Spring 2014, Volume 10, Number 1

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) Celeste Jamerson (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. Spring 2014 The Esoteric Quarterly

Contents Volume 10, Number 1. Spring 2014 ______

Page Page

Features Bailey’s Rules for Disciples and 47 Initiates: Rules One through Editorial 4 Seven Zachary F. Lansdowne Publication Policies 5 Occult Orders in Western “Eternal 75 Poems of the Quarter: 6 Esotericism Journey” and “Love” by Christopher Roe John F. Nash Pictures of the Quarter: 7 Short Paper “Aspara-Cosmic Flight,” “Volto Santo” and “Angellum Using the Controlled Motion 105 Chakra” by Lakandiwa of Substance as a Teaching Technique Quotes of the Quarter 10 Henry Guy Advertisements 12 Book Reviews

Articles The Astrology of Mankind 111 Franz Liszt and the Seven by Holger Stavnsbjerg 15 Rays One Great Year 114 Celeste Jamerson by Tamara Veitch and A 21st Century Model of Rene DeFazio 35 Consciousness: What is Consciousness? Jef Bartow

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].

Esoteric Interpretation, Analysis and Method

here is a widespread misconception that the pioneering role he played in classical Tthe term “esoteric” refers to confidential music. This is followed by a brief primer on knowledge or methods that are intended for a the Seven Rays. Jamerson next examines the restricted or select group. The word, however, ray energies that condition Liszt’s character, derives from the Greek esôterikos, which music, prose works and relationships. She also means “within” or “inward,” and does not touches upon the astrological and ray necessarily refer to that which is secret or influences that stream through the planets and hidden. In Esotericism as Principle and Way, signs in his birth chart. In addition to her the perennial philosopher Frithjof Schoun analysis into Liszt’s life and creative makeup, comments on the conundrum surrounding the Jamerson includes a section on his connection word: “The paradox of esotericism is that on to the Fourth Ray Ashram, and the pronounced the one hand ‘men do not light a candle and role that music plays in the elevation of human hide it under a bushel,’ while on the other hand consciousness. we are to ‘give not that which is sacred to the The next offering, from Jew Bartow, is the first dogs.’ Between these two expressions lies the in a series of articles that seeks to merge ‘light that shineth in the darkness, but the traditional and current theories of conscious- darkness comprehended it not.’” He goes on to ness into a new, integrative model which say that “revelation,” which must speak an includes Eastern and Western philosophical, esoteric language, “is both a veil of light and a psychological, scientific and metaphysical light veiled.” approaches. Part One in the series provides a Esoteric interpretation and analyses, therefore, concise and salient account of the many seek to reveal the various levels of meaning, diverse definitions of consciousness. It touches metaphor, symbolism and collective truth upon the nature of the Soul as well as the within a work of inspired writing or art. By its origins and emergence of consciousness. The very nature, such an investigation involves a article goes on to discuss the various process of interiorization and essentialization mechanisms of awareness or consciousness along with the capacity to perceive both the processing, such as perception, apprehension, immanent and the transcendent, that which is cognition, apperception and intention. The living and vibrant, but which lies in a world of necessity of a holistic approach in creating a concealed forces and energies. twenty-first century model of consciousness is stressed throughout. While esoteric study has immense value, we are reminded that it must be coupled with The third article, from Zackary Lansdowne, esoteric living. Several of the articles in this provides an elucidation of Alice Bailey’s Rules issue provide an esoteric interpretation as a for Disciples and Initiates. This article, the means of imparting deeper knowledge. Others first in a two-part series, analyzes “Rules One deal with esoteric instructions or methods, through Seven.” The article opens with a which are based on the practical application of definition of initiation and a description of the principles and knowledge. It’s our hope that first seven initiations. The author then what they each impart leads to an increase of proceeds to consider each of these challenging individual light and group awareness. rules in clear and perceptive detail. Lansdowne also draws upon the writings of St. Paul and Our first article, from Celeste Jamerson, excerpts from a Course in Miracles to add an explores the influence of the Seven Rays on th additional clarifying dimension. His the 19 century Hungarian composer, virtuoso interpretation serves as a useful template for all pianist and conductor, Franz Liszt. The article those who wish to penetrate these deeply offers a summary of Liszt’s life and work and occult rules.

Our final full-length contribution traces the path. Lakandiwa—an ancient name meaning historical development of occult orders in the “Way of the Warrior”—is a name that the Western esoteric tradition. The article, from artist adopted from his Tagalog culture. John Nash, touches on the Ancient Mystery Lakandiwa teaches Fine Arts, Art History, Art rites of the Egyptians, Greeks and Romans. His Criticism and Architecture at a university in primary focus, however, is on the medieval Manila. For additional information on the artist fraternities and their more modern offshoots. and his work, we encourage you to visit: The origins, progression and doctrines of such http://lakandiwa.deviantart.com/. orders as the Order of the Rose Cross, Donna M. Brown Freemasonry and the Hermetic Order of the Editor-in-Chief Golden Dawn are discussed. Nash also notes the pivotal role that occult fraternities and Publication Policies beliefs have had in shaping the fifth root race, Articles are selected for publication in the and he identifies certain criteria that are Esoteric Quarterly because we believe they common to all the Western occult orders. A represent a sincere search for truth, support the more detailed examination of these “patterns service mission to which we aspire, and/or of familiarity” will follow in a subsequent contribute to the expansion of human article. consciousness. In addition to our full-length features, we Publication of an article does not necessarily include a short paper by Henry Guy, who imply that the Editorial Board agrees with the describes an emerging teaching method views expressed. Nor do we have the means to designed to speed up the development of verify all facts stated in published articles. consciousness. The new technique, based on the work of Lucille Cedercrans, involves a We encourage critical thinking and analysis method to bring spirit into a relationship with from a wide range of perspectives and matter to such a degree that a completely new traditions. We discourage dogmatism or any rhythm is imposed upon the motion of view that characterizes any tradition as having substance. greater truth than a competing system. Two new books have been reviewed for this Neither will we allow our journal to be used as issue. They are: The Astrology of Mankind, by a platform for attacks on individuals, groups, Holger Stavnsbjerg and One Great Year by institutions, or nations. This policy applies to Tamara Veitch and Rene DeFazio. articles and features as well as to letters to the editor. In turn, we understand that the author of This issue also includes two numinously an article may not necessarily agree with the Eternal Journey Love beautiful poems— and — views, attitudes, or values expressed by a from the English poet, Chris Roe. The poems referenced source. Indeed, serious scholarship are from a recently published collection of sometimes requires reference to work that an In Search of Silence, work titled, reflecting author finds abhorrent. We will not reject an Roe’s personal Christian journey in search of article for publication simply on the grounds Silent spiritual peace. The collection, from that it contains a reference to an objectionable Flight Publications, gives voice to the search source. and experiences of all spiritual seekers. Further information on Roe’s work can be found at: An issue of concern in all online journals is www.silentflightpublications.co.uk. potential volatility of content. Conceivably, articles could be modified after the publication The stunning artwork in this issue comes from date because authors changed their minds the Philippine artist, Lakandiwa (John Paul about what had been written. Accordingly, we “Lakan” Olivares). The three featured works: wish to make our policy clear: We reserve the Aspara Volto Santo Angellum Chakra , and , are right to correct minor typographical errors, but examples of the many mystical visions that we will not make any substantive alteration to have been revealed to the artist on his spiritual an article after it “goes to press.”

The Esoteric Quarterly

Poems of the Quarter

Eternal Journey by Christopher Roe

As the crimson flame of life Breaks slowly Above the horizon, The white, frosted meadows, With trees and hedgerows Of sculptured ice, Speak loudly Of your presence. Once more Upon this journey, As another day begins, Without effort Or intrusion, Through the peace And tranquillity Of your silent voice, The moment becomes eternal, And the journey Begins again.

Love We meet again. The moment, Kind and generous, The beauty, Peaceful and serene. The spirit alive In all that is And not what could be. And all of this Born of love, In a moment That is timeless And always Enough.

Pictures of the Quarter by Lakandiwa

Aspara-Cosmic Flight By Lakandiwa

The Esoteric Quarterly

Volto Santo (The Holy Face) By Lakandiwa

Angellum Chakra By Lakandiwa

The Esoteric Quarterly

Quotes of the Quarter

______

n the present day, when the altar trembles ould you please tell me that conscious- I and totters, when pulpit and religious C ness, the eye with which the universe ceremonies serve as subjects for the mocker beholds itself, and knows itself divine, is and the doubter, art must leave the sanctuary simply a thing among other things to be of the temple, and coming abroad into the placed alongside the river or the stone? I outer world, seek a stage for its magnificent shall not be easily persuaded—you strain my manifestations.… Music must recognize God credulity, gentleman. You are of the opinion and the people as its living source; must that the arrival of the audience in nature’s hasten from one to the other, to ennoble, to threatre was an irrelevant accident… It would comfort, to purify, to bless and praise God. be for me too apropos and brilliant an accident. Franz Liszt, “Religion and Music,” Revolution and Religion in the Music of Macneile Dixon, in his Glasgow Gifford Liszt, Paul Merrick,(Cambridge: Cambridge Lectures, 1935–1937. University Press, 1987), 383. onsciousness is the meeting point of the f music has one advantage over the other C objective and subjective, but available to I means through which man can reproduce inspection only by reflections. How much the impressions of his soul, it owes this to its has been fathomed has depended upon how supreme capacity to make each inner impulse far one has been prepared to reflect. In the audible without the assistance of reason… Mandukoupanishad four states of conscious- Music … presents at one and the same time ness have been described—awake, dreaming, the intensity and the expression of feeling; it deep sleep and nondual consciousness. In the is the embodied and intelligible essence of Taittiriyoupansihad, five layers of conscious- feeling; capable of being apprehended by our ness are conceived: physical consciousness, senses, it permeates them like a dart, like a vital consciousness, psychic consciousness, ray, like a dew, like a spirit, and fills our intuitive consciousness and beautitudinous soul…. Only in music does feeling, actually consciousness. However, one of the most and radiantly present, lift the ban which elaborate treatments of consciousness in oppresses our spirit with the sufferings of an Indian psychology is to be found in the eight evil earthly power and liberate us with the century Pali treatise Abhidhammatthasanha. white-capped floods of its free and warmth- It recognizes fifty-two different modalities of giving might from “the demon Thought,” consciousness of which seven are described brushing away for brief moments his yoke as “universal” in the sense that they from our furrowed brows. Only in music invariably occur whenever any process of does feeling, in manifesting itself, dispense consciousness arises, and these are with the help of reason and its means of impression phases (both contact and impact): expression, so inadequate in comparison with feeling, volition, one-pointedness, the its intuition… psychic life and attention. Besides these six states described … are enquiry, investigation, Franz Liszt and Princess Caroline von decision, effort, interest and intention. Wittgenstein, “Berlioz and His ‘Harold

Symphony” (1855), in: The Romantic Era: J.S. Neki, “The Phenomenology of Mind and Source readings in Music History, selected Consciousness” in the Evolution of and annotated by Oliver Strunk (New York: Consciousness ed. Kishore Gandhi (New Norton, 1965), 109. York: Paragon House, 1986), 57.

onsciousness is identified as that which knowledge shed such a light upon the means C is luminous and knowing. It is luminous by which spiritual progress for each in the double sense that its nature is clear and individual is to be obtained, that Occultism that it illuminates, or reveals, like a lamp that came to be regarded as a Supreme rule of dispels darkness so that objects may be life, a guide to conduct. And finally, many of seen.… Consciousness is composed of us have perceived that it became the rule not moments, instead of cells, atoms, or particles. merely for the individual but for collective In this way consciousness and matter have life; that the problems of politics, social different natures, and therefore, they have organization are only to be correctly solved different substantive causes. when we consider them in the light of occult teaching. Dali Lama, Advice on Dying: And Living a Better Life (New York: Atria Books, 2002), Alfred Percy Sinnett, Occult Essays 129. (Whitefish. MT: Kessinger Publications, 2003), 12 e are the cosmos made conscious and W life is the means by which the universe ndubitably, magic is one of the subtlest understands itself. Iand most difficult of the sciences and arts. There is more opportunity for errors of Brian Cox, Wonders of the Universe (New comprehension, judgment and practice than York: Harper Collins, 2011), 38. in any other branch of physics. ehind the veil of all the hieratic and Aleister Crowley, The Confessions of Bmystical allegories of ancient doctrines, Aleister Crowley (London: Arkana, 1979), behind the darkness and strange ordeals of all 177. initiations, under the seal of all sacred writings, in the ruins of Nineveh or Thebes, he blind Force of the people is a Force on the crumbling stones of old temples and T that must be economized, and also on the blackened visage of the Assyrian or managed… It must be regulated by Intellect. Egyptian sphinx, in the monstrous or Intellect is to the people and the people's marvelous paintings which interpret to the Force, what the slender needle of the faithful of India the inspired pages of the compass is to the ship—its soul, always Vedas, in the cryptic emblems of our old counselling the huge mass of wood and iron, books on alchemy, in the ceremonies and always pointing to the north. To attack practiced at reception by all secret societies, the citadels built up on all sides against the there are found indications of a doctrine human race by superstitions, despotisms, and which is everywhere the same and prejudices, the Force must have a brain and a everywhere carefully concealed. law…Thought is a force, and philosophy should be an energy, finding its aim and its Eliphas Lévi, Transcendental Magic: Its effects in the amelioration of mankind. The Doctrine and Ritual, 1810, trans. and ed. by two great motors are Truth and Love. When Arthur Edward Waite (New York: Weiser all these Forces are combined, and guided by Books, 1968), Introduction. the Intellect, and regulated by the RULE of Right, and Justice, and of combined and ccult study has gone through various systematic movement and effort, the great Ophases. At first its intense interest, such revolution prepared for by the ages will begin as illuminating realms of Nature that to march. formerly seemed beyond the reach of accurate knowledge, absorbed the attention Albert Pike, Morals and Dogma of the of students. Then, as the whole scheme of Ancient and Accepted Scottish Rite of human evolution became unveiled, to a Freemasonry (Whitefish, MT: Kessinger considerable extent, it grew apparent that this Publications, 1992), 3.

The Esoteric Quarterly

Spring 2014

Franz Liszt and the Seven Rays

Celeste Jamerson

Franz Liszt, Portrait by Ary Scheffer1

Abstract the soul, personality, mind, emotions and physical body. Although a detailed analysis of he purpose of this article is to study the Liszt’s astrological chart is beyond the scope T influence of the seven rays in the life of of the present article, some consideration also the great Romantic composer Franz Liszt. The will be given to the rays as they influence Liszt first part of this article will give a short synop- through planets and points in his chart. Specu- sis of Liszt’s life and work and the important lation will also be given as to a possible past- role he played in the history of classical mu- life ray influence. sic.2 A brief explanation of the seven rays will ______follow. Each ray then will be described in terms of its influence on the life and work of About the Author Liszt. Liszt’s life, his music, his relationships, Celeste Jamerson is a soprano and teacher of sing- and his prose writings will be examined for ing in the New York metropolitan area. She has a signs of the influence of the rays. An effort BM in voice performance from Oberlin Conserva- will be made to determine which rays condi- tory, a BA in German Studies from Oberlin Col- tion Liszt on various levels. These are the same lege, an MM in voice performance (with distinc- levels which were used by the Tibetan Master tion) from Indiana University, and a DMA in voice performance from the University of North Carolina Djwhal Khul, hereafter referred to simply as at Greensboro. She has studied with the Morya “The Tibetan,” in performing ray analyses for Federation Esoteric Schools of Meditation. a select group of disciples and include those of

Introduction role in the development of music become possible. Alan Walker did a great deal to raise the ranz Liszt was a pivotal figure in the histo- level of Liszt scholarship with his recent, F ry of western music. He made important three-volume biography of the composer.3 The contributions to the areas of performing and appearance of Walker’s biography, as well as composing which helped change the course of the occasion of the two hundredth anniversary music history and which continue to have an of Liszt’s birth in 2011, encouraged further impact up to the pre- musicological re- sent day. Liszt had We must . . . consider the fact search, which has enormous influence, that the energy of the rays shed additional light not only as a pianist streams through the planets and on Liszt’s life and on and composer, but his activities as per- also as a teacher and signs in an individual’s astrolog- former, composer, conductor. The in- ical chart. In addition, esoteric conductor, and teach- novative nature of psychologists often speak of sec- er. Liszt’s musical con- Very little seems to tributions notwith- ondary ray influences, or sub- have been written on standing, he saw rays, which also can condition Liszt from the angle himself as continuing of esotericism, espe- the legacy of the an individual on a particular cially when one com- great composers of level. It also may happen that a pares him with many the past, such as ray exerts an influence on one’s of the other great Bach, Mozart, and composers. An exam- Beethoven. In addi- present existence as a legacy, ination of Cyril tion, Liszt was quick carried over from a previous life Scott’s Music and Its to recognize the tal- in which its influence was Secret Influence ents of other great throughout the Ages, composers of the strongly felt. Therefore, it may for example, failed to day, such as Chopin, be said that all seven of the rays turn up any references Berlioz and Wagner, can manifest in the life of an in- to Liszt, although this and he tirelessly and book contains percep- selflessly promoted dividual on various levels and to tive observations their music. Liszt various degrees. about many other was an inspiring composers, including teacher, who generously shared his time and Liszt’s great contemporary, Richard Wagner.4 his expertise with young pianists, composers The astrologer and composer Dane Rudhyar, and conductors. These students of Liszt went however, has made some observations on on to teach future generations, and their influ- Liszt’s astrological chart and on the esoteric ence on the field of music is still felt to the significance of his music.5 Michael Robbins present day. also has published a short article on Liszt’s As a pianist, Liszt was a charismatic perform- astrological chart, with some brief comments er, who could mesmerize an audience with his on the Fourth and the Sixth Rays as they af- playing. An aura of mystique surrounded him, fected Liszt.6 The present article on Liszt and and many false rumors were circulated about the seven rays is an attempt to shed further his life. Only recently has a more balanced light on the life and work of this great compos- assessment and a fuller appreciation of Liszt’s er from an esoteric standpoint.

Liszt’s Birth Chart7

Liszt’s Life and Work home one day. That same evening, Franz hummed back one of the themes of the concer- iszt was born on October 22, 1811 in the to to his astonished parents. Adam began to village of Doborján, Hungary, near the give piano lessons to Franz. When people L 8 Austrian border. Liszt’s gestation and birth asked the young boy what he would like to be coincided with the period of maximum bright- when he grew up, he would point to Beetho- ness of the Great Comet of 1811. This spec- ven’s portrait on the wall and say, “ein sol- tacular comet was said to presage great events, cher!” (“I want to be like him!”) Adam, who and the gypsies encamped near Doborján said had studied to be a priest as a young man, of- 9 that a great man would be born that year. ten took Franz to visit the Franciscans. These Liszt’s father, Adam, was a talented amateur visits made a deep impression on Franz, who musician who served as a bookkeeper on the would later express the desire to become a estate of Prince Nicholas Esterhazy II (1765– priest himself. 1833). Nicholas II was the grandson of Prince In 1822, Liszt’s parents brought him to Vien- Nicholas Joseph (1714–1790), who had been na, where he studied piano with Carl Czerny the patron of the great composer Joseph and composition with Antonio Salieri. While Haydn. Franz’s health was delicate as a child, in Vienna, Liszt played the piano for Beetho- and he frequently suffered from fever. In fact, ven, who predicted a great future for the boy.10 just before his third birthday, he became so ill After only fourteen months in Vienna, Liszt’s and unresponsive that his parents thought that father took him to Paris, where he studied mu- he was dead, but the boy rallied. sic theory with Antonin Reicha and composi- In his sixth year, Franz listened with great in- tion with Ferdinando Paer. Like the young terest as his father played a piano concerto at Mozart, Liszt also gave concerts as a child

Copyright © The Esoteric Quarterly 17 The Esoteric Quarterly prodigy, touring in the company of his father. with whom he formed intimate relationships. On August 28, 1827, however, Adam Liszt Then, in 1833, Liszt met the Countess Marie died tragically after having contracted typhoid d’Agoult, and the two were immediately drawn fever on their travels. to one another. The Countess, who was un- happily married at the time, became pregnant After his father’s death, Liszt’s mother joined with Liszt’s child, and the couple eloped to him in Paris. Liszt devoted himself to teaching Switzerland. During the early years of their piano lessons all day, well into the evening relationship in the 1830s, Liszt and Marie trav- hours. He would often come home late and fall eled throughout Switzerland and Italy. In all, asleep on the stairs in the hallway so as not to the couple had three children together, whom disturb his mother. Liszt left off composing they left with caretakers while Liszt and Marie and practicing. It was at this time that Liszt continued their travels. On these travels, Liszt took up the habits of smoking cigars and of composed many outstanding piano pieces drinking rather large amounts of alcohol in the which drew their inspiration from art and na- belief that this would help him to cope with his ture, and which appeared in the collection An- demanding schedule. He retained these habits nées de pèlerinage (“Years of Pilgrimage”), up until the end of his life. Books 1 and 2.14 He also wrote essays on mu- Around this same time, Liszt fell in love with sic which were published in musical journals one of his aristocratic piano students, Caroline of the day. In these essays, Liszt proposed re- de Saint-Cricq. The two young people wished forms in the fields of music education, music to become engaged, but her father forbade it. publishing and church music, as well as in the Liszt writes that “in order to heal from such an treatment of composers and performing artists. intensive wound, I had to fill my heart entirely In 1838, Marie moved back to France, entrust- with the mystical Feeling of love and reli- 11 ing her two daughters by Liszt to the care of gion.” Liszt wanted to join the priesthood, Liszt’s mother. Their son Daniel was brought but his confessor, Abbé Bardin, and his mother later from Rome to join his sisters and grand- dissuaded him. The young man became se- mother as well. Marie’s relationship with Liszt verely depressed, and his health was affected. deteriorated, and by the year 1844, they had The rumor even spread around Paris that Liszt become estranged. Liszt resumed touring in had died. Finally, he was roused from his de- earnest, as a concert pianist during the late pression by a popular uprising on the streets of 1830’s and early 1840’s, meeting with phe- Paris in 1830. Filled with revolutionary senti- nomenal success. His piano playing was tech- ments, he began to compose again, while affil- nically flawless and musically spellbinding. In iating himself with groups of liberal and revo- addition, Liszt’s ability to read complicated lutionary thinkers who advocated better condi- scores at sight, to memorize large amounts of tions for the people, often enlisting music and 12 repertoire, and to improvise was second to the arts in their cause. Liszt gave himself none. In general, Liszt was a consummate mas- over to studying the great literature and music ter of all aspects of technique and perfor- of the Romantic Movement by figures such as mance, and audiences responded to his playing Hugo, George Sand, and Frédéric Chopin. In a with an enthusiasm which bordered at times on letter, Liszt wrote, hysteria. For the past fortnight my mind and fingers In keeping with Liszt’s sense of concern for have been working away like two lost spir- the public welfare, the receipts of many of his its. The Bible, Homer, Plato, Locke, By- concerts went to charity. When floods devas- ron, Hugo, Lamartine, Chateaubriand, Bee- tated his native Hungary, Liszt gave a series of thoven, Bach, Hummel, Mozart, Weber are benefit concerts for the relief of those who had all around me. I study them, meditate on 13 lost their homes. Another notable cause for them, devour them with fury. which Liszt raised a large sum of money was In his early twenties, Liszt frequented the sa- the erection of a monument to Beethoven in lons of Paris and met several young women Bonn, Germany, Beethoven’s birthplace.

