies, we, mankind, shall and mysterious person in whom we subsist cease to be separated from God, since by filiat- before the eyes of God. The “I” that works ing Himself with the sending of his Son, He in the world, thinks about itself, observes enters into the most intimate proximity to our its own reactions and talks about itself is thinking composition.”17 In other words, pro- not the true “I” … It is at best the vesture, claiming Christ dead on the cross and resur- the mask, the disguise of that mysterious rected is all the authority needed, all the saving and unknown “self” whom most of us never grace required, all the work necessary, for the discover until we are dead.18 [Here we see deed is done and the historical event is held, that the author is aware of the contempla- subjectively, as true. So therefore, liberation in tive tradition.] spirit is accessible to every person, as long as they reach out and claim it, necessitating the Conclusion famous statement by Paul in Galatians 2:20: “I n the West, and much of the rest of the am crucified with Christ: nevertheless I live; I world, Christianity remains a driving socie- yet not I, but Christ liveth in me: and the life tal force. Yet we can see from this elucidation which I now live in the flesh I live by the faith that much of its inherent power and emphasis of the Son of God, who loved me, and gave on the subjective experience, or inner world, himself for me.” has been polluted, lost, or forgotten— As we can see, Paul was truly a different per- particularly among mainstream Christians. The son after his experience on the road to Damas- true origins of the faith have been misplaced, cus, and he was able to draw on this subjective misinterpreted, and misrepresented. However, visionary experience for the rest of his life. in some esoteric circles the inner form of Indeed, his vision guided the content of his Christianity is on the rise, a positive symbol thinking from then on. This account of Paul that true Christian practice is approaching harkens back to the mystery school traditions, more people. The various Rosicrucians and whose rites were intended to give the candidate Martinists, to say nothing of the Gnostic tradi- a direct experience of God, and thus obliterate tions and contemplative branches of Christiani- any and all fears about death. Clearly, this is ty (such as monastic orders), as well as the the driving force behind the beliefs in Christi- Pentecostals’ emphasis on a direct personal anity, along with Christ’s command that we all experience of God through baptism with the love one another. Sadly, the vision-granting Holy Spirit—are all proof that esoteric Christi- emphasis on the subjective, the rebirthing rite’s anity is starting to free itself from the mist- culmination, is missing from mainstream shrouded underground. Indeed, as with Rudolf Christianity, as those who experience oneness Steiner’s Anthroposophy and Waldorf schools, with God and mystical visions are often esoteric Christian ideas are reaching more shunned or castigated. Such instances of sup- people, even in younger age groups. What is pression may have their purpose. However, a more, popular neo-Gnostic churches such as proper understanding of these experiences may the Gnostic Church of L.V.X. in New York be lost to outer forms of the religion, which City, the Ecclesia Gnostica in Los Angeles, could explain why “unsound” or “crazy” mys- and the Liberal Catholic Church, center their tical events have not been properly managed. practices and ritual services on the sacraments, which are viewed by their members as being Smoley highlights a passage illuminating the successors of the ancient mysteries. By re- emphasis on the subjective in Inner Christiani- calling initiation rituals and philosophical be- ty. The quote comes from Thomas Merton, the liefs taken from the mystery traditions of an- celebrated twentieth-century Trappist monk: cient Egypt and Greece, these new forms of …the superficial, external self which we worship introduce people to the ideas of eso- commonly identify with … is not our real teric Christianity, and hopefully their populari- self. It is our “individuality” and our “em- ty will continue to increase, so mainstream pirical self” but it is not truly the hidden