The brutal pace of Liszt’s touring eventually developed throughout the course of the piece. became detrimental to his health, and Liszt He was also a pioneer in the genre of the pro- finally decided to retire from his career as a gram symphony, which grew out of the tradi- professional pianist so that he could concen- tional symphony but had an explicitly dramatic trate his energies on composing. Liszt accept- or literary program, as with his Faust and Dan- ed an offer from the Grand Duke of Weimar to te symphonies. lead the court orchestra there. In February As conductor of the court orchestra, Liszt was 1847, as Liszt’s days as a touring virtuoso hampered by budgetary restrictions and by were coming to an end, he met Princess Carol- conflicts over rehearsal time with the director yne von Sayn-Wittgenstein, who was to be- of the court theatre, who shared the same re- come his second life partner. hearsal space. Nevertheless, he was able to lift Liszt and Carolyne moved to Weimar, where the general level of orchestral playing, setting they lived in a spacious dwelling called the the standard for the following generation of Altenburg, where Liszt also taught and held conductors. The late 1850’s and the 1860’s many concerts. In Weimar, he essentially in- were very difficult years for Liszt. In 1859, vented the modern piano master class, in large tragedy struck with the death of his son Daniel. part, by observing that when students played In the same year, he resigned his position at and received instruction in front of their peers, Weimar because of the conditions described they benefited from the experience. Many of above, plus a lack of support for mounting new Liszt’s students went on to become important and ambitious musical productions. In 1861, pianists, conductors, and teachers in their own Liszt planned to travel to Rome to marry Prin- right. Liszt and his circle at the Altenburg es- cess Carolyne, who had finally obtained an poused the most forward-looking trends in annulment of her previous marriage from the modern music. He and his group of followers Catholic Church. However, the church with- became known as the “New Weimar School.” drew permission for them to marry at the last According to Alan Walker, these young musi- minute. Carolyne and Liszt took up separate cians were “attracted to Weimar solely by quarters in Rome and remained close friends Liszt’s magnetic presence” and they “were until Liszt’s death. responsible not only for the resurgence of artis- Liszt suffered yet another tragedy with the tic activity that swept through the city in the death of his daughter Blandine in 1862. In the 1850s but also for the renewal of the Romantic wake of these crises, he became introspective movement in Germany itself.”15 and pessimistic. He moved into a cell in the Liszt conducted and promoted the progressive old monastery of the Madonna del Rosario, music of Berlioz and Wagner at a time when it which was his principal residence from June was shunned by most other conductors. His 20, 1863 to 1868. Even in these surroundings support was especially important to the success he continued to compose, especially church of Wagner, whose music had been banned in music; to teach; and to receive visitors. In most of the German states after Wagner’s in- 1865, Liszt entered the lower orders of the volvement in the 1848 revolution, and who priesthood. Many people were puzzled by this was now living in exile in Switzerland. In decision on Liszt’s part, and some people ac- Wagner’s absence, Liszt conducted the premi- cused him of insincerity. This decision, how- ere of Lohengrin and other important perfor- ever, was in keeping with the religious tenden- mances of Wagner’s operas, as well as provid- cies which Liszt had exhibited ever since he ing him with crucial financial assistance.16 was a youth. Liszt applied himself to the composition of church music, where he was at- As a composer, Liszt employed and helped tempting to revive some of the stylistic traits of develop modern methods in composition, such the great Renaissance composer Palestrina, as the technique of “thematic transformation,” albeit in Liszt’s more modern harmonic lan- in which the main thematic material of a com- guage. For a time, he hoped to be appointed to position is derived from a series of short me- lodic or rhythmic motives which are altered or

Copyright © The Esoteric Quarterly 19 The Esoteric Quarterly direct the music of the Sistine Chapel in Rome, significance of the number seven, which is an but this did not come to pass.17 important tenet of theosophy, is also evident in traditional groupings such as the seven colors Liszt eventually resumed a busy life of travel- of the rainbow, the seven classical planets, the ing, teaching, composing, and conducting. seven days of the week and the seven spirits From 1869 onward, Liszt’s life was divided before the throne of God in the Book of Reve- among three cities, where he would spend a lation in the Bible. According to the writings few months out of each year: Rome; Weimar, of Alice Bailey, the seven rays stream from the where he resumed his piano master classes; seven major stars in the Big Dipper and from and Budapest in his native Hungary, where he there on through the various planets and con- established the Royal Academy of Music, now stellations, ultimately reaching our earth and known as the Franz Liszt Academy of Music, conditioning all life on this planet.19 in 1875. Many of Liszt’s compositions in his later years became more and more harmonical- Although each individual human being might ly adventurous, stark, and futuristic. He con- be said to be on one or other of the rays, the tinued to compose much religious music, in- situation is actually still more complicated. cluding his great oratorios Die Legende von The different rays can condition man on vari- der heiligen Elisabeth and Christus, as well as ous levels. In Discipleship in the New Age, many smaller works for choirs and for organ. Vol. I and II, the Tibetan speaks of rays gov- erning the individual on five levels: that of the During his later years, Liszt’s health began to soul, the personality, the mind, the emotional worsen, due in part to his demanding work or astral body, and the physical body.20 schedule and frequent travel. In the summer of Although it is theoretically possible for any ray 1886, Liszt went to attend the Bayreuth Festi- to affect individuals on any of these levels, val to lend his support for the operas of his certain combinations are more common than friend Richard Wagner, who had died in 1883. others. In general, the soul and the personality Liszt’s daughter Cosima had divorced her first can be on any of the seven rays, although the husband, Liszt’s pupil Hans von Bülow, to soul and the personality are not usually on the marry Wagner in 1870. This, as well as Liszt’s same ray except in the case of certain ad- absence during Cosima’s early years of life, vanced initiates. The mind tends to be condi- had led to a troubled relationship between fa- tioned most often by Rays One, Four, or Five, ther and daughter. Unfortunately, Liszt, who with Ray Three being another possibility. was exhausted from the rigors of travel, devel- Other rays for the mind are much rarer, but are oped pneumonia at Bayreuth. Cosima, who possible in the case of senior disciples. The was in charge of running the festival, was una- astral body most often is conditioned by Rays ble or unwilling to properly care for her sick st Two or Six, although Ray One also is a possi- father. On the evening of July 31 , at 11:15 bility. The physical body is most often condi- pm, doctors gave Liszt two injections of cam- tioned by Rays Three or Seven, although it is phor or morphine, which made his body possible for an advanced disciple to take a shake violently. This appears to have been the physical body on one of the other rays as well. immediate cause of his death, which is recorded as 11:15 in the death register of the Bay- We must also consider the fact that the energy reuth archives.18 His friend and former partner of the rays streams through the planets and Princess Carolyne was badly shaken by the signs in an individual’s astrological chart. In news of Liszt’s death, and died less than a year addition, esoteric psychologists often speak of afterwards, on March 9, 1887. secondary ray influences, or sub-rays, which also can condition an individual on a particular The Seven Rays in Man level. It also may happen that a ray exerts an he seven rays are seven qualities of energy influence on one’s present existence as a lega- Tmaking up the universe and may be cy, carried over from a previous life in which thought of as seven qualities of Divinity. The its influence was strongly felt. Therefore, it

20 Copyright © The Esoteric Quarterly, 2014. Spring 2014 may be said that all seven of the rays can man- adept at producing results in the material ifest in the life of an individual on various lev- world.23 In esoteric astrology, the rising sign is els and to various degrees.21 As in the case of said to be an indicator of soul purpose, and the planets and the zodiacal signs, each of the Liszt’s rising sign is Leo, which transmits the rays has the potential for being expressed posi- First Ray. We see Ray One exemplified in tively or negatively, in a higher or a lower Liszt’s tremendous energy and power as a pia- manner. Although all individuals can exhibit nist. Ray One is very focused and driven, ad- both higher and lower aspects of the rays, the jectives which apply to Liszt and to his career. higher aspects tend to be more readily ex- Ray One individuals often undertake solo en- pressed in people at a high level of spiritual terprises, and we note that Liszt was one of the advancement, and vice versa. first pianists regularly to appear alone in recit- al, as opposed to the custom of the time, in The Odd and Even Ray Lines which several artists appeared in the same va- ne way of categorizing the seven rays is riety concert. Some of Liszt’s ideas about the O to divide them up into groups of the odd artist suggest Ray One. He writes that “the des- and even rays. We will find this distinction to tiny of the artist is both sad and great. . . . be especially helpful in the analysis of Liszt’s However adverse his circumstance, be it the rays. The odd-numbered Rays One, Three, resistance of his family or the world, misery Five and Seven make up the so-called “hard” and sad trepidations, or other obstacles that ray line, whereas the even-numbered Rays appear to him as insurmountable: his Will re- Two, Four and Six belong to the “soft” ray mains firm and steadfast in the face of opposition.” Liszt adds that “the artist remains line. The hard ray line has to do with the man- 24 ifestation of the will onto the material plane. It alone.” The heroic element is present in concerns itself largely with the manifestation Liszt’s choices of literary subjects for his sym- of concrete forms of one type or another, in- phonic poems and program symphonies. cluding those forms created by the mind. By Liszt’s biographer Alan Walker writes of these contrast, the soft line, sometimes called the compositions that: “love line,” is more concerned with feelings, It will not escape attention that most of emotions, and the qualities which are con- them deal with exceptional heroes – Ham- tained within the outer form. 22 let, Mazeppa, Prometheus, Faust, Tasso, and Orpheus, characters who confront The Seven Rays in the overwhelming odds or find themselves in Life of Liszt an impossible dilemma. Liszt readily identified with their struggle and did some of he following sections will discuss the sev- his best work in their company, so to T en rays as they relate to Liszt’s life and speak.25 character. The rays will first be examined in their numerical order. This will not be the Ray One is the ray of the leader. We see this same order as that of their relative importance characteristic in Liszt as conductor of the in the life of Liszt. The issue of relative im- Weimar orchestra and as a leader of a group of portance and level of influence will be touched forward-looking young musicians and com- upon in a later section. Also, for the sake of posers. Because of the one-pointed focus of completeness, all seven rays will be consid- this ray, Ray One individuals can be imperi- ered, with comments on each ray’s relative ous, insensitive to others’ feelings, and even importance, or lack thereof, where Liszt is cruel. Although these characteristics were not concerned. especially pronounced in Liszt, we sometimes see a stern, demanding side of his character in Ray One – Will and Power his interactions with his children and with his first partner, Marie d’Agoult.26 The First Ray of Will and Power is at the head of the hard ray line, or the will line, which is Ray Two – Love-Wisdom

Ray Two of Love and Wisdom is at the head donym for Olga Zielinska-Piasecka). Janina of the soft ray line. It stands in contrast to Ray was a substance addict with a rough demeanor One of Will and Power. The Second Ray had who carried around a revolver, a dagger, and a a profound influence on Liszt’s life and rela- large supply of drugs. Janina passed herself tionships. In general, Liszt can be seen to have off as a “Cossack countess,” but she was nei- exemplified more of the loving gentleness of ther. She formed an immense passion for Liszt, Ray Two than the stern aloofness of Ray One. which appears to have been one-sided. This In its higher aspect, the Second Ray is associ- did not stop her from writing a novel about a ated with a pure, impersonal love which al- torrid affair which they supposedly had togeth- ways wants the best for other people. In its er, which caused harm to Liszt’s reputation. If lower aspect, the Second Ray can show undue this were not bad enough, she published it un- attachment to other individuals, and a clinging der the pseudonym of Robert Franz, a friend type of relationship in which one gives love and colleague of Liszt’s. Robert Franz was primarily in order to receive love. The Sec- mortified to see this sort of thing published ond- Ray individual can be overly tolerant and under his name and disavowed any connection reluctant to set limits to others’ behavior. with the novel. When Liszt tried to cut off any further contact with Janina, she went to see The planet Jupiter is a major conveyor of the him in his rooms, where she threatened to kill Second Ray, and this planet was prominent in Liszt and then herself. Fortunately, some Liszt’s astrological chart. Jupiter is associated friends came by to see Liszt, and interrupted with expansiveness and generosity. Liszt’s the dangerous scene. Writing about his expe- generosity seemingly knew no bounds. He was rience with Janina, Liszt says: constantly helping others with gifts of his time and money. Liszt gave many concerts for The Cossack woman . . . prowled around charity and gave many free piano master clas- my lodging in Rome for entire nights. My ses during his lifetime, and in later life, Liszt grave error consisted in finally letting my- no longer accepted money for his teaching. self be taken in by her false airs of eccentric Ray Two individuals tend to make excellent heroism, her torrent of words which were teachers, partly due to their patience and will- not lacking in intelligence and a sort of dis- ingness to nurture others. Liszt was known for arming eloquence; she had furthermore an his kindness and patience as a teacher. An astonishing capacity for work, and a most American student, Carl Lachmund, wrote that rare talent as a pianist. Without doubt I “the dear Master was kind and lenient with should have sent her packing after her first pupils whose efforts were sane and sincere.”27 declaration of love, and not succumbed to When Hans von Bülow briefly substitute the stupid temptation of imagining that I taught for Liszt’s master classes while Liszt could be at all good for her with things as was away, he concluded that some of Liszt’s they stood.29 pupils were undeserving of receiving instruc- Another pupil who caused Liszt some trouble tion from the master, and he sent them pack- was Lina Schmalhausen. Schmalhausen pos- ing. When one of his pupils told him what von sessed only a modest talent, but Liszt was pa- Bülow had done, Liszt said, “Bülow was quite tient with her playing. On one occasion when right.” He then added, however: “But he was Hans von Bülow was substituting for Liszt in too hard. I suppose that you will see all those his master classes, he severely criticized Lina’s people tonight at the Sächsischer Hof? Just playing. Lina, who felt humiliated in front of tell them to wait until Bülow has left, and then the other students, refused to come back to any to come back here.”28 further classes. Liszt, however, went around to Liszt sometimes had difficulty in saying no to visit her personally, and told her that it was people who were draining or injuring him with perfectly all right for her to return. When Lina their destructive behavior. On one such occa- was suspected of having stolen some money sion, this landed him in serious trouble. Liszt from Liszt’s rooms, Liszt refused to prosecute had a young pupil named Olga Janina (a pseu- or even to confront her. He even interceded on

22 Copyright © The Esoteric Quarterly, 2014. Spring 2014 her behalf before the court when she was ac- has done a detailed study of Liszt’s extensive cused by a local merchant of shoplifting. library and reading habits, points out that Liszt Schmalhausen repaid Liszt’s kindnesses to her “most certainly was an intellectual.”34 Arnold by reading to him when his sight began to fail quotes a passage from a letter of Liszt’s to Ma- him in his old age, and by attempting to care rie d’Agoult where he writes that “I have an for him during his final illness, until Liszt’s immense need . . . to learn, to know, to deepen daughter Cosima banned her from his sick myself.”35 room. It should not be forgotten that Ray Two is con- Liszt exemplified the higher aspects of the nected with music. The Ray Two master, Koot Second Ray in his ability to forgive and forget Hoomi, is described as a great musician who personal slights. Carl Lachmund recalled in plays an instrument in his home which is a his diary that Liszt had been very supportive of combination of an organ and a piano.36 It is of the violinist Joseph Joachim when he was be- interest to note that, at the Altenburg in Wei- ginning his career as concertmaster in Liszt’s mar; Liszt not only had several pianos, but also orchestra, but that Joachim later had distanced an instrument called the “piano organ,” a com- himself from Liszt and from his music. In bination of the two instruments which was ca- September of 1884, Joachim, who was playing pable of producing a variety of orchestral col- at the Bach festival in Eisenach, snubbed Liszt, ors.37 who had contributed a large amount of money Ray Three – Active Intelligence and to the festival, by failing to greet him when he arrived at the railway station. Later, however, Adaptability Lachmund writes that “No doubt prompted by Liszt’s Sun, which has to do with the expres- shame or doubt after the Bach festival slight, sion of one’s personality, and his Mercury, Joachim called at [Liszt’s residence] (a thing which has to do with one’s style of communi- he had not done for years). When the violinist cation, are both in the sign of Libra, which dis- began on apologetic lines, the Master cut him tributes the Third Ray. The Third Ray is char- off and asked him pleasant questions about acterized by creative intelligence and activity. 30 himself. This was the magnanimous Liszt!” Liszt’s creative urge manifested itself in his As its name implies, the Second Ray of Love- piano playing, composing, conducting, writing, Wisdom is dual in nature. The Christ may be and teaching. In Tapestry of the Gods, Mi- said to exemplify the love side of this ray, or chael Robbins tells us that “creativity results 2A; and the Buddha the wisdom side, or 2B. from the ability to combine things in new According to the Tibetan, “Those on the love ways.” This includes artistic endeavors such as aspect of the Second Ray tread one or other of composing: the various paths, primarily that of the World Third ray people are willing to try all dif- Saviours; They become the divine Psycholo- ferent sorts of combinations until they hit 31 gists and World Teachers.” Of these two upon the one (or ones) which meets the types, Liszt would appear to exemplify 2A ra- immediate need. Through combining and ther than 2B. recombining they also create variety. One In addition, there is a third type of this ray, of the principal criteria used to determine type 2C. This type is attracted to study, and creativity is the ability to generate interest- wants to know all the details and how they fit ing variety. In musical circles, the creativi- together to form the whole. According to the ty of a composer is often judged by how Tibetan, these disciples “follow the way of many and what kinds of “variations” he can specialised detail and of a comprehensive in- generate upon a particular theme. Musical clusiveness.”32 According to the Tibetan, type works bearing the title, “Theme and Varia- 33 tions” are excellent testimonies to the crea- 2C is actually a subtype of type 2A, and it is 38 quite possible that Liszt exemplified type 2C. tive resources of the composer. Although this aspect of Liszt’s character has Liszt was a master of the technique of thematic often not been appreciated, Ben Arnold, who transformation, in which a musical theme re-

Copyright © The Esoteric Quarterly 23 The Esoteric Quarterly appears in various new guises involving The Fourth Ray person is adept at the arts of changes in rhythm, articulation, and pitch. mediation and compromise. One important This technique involves the manipulation and compromise is that between the old and the recombination of musical elements at a fun- new.44 The Tibetan states that the Fourth Ray damental level. Liszt was known to rework and disciples “bring about a ‘righteous compro- revise his compositions many times, occasion- mise’ and adapt the new and the old so that the ally returning to them after many years. Some- true pattern is preserved.”45 In the 19th centu- times this was done for practical reasons, such ry, conflict arose among composers and per- as adapting to changes in the manufacture of formers about whether to forge ahead into new modern pianos. In fact, many of Liszt’s com- territory or to carry on the glorious traditions positions exist in multiple versions. of the past in a largely unchanged manner. Ray Four – Harmony through Conflict Liszt was capable of acting diplomatically, but he also displayed a crusading zeal, which Ray Four concerns the principle of Harmony points to the influence of Ray Six (see below). through Conflict. Harmony is often synony- Liszt’s life contained many ups and downs, mous with beauty. One might assume that the including some periods of relative inactivity Fourth Ray would feature prominently in the which he apparently needed to renew his constitution of composers and artists. This strength for future endeavors. This type of would be true, especially of Liszt, who was contrast is typical of the individual on the composing at an important time in the history Fourth Ray. It can be harder to make beauty of western music, when the influence of the out of the events of one’s life than to create Fourth Ray was still strong. beauty in one’s art, because one tends to have 46 Ray Four can be described as the Ray of Har- less control over the former than the later. It mony, Beauty and Art.39 Speaking of this ray, is evident that Liszt, like so many other com- the Tibetan tells us that: posers, found it more difficult to harmonize the conflicts in his life than those in his musical Its exponents develop along the line of mu- compositions. Robbins reminds us that the cre- sic, rhythm and painting. They withdraw ation of beauty, whether in art or in life, is of- within in order to comprehend the life side ten accompanied by pain: of the form. The outer manifestation of that life side in the world is through that which Fourth ray people are not only those who we call art. The great painters and the su- are most sensitive to beauty, but those for perlative musicians are in many cases whom pain and suffering are constant life reaching their goal that way.40 themes. They actually experience pain in the presence of ugly, inharmonious pat- The advanced musician on the Fourth Ray pos- terns, and are determined to transform them sesses a sensitivity to slight gradations in into something more beautiful.47 sound textures. Those on the soft ray line are sensitive to images and the intuition,41 qualities We know that Liszt experienced pain and con- which Liszt possessed. flict in his personal and professional life. His relationship with Princess Carolyne, although a The Tibetan tells us that “harmony, expressing source of great joy and support to him, was itself in beauty and creative power, is gained 42 marred by the church’s refusal to allow them through battle, through stress and strain.” to marry. Liszt suffered from a deep depres- The battle, however, is not one in which one sion during various periods in his life,48 but he side is totally annihilated. Rather, the best found consolation in his spirituality, as well as characteristics of those on the losing side of in his music, which often involves creating the battle are assimilated into those on the harmony out of conflicting elements. winning side.43 The Fourth Ray occupies the midway point between Rays One and Seven Works of art do not just contain beautiful ele- and therefore performs a bridging function. ments: unpleasant factors are included as well.

The following quote by Robbins on the Fourth are both connected with the mind. Whereas Ray artistic process could well be applied to Ray Three concerns the higher mind, abstract the music of Liszt: thinking, and form on a large scale; Ray Five Sometimes elements of real ugliness con- has to do with the lower, concrete mind and tribute to the creation of beauty; it all de- with the understanding and analysis of form on a detailed level. The Fifth Ray is the ray of pends upon how the ‘ugly’ element is relat- 52 ed to a particular context. Advanced fourth “exactitude in action.” The Tibetan tells us ray people are not given to promoting a that “the man on the Fifth Ray will possess saccharine, superficial harmony. Life is keen intellect, great accuracy in detail, and will make unwearied efforts to trace the smallest filled with many sad and terrible things – 53 events which are maximally discordant and fact to its source, and to verify every theory.” This ray is important not only to scientists, but disruptive. But if such events are integrated 54 into the soul’s pattern of growth; if spiritual also to technicians of various sorts. This may values are extracted from moments of dis- well include musical technicians. sonance, darkness and despair, then an It is probable that a musician of Liszt’s caliber overall harmony will be perceived and spir- would have some Ray Five in his makeup be- itual beauty created. The Divine Drama is cause of the strict attention to detail which is beautiful for all its terror.49 evidenced in much of his music.55 As a com- Robbins adds that “in great music, the most poser, Liszt added considerably to the detail unpleasant dissonances can become beautiful if that was used in printed scores, adding many they are properly resolved.”50 Liszt’s music new symbols to show precise effects which had not hitherto been indicated in written mu- often included ugly or terrifying elements 56 which he ultimately resolved into a beautiful sic. Liszt also showed this mastery of detail and harmonious whole, such as in his Faust in his piano technique, including in the manner of fingering and proposed novel solutions to and Dante symphonies. This type of music has 57 the potential for helping to understand and re- problems in this area. This suggests a combi- solve the conflicts faced by individuals in the nation of the Third Ray (adaptability and in- modern world. vention) with the Fifth Ray (attention to detail). The Seventh Ray also helps to account The Fourth Ray is also related to the quality of for Liszt’s technical innovations (see section the intuition. This quality is very important in below on the Seventh Ray). written musical composition, as well as in musical improvisation. Improvisation involves Many of the characteristics of the Fifth Ray, letting musical ideas flow spontaneously in however, do not appear to fit Liszt at all. Ray performance.51 Although nowadays we tend to Five individuals tend to become focused on a think of improvisation mostly in conjunction small area of specialty and to pay great atten- with jazz, improvisation was still an important tion to minutiae, often at the expense of the part of classical music in Liszt’s time. As a whole. This cannot be said of Liszt, who had a component of their performances, keyboard broad vision of music, art and religion; and virtuosos often would improvise on a theme, who promoted unity among the arts. Ray Five often provided by a member of the audience. individuals also tend to exhibit the qualities of Liszt was a master at this sort of improvisation. objectivity and skepticism, whereas Liszt was In addition, we note that he particularly appre- characterized by a strong faith and devotion, ciated the music of the gypsies of his native which are more indicative of Ray Six (see be- Hungary, which was performed in an improvi- low). Also, Ray Five individuals tend to be satory manner. detached, whereas Liszt was magnetic and charismatic, traits associated with Rays Two Ray Five – Concrete Knowledge and and Six respectively. Given these considera- Science tions, Ray Five does not appear to have been a major influence for Liszt at any of the five lev- In addition to Ray One, Liszt’s rising sign Leo distributes Ray Five. Ray Five and Ray Three

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly els of soul, personality, mind, emotions, or been noted in the section of this article on physical body. Liszt’s life. Ray Six – Devotion and Idealism The Sixth Ray was also evident in Liszt’s attitude towards music in general. Liszt was de- Ray Six is the ray of Devotion and Abstract voted to the ideals of the high and the beautiful Idealism. This devotion may be to a person, to in music. Because of the qualities of intense a religion, or to a cause. Because life in the devotion and aspiration, the Sixth-Ray person everyday world often fails miserably to meas- is able to achieve a high quality of ecstasy and ure up to the Sixth-Ray person’s ideal, the de- rapture.59 In this vein, Liszt would tell his stu- sire for release from one’s surroundings can be 58 dents not to look down at the piano when they great. The Romantic Movement, of which played, but to look up in order to play with Liszt was such an important exponent, exhibits greater inspiration and freedom.60 Robbins the Sixth-Ray characteristic of longing for a tells us that Sixth-Ray people “imagine them- higher, better world. In addition, Liszt’s devo- selves below and the ideal above —high tion to the church, in which he took minor or- above,” and they are “overwhelmed by the vi- ders later in life, and to church music have sion of the greatness which lies ahead.”61

Franz Liszt Fantasizing at the Piano by Josef Danhauser 62 A well-known painting by Josef Danhauser painting is supposed to be a Parisian salon, shows Liszt playing for a distinguished set of these persons did not actually pose for the friends and colleagues, all well-known figures painting, which was done in Vienna, where of the Romantic era, while he gazes upward at Danhauser lived. In the painting, Liszt is play- a bust of his hero, Beethoven, on the piano. ing a piano by Conrad Graf, who also commis- Seated from left to right are Alexandre Dumas sioned the painting. Interestingly, the painting (père), George Sand, Franz Liszt, and Marie also shows a statue of Joan of Arc (on the left), d’Agoult; standing from left to right are Hector and a painting of Lord Byron, both figures Berlioz or Victor Hugo, Niccolò Paganini, and with a pronounced Sixth Ray.63 This painting Gioachino Rossini. Although the setting for the may have been loosely based on a real-life in-

26 Copyright © The Esoteric Quarterly, 2014. Spring 2014 cident in which Liszt played Beethoven’s The beautiful face of a young artist, bright- Moonlight Sonata in a Parisian salon. This in- ly illuminated, appears in all the fire of holy cident was reported by Berlioz in the Journal inspiration . . . He alone is struck by the des débats and also was recalled by Ernest sight of wonder. One of the wise men, Legouvé in his memoirs. Legouvé writes: turned towards him, is observing him as if to read his thoughts. The I had invited a few It appears that the true im- other, bent with age, friends around one keeps his eyes fixed on evening: Liszt, portance and significance of the ground and medi- Goubaux, Schoelch- Liszt’s music are gradually tates.65 er, Sue, and half a dozen others. Berli- becoming apparent to great- Although Liszt was a oz was one of us. er numbers of musicians and master of technique with “Liszt,” he said, musicologists. Even more regards to performance “why not play us a and composition, he said Beethoven Sonata.” importantly, it is to be hoped repeatedly that technique From my study we that his selfless attitude to- needed to be the servant, passed into the salon ward group work will be- not the master, of musi- . . . . There were no cal inspiration.66 Liszt’s lights, and the fire in come typical of the disciples conducting is a good ex- the grate had burned in the Fourth Ray ashram as ample of this maxim. very low. Goubaux they move forward to greater Instead of strictly indi- brought the lamp cating all of the beats, from my study, achievements in the years which would have been while Liszt went to that lie ahead after 2025. more of a Fifth-Ray ap- the piano and the proach, Liszt often indi- rest of us sought seats. “Turn up the wick,” cated the shape of the phrase with his hands I told Goubaux . . . . But instead he turned it when conducting. Liszt referred to those con- down, plunging us into blackness, or, ra- ductors who beat time in a metronomic manner ther, into full shadow; and this sudden tran- as “windmills.” Regarding the proper function sition from light to dark, coming together of conductors, Liszt stated that “we are with the first notes of the piano, had a mov- helmsmen, not oarsmen.”67 This approach sug- ing effect on every one of us . . . Whether gests a combination of Rays One, Four and by chance or by some unconscious influ- Six. ence, Liszt began the funereal and heart- Sixth-Ray persons are highly susceptible to the rending adagio of the Sonata in C# Minor. 68 emotions. The Sixth Ray bears a numerical The rest of us remained rooted to the spot resonance to the sixth plane, the astral plane. where we happened to be, no one attempt- Because of the powerful emotional quality of ing to move . . . I had dropped into an arm- this ray, the Sixth-Ray individual has the abil- chair, and above my head heard stifled sobs 69 ity to arouse and inspire others. No doubt this and moans. It was Berlioz.64 helps to account for Liszt’s hypnotic effect Another painting, “The Three Magi,” by Ary upon his audiences as a pianist. Liszt was oc- Scheffer, symbolically depicts Liszt’s vision- casionally subject to fits of hysteria, related to ary character. In this painting, having to perform when he was in ill health. He also was capable of losing his temper with The star which has guided the Magi has students on occasion when he felt they were stopped above Bethlehem, the goal of their being disrespectful of the music or when they journey. One of them, in the centre, sur- offended his sense of propriety or idealism. prised, is contemplating this mysterious, The tendency to be moody and temperamental marvelous guide. He seems to be question- is also characteristic of the Fourth Ray. His ing it. His features recall those of Liszt. pupil Carl Lachmund wrote:

Sometimes there came a converse side to God and humanity. We believe art is the the Master’s good humor, and he could be organ that expresses the Sublime. We be- unjust; we had observed this with sorrow. lieve in endless progress and in an uncon- We never felt sure of our ground; it was as fined social future for the musician; we be- if standing on a volcano; one feared to enter lieve in the endless power of our hope and into a conversation with him. A tactless love! And it is from this belief that we have word or the personality of a pupil grating spoken and will continue to speak.74 on his sensitiveness might precipitate such The devotion and idealism of the Sixth Ray a sudden change of mood.70 often can turn to fanaticism. In Liszt, howev- Lachmund writes that Liszt became angry with er, this trait seems to have been moderated by a pupil who brought some music to a master the Second Ray characteristics of love and tol- class which he considered to be “hackneyed,” erance, and by the Fourth Ray ability to medi- but that “his good heart came to the fore ate and compromise. Although Liszt realized though as always. His treatment of her must that much of his music was too modern sound- have worried him. At the next lesson, two days ing for contemporary audiences and critics, he later, he singled her out as the first to play, and said, “ich kann warten” (I can wait). He had was noticeably kind to her.”71 Liszt’s attempt faith that his music would be appreciated by to patch things up in this instance suggests the the audiences of the future. This remark also influence of the Second Ray. shows the determined patience of Ray Two.75 In addition, Liszt was at the center of a group Ray Seven – Organization and of devoted disciples, who did much to promote Ceremonial Magic the ideals of the “Music of the Future.” The crusading quality of the Sixth Ray often meets Ray Seven is a lower reflection of the First with resistance, and this happened with Liszt Ray, and is concerned with manifesting the in the case of conservative audiences and crit- divine will on a physical level. The planets ics. Liszt was a reformer in the field of music, Uranus and Jupiter distribute the Seventh Ray, demanding higher standards from his orches- and we note with interest that both of these tras and an improvement in the musical tastes planets are exalted by sign in Liszt’s astrologi- of audiences. Liszt campaigned as well for the cal chart.76 Seventh-Ray individuals have a improvement of the status of musicians in so- talent for organization of various kinds. This ciety. A focused, selective love and loyalty to may include ceremonial as well. The Seventh a person or a cause is characteristic of the indi- Ray is adept at rhythm and timing,77 which are vidual on the Sixth Ray. Liszt was loyal to his of supreme importance to musicians. vision of the Music of the Future, and to his The Seventh Ray is methodical. As a young friends Berlioz and Wagner, whose music he man, Liszt drilled himself on piano technique promoted when it was still largely unpopular for as many as 10-12 hours a day. As a con- with audiences and critics. Liszt’s indefatiga- ductor, he was responsible for the rehearsal bility in this cause is a Sixth-Ray trait.72 and coordination of large numbers of musi- The Sixth-Ray individual is capable of great cians. Liszt was able to pull off performances faith and optimism, no matter what the outer of very difficult works, often under extremely appearances may be.73 In his essay “On the trying conditions. This suggests both Ray One Situation of Artists,” after pointing out the (Liszt as head of the orchestra) and Ray Seven. lamentable current state of affairs, Liszt af- These two rays share a talent for administra- firmed the power of faith. The following words tion. are filled both with faith and idealism: The Seventh Ray also is concerned with cere- Yes certainly, against all odds, and regard- monial magic. Liszt was a devout Catholic, less of our use of the words because or alt- and he preferred Catholic churches with their hough, we know that faith can move moun- ornate artwork and ceremonial over Protestant tains. We believe in art, as we believe in churches, which tended to be much more aus-

28 Copyright © The Esoteric Quarterly, 2014. Spring 2014 tere.78 This preference also shows the influence Ray Two seems the best choice for Liszt’s per- of the Fourth Ray of Beauty and Harmony. In sonality ray due to Liszt’s legendary kindness, addition to being a devout Catholic, Liszt was his generosity, and his overall patience with a member of the Masonic fraternity. In the his students. Ray Two is the ray of the teach- 1840s, Liszt became a Mason, like the com- er. The personality ray often affects one’s posers Mozart and Haydn before him, and he choice of occupation early in life, and if we retained this affiliation for the remainder of his except Liszt’s period of touring as a child life.79 prodigy, his first occupation as a young man in Paris was that of teaching piano. Ray Six is In its aspect of ceremonial magic, the Seventh another possible choice for the personality ray, Ray involves work with the deva kingdom.80 due to Liszt’s strong quality of devotion. If we Cyril Scott lists several composers who were are to accept Ray Six as the personality ray, we inspired by the devas, including Franck, Grieg, then must decide how to account for the prom- Wagner, Debussy, Ravel and Scriabin.81 It inence of Ray Two, and vice versa. Another would not be unreasonable to mention Liszt in explanation for the prominence of Ray Six is this regard as well. Some of Liszt’s composi- given later in this section. In any case, one tions are very evocative of natural phenomena. does well to remember that Rays Two, Four Many of Liszt’s piano pieces in Années de and Six are closely related one to another, as pèlerinage (“Years of Pilgrimage”), Volumes I members of the soft, or love ray line. As the and II, were inspired by art and nature during disciple progresses over the course of many Liszt’s travels in Switzerland and Italy. In ad- lives, Ray Four and Ray Six begin to resolve dition, the piano piece, Les jeux d’eau à la Vil- into Ray Two: conflict leads to harmony and la d’Este, depicts the play of water in the foun- eventually unity; and one-pointed devotion tains of this villa in Tivoli, near Rome, where evolves into an impersonal, all-encompassing Liszt spent time later in life. Walker writes love. that “Liszt used to sit for hours gazing at the fountains, spellbound by the play of their cas- Ray Four is strongly indicated as the ray of the cading waters.” He adds that “for thirty years mind. Liszt’s approach to music, whether it be [this piece] had no successor until Ravel com- performing, composing, teaching, or conduct- posed his own Jeux d’eau.”82 Another example ing, was intuitive, rather than dry and academ- of this type of musical composition is the pi- ic, as would have been the case with a Fifth ano piece, St. Francis of Assisi Preaching to Ray mind. Liszt’s prose writings were descrip- the Birds. This piece evokes “the chirping and tive and colorful, which points to a mind on twittering of birds” and “was inspired by the the Fourth Ray. thousands of sparrows that sometimes rose in Liszt’s emotional body appears to have been clouds above the Monte Mario” in Rome.83 It on the Sixth Ray. Liszt exhibited both the fiery should be noted here that birds are said to have and the watery side of the Sixth Ray in his per- an affinity with the deva kingdom, as well as formances, which were characterized by fiery being representative of the soul. passion, as well as by mystical reverie. It is The Rays as They Affected Liszt on doubtful whether Liszt could have kept his Various Levels audiences so enthralled without the inspiration and magnetism of a Sixth Ray astral body. In The influence of Ray Four was consistently addition, Liszt’s emotions were capable of flar- present in Liszt’s life and work. It seems most ing up quickly with his students, but he quickly reasonable to designate Ray Four as Liszt’s sought to patch things up and forgive. This soul ray, his higher purpose being that of creat- suggests the dominance of his Second Ray per- ing beauty and harmony through music. In this sonality over his Sixth Ray astral body. he appears, for all intents and purposes, to Liszt’s physical body, which includes the have been an important member of the Fourth physical brain, appears to have been on the Ray ashram, or soul group. Seventh Ray. The Seventh Ray body is more

Copyright © The Esoteric Quarterly 29 The Esoteric Quarterly delicate than the Third Ray body, which is Ray Four is indicated as Liszt’s primary soul stronger and can take more abuse. The Seventh ray, due to the fact that it represents the deep- Ray body pays a price if it does not follow a est motivation in Liszt’s life and work. Liszt’s set routine and rhythm. Although tall, Liszt’s soul may have a subray, however, of Ray Six body was delicate and subject to ill health due or Ray Two. A disciple in one of these sub- to the hardships of travel, which was more ar- ashrams of the Ray Four ashram might concern duous in his day than it is now. Although Liszt him or herself with creating beauty and har- tended to push himself, he periodically needed mony through religious music or with the respites from travel and performing in order to teaching of music to others. It is clear that regain his good health. Liszt’s appreciation of Liszt regarded music as a sacred calling. He and respect for ceremony have been noted wrote to his friend George Sand that the artist above in the section on the Seventh Ray. Also, “is stamped with an imprint of sacred predesti- the Seventh Ray helped Liszt to discipline nation at his birth. He does not choose his pro- himself, sticking to a strict practice routine as a fession, but his career chooses him, and it pro- young musician. It also helped him to ground pels him relentlessly forward.” He adds that his musical ideas into new and innovative “polarity is his art – the sensuous rendition of forms. Here we see the influence of the Sev- the mysteries and the Divine in humankind and enth Ray planet Uranus. in nature.”85 Liszt was able to create beauty and harmony (Ray Four) through the effective The strong influence of the Sixth Ray in Liszt use of the Ray Six qualities of imagination, seems to go beyond that of simply being the inspiration and aspiration. In addition, he was ray of his emotional body. We recall that, ear- generous with his musical gifts, both in his ly in life, Liszt wished to become a priest, and performing for charitable causes and in his that religious expression was always natural to training of young musicians (Ray Two). him. As a youngster, Liszt was subject to religious ecstasies and was attracted to the idea of Liszt and the Work of the Fourth Ray martyrdom. This appears to suggest a strong Ashram Sixth Ray emphasis, reaching beyond the merely emotional level. At the same time, the Liszt seemed to have had a sense that he was Second Ray, rather than the Sixth Ray, appears not working alone, but that he was part of a to be the ray of Liszt’s personality, for reasons group of musicians whose mission it was to discussed above. move music forward in a new direction. Ac- cording to Dane Rudhyar, Liszt’s music, like Another solution presents itself, which is that that of Wagner, employed chromaticism in the Sixth Ray was a legacy ray: perhaps the such a manner that it eventually helped lead to ray of Liszt’s personality in a previous life. the breakup of the tonal system. Rudhyar The legacy ray often asserts itself early in life equated tonality and the rule of the tonic with and represents a talent or inclination which the divine right of kings. He wrote: “if tonality seems natural, but which may not become means the divine right of the tonic, then the one’s vocation in adulthood. Liszt did eventu- rise of individualism in the Romantic era was ally become a priest, but he also continued to bound to manifest in music as the gradual compose and teach music up until the very end breakdown of tonality. Liszt and Wagner be- of his life. Liszt did write a great deal of sacred came powerful agents in fostering such a pro- music, an occupation which indicates the pres- cess.”86 ence of both the Fourth and the Sixth Rays, and possibly Ray Two as well, which also has Liszt’s music influenced not only Wagner but to do with religion. It has been pointed out by also later composers such as Gustav Mahler Rémy Stricker that Liszt was the most prolific and Arnold Schoenberg. Cyril Scott viewed composer of church in the 19th century.84 His the dissonant music of composers such as music was not, however, exclusively of the Schoenberg as a necessary method of breaking sacred variety. up negative thought forms. According to Scott, this method was only meant to be temporary,