The Esoteric Quarterly

Christians can eventually find their way to these ideas. 7 Victor J. Katz, A History of Mathematics: An In the end what is required is the proper under- Introduction (New York, NY: HarperCollins, 1993), 67. standing of Biblical stories, Christian icono- 8 graphy, particularly the words of the Christ “The Academy Versus The Lyceum”-The and their esoteric meaning, and an emphasis on Thin Tweed Line. http://www.humanstudy.- org/history/2012-03-pauley-b.html. Last ac- the subjective experience of the resurrection. cessed July 9, 2013. Only by cultivating such an inner mood, such a 9 “Plato's Academy.” http://ptta.pl/pef/haslaen- definite knowing of the divine, can we fully /a/academyplato.pdf. Last accessed July 9, understand the Christian religious experience 2013. as it was intended to be experienced—i.e. eso- 10 Richard Smoley, Inner Christianity: A Guide terically. to the Esoteric Tradition (Boston, MA: Shambhala, 2002), 2. 11 Antoine Faivre, Access to Western Esoteri- 1 John Dillon and Jackson Hershbell, Iamblich- cism (Albany, NY: State University of New us, On the Pythagorean Way of Life (Toronto, York, 1994), 10-14. 12 CA: Scholars Press, 1991), 14. This is a general summation of Steiner’s com- 2 David V. Barrett, A Brief History of Secret plex esoteric Christian philosophy. Anyone in- Societies (New York, NY: Carroll & Graf, terested in pursuing his ideas further is di- 2007), 9. rected toward Steiner’s Christianity as Mysti- 3 The Columbia Electronic Encyclopedia, 6th cal Fact and The Christian Mystery. 13 edition, Columbia University Press, 2012. Al- See The Spiritual Hierarchies and the Physi- so see http://www.infoplease.com/encyclo- cal World; Reality and Illusion by Rudolf pedia/society/orphic-mysteries.html. Last ac- Steiner, Hudson, NY: Anthroposophic Press, cessed June 31, 2013. 1996. 14 4 “Eleusinian Mysteries,” . http://en.wikipedia.- Smoley, Inner Christianity, 5. 15 org/wiki/Eleusinian_Mysteries. Last accessed Alain Badiou, Saint Paul: The Foundation of July 9, 2013. Universalism (Stanford, CA: Stanford Univer- 5 Marvin W. Meyer, The Ancient Mysteries sity Press. 2003), 88. 16 (New York, NY: Harper & Row, 1987), 8. Ibid., 44. 17 6 Florian Ebeling, The Secret History of Hermes Ibid., 69. 18 Trismegistus: Hermeticism from Ancient to Thomas Merton, New Seeds of Contemplation Modern Times (Ithaca, NY: Cornell Universi- (New York, NY: New Directions, 1962), 7. tyPress, 2007), 129.

Book Reviews

Harmony: A New Way of Looking at Our Harmony is an ambitious work. It summarizes World, by Charles, Prince of Wales, with To- threats to the planet and human society, in- ny Juniper and Ian Skelly. San Francisco: cluding uncontrolled industrialization, unsus- HarperCollins, 2010, 330 pages, hardcover. tainable growth, depletion of natural re- List price US$29.99. sources, poor urban planning, disconnect among people, and the ugliness too often seen ublic figures sometimes allow their names outside our home and car windows. The to be attached to publications to gain pub- P book’s thesis is that these problems stem from licity or promote worthy causes. Accordingly, the disruption of harmony between man and we might easily assume that Tony Juniper and nature. Ian Skelly actually wrote Harmony: A New Way of Looking at Our World The author traces the dis- and that the Prince of Wales ruption—the “great di- added his name to identify vorce”—back to Thomas himself with the work and lend Aquinas’ teachings on the support. Or we might conclude distinction between Creator that the prince developed the and creation [pp. 148ff]. concept of the book but then Historians of theology found two qualified men to might dispute that assertion, write it. arguing that controversies over creation versus emana- In the present case, however, tion and creation from noth- there is little doubt that Charles ing (ex nihilo) can be found actually drafted or dictated the in the writings of Augustine text. His linguistic style is im- and earlier church fathers, mediately recognizable, and even in the Hebrew Bible. we know that he has a deep, Be that as it may, a fairly personal interest in environmental issues that clear trail runs from scholasticism, through feature heavily in the work. The two associ- humanism, the Reformation, the Scientific ates could have been fully occupied finding Revolution, the Enlightenment, and the Indus- the beautiful photographs, securing reproduc- trial Revolution to modern materialism. The tion rites, creating other graphics, and editing plight in which we now find ourselves is the text. The outcome is a handsome book that summarized thus: can grace any coffee table. Yet it is also a serious work that calls readers to respond to its The dominant world view only accepts as message. fact what it sees in materialist terms, and this opens us up to a very dangerous state More surprising is the range and depth of of affairs, not least because the more ex- knowledge of the ageless wisdom displayed. treme this approach becomes, the more ex- Even if the associate authors supplied much of treme the reaction tends to be at the other that knowledge, the prince must, at the very end of the scale, so that we end up with least, have consented to the prominent place it two fundamentalist, reductionist camps occupies in the book. More likely the esoteric that oppose each other. On the one side, a content reflects his own beliefs and world- fundamentalism secularism and on the view. What comes across to this reviewer is other, fundamentalist religions [p. 9]. that Charles is an esoteric student in his own right and has read a broad spectrum of the Charles quotes from the Gospel of Mary literature. Magdalene to identify both the problem and