30 Copyright © The Esoteric Quarterly, 2014. Spring 2014 however. He writes: “the Hierarchy has inti- and its influence was overarching in Liszt’s mated that the ultra-dissonant phase of music life. Liszt’s mind also was most probably on will not endure, and it was never intended that this ray. Ray Two of Love-Wisdom and Ray it should.”87 Six of Devotion and Abstract Idealism are extremely important as well. Ray Two was indi- The twentieth century saw a withdrawal of the cated by his dedication to teaching and his nur- Fourth Ray, resulting in a lessening in the ac- turing attitude toward his pupils. Ray Six was tivity of the Fourth Ray ashram. The Tibetan evidenced by his religious vocation, by his tells us that “The fourth ray being temporarily dedication to religious music, by his hypnotic out of full incarnation at this time is the reason effect on audiences as a performer, and by his for the relative interlude in the production of enthusiasm and dedication to the cause of the human creative art of a very high order.” “Music of the Future.” Although various inter- Looking forward to the future, however, he pretations are possible, the present author as- said that “the cycle of suffering is nearing its signed Ray Two as the ray of Liszt’s personali- close, and we shall later see—when the fourth ty, and Ray Six as the ray of Liszt’s astral ray again swings into full objective activity—a body. She also suggested that Ray Six could recurrence of the arts on a turn of the spiral far 88 be a legacy ray from a previous life. This more exalted than any lately seen.” would help to explain the strong influence of The externalization of the Fourth Ray ashram Ray Six, without it being the ray of Liszt’s is set to begin soon, in the year 2025. It may be soul, which in all probability is Ray Four. In significant in relation to this fact that the study addition, Liszt’s soul may have Ray Six or Ray and performance of Liszt’s music has in- Two as a subray. creased in recent years. Liszt had said that he The influence of the hard, or odd-numbered, could wait for his music to be appreciated. It ray line is indicated more subtly in Liszt’s life. appears that the true importance and signifi- These rays do not appear to be primary influ- cance of Liszt’s music are gradually becoming ences on the levels of Liszt’s soul, personality, apparent to greater numbers of musicians and mind, or astral body. With the exception of musicologists. Even more importantly, it is to Ray Seven, which seems to govern the physi- be hoped that his selfless attitude toward group cal body, their presence may come solely work will become typical of the disciples in through their influence in Liszt’s astrological the Fourth Ray ashram as they move forward chart. Ray Three of Active Intelligence and to greater achievements in the years that lie Adaptability did contribute to Liszt’s abilities ahead after 2025. Liszt’s unselfish attitude and as a performer and composer, and can perhaps his generosity to other composers and per- be explained by his sun being in Libra, a zodi- formers indicate an advanced group awareness. ac sign which distributes the Third Ray. Ray This ability to cooperate with other disciples One of Will and Power, distributed by Leo, for the common good points to Liszt as an ad- Liszt’s rising sign, was evident in his powerful vanced soul, and will become more common musical performances. Ray Five of Concrete during the coming Aquarian Age. Knowledge and Science, seems to be the least Conclusions important of the seven rays for Liszt, although its influence may be detected in his advanced s indicated above, an individual may be technical ability. This may be explained by his Ainfluenced by all seven of the rays, alt- rising sign being in Leo, which distributes the hough their effects will be felt to widely differ- Fifth Ray. ing extents, and on different levels. The analysis undertaken in this article indicates that It is hoped that the present article on Liszt and Liszt was conditioned strongly by the “soft” the rays will help increase awareness and lead ray line of Rays Two, Four and Six. Ray Four to further study of this composer from an eso- of Harmony through Conflict is strongly indi- teric perspective. An area for additional re- cated as the ray of the soul, as it described search is that of Liszt’s astrological chart, in- Liszt’s major contribution and soul purpose, corporating the asteroids and the recently dis-

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly covered centaurs in addition to the traditional planets. Another research project which would See also Rudhyar, The Lunation Cycle, 104- be most desirable would be to examine the 05. connections among Liszt and some of the other 8 Doborján, now called Raiding, is in the terri- important composers of the late 18th and the tory of present-day Austria. Rudhyar gives 19th centuries, such as Beethoven, Schubert, the time of Liszt’s birth as 1:16 am. Rodden Mendelssohn, Chopin, Berlioz, Brahms, Rob- gives this time a DD rating (conflicting/un- ert and Clara Schumann, and Wagner, to name verified). http://www.astro.com/astro-data a few. This type of study would be greatly aid- bank/Liszt%2C_Franz (accessed January 17, ed by a comparison of astrological charts and 2014). 9 Liszt: The Virtuoso Years of the predominant ray influences of the indi- Walker, , 54-55. 10 Ibid., 71-86. viduals involved, keeping in mind that these 11 Franz Liszt, “To George Sand (1837)” from individuals were all part of the Fourth Ray ash- “Letters of a Traveling Bachelor of Music” in ram. Research of this type would give a much- The Collected Writings of Franz Liszt, Volume needed esoteric perspective on this period of 2: Essays and Letters of a Traveling Bachelor music history and would impart a greater of Music, ed. Janita R. Hall-Swadley (Lan- knowledge of the work of the Fourth Ray ash- ham, MD: Scarecrow, 2012), 233-34. 12 ram in anticipation of its externalization, See Ralph P. Locke, “Liszt and the Saint- scheduled to begin in 2025. Simonians” in Music, Musicians, and the Saint-Simonians (Chicago: The University of Chicago Press, 1986), 101-06. 13 Ibid. 14 Janita R. Hall-Swadley, “Liszt’s Swiss and 1 http://en.wikipedia.org/wiki/File:Ary _ Scheff Italian Journeys” in Liszt, Collected Writings, er-Franz-Liszt.jpg This picture is in the public Vol. II, 50-60. domain. (accessed January 17, 2014). 15 Walker, Liszt: The Weimar Years, 1848-1861, 2 Classical music is serious music which is rela- 67-68. tively advanced structurally and harmonically. 16 3 Ibid., 112-26. Alan Walker, Franz Liszt: The Virtuoso 17 See Zsuzsanna Domokos, “Liszt’s Church Years, 1811-1847, rev. ed. (Ithaca, NY: Cor- Music and the Musical Traditions of the Sis- nell University Press, 1988); Franz Liszt: The tine Chapel,” in Liszt and the Birth of Modern Weimar Years, 1848-1861 , rev. ed. (Ithaca: Europe: Music as a Mirror of Religious, Po- Franz Liszt: Cornell University Press, 1993); litical, Cultural, and Aesthetic Transfor- The Final Years, 1861-1886 (Ithaca, NY: mations, ed. Michael Saffle and Rossana Cornell University Press, 1996). Dalmonte, Franz Liszt Studies Series No. 9 4 Cyril Scott, Music and Its Secret Influence (Hillsdale, NY: Pendragon, 2003), 25-46. throughout the Ages (Rochester, Vermont: 18 Alan Walker, The Death of Franz Liszt: Based Inner Traditions, 2013). Original edition pub- on the Unpublished Diary of His Pupil Lina lished as Music: Its Secret Influence through- Schmalhausen (Ithaca, NY: Cornell Universi- out the Ages (UK: Rider, 1933). 5 ty Press, 2002), 131-34. See, for example, Dane Rudhyar, The Magic 19 See Michael D. Robbins, Tapestry of the of Tone and the Art of Music (Boulder: Gods, Vol. I: The Seven Rays: An Esoteric Shambhala, 1982), 69, 103, and 196; and rd Key to Understanding Human Nature, 3 ed. Rudhyar, The Lunation Cycle: A Key to the and Vol. II: Psychospiritual Transformation Understanding of Personality (Boulder: rd and the Seven Rays, 3 ed. (Jersey City Shambhala, 1971), 51, 74, 82, 94-95, 98, 105- Heights, NJ: The University of the Seven 13. Rays Publishing House, 1996); and Alice A. 6 Michael Robbins, “Franz Liszt.” Bailey, Esoteric Psychology, Vol. I (New http://www.makara.us/04mdr/01writing/03tg/ York: Lucis, 1936) and Vol. II (New York: bios/Liszt_Franz.htm (accessed January 17, Lucis, 1942). 2014). 20 Alice A. Bailey, Discipleship in the New Age, 7 A discussion of the data regarding Liszt’s time Vol. I (New York: Lucis, 1944) and Vol. II and place of birth may be read at “Liszt, (New York: Lucis, 1955). Franz.” http://www.astro-databank/Liszt_ 21 See also Robbins, Tapestry, Vol. I, 24: “Of Franz (accessed January 17, 2014) course, it must be remembered, that we all

have all the rays. It is simply a matter of em- the “Not-Self.” Robbins, Tapestry, Vol. I, phasis in any one life.” 110. See also Bailey, Esoteric Psychology, 22 Ibid., 103, 203. Vol. II, 41. Robbins points out that the Moon, 23 Ibid., 203. the planet of fluctuation, distributes the Fourth 24 Liszt, “To George Sand (1837)”, Collected Ray of Harmony through Conflict. Writings, Vol. II, 242. 49 Ibid., 96-97. 25 Walker, Liszt: The Weimar Years, 305. 50 Ibid., 97. 26 See Ibid., 424-39; Walker, Liszt: The Final 51 See Ibid., 105-06, for remarks on improvisa- Years, 135-36; and Charles Suttoni, “Liszt and tion and the Fourth Ray. Madame d’Agoult: A Reappraisal” in Liszt 52 Ibid., 134. and His World: Proceedings of the Interna- 53 Bailey, Esoteric Psychology, Vol. I, 207-08. tional Liszt Conference Held at Virginia Poly- 54 Robbins, Tapestry, Vol. I, 134. technic Institute and State University 20-23 55 “Technical expertise” is a strength for those May 1993, ed. Michael Saffle. Franz Liszt on the Fifth Ray. See Ibid., 135-36, Studies Series No. 5 (Stuyvesant, NY: Pen- 56 Hall-Swadley, “A Call for Change” in Liszt, dragon, 1998), 35. Collected Writings, Vol. II, 36-38. 27 Carl Lachmund, Living with Liszt from the 57 Walker, Liszt: The Virtuoso Years, 296-316. Diary of Carl Lachmund, An American Pupil 58 Robbins, Tapestry, Vol. I, 147. of Liszt, 1882-1884, ed. Alan Walker (Hills- 59 Ibid., 153. dale, NY: Pendragon, 1995), 32. 60 Lachmund, Living with Liszt, 51, 303. 28 Walker, Liszt: The Final Years, 244. 61 Robbins, Tapestry, Vol. I, 151. 29 Dezső Legány, Liszt and His Country: 1869- 62 Franz Liszt Fantasizing at the Piano (Franz 1873 (Budapest: Occidental, 1992), 118-19. Liszt, am Flügel phantasierend) Emphasis in the original. http://en.wikipedia.org/wiki/File:Liszt_at_the_ 30 Lachmund, Living with Liszt, 337. Piano.JPG (accessed January 23, 2014). 31 Bailey, Discipleship in the New Age, Vol. II, 63 According to esoteric astrologer Phillip Lind- 518. Capitalization is in original. say, Joan of Arc has a Sixth Ray soul with a 32 Ibid. First Ray personality, while Lord Byron has a 33 Ibid. See also Robbins, Tapestry of the Gods, Fourth Ray soul with a Sixth Ray personality. Vol. I, 196. Phillip Lindsay, Soul Cycles of the Seven 34 Arnold, “Liszt as Reader, Intellectual, and Rays: Esoteric Astrology and Initiation Musician” in Liszt and His World, 37-60. In (Kearney, NE: Morris, 2006), 38-39. pages 48-60 of this article, Arnold gives a 64 Kenneth Hamilton, After the Golden Age (Ox- long list of literary works which Liszt is ford University Press: Oxford, 2008), 82-84. known to have read. 65 http://loosesignatures.blogspot.com/2013/03/t 35 Ibid., 37-39. hat-time-when-george-eliot-hung-out.html 36 C.W. Leadbeater, The Masters and the Path (accessed January 23, 2014). (New Orleans, Cornerstone, 2007, reprint edi- 66 Lachmund, Living with Liszt, 33. tion) 18-19. 67 Walker, Liszt: The Weimar Years, 270, 276. 37 Walker, Liszt: The Weimar Years, 77-79. See also Lachmund, Living with Liszt, 96. 38 Robbins, Tapestry, Vol. I, 68-69. 68 Robbins, Tapestry, Vol. I, 160. 39 Ibid., 22. 69 Robbins, Tapestry, Vol. I, 152. 40 Alice A. Bailey, Letters on Occult Meditation 70 Lachmund, Living with Liszt, 235. (New York: Lucis, 1950), 17. 71 Ibid., 235-36. 41 Robbins, Tapestry, Vol. I, 99. 72 See Ibid. “Sixth ray people are the ‘die 42 Bailey, Esoteric Psychology, Vol. I, 343. hards.’(The Destiny of the Nations, p. 29 [Bai- 43 Robbins, Tapestry, Vol. I, 89-94, 106-107. ley]). They never give up, perhaps, because 44 Ibid., 94-95. they never let go. The strength of their persis- 45 Bailey, Esoteric Psychology, Vol. II, 143. tence is virtually equal to the persistence of 46 Robbins, Tapestry, Vol. I, 96-97. those upon the first ray, but it is the persis- 47 Ibid., 97. tence of tenacious desire rather than of will.” 48 Sensitivity to one’s own suffering is a charac- 73 Ibid., 149. teristic of those on the Fourth Ray: According 74 Liszt, “On the Situation of Artists,” in Col- to the Tibetan, this kind of suffering results lected Writings, Vol. 2, 89. See also Liszt’s from identification with the lunar vehicles, or

essay, “About Church Music of the Future,” 81 Scott, Music and Its Secret Influence, 96-97, 141- 42 in the same volume. 104-05, 113-29. 75 In a letter to a disciple, the Tibetan writes, 82 Walker, Liszt: The Final Years, 372. “You have the persistence and the will (like 83 Ibid., 56-57. tempered steel) of the second ray and can 84 Rémy Stricker, Franz Liszt: les ténèbres de la dismiss all fear as to your capacity to weather gloire (Paris: Gallimard, 1993), 367, quoted in the storm and difficulty and to win through. Pauline Pocknell, “Liszt and Pius IX: The Nothing can stop you....” (Bailey, Discipleship Politico-Religious Connection,” in Saffle and in the New Age, Vol. I, 139-40). Dalmonte, eds., Liszt and the Birth of Modern 76 Uranus is exalted in the sign of Scorpio and Europe, 90. Jupiter is exalted in the sign of Cancer. 85 Liszt, “To George Sand (1837)” in Collected 77 Robbins, Tapestry, Vol. I, 176-77. Writings, Vol. II, 242. 78 See Liszt, “To George Sand, (1835)” from 86 Rudhyar, The Magic of Tone and the Art of “Letters of a Traveling Bachelor of Music” in Music, 103. Collected Writings, Vol. II, 222-23. 87 Scott, Music and Its Secret Influence, 130-32. 79 Walker, Liszt: The Virtuoso Years, 367-69. 88 Bailey, The Rays and the Initiations (New 80 Robbins, Tapestry, Vol. I, 172-73. See also York: Lucis, 1950), 244. Bailey, Esoteric Psychology, Vol. I, 122-23 and Alice Bailey, A Treatise on Cosmic Fire (New York: Lucis, 1951), 474.

A 21st Century Model of Human Consciousness Part I: What is Consciousness?

Jef Bartow

Abstract have an innate sense of what consciousness is, we struggle to specifically define it. his series of articles will present a 21st cen- T tury model of human consciousness that Unfortunately, language can be limiting in its will both integrate and transcend ideas and attempt to define words or concepts. The as- models presented within Eastern and Western sumption is that we already understand the mysticism, Western philosophy, science, psy- inherent meaning of the words or phrases that chology and metaphysics. Due to the fact that are used to define a specific word or concept. there is so much debate and confusion regard- Therefore, beyond just presenting what each ing the subject of consciousness, there is a field of study defines as consciousness and need to include perspectives from numerous how it's created, this article is going to include fields of study in order to develop a more definitions of the key words that the various comprehensive understanding of human con- fields use in their definitions. By doing so, a sciousness. more concise and comprehensive model of consciousness becomes possible. This article presents a wide-ranging account of the many different definitions of what con- Perspectives on sciousness is. The next article in the series will Consciousness provide a model of what creates consciousness utilizing the basic structure of the brain and astern mysticism is a good place to start in mind. Follow-on articles in the series will out- E understanding various perspectives on line a comprehensive 16 state model of human consciousness. In What the Buddha Taught, consciousness drawing upon advancements in Walpola Rahula (1907–1997), a Buddhist psychology, metaphysics and science in the monk and scholar, defines consciousness as a 20th century and up to the present day. “reaction or response” and the “awareness of the presence of an object.”1 He goes on to say Introduction that consciousness is the base of everything we are. The contemporary American author and arious thinkers and scientists try to evade therapist, Anodea Judith in Eastern Body Vthe hard questions about consciousness by declaring that it is “incomprehensible,” or ______by saying that “no one can understand consciousness.” Some eastern philosophers and About the Author mystics, for example, postulate that “every- Jef Bartow is an ordained spiritual mentor and au- thing is consciousness.” Other experts simply thor of 3 books including the double award finalist say that we know what it is, but we can't define book God, Man and the Dancing Universe, Living it. Fortunately, individuals throughout history Spirit’s Guidebook for Spiritual Growth and within many fields of study have put forth var- LifeCycles Astrology. Early in his practice he ious definitions of consciousness. Regardless taught core metaphysics in the seminary. Later, he founded the Living Spirit community for spiritual of the amount of information available on con- practitioners and individuals to interact and get sciousness, there is something incomprehensi- what they need from Spirit. He can be reached at ble about it; there is something about con- [email protected]. sciousness that is in everything. And while we

Western Mind says that “Consciousness” is cludes that “no one understands conscious- “the final frontier… the vast and indispensable ness.”7 In similar comments, Francis Crick, key to the ultimate mystery, endless and un- winner of the Noble Prize for co-founding the fathomable… the very thing that allows us to double helix of DNA, says that: “There’s no look into the mirror of the soul and perceive easy way of explaining consciousness in terms our existence.” She goes on to say we must of known science.”8 “realize that consciousness flows through eve- Ervin Laszlo, the Hungarian philosopher of ry quantum of life around us...”2 and that: science, defines consciousness within the phil- Mystic sages describe consciousness as a osophical perspective known as panpsychism. unified field in which all of existence is In Science and the Akashic Field, and in an- embedded. Sentient beings have the capaci- swer to the question of where consciousness ty to tap into that universal field of intelli- comes from, Laszlo says that “The adherents gence, where vast stores of information re- of panpsychism claim that psyche—the es- side, much as a personal computer can ac- sence of consciousness—is the universal pres- cess the Internet. How much consciousness ence in the world. Both matter and mind— we can tap into depends on our apparatus.3 physis as well as psyche—are omnipresent in the universe.”9 The philosopher Jean-Paul Sar- Sri Aurobindo (1872–1950), an Indian yogi, tre introduces another theory in which he “con- philosopher and poet, equates consciousness in sidered consciousness to be essentially charac- general with purusha or soul, which is every- terized by intentionality.”10 where in material nature. He also relates consciousness to apprehension and cognition, in The study of consciousness has become a hot- other words, to “cognitive awareness.” The ly-debated topic within science, although much modern Sufi mystical teacher, scientist and of the research and conclusions limit con- psychologist, A. H. Almaas, creator of the sciousness to physical-based processes. Fritjof “Diamond Approach to Self Realization,” also Capra, like most scientists, assumes a rather equates human consciousness with the soul. He physical focus on consciousness. He concludes tends to relate consciousness in general with that “consciousness is a cognitive process, presence, or beingness. emerging from complex neural activity… It is an emergent property of a particular cognitive Within Western philosophy, the contemporary process—the formation of transient functional American philosopher, John Searle concludes clusters of neurons.”11 that: “Consciousness, I say, consists in all of one’s states of awareness.” The term “Aware- The American psychiatrist and dream re- ness” might seem too restricted, so to cover all searcher, John Allan Hobson, simply defines forms of consciousness, the terms “awareness consciousness as our awareness of our envi- or sentience or feeling,”4 are added. Searle ronment, our bodies, and our selves. He con- goes on to conclude simply, that “conscious- cludes that “consciousness is compotential… ness is a mystery.”5 Turning to the neurophilo- That is to say, consciousness is made up of the sophical theory of consciousness, a conscious many faculties of mind, which are seamlessly state is described as any cognitive representa- integrated into our conscious experience.”12 To tion. In other words, cognition is viewed as a him, the components of consciousness include property of consciousness. attention, perception, memory, orientation, intention, thought, narrative, emotion, instinct Although David Chalmers—an Australian phi- and volition. losopher and cognitive scientist specializing in the philosophy of mind and language—defines Another scientist and author, William A. Till- consciousness along strict scientific lines, he er, has been exploring ways in which to inte- also considers it to be a fundamental feature of grate scientific theory with metaphysics. His the world. He points out that “wherever you perspective on consciousness is that: “although have complex information processing, you find most of us really don’t know what conscious- complex consciousness.”6 He further con- ness is, we tend to think that it relates to the

36 Copyright © The Esoteric Quarterly, 2014. Spring 2014 ability of the natural system to exchange in- ples, no gardens, a sense of self (personal iden- formation.”13 Consistent with this idea are the tity or subjectivity), and hence no personal will thoughts of the Polish visionary, Stanislaw or purposive decision (intention)—all of which Lem (1921–2006), who maintains that “… all are familiar features of our mental life. This consciousness, not merely the personoid—is in unity is the most essential feature of con- its physical aspect an ‘informational standing sciousness, so basic to whatever it is that we wave,’ a certain dynamic invariant in a stream mean by consciousness that most of us just of incessant transformations…”14 Lem’s con- take it for granted.15 clusion can be interpreted to mean that the dy- E. Roy John, a neurophysiologist from New namic invariant which develops from various York University, defines forms of information consciousness in objec- is its consciousness The ground-base of con- tive terms: aspect. What is be- sciousness is awareness, coming increasingly ... a process in which in- clear within science is which is the information rich formation about multiple that physical con- workspace that pervades individual modalities of sciousness involves everything including all life sensation and perception information. In other is combined into a unified words, a key compo- forms, sentient beings and multidimensional repre- nent of consciousness levels of spirit and matter. It sentation of the state of is information. An ex- is neither spirit nor matter, the system and its envi- ample is my computer, ronment, and integrated which stores a lot of but the relation or mediator with information about information, but like between them. Consciousness memories and the needs the cloud, the infor- of the organism, generat- mation is not con- becomes an emergent prop- ing emotional reactions sciousness itself. erty created from the inter- and programs of behavior to adjust the organism to The management action of all facets of spirit 16 its environment. thought leader, physi- with matter. It is a unified cist and philosopher, Finally, one of the new Dana Zohar and author field and fundamental fea- “scientists of wholeness,” of such books as The ture of the world in which all F. David Peat, identifies Quantum Self, pro- of existence is embedded. consciousness as “a subtle vides several simple order within a delicate, and insightful definitions of consciousness: sensitive, and intangible movement that is quite different from the order of explicate mat- Consciousness itself…includes a general ter, yet is inseparable from it within the com- capacity for awareness and purposive re- 17 mon spectrum of orders.” David Bohm, who sponse... was associated with Peat, concurs in describing The unity of our conscious experience, the consciousness as a “continuum of ordering thread of focused attention that draws to- principle.” gether the myriad sensory impressions, un- In The Radiance of Being, Alan Combs—the derlies all other features of that experience. Director of the Center for Consciousness Stud- Like the notes of a melody of the many ies at the California Institute of Integral Stud- separate features of apples or more general ies—suggests that “consciousness is essential- visual scenes, the contents of our con- 18 ly a subjective presence.” It is the essence of sciousness hang together. They form a experience and its essential nature is “simple whole, a “picture.” 19 awareness.” Alfred R. Orage (1873–1934), Without this wholeness, this unity, there could the British intellectual best known for his work be no experience such as we know it, no ap- with Gurdjieff and his magazine The New Age,

Copyright © The Esoteric Quarterly 37 The Esoteric Quarterly thought that consciousness was “a universal In quite a few of his written works, the Tibetan awareness, which only by the particularized Master, Djwhal Khul equates consciousness activities of beings becomes defined and lim- with sentient energy, the energy which makes ited into specifically human, animal, vegetable Man a soul. He describes consciousness as modes.”20 Using terms that are consistent with “the principle of awareness, the faculty of con- those presented above, Jean Gebser, the Polish sciousness, that something, inherent in matter linguist and philosopher who described the (when brought into relation with spirit), which structures of human consciousness, says that awakens responsiveness to an outer and far- “consciousness is “neither knowledge nor con- reaching field of contacts.”27 He defines the science but must be understood for the time soul as the “principle of sentience, underlying being in the broadest sense as wakeful pres- all outer manifestation, pervading all forms, ence.”21 And singing to the psychological choir and constituting the consciousness of God is the Jungian analyst, Murray Stein, who says: Himself... it expresses itself in all the subhu- “most simply, consciousness is awareness. It is man kingdoms in nature.”28 And he also intro- a state of being awake, observing and register- duces a new term by proposing that: “con- ing what is going on in the world around and sciousness might be defined as the faculty of within.”22 He further identifies that both ani- apprehension...”29 mals and plants can exhibit a form of con- Since metaphysics introduces the word “sen- sciousness. He concludes that consciousness is tience” in relationship to consciousness and therefore, “responsiveness and sentient aware- soul, it's prudent to define this word. Accord- ness.” 23 ing to Djwhal Khul, the energy of sentiency is Both Ken Wilber and Carl Jung identify con- the capacity to respond. He also relates sen- sciousness as the “within of things” or “subjec- tiency to “sensitive response to contact, and by tive psyche.” As Wilber put it: “the within of that means a subsequent growth in things is consciousness, without of things is knowledge.”30 Helena Blavatsky concurs in form.”24 Another Jungian psychoanalyst, Ed- emphasizing that “consciousness is a quality of ward F. Edinger proposes consciousness to be the sentient principle, or, in other words, the a “substance, a psychic material” that is made soul...”31 By defining sentience as “a sentient up of two factors: “‘knowing’ and ‘withness,’ state or quality; capacity for feeling and per- i.e., knowing in the presence of an ‘other,’ in a ceiving; consciousness,”32 Webster's Diction- setting of twoness.”25 In a view consistent with ary comes into line with their thoughts. metaphysics, consciousness is seen as the result from the interaction of a duality (e.g. spirit Awareness and matter, I and others, etc.). wareness is used by many in our various Metaphysics is also good source for definitions A fields of study to define or describe con- of consciousness so we turn first, to Harold W. sciousness. This term is fairly simple to relate Percival (1868–1953), a Theosophist. Most to, but not easy to define. Webster's Dictionary Thinking and defines awareness as “knowing or realizing; famous for his magnum opus 33 Destiny, Percival provides a definition con- conscious; informed.” It describes the word sistent with psychology in the following: “aware” as “having knowledge of something through alertness in observing or interpreting Consciousness: is the Presence in all what one sees, hears, feels, etc.”34 This per- things… Its presence in every unit of nature spective is accurate for humans, but not neces- and beyond nature enables all things and sarily for our other kingdoms of nature includ- beings to be conscious as what or of what ing animals and plants. they are, and are to do, to be aware and conscious of all of the things and beings, Describing awareness from the Eastern per- and to progress in continuing higher de- spective, Deepak Chopra says it is “an grees of being conscious towards only one evenmore subtle field, not only invisible but ultimate Reality— Consciousness.26 needing no energy… Awareness doesn’t have

38 Copyright © The Esoteric Quarterly, 2014. Spring 2014 to be human; it seems to pervade all life- he term “soul,” as our article has shown, is forms… I conclude that the field of awareness T often equated with consciousness. There- is our true home, and that awareness contains fore “soul” is another name for both con- the secrets of evolution, not the body or even sciousness and awareness. Eastern mysticism DNA.”35 Lama Surya Das concurs in observ- generally equates soul with purusha, or con- ing that “intrinsic awareness is the common sciousness at various levels. According to Sri denominator in all sentient beings.”36 Aurobindo, “Purusha is an inactive conscious existence—it is the Soul the same in itself and Carl Jung also considers awareness (con- immutable forever...”39 This soul is “present sciousness) to be a field. So too does Rabbi everywhere in material Nature.”40 Robert Cooper, in God Is a Verb, his book on the mystical Kabbalah, where he describes this Ancient philosophy focuses on the concept of field of awareness as an all-penetrating reality. the soul more so than consciousness. Even the In The Self-Aware Universe, Amit Goswami early Greek philosophers equated soul with the adds to this idea by equating awareness with life principle. Aristotle believed that the soul is the field of consciousness, or our global work- in all things. Plato represented the soul as space. “most likely that which is homogeneous and indissolvable.”41 Also, soul is “that which Others, more scientifically minded, take a moves itself, the cause of vital processes in somewhat different perspective. David living creatures.”42 Both Plato and St. Augus- Chalmers, who has been quoted early on, con- tine imply that the soul has all knowledge siders awareness information. within, and all we can do from without is but In particular, the contents of awareness are awaken that knowledge. Much later, Baruch to be understood as those information con- Spinoza was to concur in differentiating soul tents that are accessible to central systems, from substance and relating it to knowledge. and brought to bear in a widespread way in The western theologian, St. Thomas Aquinas, the control of behavior. also takes soul beyond human nature in his ... where ever we find consciousness, we Summa Theologiae: find awareness.37 Animate means living and inanimate non- In the integrated field theory developed by living, so soul means that which first ani- Marcel Kinsbourne—a pioneer in the study of mates or makes alive living things with brain lateralization—awareness is viewed as a which we are familiar. Life mostly shows “property of a sufficiently sizable neural net- itself in the two activities of awareness and work, ‘not of any particular locus in the movement... brain.’”38 He too sees consciousness or aware- Immaterial things have only wholeness of ness, as mentioned above, as an informational nature; and just as the soul is wholly pre- standing wave. sent throughout the body so God is wholly It would seem that these different perspectives present everywhere within everything. vary greatly in their understanding of aware- The way he exists in everything we call ex- ness. Without having discussed how awareness isting in things by substance, presence and is created, this paper concludes that awareness power.43 is an information rich workspace that pervades everything including all life forms, sentient Djwhal Khul also provides a powerful meta- beings and levels of spirit and matter. This physical perspective regarding soul in A Trea- field of information, based on living experi- tise on White Magic: ence in matter, becomes a valuable tool in the It should be borne in mind that the soul of evolution of all life and matter. matter, the anima mundi, is the sentient fac- Soul tor in substance itself… It can be called attractive energy, coherency, sentiency,

aliveness, awareness or consciousness, but spirit nor matter, but the relation or mediator perhaps the most illuminating term is that between them. Consciousness becomes an the soul is the quality which every form emergent property created from the interaction manifests. of all facets of spirit with matter. It is a unified field and fundamental feature of the world in The soul therefore, is neither spirit nor mat- which all of existence is embedded. This field ter but is the relation between them. The becomes the natural system for exchange of soul as a mediator between this duality; it is information. As such, it becomes a universal the middle principle, the link between God presence and all penetrating reality. and His form. Consciousness consists of many faculties in- The soul is the conscious factor in all cluding the general capacity for response, forms, the source of that awareness which which in turn, allows for a subsequent growth all forms register and of that responsiveness in knowledge and awareness. Defined as “sen- to surrounding conditions which the forms tience,” consciousness has the capacity to ani- in every kingdom of nature demonstrate. mate all living things at all levels and in all The soul of the universe is: states of existence. Therefore, all forms of life a. Consciousness or that state of awareness in from minerals, plants, animals, humans and matter itself... beyond, exhibit a form of consciousness. The soul therefore can be regarded as a uni- As a “presence” in all things, consciousness fied sentiency and the relative awareness of awakens responsiveness to an outer and far- that which lies back of the form of a planet reaching field of contacts, thereby becoming and of a solar system.44 the cause of all vital processes in living crea- The soul is that factor in matter (or rather tures. As “soul,” it becomes the unified sen- that which emerges out of the contact be- tiency and the relative awareness which under- tween spirit and matter) which produces lies all forms of manifestation in the creative sentient response in what we call con- processes of God. 45 sciousness in its various forms... Mechanisms of Consciousness From the various explanations above, it is pos- he origin of consciousness involving the sible to conclude that soul is present every- Tinteraction of manifested duality (twoness) where and within everything in manifestation. in a past incarnation of our universe was fairly Soul can be considered the sentient factor in crude. As creation progressed, mechanisms substance itself; neither spirit nor matter, but a were created to facilitate a more efficient de- middle principle developed from the relation velopment of consciousness and matter. Less of spirit with matter. It animates and makes important is the history of the development of living things aware and present. Soul becomes these mechanisms than how these mechanisms the unified sentiency and relative awareness of work in creating consciousness at every level all life. within all life. As we shall see later, these mechanisms are powerful facilitators of both Consciousness Defined awareness and the evolution of consciousness. he first thing to draw from the definitions Perception Tthat have been outlined here is that consciousness manifests in a myriad of forms, lev- Webster’s Dictionary defines perception as the ability to perceive. To “perceive” is “to take els and ordered structures. Therefore, there are 46 different labels for the various ways in which hold of, to become aware of.” The develop- consciousness expresses. The ground-base of mental psychologist, Ernest Schachtel (1903– consciousness is awareness, which is the in- 1975) also emphasizes perception over sensa- formation rich workspace that pervades every- tion in the following sentence: “In this respect thing including all life forms, sentient beings perception differs from sensation, which has a and levels of spirit and matter. It is neither

40 Copyright © The Esoteric Quarterly, 2014. Spring 2014 much more fleeting character and lacks the idea coincides with the view of David Bohm attempt to take hold of something.”47 who asserts that: The early Greek philosophers identify a char- There is a common notion of perception as acteristic of perception by concluding that a sort of passive process... The new studies “perception is the source of Knowledge, but is make it clear that perception is, on the con- not the Knowledge itself.”48 For Aristotle, per- trary, an active process, in which a person ception is “an actualizing of the potentiality must do a great many things in the course which the sense organ possesses as its facul- of which actions he helps to supply a cer- ty.”49 From this, memory becomes the “preser- tain general structure to what he perceives. vation of perception.”50 The perceived picture is therefore not just Highlighting the beginnings of perception, an image or reflection of our momentary Henri Bergson (1849–1951) the influential sense impressions, but rather it is the out- French philosopher who emphasized intuition come of a complex process leading to an over rationalism and science, states that: “In ever-changing (three-dimensional) con- simple organisms the rudiments of perception struction which is present to our awareness are to be found in mechanical responses to ex- in a kind of “inner show.”58 ternal stimulation. Direct contact with bodies, To bring coherence to these many definitions such as we experienced in tactile perception, of perception, I would define perception as the belongs to this stage.”51 The Encyclopedia of active process by which we discover the exist- Philosophy adds to this idea when it concludes ence of external stimulus from the external that evolution transforms perception into “the world. This complex process leads us to create discovery, by means of the senses, of the exist- an inner image/picture which represents the ence and properties of the external world.”52 outer stimulus. Perception does not include any But it goes on to say that perception lacks “any process of interpretation, only those which al- processes of reasoning or interpretation in it.”53 low life to grasp hold of external realities. Gottfried Leibniz (1646–1716), the prominent Apprehension & Cognition German mathematician and philosopher concurs with aforementioned ideas by stating that: ebster's Dictionary virtually equates “Things have insensible perceptions, percep- W apprehension with perception when it tions without consciousness, and men also defines perception as the capacity to take hold have such perceptions, in varying degrees.”54 of and to perceive. It also adds the element of He considers perception as an “inner state of understanding to perception. However, from the monad representing external things.”55 He our definitions of perception above, under- further considers perception to be unconscious standing is definitely not an element of percep- and apperception to be conscious. tion. From Thich Nhat Hanh, who provides an East- Most fields of study offer little insight into ap- ern perspective, we learn that “perception prehension, but as always, there are some juicy means the coming into existence of the per- tidbits to be found. The Stoics believed that ceiver and the perceived… The source of our there is no “Knowledge until there is appre- perception, our way of seeing, lies in our store hension, until the soul was [or has been] consciousness.”56 This perspective separates gripped by the impression.”59 This idea is af- perception from consciousness itself. Others, firmed by the early 19th century philosopher such as the philosopher and scientist Peter Car- Georg Hegel who points out that “conscious- ruthers, also maintain that our higher-order ness appears to be an apprehension of what is awareness is perceptual. immediate, of what is,...”60 In The Mystery of Consciousness Perception, according to Evan Harris Walker, , John Searle aims to appraise “refers to the brain imagery and conception of some of the significant and influential views on the problem of consciousness including dis- its environment resulting from the information 57 cussions with Daniel Dennett and David processing of input stimulus signals.” This

Chalmers. He includes a chapter on the con- result of cognition (i.e. cognitive representa- clusions of Israel Rosenfield in his book The tion) is a conscious state. Therefore, cognition Strange, Familiar and Forgotten: An Anatomy is viewed as a “property of consciousness.”65 of Consciousness. Significant from Rosen- The Oxford Dictionary of Philosophy adds to feld’s case studies, Searle asserts that: “it is the this by defining cognition in the following act of relating the moments of perception, not way: “cognitive processes are those responsi- the moments themselves, ble for knowledge and that accounts for con- Creating a precise defini- awareness. They include sciousness.”61 Carl Jung the processing of experi- adds a further dimension tion of consciousness re- ence, perception, and to apprehension by say- quires drawing upon the memory, as well as overt- ing that: “by ‘apprehen- 66 wisdom from each and eve- ly verbal thinking.” The sion’ I do not mean psychologist Rollo May, simply intellectual un- ry field of study. From whose ideas will be ex- derstanding, but under- them we learn that con- plored in greater detail standing through experi- sciousness predates all later on, goes further to ence.”62 forms of life in spirit and equate cognition with If perception is the knowing. source of knowledge, matter. It can be seen as The following remarks then apprehension is a the sentient awareness pro- from Carl Jung also mechanism by which duced from the interaction equate re-cognition with perceptions are turned knowledge or knowing. into some form of of various manifested dual- knowledge or under- ities. Consciousness be- We speak of “knowing” standing. Apprehension comes the capacity for uni- something when we suc- is a middle process, or ceed in linking a new per- mechanism, that ulti- fied awareness, or pres- ception to an already ex- mately results in the ence, in all things. Con- isting context, in such a formation of ideas and way that we hold in con- purposeful action. In sciousness is the ground ba- sciousness not only the other words, apprehen- sis for all of Existence. It perception but parts of sion is the processing of exists in all levels and states this context as well. perceptions in a way that “Knowing” is based, creates understanding, similar to the evolution of therefore, upon the per- knowledge and aware- Spirit/Matter. ceived connection be- ness. But as highlighted tween psychic contents.67 above, this understanding is based on experi- Ken Wilber defines different types or levels of ence, not just thinking. cognition including gross, subtle and causal. Cognition, according to Webster’s Dictionary, As he puts it: is the “process of knowing in the broadest This would mean that we could trace the sense including perception, memory, and 63 development of different types of cognition judgement; the result of such a process.” (gross, subtle, and causal) as they appear Within cognitive psychology, the “cognitive throughout a person's life. Instead of one unconscious” is demonstrated by “uncon- appearing only after another, they would all scious, automatic psychological processes in 64 develop simultaneously, at least in certain perception, memory, and action...” From this ways.68 definition, we can see that the term “cognitive” seems to have replaced the older term “infor- Also lending some insight into the process of mation processing” in cognitive theory. In neu- cognition is Rudolph Steiner, who asserts that rophilosophical theories of consciousness, the “Cognition consists in linking a concept with a