Copyright © The Esoteric Quarterly 91 The Esoteric Quarterly the solution: “Attachment to matter gives rise ture and stained glass of Chartres Cathedral; to passion against Nature. Thus trouble arises the paintings of Botticelli; and the violins of in the whole body; this is why I tell you: be in Stradivarius. In his discussion, the author harmony” [p. 31]. He is optimistic that we can moves effortlessly from Hermeticism, Neo- learn once more to be in harmony and that to platonism, eastern religions, and Australian do so could yield profound results: aboriginal culture to the writings of Jalaluddin Rumi, John Dee, William Blake, and J.R.R. I find . . . that if people are encouraged to Tolkien. immerse themselves in Nature’s grammar and geometry—discovering how it works, Like his father, the Duke of Edinburgh, Prince how it controls life on Earth, and how hu- Charles is well-known for his views on mod- manity has expressed it in so many great ern architecture. He makes an interesting works of art and architecture—they are of- point about the special responsibilities that ten led to acquire some remarkably deep architects bear: philosophical insights into the meaning I have never made it my habit to go around and purpose of Nature and into what it criticizing the artwork people choose to means to be aware and live in this extraor- put on their walls, even if I do not like it. dinary Universe. This is particularly so in After all it is their business. But architec- young people and the results of such im- ture is a different matter. It, in large part, mersion are as heartening as they are sur- defines the public realm and therefore prising [p. 9]. helps to define us as human beings. It af- The author urges us to explore sacred mathe- fects our psychological well-being because matics, art and architecture, along with their it can either enhance or detract from a interrelationships and correspondences with sense of community [p. 134]. the natural order. Most of his examples will Charles is scathing in his criticism of the be familiar to esoteric students, though this “Brutalist” school of architecture, which he reviewer learned of a few new ones. Charles declares “seem[s] deliberately to summon up insists that we apply them anew in the struc- chaos rather than conjure harmony” [p. 135]. tures, systems and institutions we create. We Significantly, he notes, few architects of the must recapture the ancient wisdom, which he school actually live in their own creations; considers to have been part of divine revela- rather they choose more traditional homes. tion. Moreover, revelation is ongoing if we adopt the right attitude and prepare ourselves The author sees the ageless wisdom ex- appropriately. Revelation, Charles declares, pressed, not only in art and architecture, but “comes about when a person practices great also in the ways primitive peoples interact humility and achieves a mastery over the ego with their environments—ways that are re- so that ‘the knower and the known’ effective- spectful of the Earth and conserve natural re- ly become one” [p. 13]. sources. On his own estate, he has put many of their methods into practice, while also de- Charles identifies the Egyptian goddess Ma’at veloping new sustainable techniques of organ- as an important protagonist in the battle be- ic food production. He mentions Rudolf Stei- tween harmony and chaos. Ma’at, he explains, ner’s work on biodynamic farming [p. 162]. was “daughter of the Sun god Atum-Ra and the feminine counterpart to Thoth, the divine Charles criticizes the layout of modern cities, mind whom the Greeks called the Logos—the in which residential, business, shopping and Word that begets Creation.” Without her, “the recreation zones are separated from one an- entire universe would fragment and collapse other. In consequence, commuting to work into the primordial chaos from which it had and even going to a restaurant or visiting come” [pp. 93-94]. Harmony is seen in the friends requires long travel and, in turn, in- ancient temple at Çatalhöyük, Turkey; Islamic creases dependency on non-renewable energy decorative art in Cordoba, Spain; the architec- sources. Furthermore, socio-economic classes,

92 Copyright © The Esoteric Quarterly, 2013. Fall 2013 and in many cases ethnic groups, are segre- clearer, spiritually intact philosophy of gated, exacerbating societal divisions. life. Only then can we hope to establish a far more sustainable economic system; on- An experiment in reversing that trend is the ly then can we live by more rooted values, “walkable” town of Poundbury, Dorset, creat- and only then might we tread more lightly ed on land owned by the Duchy of Cornwall upon this Earth, the miracle of creation (Prince Charles is the duke): that is our privilege to call “home” [p. Poundbury comprises high-density, mixed- 325]. use buildings; workshops, offices, local Harmony: A New Way of Looking at Our services, private housing and social hous- World demonstrates that people in the highest ing—even factories—are all placed next to echelons of society—Charles is heir to the each other. . . . Squares and streets are de- British throne and Supreme Governor-to-be of signed to have timeless, more traditional the Church of England—are conscious of the proportions and are given a vernacular threats to our environment and are prepared to identity by the careful use of local materi- take remedial action. It also suggests that als. And, as a result, its residents tell me people at those levels are absorbing esoteric that the place feels as though it has a soul knowledge and are in a good position to influ- and a heart [p. 240]. ence others. The experiment may turn out to be more suc- Many people will read the book because the cessful than Celebration, Florida, developed Prince of Wales’ name appears on it; others in the 1990s by the Walt Disney Company. may avoid it for the same reason; still others Charles concludes the book with these words: may decide to read, or not read, it for reasons [W]e stand at an historic moment. We face unrelated to its authorship. People ought to a future where there is a real prospect that read the book. It is well-conceived and sensi- if we fail the Earth, we fail humanity. To tively written, and it sends a timely, relevant avoid such an outcome, which will com- message both to those who may be new to the prehensively destroy our children’s future key concepts and to those already familiar or even our own, we must make choices with the concepts. This reviewer does not hes- now that carry monumental implications. It itate to recommend Harmony to readers of is beholden upon each and every one of us The Esoteric Quarterly. to help redress the balance that has been so John F. Nash shaken by re-founding our outlook in the Johnson City, Tennessee firmer set of values that are framed by a