42 Copyright © The Esoteric Quarterly, 2014. Spring 2014 precept in thinking… the act of knowing (cog- ness, C. G. Jung is an excellent source in un- nition) is a synthesis of precept and concept.”69 derstanding apperception. Steiner goes on to equate precepts with the Sense-perceptions tell us that something is. “immediate objects of sensation… The pre- They do not tell us what it is. This is told us cept’s connection with its concept is recog- not by the process of perception but by the nized after the act of perception...”70 process of apperception and this is a highly Cognizing or cognition is therefore a psycho- complex structure.76 logical processing of perceptions (derived from In Psychology and Alchemy, Jung provides an experience) and memories which results in alchemical distinction between perception and some form of knowing or knowledge. It is apperception. characterized by linking new perceptions (precepts) with existing knowledge (concepts). The senses mediate perception, while the Cognition, in its broadest sense, involves a discretio intellectualis corresponds to ap- synthesizing of new experiences with our un- perception. This activity is subject to the derstanding and knowledge of past experienc- ratio or anima rationalis, the highest facul- es. ty bestowed by God on man.77 Apperception & Intentionality From these sources, it is possible to understand that apperception is a complex process of as- Apperception similating our perceptions. Through concen- he following definition from The Encyclo- trated questioning, reflection and classifying Tpedia of Philosophy is a good place to our perceptions with knowledge of past expe- start in our efforts to understand the process of riences, apperception produces a synthetic uni- apperception. “Apperception denotes a state of ty and coherent order to our current experi- conscious or reflecting awareness.”71 Apper- ence. Beyond apprehension and cognition, ap- ception is characterized by acts of concentra- perception produces a sense of certainty re- tion and assimilation. It “raises subconscious garding understanding our experiences. or indistinct impressions to the level of atten- Intention tion and at the same time arranges them into a coherent intellectual order.”72 Various German In The Intention Experiment, Lynne McTag- philosophers, such as Theodore Lipps, Gott- gart quotes a definition of intention from Mari- fried Leibniz and Immanuel Kant contribute to lyn Schlitz of the Institute of Noetic Sciences. our understanding of the faculty of appercep- She explains intention as “the projection of awareness, with purpose and efficacy, toward tion. Lipps identifies two types of apperception 78 including an activity of classifying and an ac- some object or outcome.” Amit Goswami tivity of questioning, while Leibniz equates affirms this view in describing intentionality as apperception with the “reflective knowledge of directed and purposeful. 73 perception.” Kant considered apperception in Another scientific perspective provided by Da- an inner sense, conceiving it as that which cre- vid Bohm, considers intention and meaning to ates a synthetic unity of sense representations be two sides of one activity. “In this evolution, and objects. extended meaning as ‘intention’ is the ultimate Webster's Dictionary defines apperceive as the source of cause and effect, and more generally, ability “to assimilate and interpret by the help of necessity... Intention means, I suppose, the 74 tension within. The tension to do something, of past experience.” Unfortunately, that also 79 is a good definition for apprehension. Accord- that state of tension out of which you act…” ing to one scientific perspective, apperception An additional definition from The Encyclope- “provides also the element of certainty with dia of Philosophy simply explains intention as 75 respect to our mental states.” disposition to action and intentionality as a 80 As will be the case with various topics “mode of being within the mind.” The con- throughout these articles on human conscious- temporary philosopher David Finkelstein also

Copyright © The Esoteric Quarterly 43 The Esoteric Quarterly equates intention with an inner state. Webster's words, perspective) excludes wisdom from Dictionary uses similar terminology by defin- other fields of study on the subject. It is like ing intention as “attention firmly directed or the parable of the elephant and four blind men, fixed; something planned or designed.”81 each approaching the elephant from a different Therefore, the adjective “intentional” is some- direction. Although each description of the thing done purposely or, as Thomas Aquinas elephant is accurate, it only provides a very explains, that which is accomplished by “an limited and partial understanding of the whole act of will.” elephant. It requires all four and more perspectives to fully comprehend the reality of the el- The influential author and existential psy- ephant. chologist Rollo May, devotes an entire chapter on intentionality in his book Love & Will. In Creating a precise definition of consciousness comments that are similar to those of Bohm, he requires drawing upon the wisdom from each defines intentionality as “a structure which and every field of study. From them we learn gives meaning to experience.”82 May considers that consciousness predates all forms of life in the roots of intentionality to include episte- spirit and matter. It can be seen as the sentient mology (study of knowledge). “Intentionality awareness produced from the interaction of thus begins as an epistemology, a way of various manifested dualities. Consciousness knowing reality. It carries the meaning of reali- becomes the capacity for unified awareness, or ty as we know it.”83 From Franz Brentano’s presence, in all things. Consciousness is the concept of intentionality—Brentano (1838– ground basis for all of Existence. It exists in all 1917), is regarded as the founder of “act psy- levels and states similar to the evolution of chology” or intentionalism, which concerns Spirit/Matter. itself with “acts” of the mind—May concludes From the tiniest atom to the inconceivable in- that “intentionally gives meaningful contents tra-cosmic Being, which some might call God; to consciousness.”84 He draws from the Latin consciousness evolves and produces the activi- roots of intention to conclude that “intention is ty and growth within all forms of Life. The a ‘stretching’ toward something.”85 Intention- mechanisms that have been created to facilitate ality becomes an “assertive response of the the creation of consciousness more efficiently person to the structure of his world.”86 include perception, apprehension, cognition, The teachings of Don Juan Matus, as commu- apperception and intentionality. nicated by Carlos Castaneda, provide a unique Perception is the active process by which we perspective on intent. Intent is the “purposeful discover the existence of external stimulus guiding of will... the energy of alignment.”87 from the external world. This complex process Another member of the same informal society leads us to create an inner picture which repre- of sorcerers, Taisha Abelar, learned from one sents the outer stimulus. Apprehension is a of her teachers that intent is the “force that middle process which creates understanding, gives focus to everything. It makes the world knowledge and awareness. This understanding happen.”88 is based on experience. Cognition is what links Intention adds another element to our mecha- new perceptions with existing memories and nisms of consciousness. Through a guiding of knowledge of past experiences. will, intention projects our awareness in a di- Apperception is the critical central process of rected and purposeful way. As an inner dispo- assimilating our perceptions through concen- sition to action, intention directs consciousness trated questioning, reflection and classifying to give meaningful responses to experience. our perceptions with knowledge of past expe- Conclusion riences. It produces a synthetic unity and coherent order to our current experience. Finally, ne of the main reasons there is so much intention adds a key element to consciousness. O confusion and misunderstanding of con- Through the guided movement of the will, in- sciousness is that each field of study (in other tention projects our awareness in a purposeful

44 Copyright © The Esoteric Quarterly, 2014. Spring 2014 way. As an inner disposition to action, intention directs consciousness to give meaningful 16 Douglas R. Hofstadter and Daniel C. Dennett, responses to experience. The Mind’s I, 11. 17 In this first article, the groundwork has been Davis F. Peat, Synchronicity: The Bridge be- laid for a new model of consciousness by syn- tween Mind and Matter (New York, NY: Ben- ton Books, 1987). thesizing theories on consciousness from early 18 th Alan Combs, The Radiance of Being (St. Paul, Greek philosophers to 21 century science and MN: Paragon House, 2002), 266. metaphysics. The next article in this series will 19 Ibid., 7-9. utilize the structure of the brain in order to 20 Alfred R. Orage, Consciousness (New York, build a model for each mind, brain or sephirah NY: Samuel Wiser Inc., 1974), 25. (Tree of Life node) that exists within the hu- 21 Jean Gebser, The Ever Present Origin, Trans- man personality at the various levels of energy lated by Noel Barstad and Algis Micunas and matter. (Athens, Ohio: Ohio University Press, 1985), 42. 22 Jung's Map of the Soul Murray Stein, (Chica- go, Illinois: Open Court Publishing Company, 1 Walpola Ruhula, What the Buddha Taught, 1998), 16-17. 1974, reprint (New York, NY: Harcollins Pub- 23 Ibid. lishers, 1993), 23. 24 Ken Wilbur, Sex, Ecology, Spirituality reprint 2 Anodea Judith, Eastern Body Western Mind (Boston, MA: Shambala Publications, Inc., (Berkeley, California: Celestial Parts, 1996), 2000), 117. 395. 25 Edward F. Edinger, The Creation of Con- 3 Ibid. 396. sciousness (Toronto, Canada: Inner City 4 John R. Searle, The Mystery of Consciousness Books, 1984), 17. (New York, NY: The New York Review of 26 Harold W. Percival Thinking and Destiny: Books, 1997), 47. Being the Science of Man, (Rochester, New 5 Ibid., 201. York: The Word Foundation, Inc., 1974), 895- 6 The Cambridge Handbook of Consciousness, 896. Edited by Philip David Zelazo, Morris Mos- 27 Alice A. Bailey, A Treatise on White Magic covvitch and Evan Thompson (Cambridge, (New York, NY: Lucis Publishing Company, New York: Cambridge University Press, 1951), 526. 2007), 43. 28 Alice A. Bailey, A Treatise on the Seven Rays 7 Ibid., 49. (New York, NY: Lucis Publishing Company, 8 Susan Blackmore, Conversations on Con- 1962) 53. sciousness (Oxford, UK: Oxford University 29 Alice A. Bailey, A Treatise on Cosmic Fire, Press, 2006), 68. (New York, NY: Lucis Publishing Company, 9 Irwin Laszlo, Science and the Akashic Field 1962), 243. (Rochester, VT: Inner Traditions, 2004), 111 30 Alice A. Bailey, A Treatise on the Seven Rays, 10 Zahavi, Dan, Subjectivity and Selfhood (Cam- 284. bridge, MA: The MIT Press, 2005), 12. 31 Alice A. Bailey, A Treatise on Cosmic Fire, 11 Fritjof Capra, Hidden Connections (New 198. York, NY: Doubleday, 2002), 33-37. 32 Webster's New World College Dictionary, 12 The Blackwell Companion to Consciousness, Third Edition, Victoria Neufeldt, Editor in Edited by Max Velmans and Susan Schneider Chief (New York, NY: Simon & Schuster, (Oxford, UK: Blackwell Publishing, 2007), Inc., 1988), 1223. 101. 33 Ibid., 95. 13 William A. Tiller, Science and Human Trans- 34 Ibid. formation (Walnut Creek, California: Pavior 35 Deepak Chopra, How to Know God: The Soul Publishing, 1997), 87. Journey into the Mystery of Mysteries (New 14 Douglas R. Hofstadter, Douglas and Daniel C. York, NY: Three Rivers Press, 2000), 241. Dennett, The Minds I (New York, NY: Basic 36 Lama Surya Das, Awakening the Buddha Books Inc., 2000), 303. Within (New York, NY: Broadway Books, 15 Dana Zohar, The Quantum Self (New York, 1997), 48. NY: William Morrow and Company, Inc., 37 The Blackwell Companion to Consciousness, 1990), 66-69. 362.

38 The Cambridge Handbook of Consciousness, (Princeton, NJ.: Princeton University Press, 280. 1966), 184. 39 Sri Aurobindo, The Synthesis of Yoga (Twin 63 Webster's New World College Dictionary, Lakes: Light Publications, 1996), 410. 271. 40 Ibid. 64 The Cambridge Handbook of Consciousness. 41 Greek Philosophers: Socrates, Plato, and Ar- 65 Ibid. istotle, Edited by C.C.W. Taylor, R.M. Hare 66 Simon Blackburn, The Oxford Dictionary of and Jonathan Barnes (Oxford, UK: Oxford Philosophy, (Oxford, UK: Oxford University University Press, 1999), 443, 166-169. Press, 1994), 67. 42 Ibid. 67 Carl G. Jung, The Structure and Dynamics of 43 Thomas Aquinas, Summa Theologiae: A Con- the Psyche, Vol.8, Translated by R. F. C. Hull cise Translation, Edited by Timothy McDer- (Princeton, NJ: Princeton University Press, mott (Christian Classics. Allen, Texas: Chris- 1966), 140. tian Classics, 1989), 108, 22. 68 Ken Wilber, Integral Psychology (Boston, 44 Alice A. Bailey A Treatise on White Magic Mass: Shambhala Publications, Inc., 2000), 33-39. 123. 45 Alice A. Bailey, A Treatise on the Seven Rays, 69 Rudoph Steiner, Intuitive Thinking as a Spir- 130. itual Path, Translated by Michael Lipson 46 Webster's New World College Dictionary, (Spring Valley, NY: AnthroposophicPress, 1002. Inc., 1995), 85. 47 Ernest G. Schachtel, Metamorphosis (New 70 Ibid. York, NY: Basic Books, Inc., 1959), 200. 71 The Encyclopedia of Philosophy, Vol. 1, 138. 48 Aristotle, The Complete Works of Aristotle: 72 Ibid. Revised Oxford Translation, Edited by Jona- 73 Ibid. than Barnes (Princeton, NJ: Princeton Univer- 74 Webster's New World College Dictionary, 66. sity Press, 1984), 264-267. 75 The Cambridge Handbook of Consciousness, 49 The Encyclopedia of Philosophy, Vol. 3, Paul 104. Edwards, Editor-in-chief (New York, NY: 76 Carl G. Jung, The Structure and Dynamics of McMillion Publishing Company, Inc., 1967), the Psyche, 140. 9. 77 Carl G. Jung, Psychology and Alchemy, Vol. 50 Ibid. 12, Translated by R. F. C. Hull (Princeton, NJ: 51 Ibid. Vol.1, 289. Princeton University Press, 1968), 264. 52 Ibid. 78 Lynn McTaggart, The Intention Experiment 53 Ibid. Vol.6, 80-86. (New York, NY: Free Press, 2007), xxi. 54 Julian Marius, History of Philosophy, Trans- 79 David Bohm, The Essential David Bohm, Ed- lated by Stanley Appelbaum and Clarence C. ited by Lee Nichol (New York, NY: Taylor & Strowbridge (New York, NY: Dover Publica- Francis Group, 2003), 181. tions, Inc. 1967), 242. 80 The Encyclopedia of Philosophy, 198. 55 Ibid. 81 Webster's New World College Dictionary, 56 Thich Nhat Hanh, The Heart of the Buddha’s 703. Teachings (New York, NY: Random House, 82 Rollo May, Love and Will (New York, NY: Inc., 1999), 53. W. Debbie. Norton & Company, Inc., 1969), 57 Evan Harris Walker, The Physics of Con- 223. sciousness: Quantum Mind and the Meaning 83 Ibid., 226. of Life (Cambridge, Mass: Perseus Books 84 Ibid. Group, 2000), 151. 85 Ibid., 228. 58 David Bohm, The essential David Bohm, Ed- 86 Ibid. ited by Lee Nichol (New York, NY: Taylor & 87 Carlos Castaneda, The Fire from Within (New Francis Group, 2003), 50, 53. York, NY: Simon & Schuster, Inc., 1977), 59 The Encyclopedia of Philosophy ,Vol. 3, 14. 171. 60 Ibid., 31. 88 Taisha Abelar, The Sorcerers’ Crossing (New 61 John R. Searle, The Mystery of Consciousness, York, NY: Penguin Putnam Inc., 1992), 40. 180. 62 Carl G. Jung, Two Essays on Analytical Psy- chology, Vol. VII, Translated by R. F. C. Hall

Bailey’s Rules for Disciples and Initiates: Rules One through Seven

Zachary F. Lansdowne

Abstract In Theosophy, an initiation is considered to be a milestone, or point of attainment, on the spir- lice Bailey presented fourteen symbolic itual journey. Bailey’s fourteen “Rules for Dis- A“Rules for Disciples and Initiates” and ciples and Initiates” are concerned with seven said that they were “rules for initiation which, initiations, the nature of which she character- if followed, will take the disciple and the group ized in the following way: through a major spiritual experience.” Initia- tions are milestones on the spiritual journey, so Initiation I. Birth. Freedom from the control rules for initiation are instructions for attaining of the physical body and its appetites. those milestones. Bailey acknowledged that Initiation II. Baptism. Freedom from the these rules were written in an abstruse manner, control of the emotional nature and the self- because she predicted: “These instructions … ish sensitivity of the lower self. will, therefore, go out to the general public who will not understand.” The present article Initiation III. Transfiguration. Freedom elucidates the initial seven rules, and shows from the ancient authority of the threefold that they provide progressive instructions that personality, marking a climaxing moment lead to one or other of the higher initiations. A in the history of all initiates. subsequent article will address the final seven Initiation IV. Renunciation. Freedom from rules. all self-interest, and the renouncing of the Introduction personal life in the interest of a larger whole. lice Bailey (1880 – 1949), a member of Initiation V. Revelation. Freedom from A the Theosophical Society before leaving it blindness—a liberation which enables the to found the Arcane School, described the ma- initiate to see a new vision. This vision jority of her books as having been telepathical- concerns the Reality lying beyond any hith- ly dictated to her by what Theosophy calls a erto sensed or known. “Master of the Wisdom.”1 She introduced fourteen “Rules for Disciples and Initiates” in her Initiation VI. Decision. Freedom of choice. final book, The Rays and the Initiations, and Initiation VII. Resurrection. Freedom from described their purpose: the hold of the phenomenal life of the seven 3 These Rules are to be read with the aid of a planes of our planetary Life. developing esoteric sense; they are related ______to group initiation in spite of their having individual application; they are not what About the Author they appear to be on the surface—trite tru- isms and spiritual platitudes; but they are Zachary F. Lansdowne, Ph.D., who served as Pres- rules for initiation which, if followed, will ident of the Theosophical Society in Boston, has take the disciple and the group through a been a frequent contributor to The Esoteric Quart- erly The Revelation of Saint John major spiritual experience; they embody the . His book , which provides a verse-by-verse analysis of the entire techniques of the New Age, which necessi- Revelation, was reviewed in the Fall 2006 issue. He tate group activity, group procedure and 2 can be reached at [email protected]. united action.

Bailey, however, acknowledged that the four- gone through the burning ground in which teen “Rules for Disciples and Initiates” are the fire of the mind—consisting of analysis, obscure by saying, “They form part of the last discrimination, and right thought—burns up volume of A Treatise on the Seven Rays and impurities (The burning ground has done will, therefore, go out to the general public its work). Because of this alignment, the who will not understand, but thus the needed light of pure reason shines forth from each teaching will be preserved.”4 The purpose of one’s Spiritual Triad to become an inclu- this article is to elucidate these rules so that the sive vision in each one’s causal body and general public can understand them. an inclusive attitude in each one’s mental body (The clear cold light shines forth and This article assigns meanings to the rules’ cold it is). Yet the troubling awareness of symbols based on clues found in Bailey’s pub- separative personality reactions—a circum- lished writings. The assigned meanings should stance brought about by the inclusive vision not be viewed as authoritative or complete. and attitude—permits each one to progress Although these meanings may not be what to a second burning ground that burns up were originally intended, the justification for more impurities (and yet the heat—evoked them can be intellectually understood and be by the group love—permits the warmth of traced back to Bailey’s own material. The energetic moving out). Behind the group commentary on each rule has the following there stands the attainment of the third ini- format: first, Bailey’s symbolic rule is given; tiation (Behind the group there stands the second, the explanation of that rule is given, Door). Before the group there opens out the with the original rule indicated by parentheses; Way of the Higher Evolution (Before them third, each sentence of the rule is repeated in opens out the Way). Through establishing italic and then is followed by a detailed analy- group unity based on their inclusive vision sis of its symbols. This article elucidates the and attitude, let the initiates together move initial seven rules, and a subsequent article will onward from one burning ground to anoth- address the final seven rules. er—out of the fire of the mind, into the Rule One light of pure reason, and toward a third light that reveals even more impurities (To- ithin the fire of mind, focussed within gether let the band of brothers onward W the head’s clear light, let the group move—out of the fire, into the cold, and to- stand. The burning ground has done its ward a newer tension). work. The clear cold light shines forth and cold it is and yet the heat—evoked by the Before analyzing each sentence of Rule One, group love—permits the warmth of energet- let us give some background information. Ac- ic moving out. Behind the group there cording to Theosophy, our planetary life con- stands the Door. Before them opens out the sists of seven worlds that are often called Way. Together let the band of brothers on- “planes.” These seven planes have the follow- ward move—out of the fire, into the cold, ing names: 1) logoic; 2) monadic; 3) spiritual; and toward a newer tension.5 4) intuitional, or buddhic; 5) mental; 6) emotional, or astral; 7) physical.6 These planes are Rule One is explained as follows: arranged metaphorically in an upper and lower Through making the mental body’s con- manner. The mental, emotional, and physical crete thinking an instrument of the causal planes are the three lowest planes, and are spo- body’s abstract thinking, let each member ken of as “the three worlds of human endeav- 7 of the group momentarily align the physi- or.” The spiritual through physical planes are cal, emotional, mental, and causal bodies the five lowest planes, and are spoken of as 8 (Within the fire of mind, focussed within the “the five planes of human evolution.” head’s clear light, let the group stand). All Bailey provides the following summary of the members of the group can achieve this multidimensional nature of a human being: fourfold alignment, because they all have