The Seven Wisdoms of Life; a Journey into psychological reactions this imbalance might the Chakras, by Shai Tubali and scientifically cause, and solutions are offered in order to edited by Nir Brosh, M.D. MSI Press, 2013. work toward balancing the chakra. umerous books have been written about Tubali explains that an individual has four N the chakras, but this one offers a very levels of functioning depending upon whether practical approach that beginners and ad- the chakra is 1) imbalanced, 2) “functional” vanced students alike can appreciate. The au- (working but still distorted), 3) balanced (but thor, Shai Tubali, simplifies the vast amount without full spiritual capacity), or 4) awak- of information available on the chakras in or- ened (working in full spiritual capacity). He der to make it more accessible to the general describes the typical behavior a person might reader. manifest according to the level of chakra development attained. Tubali also explains that The author states that everything in the book each chakra has an age range during which comes from his own direct experience and time it should become developed and bal- that his focus is on the psychological and anced. transformative aspects of the chakra system rather than the mystical and esoteric. Perhaps Often a chakra may be unbalanced due to this partially explains his curious statement in trauma, and according to Tubali, there are the introduction that the soul is a “romantic traumas that are common for each of the idea.” Nevertheless, Tubali feels that we need chakras. Knowing what traumas are typically to become sensitive to this subtle anatomy in associated with a given chakra can be helpful order to perceive the inner worlds. in understanding one’s own behavior. Tubali maintains that spiritual capacity is not Furthermore, people are normally focused inherent in humanity but formed out of the through a particular chakra, and that is how brain’s struggle to learn and understand. He they filter their experiences in life. Depending goes on to say that the chakras “reveal the upon their focus, they will exhibit a definite story of human evolution and the hidden personality type. The author describes these structure of the human unconscious.” In personality types for each chakra and indi- modern times, our chakra systems are more cates the type of happiness experienced by burdened and unbalanced than ever. This someone with that chakra focus, as well as the book is meant to help us with the enormous way one finds meaning and purpose in life. task of clearing and aligning the chakras or Additionally, he describes possible psycho- centers. somatic disturbances that may arise due to an imbalance in the chakra. While there is clearly Beginning with the basics, Tubali provides an some truth behind the personality characteri- overview of the chakra system, describing its zations offered here, as with all such generali- physical layout, defining terms and explaining zations, there is a tendency for them to come the purpose and functions of the chakras as across as caricatures. well as the subtle anatomy in general. With this foundation, we are prepared to enter into Although the chakras are independent agents a detailed study of each of the chakras, a to a certain extent, each with their own agen- study that comprises the bulk of the book. da, they are also part of a system, and as such they interact with each other depending on Each chakra is introduced in turn, first with a their degree of integration. Tubali describes description of its location in the etheric field these interactions for each chakra and ex- and its general orientation within the chakra plains the role each of them plays in the pro- system. Then we are introduced to the basic cess of kundalini circulation for self- psychological themes that are of concern to spiritualization. In an appendix, the author that particular chakra. In the case of an unbal- gives a more detailed description of the jour- anced chakra, indications are given as to the ney of kundalini along the chakras.

At the end of each chapter on the chakras, Dr. Gabriel Cousens, who is known from his there are recommended practices that can be work in Arizona at The Tree of Life retreat undertaken to keep the chakras healthy and center along with his books on the raw or liv- balanced. To aid us in this practical work, Tu- ing food diet. This book is dedicated to Gabri- bali provides questionnaires in an appendix el Cousens. for chakra personality type evaluation and As a way of summing up the importance of chakra imbalance evaluation. Although the studying the chakras, Tubali says that the book is very well organized, it would have chakra system is the most accessible system been helpful to have an index. of our subtle anatomy, and thus it is the most Shai Tubali developed a practice called the practical vehicle to discover the hidden layers White Light method, which he says enables of consciousness. He states that we can use people to use their subtle anatomy and chak- the chakras as keys for perfect balance and ras for psychological and spiritual balance. conscious transformation. His method also teaches spiritual transformation and spiritual therapy. Tubali studied Gail Gregg Jolley the chakras and subtle anatomy through the Asheville, North Carolina Yogic Nityananda tradition as presented by