Man, in essential essence, is the higher triad “It is by meditation, or the reaching from the demonstrating through a gradually evolving concrete to the abstract, that the causal con- form, the egoic or causal body, and utilising sciousness is entered.”14 When causal con- the lower threefold personality as a means sciousness is entered, the mental body be- to contact the lower three planes. All this comes an instrument of the causal body, as has for purpose the development of perfect Bailey also explains: “The vehicle which self-consciousness. Above the triad stands seems of paramount importance can become the Monad or the Father in Heaven—a and should become of secondary importance as point of abstraction to man as he views the it becomes simply the instrument of that which subject from the physical plane.9 is higher than itself.”15 The first phrase depicts the achievement of causal consciousness, be- Here, the “higher triad” consists of, in Bailey’s cause it indicates that the mental body has be- words, “these three aspects of the Spiritual come the instrument of the causal body. Triad—the spiritual will, the intuition or pure reason, and the abstract mind.”10 The “lower Let the group stand. The word “stand” signi- threefold personality” consists of the mental, fies alignment, because Bailey speaks of emotional, and physical bodies. someone who “can take his stand and there align himself.”16 The first phrase depicts the Rule One refers to both the causal body and achievement of causal consciousness, so the mental body, so let us distinguish between “stand” must portray a fourfold alignment, as them. According to Theosophy, the mental Bailey also explains: plane comprises seven subplanes that fall into two groups: the lowest four subplanes are the It is in the aligning of the three vehicles, the concrete, or form, levels; the top three sub- physical, the emotional, and the lower mind planes are the abstract, or formless, levels. The body, within the causal periphery, and their mental body, which is the instrument of con- stabilizing there by an effort of the will, crete thought, resides on the concrete levels of that the real work of the Ego or Higher Self the mental plane; but the causal body, which is in any particular incarnation can be accom- the instrument of abstract thought, resides on plished.17 the abstract levels.11 Bailey writes, “The con- Here, “Ego” and “Higher Self” are synonyms tent of the causal body is the accumulation by 18 for the Spiritual Triad. According to this quo- slow and gradual process of the good in each tation, after the physical, emotional, and men- life.”12 Here, “the good” refers to the lessons, tal bodies are aligned with the causal body, a or principles of wisdom, that are learned, so a subsequent phase is needed to stabilize that person’s causal body gradually develops over alignment, implying that the initial achieve- time as he or she learns, or extracts, lessons ment is only momentary. The subsequent from experiences. phase appears to be lengthy, because, in Bai- Within the fire of mind, focussed within the ley’s words, “by strenuous meditation, and the head’s clear light. The “fire of mind” denotes faculty of one-pointed application to the duty the concrete thinking of the mental body, or in hand (which is after all the fruit of medita- mind, as indicated by the definitions in the tion worked out in daily living) will come the preceding paragraph. The “head’s clear light” increased faculty to hold steadily the higher denotes the causal body’s abstract thinking, vibration.”19 Our interpretative approach corre- because Bailey says, “a flame of real brilliance sponds to these two phases: Rule One’s first issues from the top of the head … towards its sentence is taken as giving instruction for source, the causal body.”13 The term personali- achieving a momentary alignment, and Rule ty consciousness signifies that the center of Two as giving subsequent instruction for consciousness is within the personality, and achieving a stable alignment. Thus the first causal consciousness signifies that the center sentence has this meaning: through making the of consciousness is within the causal body, so mental body’s concrete thinking an instrument there is advancement by going from personali- of the causal body’s abstract thinking, let each ty to causal consciousness. As Bailey explains,

Copyright © The Esoteric Quarterly 49 The Esoteric Quarterly member of the group momentarily align the because of this alignment, the light of pure physical, emotional, mental, and causal bodies. reason shines forth from each one’s Spiritual Triad to become an inclusive vision in each The burning ground has done its work. The one’s causal body and an inclusive attitude in second sentence refers to a burning ground that each one’s mental body. has already been encountered. This burning ground refers to, in Bailey’s words, “the fire of Yet the heat—evoked by the group love— the mind, burning up those things in the lower permits the warmth of energetic moving out. nature of which it be- The Bible often uses the comes increasingly Govern yourself always “as refining of metals, aware.”20 Bailey also if” your divine comprehen- which is the process of writes, “Through analy- heating metals to high sis, discrimination and sion was perfected and the re- temperatures in order to right thought one pro- sult in your daily life will be burn away physical im- ceeds to deal with the “as if” all concealed glamours purities, in a metaphori- problem of glamour,”21 cal sense to depict the so “the fire of the and all hiding deceptive veils refining of people to rid mind” includes analy- were non-existent. The disci- them of psychological sis, discrimination, and ple acts “as if” he were initi- impurities. For example, right thought, and it Psalm 66:10–11, New burns up glamour, ate and then discovers that King James Version which consists of emo- “as a man thinketh in his (NKJV), states, “You tional impurities. Thus heart so is he,” because the have refined us as silver the second sentence has is refined. You brought this meaning: all mem- heart is the custodian of the us into the net; You laid bers of the group can power of the imagination. affliction on our achieve this fourfold backs.”29 Isaiah 48:10 alignment, because they all have gone through (NKJV) states, “Behold, I have refined you, the burning ground in which the fire of the but not as silver; I have tested you in the fur- mind—consisting of analysis, discrimination, nace of affliction.” Thus “heat” in the refining and right thought—burns up impurities. of metals corresponds to affliction in the refining of people. The clear cold light shines forth and cold it is. Bailey gives this explanation: “The ‘clear cold Bailey uses “heat” in the same metaphorical light’ is the light of pure reason.”22 She also sense when she mentions “The power to says that this light is “cold to all that limits and change, through the application of heat.”30 In hinders.”23 The adjective cold has the psycho- the context of an individual’s integration, Bai- logical meaning of unfriendly, but here it has ley describes the source of the “heat,” or afflic- the symbolic meaning of inclusive, because its tion: “His discomfort, lack of coordination, unfriendliness is directed towards limits and pain and distress are symptoms of aspiration, constraints. Bailey corroborates this meaning unrealised perhaps but none the less there. by characterizing “the pure reason … as They are the reaction of the integrated aspects ‘straight knowledge,’ uncomplicated and, at to that aspect which is seeking integration.”31 the same time, profoundly inclusive.”24 Where In Rule One, the light of pure reason is seeking does this light come from? Bailey mentions integration through, in Bailey’s words, “the “The clear cold light of the Spiritual Triad,”25 relinquishing of all separative personality reac- and “the attainment of that measure of mental tions in a series of progressive renuncia- control that will permit the wisdom of the Tri- tions.”32 Before an individual can renounce ad to pour down into the physical brain, via the such reactions, however, he or she must be causal.”26 She also mentions a “causal vi- aware of them and be troubled by them, so sion”27 and a “mental attitude,”28 so the first “heat” signifies the troubling awareness of part of the third sentence has this meaning: separative personality reactions.

“Group love” signifies the inclusive vision and lishing group unity based on their inclusive attitude engendered by the light of pure reason, vision and attitude, let the initiates together because Bailey gives this definition: “Love is move onward from one burning ground to an- that inclusive, non-critical, magnetic compre- other—out of the fire of the mind, into the hension and attitude.”33 Consequently, the last light of pure reason, and toward a third light part of the third sentence has this meaning: yet that reveals even more impurities. The first the troubling awareness of separative personal- burning ground was encountered prior to the ity reactions—a circumstance brought about by third initiation, the second burning ground is the inclusive vision and attitude—permits each considered in Rules Two and Three, and the one to progress to a second burning ground third burning ground is considered in Rules that burns up more impurities. Three and Four. Behind the group there stands the Door. Be- The writings of the Apostle Paul, whom Bailey fore them opens out the Way. “The Door” is refers to as “the great initiate, St. Paul,”38 illus- taken as the third initiation, because Bailey trate various aspects of the Rules for Disciples speaks of “the door for the third initiation.”34 and Initiates. In 2 Corinthians 10:4–5, New “The Way” is taken as the Way of the Higher Revised Standard Version (NRSV), Paul Evolution, because Bailey says, “In the tread- states, “We destroy arguments and every proud ing of the Way of the Higher Evolution (for obstacle raised up against the knowledge of which we have as yet only this somewhat God, and we take every thought captive to cumbersome name) the initiate-disciple treads obey Christ.” These verses illustrate causal the Way of Antahkarana and the Way of the consciousness, because they portray the mental Higher Initiations.”35 The meaning of antahka- body as an instrument of the causal body, rana is discussed as part of the commentary which contains principles of wisdom that re- for Rule Three. flect both the knowledge of God and teachings Together let the band of brothers onward of Christ. In 1 Corinthians 15:31 (NRSV), he move—out of the fire, into the cold, and to- states, “I die every day,” which means that he dies to self or selfishness every day, suggesting ward a newer tension. The phrase “band of a daily encounter with a burning ground. brothers” indicates that the group has become Moreover, in 1 Corinthians 13:4–5 (NRSV), united, but this group was not united during the Paul writes: “Love is patient; love is kind; love earlier stages depicted in the preceding sen- is not envious or boastful or arrogant or rude.” tences. Each initiate became part of the group These verses indicate the nature of the burning by individually going through the first burning ground brought about by the light of pure rea- ground, as described in the second sentence. son: people undergoing this burning ground Each initiate individually acquires an inclusive have the troubling awareness of their own im- vision and attitude, as described in the third patience, unkindness, envy, boastfulness, arro- sentence, and then individually establishes a gance, and rudeness. proper relation to every other group member, as implied by the final sentence. Consequently, Paul, in Philippians 1:3–7 (NRSV), illustrates the group can, in Bailey’s words, “realise the the notion of group unity: wonder of group love, of group intuition and of I thank my God every time I remember group service.”36 you, constantly praying with joy in every Bailey’s commentary on Rule One includes a one of my prayers for all of you, because of statement similar to the rule’s final sentence: your sharing in the gospel from the first day “The progress of the group is, therefore, from until now. I am confident of this, that the one burning ground to another—each burning one who began a good work among you ground being colder and clearer than the pre- will bring it to completion by the day of Je- ceding one but producing sequentially the sus Christ. It is right for me to think this burning fire, the clear cold lighted fire, and the way about all of you, because you hold me consuming divine fire.”37 Accordingly, the fi- in your heart, for all of you share in God’s nal sentence has this meaning: through estab- grace with me.

As the subsequent rules will show, the initiates struction.”40 What is the “great point of ten- attain the higher initiations through an expand- sion” in the first sentence? Bailey says that “an ing series of inclusive recognitions. Ashram is … a magnetic point of tension,”41 and speaks of “a point of tension … such as Rule Two the Master at the centre of any Ashram.”42 he Word has now gone forth from the Thus the Master at the center of an Ashram T great point of tension: Accepted as a could be regarded as a “great point of tension,” group. Withdraw not now your application. because he or she is a point of tension within a You could not, if you would; but add to it point of tension. three great demands and forward move. Let “The Word” is taken as a steady flow of teach- there be no recollection and yet let memory ing from the Master to the initiates, because rule. Work from the point of all that is the remainder of the rule can be understood as within the content of the group’s united 39 depicting such a flow of teaching, and because life. Bailey describes a stage of discipleship in Rule Two is explained as follows: which the Master does “give them a steady flow of teaching.”43 Bailey states, “Telepathic Because of the group unity that they estab- work between a Master and His group … is lished, the new initiates of the Ashram can the mode of work whereby a Master trains and now receive telepathically a steady flow of works through His disciples,”44 which indi- teaching from the Master, as described next cates that the Master telepathically conveys the (The Word has now gone forth from the flow of teaching. The adverb “now” in the first great point of tension). You have been ac- sentence suggests that this work is possible cepted as a group within the Ashram, which during the stage depicted by Rule Two, but it means that you will be making a joint effort was not possible during the stage depicted by with other initiates who share the same Rule One. Bailey gives this explanation: point of evolution (Accepted as a group). Continue to apply the discipline of aligning A Master can give no real teaching (by your physical, emotional, mental, and caus- means of stimulation) to His group until al bodies, even though it has not yet yielded there is established by the disciples—as in- a stable alignment (Withdraw not now your dividuals—a proper relation to each other, application). You could not fail to achieve free from all criticism (which always severs a stable alignment, if you would persist in telepathic interplay) and based on loving making the right effort (You could not, if understanding in which they—again as in- you would). In addition, apply effectively dividuals—ask nothing for the separated three new disciplines and thereby move self but only seek to give to each other and 45 forward into the burning ground in which to the group. the light of pure reason burns up separative Accordingly, the first sentence’s initial phrase personality reactions (but add to it three has this meaning: because of the group unity great demands and forward move). Do not that they established, the new initiates of the judge the mistakes made in the past by the Ashram can now receive telepathically a other group members (Let there be no rec- steady flow of teaching from the Master, as ollection), and yet remember this virtue of described next. not judging (and yet let memory rule). Work with the other group members based Accepted as a group. Bailey describes the key- on your recognition of their inner realities note of an Ashram: (Work from the point of all that is within It dawns on the initiate, as he proceeds the content of the group’s united life). from one initiation to another, that each The Word has now gone forth from the great time he moves forward on the path or pene- point of tension. Bailey gives this definition: trates into the heart of the Mysteries in “Ashram. The centre to which the Master gath- company with those who are as he is, who ers the disciples and aspirants for personal in- share with him the same point in evolution,

and who are working with him towards the consists of the physical, emotional, and mental same goal, that he is not alone; that it is a bodies, and Bailey speaks of “the causal or joint effort that is being made. This is in soul body.”49 The initiates were previously fact the keynote of an Ashram, conditioning motivated by an urge to align the four bodies; its formation.46 that urge yielded a momentary alignment but did not have sufficient intensity to yield a sta- Thus the teaching, “Accepted as a group,” has ble alignment. Nevertheless, if they persist in this meaning: you have been accepted as a applying their discipline, they eventually group within the Ashram, which means that transmute their previous urge into fixity of in- you will be making a joint effort with other tention, which yields a stable alignment. Thus initiates who share the same point of evolution. the first part of the third sentence is explained Withdraw not now your application. Rule as follows: you could not fail to achieve a sta- One’s first sentence gives instruction to the ble alignment, if you would persist in making initiates for aligning the physical, emotional, the right effort. mental, and causal bodies, but their initial An initiate’s fixity of intention is not stubborn- achievement is only momentary. Their next ness or repression, but it is the result of a series phase is to stabilize that alignment, but Bailey of lessons that he or she learns. The causal describes the difficulties that they encounter: body stores each new lesson that is learned and Seldom is the three-fold Personality yet to imposes it upon the personality, which leads to be found lined up, if so I may put it, with the learning of another lesson or to a stable the causal consciousness. Temporary mo- alignment. Bailey’s commentary on Rule Two ments occur when this is the case and when describes some of these lessons: (in moments of highest aspiration and for Some understanding of what this [fusion of purposes of unselfish endeavor) the higher force with energy] implies will come as the and the lower form a line direct. Usually disciple masters the distinction between the emotional body, through violent emo- soul activity and the action of matter, be- tion and vibration, or a fluctuating restless- tween emotion and love, between the intel- ness, is continuously out of alignment. ligent will and the mind, between plan and Where the emotional body may be momen- purpose. In so doing he acquires the capac- tarily aligned, then the mental body acts as ity to find his point of tension at any given an obstruction, preventing the percolation moment, and this growing capacity eventu- down from the higher to the lower, and so 47 ally brings him consciously to recognise to the physical brain. group after group as units with which iden- In the second sentence, “your application” is tification must be sought.50 construed as the discipline of aligning the four Here, “point of tension” refers to the fourfold bodies. To “withdraw” can mean to retreat alignment, and the “units with which identifi- from a battlefield, signifying defeat. Thus the cation must be sought” include the following: second sentence is given this meaning: contin- the group of initiates, the Master’s Ashram, ue to apply the discipline of aligning your and the Hierarchy, which is the synthesis of the physical, emotional, mental, and causal bodies, many Ashrams.51 even though it has not yet yielded a stable alignment. But add to it three great demands and forward move. Bailey comments, “The key to this You could not, if you would. Bailey’s commen- whole Rule lies in the injunction to the initiate tary on Rule Two describes the result of an that he add to his application three demands, initiate’s persistent application of the foregoing and only after they have been voiced and cor- discipline: “The urge which distinguished his rectly expressed and motivated by the dynamic progress in arriving at personality-soul fusion 48 will, does the further injunction come that he is transmuted into fixity of intention.” Here, move forward.”52 These “demands” signify “personality-soul fusion” is equivalent to the disciplines that are applied effectively, because fourfold alignment, because the personality

Copyright © The Esoteric Quarterly 53 The Esoteric Quarterly disciplines are applied effectively when they judge past mistakes. Thus the first discipline is become demands that the initiates make upon applied by the mental body, but it requires the themselves. These disciplines are characterized second discipline, which is applied by the as “great,” or highly significant, because they causal body. enable the initiates to move forward into the Work from the point of all that is within the second burning ground mentioned in Rule content of the group’s united life. To perceive One, which is brought about by the light of “the content of the group’s united life,” the pure reason. Thus the last part of the third sen- initiates need to look beyond the group’s phys- tence has this explanation: in addition, apply ical bodies, because those bodies are discon- effectively three new disciplines and thereby nected and so cannot be the content of the move forward into the burning ground in group’s united life. In Bailey’s words, “We which the light of pure reason burns up separa- need to … shift our attention away from the tive personality reactions. world of outer forms to that of inner reali- Let there be no recollection and yet let memory ties.”55 What is the “content of the group’s rule. This sentence is paradoxical because it united life,” or what are the “inner realities”? seems to give contradictory disciplines. The Both phrases are vague, but appear to point to first discipline is “Let there be no recollec- the same subjective condition. Thus the third tion,” which is interpreted to mean: do not discipline is given this meaning: work with the judge the mistakes made in the past by the oth- other group members based on your recogni- er group members. Bailey gives similar in- tion of their inner realities. struction: In Romans 14:10 (NRSV), Paul gives instruc- The petty selfishness and the silly little van- tion similar to the first discipline: “Why do you ities and the irritations which disturb you, pass judgment on your brother or sister? Or the unkind words you may speak of or to you, why do you despise your brother or sis- others, and the withholding of love or the ter? For we will all stand before the judgment fact of wrong emphasis in your daily life seat of God.” In other words, you are not are not noted by me or by any Master. They above another person as his or her judge, but are the affair of your own soul; the results we are all equally under God’s judgment. In affect your family, friend, or communal Colossians 3:12 (NRSV), he describes a prac- group, and are none of Our business. Yet tice similar to the second discipline: “As God’s those are the things which you notice in chosen ones, holy and beloved, clothe your- others and which affect your judgment, selves with compassion, kindness, humility, evoking like or dislike, praise or blame, but meekness, and patience.” Clothing yourselves inevitably putting you—as an individual— with virtues is equivalent to remembering upon the judgment seat. There no Master them. In Colossians 3:2 (NRSV), Paul de- sits.53 scribes a practice similar to the third discipline: “Set your minds on things that are above, not The second discipline is “and yet let memory on things that are on earth.” In other words, rule,” which is interpreted to mean: and yet shift your attention from the lower, or outer, remember this virtue of not judging. The dis- world to a higher, or inner, world. tinction between the causal and mental bodies resolves the seeming paradox. Bailey speaks of Rule Three “a lop-sided causal body … full of great gulfs and gaps where virtues should be,”54 which ual the moving forward. The Door is implies that virtues are built into the causal D left behind. That is a happening of the body. After the virtue of not judging is learned, past. Let the cry of invocation issue forth this virtue is stored in the causal body. If the from the deep centre of the group’s clear fourfold alignment is maintained, then the cold light. Let it evoke response from the causal body can impose this virtue upon the bright centre, lying far ahead. When the mental body, so that the mental body does not demand and the response are lost in one

great SOUND, move outward from the de- Three provides instructions for building the sert, leave the seas behind and know that antahkarana. God is Fire.56 Dual the moving forward. Bailey says, “Ash- Rule Three is explained as follows: rams of the Masters are to be found on every level of consciousness in the threefold world of The initiates live a dual life: living as intel- the Spiritual Triad,”59 and makes a distinction ligent men and women on the physical between the outer group of initiates and their plane, while training as workers within inner Ashram: their Ashram on a subtler plane (Dual the moving forward). By applying the disci- The outer group, working in the world, or plines learned since taking the third initia- the exoteric Ashram, is externalised by re- tion, the initiates have withdrawn from their flecting the radiance of the inner Ashram personality’s perspective of reality (The and by establishing a magnetic field of spir- Door is left behind). Through working itual power. This is done just in so far as slowly, let each initiate visualize carefully the members of the Ashram who are found the construction of a bridge to a new per- on its outer periphery relate themselves to spective, the stages in this work, and the re- the inner Ashram and therefore react to the sultant effects of the planned activity (That note and quality of the inner group, gath- is a happening of the past). By acting as if ered around the Master.60 he or she were the Spiritual Triad, let each Accordingly, an initiate lives what Bailey calls initiate shift the focus of sensitivity from “the dual life of the disciple,” which she de- the lower, or outer, world to a higher, or in- scribes in the following way: “training as a ner, world and thereby invoke a new per- hierarchical worker within an Ashram, famil- spective of reality (Let the cry of invocation iarising himself with new and opening spiritual issue forth from the deep centre of the environments, widening his horizon, stabilis- group’s clear cold light). Through its inten- ing himself upon the Path, and living upon the sity of expression, let this upward shift physical plane the life of an intelligent man evoke the descent of the monadic will from 61 within the world of men.” Thus the first sen- the Monad, which is located above the tence has the following explanation. The initi- planes of human evolution (Let it evoke re- ates live a dual life: living as intelligent men sponse from the bright centre, lying far and women on the physical plane, while train- ahead). Through merging these upward and ing as workers within their Ashram on a sub- downward projections together to complete tler plane. the antahkarana (When the demand and the response are lost in one great SOUND), let The Door is left behind. The “Door” has al- each initiate shift attention away from phys- ready been interpreted as the third initiation, so ical-plane life, leave emotional reactions the second sentence shows that Rule Three is behind, and encounter the burning ground based on this assumption: the initiates have brought about by discerning the Will of made progress on the Way of the Higher Evo- God (move outward from the desert, leave lution since taking the third initiation. What the seas behind and know that God is Fire). are they assumed to have accomplished? Bai- ley says, “Impersonality … can be defined as a The Sanskrit word antahkarana can be trans- 62 withdrawing of personality energy.” As she lated as “internal sense organ.” Bailey provides describes in her commentary on Rule Three, this definition: “Antahkarana. The path, or each initiate is assumed to have become more bridge, between higher and lower mind, serv- impersonal by applying the disciplines depicting as a medium of communication between ed in Rule Two: the two. It is built by the aspirant himself in mental matter.”57 She also says, “The under- He knows it [impersonality] is something standing of the method of building the which he must achieve and—as he achieves antahkarana is essential if humanity is to move it—he discovers that this impersonality is forward as planned.”58 As shown next, Rule

not based on indifference or upon preoccu- process. That word simply connotes the re- pation, as he had thought, but upon a deep sponse of that which has been reached. The understanding, upon a dynamic focus on task of the lesser aspect or group is invoca- world service, upon a sense of proportion tive, and the success of the invocative rite is and upon a detachment which makes true called evocation.65 help possible. Thus the door and the past In the fourth sentence, the initiate’s “cry,” are left behind.63 which is construed as signifying a conscious Thus the second sentence has this explanation: effort, issues forth from the “clear cold light.” by applying the disciplines learned since tak- As mentioned in our commentary for Rule ing the third initiation, the initiates have with- One, the “clear cold light” is the light of pure drawn from their personality’s perspective of reason and is characterized as being uncompli- reality. cated and profoundly inclusive, so the initiate’s “cry” vibrates with that nature. The appellation That is a happening of the past. The third sen- “cry of invocation” suggests that the initiate’s tence suggests that something time-consuming “cry” invokes a new perspective of reality that has occurred, and the fourth and fifth sentences has a similar vibration, so that between them, provide instructions for building the antahka- in Bailey’s words, “there exists a channel of rana. The third sentence seems to signify the communication, based on similarity of vibra- step of visualizing the building of the antahka- tion and oneness of endeavour.”66 In particular, rana, because this step is time-consuming and Bailey gives this description of the “cry of in- ought to precede the actual building. Bailey vocation”: describes someone’s corresponding effort: “He must work slowly at this point, picturing what The task—and it is a real one—of building he wants to do, why he has to do it, what are the antahkarana and creating that which the stages of his work, what will be the result- will bridge the gap is in truth the planned ant effects of his planned activity, and what are and conscious effort to project the focussed the materials with which he has to work.”64 thought of the spiritual man from the lower Thus the third sentence is given this meaning: mental plane into areas of awareness which through working slowly, let each initiate visu- have been sensed but not contacted; it en- alize carefully the construction of a bridge to a tails using the totality of the awareness al- higher perspective, the stages in this work, and ready developed … and (with deliberation) the resultant effects of the planned activity. making it increasingly sensitive to the fo- Let the cry of invocation issue forth from the cussed activity of the world of the higher spiritual realities.67 deep centre of the group’s clear cold light. The fourth sentence mentions invocation, which is She also describes the same effort in a simpler the act of petitioning for help or support from a manner: “This involves a consequent moving greater entity, and the fifth sentence refers to of the point of individual focus out of the evocation, which is the subsequent response of world of phenomena into the world of reali- help. Bailey clarifies these two activities: ty.”68 The lesser aspect is ever the invoking fac- As mentioned in our commentary for Rule tor, and this constitutes an unalterable law One, the “clear cold light” shines forth from lying behind the entire evolutionary pro- the Spiritual Triad, passes through the causal cess. It is necessarily a reciprocal process, body, and then reaches the mental body. In the but in time and space it might be broadly fourth sentence, the “group” is taken as the said that the lesser ever invokes the higher, group of centers that shine with the clear cold and higher factors are then evoked and re- light, so this group consists of the Spiritual spond according to the measure of under- Triad, causal body, and mental body. The Spir- standing and the dynamic tension displayed itual Triad is the “deep centre of the group’s by the invoking element. This many fail to clear cold light,” because its position is deep- realise. You do not work at the evocative est, or innermost, in the group of centers hav-

56 Copyright © The Esoteric Quarterly, 2014. Spring 2014 ing that light. Thus the fourth sentence depicts yond mistakes, we will behold a wholly sin- the “cry of invocation” as issuing forth from less world.72 the Spiritual Triad. Accordingly, when build- Let it evoke response from the bright centre, ing the antahkarana, the initiate needs to act as lying far ahead. Bailey describes the resulting if he or she were the Spiritual Triad. Bailey evocation: “As the disciple then creatively gives these explanations: works, he finds that there is a reciprocal action The capacity, innate in that imaginative on the part of the Presence, the Monad … He creature, man, to act “as if,” holds the solu- discovers that one span of the bridge (if I tion to the problem. By the use of the crea- might so call it) is being built or pushed for- tive imagination, the bridge between the ward from the other side of the gulf separating lower aspect and higher can be built and him from experience in the life of the Spiritual constructed.69 Triad.”73 In the fifth sentence, the “bright centre” is taken as the Monad, because Bailey Govern yourself always “as if” your divine speaks of the “blazing light of the Monad.”74 comprehension was perfected and the result Moreover, the Monad could be characterized in your daily life will be “as if” all con- as “lying far ahead,” because it lies above the cealed glamours and all hiding deceptive five planes of human evolution, which are the veils were non-existent. The disciple acts spiritual through physical planes.75 The Mon- “as if” he were initiate and then discovers ad’s evocative response is the downward pro- that “as a man thinketh in his heart so is jection of its will, because Bailey says, “the he,” because the heart is the custodian of 70 will … is the energy of the Monad, utilised via the power of the imagination. the Spiritual Triad and related to the personali- Thus the fourth sentence builds upon the earli- ty via the antahkarana.”76 er step of visualization and has this overall ex- The verb “let” in the fifth sentence indicates planation: by acting as if he or she were the that effort must be made so that the invocation Spiritual Triad, let each initiate shift the focus evokes a response, and Bailey characterizes the of sensitivity from the lower, or outer, world to needed effort: “the invocation … reached such a higher, or inner, world and thereby invoke a a point of intensity of expression that a renew perspective of reality. sponse was evoked.”77 Thus the fifth sentence A Course in Miracles (ACIM), a modern sys- is explained as follows: through its intensity of tem of spiritual psychology, contains several expression, let this upward shift evoke the de- passages that provide an independent corrobo- scent of the monadic will from the Monad, ration of Bailey’s account of building the which is located above the planes of human antahkarana. ACIM describes the purpose of evolution. such a bridge, “The bridge itself is nothing When the demand and the response are lost in more than a transition in the perspective of 71 one great SOUND. The “demand” refers to the reality,” and also describes shifting the focus upward projection of the focus of sensitivity, of sensitivity to a higher, or inner, world: and the “response” to the downward projection Perception has a focus. It is this that gives of the monadic will, but what is the “SOUND”? consistency to what you see. Change but Bailey gives these clues: this focus, and what you behold will change The many voices of the world, the flesh and accordingly. Your vision now will shift, to the devil are no longer distinguished; there give support to the intent which has re- is nothing within the consciousness of the placed the one you held before. Remove initiate which can respond to them … Only your focus on your brother’s sins, and you the SOUND remains. This is the Sound experience the peace that comes from faith which reverberates in the formless worlds; in sinlessness. This faith receives its only it is the Sound to which the Spiritual Triad sure support from what you see in others responds and of which the initiate is a part, past their sins … And as our focus goes be- because the Sound which he makes as he

proceeds upon his creative way is a part of Heaven is. From this side, it seems to be the universal Sound.78 outside and across the bridge. Yet as you cross to join it, it will join with you and be- Other-directed means being guided by external come one with you.80 standards and values, and inner-directed means being guided by one’s own conscience Here, “Heaven” signifies the Monad, because and values. The above quotation describes the Bailey speaks of the “Father in Heaven, the following circumstance: the initiate no longer Monad or spirit aspect.”81 The phrase, “as you responds to the many voices of the world, cross to join it [Heaven],” represents the up- which means that he or she is no longer other- ward projection, so the phrase, “it [Heaven] directed, but remains with the “SOUND,” which will join with you,” represents the downward suggests that it is an inner source of direction. projection, and the phrase, “become one with The above quotation then identifies the you,” represents the merging of these two pro- “SOUND” with the “Sound which reverberates jections. in the formless worlds” and the “Sound to Move outward from the desert, leave the seas which the Spiritual Triad responds,” but both behind and know that God is Fire. The final of these characterizations describe the monadic part of the sixth sentence depicts the effects of will as operating on levels higher than the per- building the antahkarana. Bailey mentions “the sonality. In order for something to be an inner 82 desert of the physical plane life,” so “move source of direction, it must reach the personali- outward from the desert” means shift attention ty. Thus “one great SOUND” seems to be the away from physical-plane life. She also says transmission of the monadic will to the person- that “the seas” refer to “the emotional world in ality, because this transmission satisfies Bai- which mankind is sunk as if drowning in the ley’s clues, is “one” in the sense that it pro- 83 ocean,” so “leave the seas behind” means vides the same inner purpose to all initiates, leave emotional reactions behind. and is “great” in the sense that it replaces other kinds of guidance. Moreover, this transmission ACIM describes similar effects from moving signifies the completion of the antahkarana, or across the bridge: inner bridge, between the Monad and personal- On this side of the bridge you see the world ity. of separate [physical] bodies, seeking to Accordingly, the initial part of the sixth sen- join each other in separate unions and to tence, “when the demand and the response are become one by losing … Across the bridge lost in one great SOUND,” has this meaning: it is so different! For a time the body is still when the upward and downward projections seen, but not exclusively, as it is seen here. merge together to transmit the monadic will to The little spark that holds the Great Rays the personality, the antahkarana is completed. within it is also visible, and this spark can- Bailey corroborates this interpretation by mak- not be limited long to littleness. Once you ing a similar comment: “Finally, contact be- have crossed the bridge, the value of the tween that which the Monad projects and that body is so diminished in your sight that you which the disciple is projecting is made … The will see no need at all to magnify it. For bridge is now built.”79 you will realize that the only value the body has is to enable you to bring your brothers ACIM also describes the merging of the two to the bridge with you, and to be released projections: 84 together there. And be you thankful that there is a place The last phrase of the sixth sentence, “God is where truth and beauty wait for you. Go on Fire,” is similar to “God is a consuming Fire,” to meet them gladly, and learn how much for which Bailey gives this explanation: awaits you for the simple willingness to give up nothing because it is nothing. The Upon the Path of Initiation, the monadic new perspective you will gain from cross- will (of which the egoic will is the reflec- ing over will be the understanding of where tion and the individual self-will is the dis-

tortion) is gradually transmitted, via the You were taught to put away your former antahkarana, direct to the man upon the way of life, your old self, corrupt and de- physical plane. This produces the higher luded by its lusts, and to be renewed in the correspondence of those qualities so glibly spirit of your minds, and to clothe your- spoken of by the well-trained but dense selves with the new self, created according esotericist—transmutation and transfor- to the likeness of God in true righteousness mation. The result is the assimilation of the and holiness. individual will and the egoic will into the Completing the antahkarana seems equivalent purpose of the Monad which is the pur- to making the shift from “your old self, corrupt pose—undeviating and unalterable—of the and deluded by its lusts,” which depicts the One in Whom we live and move and have personality’s perspective of reality, to “the new our being. This is the field of the true burn- self, created according to the likeness of God ing, for our “God is a consuming Fire.”85 in true righteousness and holiness,” which de- Annie Besant (1847 – 1933), a popular theo- picts living from a new perspective. Paul, in sophical writer, gives this definition: “The Romans 12:2 (NRSV), describes a similar term reflection is used when a force manifested transformation: on a higher plane shows itself again on a lower Do not be conformed to this world, but be plane and is conditioned by a grosser kind of transformed by the renewing of your minds, matter in that lower manifestation, so that so that you may discern what is the will of some of the effective energy of the force is lost God—what is good and acceptable and per- and it shows itself in a feebler form.”86 As fect. mentioned earlier, the Ego is synonymous with the Spiritual Triad, so the above quotation If these verses do describe the transformation characterizes the “egoic will” as the reflection produced by the antahkarana, then they cor- of the monadic will on the level of the Spiritual roborate the notion that such transformation Triad. leads to discerning the Will of God. According to the above quotation, use of the Rule Four antahkarana leads to another burning ground, which is characterized by the phrase, “God is a et the group see that all the eighteen consuming Fire,” and this burning ground is L fires die down and that the lesser lives brought about by discerning “the purpose of return unto the reservoir of life. This they the Monad which is the purpose—undeviating must bring about through the evocation of and unalterable—of the One in Whom we live the Will. The lesser wheels must not for aye revolve in time and space. Only the greater and move and have our being.” In other words, 87 the latest burning ground is brought about by Wheel must onward move and turn. discerning the Will of God. This burning Rule Four is explained as follows: ground is the third one mentioned in Rule One and is considered in Rule Four. Through shifting their consciousness from identification with lower forms of experi- After bringing together the preceding remarks, ence to identification with the Spiritual Tri- the final sentence has this meaning: through ad, let the initiates see that the elements of merging these upward and downward projec- their self-will, at all eighteen personality tions together to complete the antahkarana, let levels, die down (Let the group see that all each initiate shift attention away from physi- the eighteen fires die down); and through cal-plane life, leave emotional reactions be- recognizing that they are an expression of hind, and encounter the burning ground the Will of God, let the initiates see that all brought about by discerning the Will of God. elements of their self-will disappear com- Paul, in Ephesians 4:22–24 (NRSV), describes pletely (and that the lesser lives return unto an inner transformation: the reservoir of life). The initiates must bring about these results through evoking

the monadic will via the persistent and pa- Spirit set their minds on the things of the Spir- tient use of the antahkarana (This they must it. To set the mind on the flesh is death, but to bring about through the evocation of the set the mind on the Spirit is life and peace.” Will). By finding their special function in Here, “to set the mind on the flesh” is to identi- the divine plan, let the initiates assist other fy with the lower nature, whereas “to set the people to identify their individual will with mind on the Spirit” is to identify with the high- as much of the larger will of the whole as er, or spiritual, nature. they can grasp at any given point in time The rule’s use of the phrasal verb die down, and space (The lesser wheels must not for which means to lose strength or subside but aye revolve in time and space). Through without disappearing entirely, indicates that this act of service rendered to people per- the elements of self-will persist with reduced ceived as other than themselves, let the ini- strength. Why does shifting identification yield tiates learn that their gift is also given to only partial success? ACIM gives this explana- themselves, so they must be one with the tion: “Until you realize you give up nothing, people whom they are serving (Only the until you understand there is no loss, you will greater Wheel must onward move and have some regrets about the way that you have turn). 93 chosen.” The regrets from identifying with Let the group see that all the eighteen fires die the higher nature are symptoms of residual down. Bailey comments on the first phrase: elements belonging to the lower nature. “The eighteen fires refer to the eighteen states That the lesser lives return unto the reservoir of matter which constitute the personality. of life. Bailey comments on the second phrase: They are: seven physical states of matter, sev- “the lesser lives (embodying the principle of en emotional states, enabling the astral body to form, of desire and of thought, the sum total of function on the seven subplanes of the astral creativity, based upon magnetic love) must plane, and four states of matter for each of the return to the reservoir of life and naught be left four conditions of the concrete mind—(7, 7, 4, 94 but that which caused them to be.” The no- = 18).”88 She mentions “fire, or will- tion of the “lesser lives” requires the notion of impulse,”89 and defines the self-will as “the the greater life, because the adjectives lesser will which is purely selfish, self-sufficient and and greater presuppose each other. Bailey’s self-focussed,”90 so the eighteen fires are taken comment identifies the greater life as that as the eighteen elements of self-will that arise which caused the “lesser lives” to be, and it from identifying with the lower forms of expe- states that the “lesser lives” must disappear rience. entirely so that only the greater life remains. Bailey also explains how to make the elements The instruction to see “that the lesser lives re- of self-will die down: “The entire problem can turn” tells each initiate to recognize that he or be solved if the shift of the consciousness is she is part of the greater life. Bailey draws out away from identification with the lower forms the following significance from this instruc- of experience into that of identification with tion: the real and true man.”91 The “real man” and Putting it this way, you will note how the Spiritual Triad are synonyms,92 so the first disciple is really enjoined to recognise phrase has this meaning: through shifting their (with the assistance of his group) that he is consciousness from identification with lower essentially the Father aspect himself, the forms of experience to identification with the first cause, the creative will and the breath Spiritual Triad, let the initiates see that the el- of life within the form. This is a somewhat ements of their self-will, at all eighteen per- new attitude which he is asked to take, be- sonality levels, die down. cause hitherto the emphasis upon his focus Paul, in Romans 8:5-6 (NRSV), describes a has been to regard himself as the soul, rein- similar discipline: “For those who live accord- carnating when desire calls and withdrawing to the flesh set their minds on the things of ing when need arises. The group life as a the flesh, but those who live according to the whole is here needed to make possible this

shift in realisation away from form and When the blazing light of the sun is correct- consciousness to the will and life aspect or ly focussed on or through a glass it can principle.95 cause ignition. When the blazing light of the Monad is focussed directly upon the ACIM makes a related comment: personality, via the antahkarana and not God’s is the only Will. When you have rec- specifically through the soul, it produces a ognized this, you have recognized that your blazing fire which burns up all hindrances will is His. The belief that conflict is possi- in a steady, sequential process. Wording it ble has gone. Peace has replaced the strange otherwise, when the will aspect streams idea that you are torn by conflicting goals. from the Monad and focusses through the As an expression of the Will of God, you personal will (as the mind can grasp and re- have no goal but His.96 alise it) it destroys as by fire all elements of 99 In summary, Bailey tells the initiates to recog- self-will. nize that they are “essentially the Father aspect In the above quotation, the adjective “steady” himself, the first cause, the creative will,” indicates that the elements of self-will are not which implies that their having any other will burned up immediately but require persistence is an illusion; and ACIM says, “As an expres- and patience. Thus the second sentence has sion of the Will of God, you have no goal but this explanation: the initiates must bring about His.” Accordingly, the second phrase has this these results through evoking the monadic will meaning: and through recognizing that they are via the persistent and patient use of the an expression of the Will of God, let the initi- antahkarana. ates see that all elements of their self-will dis- The lesser wheels must not for aye revolve in appear completely. time and space. Bailey comments on the third This they must bring about through the evoca- sentence: “The little will of the little lives must tion of the Will. In the second sentence, “Will” be merged in the larger will of the whole. Indi- is capitalized, indicating that it refers to the vidual purpose must be identified with group divine will. On the other hand, as part of our purpose, which is as much of the purpose of commentary for Rule Three, two quotations the Whole or the One Life as the little life can from Bailey state that building the antahkarana grasp at any given point in time and space.”100 evokes the monadic will. What is the relation- In other words, the “lesser wheels” are indi- ship between the monadic will and the divine vidual human beings who must merge their will? wills with that of the greater whole. The first If the divine will is regarded as the will, or and second sentences have already told the purpose, of the planetary Logos, then the mo- initiates to merge their wills with that of the nadic will is actually a reflection of the divine greater whole, so the third sentence must be will, as Bailey explains: telling them to do something else: namely, to assist other people in achieving this goal. The will, as considered and understood by ACIM makes a related comment: “To each He the initiate, is essentially that monadic es- gives a special function in salvation he alone sence, qualified by ‘fixed determination,’ can fill; a part for only him. Nor is the plan which is identified with the Will or Purpose complete until he finds his special function, 97 of the planetary Logos. and fulfills the part assigned to him, to make himself complete within a world where incom- In the final stages of initiation, the Monad 101 becomes the revealer of the purpose of pletion rules.” Our explanation of the third God, of the will of the planetary Logos.98 sentence combines these two comments: by finding their special function in the divine Bailey also explains how all elements of self- plan, let the initiates assist other people to will are destroyed through the evocation of the identify their individual will with as much of monadic will: the larger will of the whole as they can grasp at any given point in time and space.

Only the greater Wheel must onward move and be as an apostle, prophet, evangelist, pastor, or turn. Bailey mentions “the great Wheel teacher. These verses also corroborate the no- which—again in time and space—is the wheel tion that the servers ought to edify everyone, of humanity.”102 Thus the “greater Wheel” is including themselves, so that everyone comes humanity considered as one whole, which is to the unity of the faith. consistent with our earlier interpretation of a lesser wheel as an individual human being. Rule Five The problem here is that the initiates may be n unison let the group perceive the Triad unwilling to perceive humanity as one whole, I shining forth, dimming the light of the because they would rather regard their special soul and blotting out the light of form. The functions as indicating that they are superior to macrocosmic Whole is all there is. Let the the people whom they are serving and there- group perceive that Whole and then no fore separate from them. Bailey makes a relat- longer use the thought “My soul and ed comment: “Study the failures of disciples thine.”105 through pride, the world saviour complex, the service complex, and all the various distortions Rule Five is explained as follows: of reality which a man encounters upon the Through activating the faculty of spiritual Path, which hinder his progress and which perception by use of the antahkarana, let the spoils the service to others which he should be initiates perceive the Spiritual Triad shining 103 rendering.” within each other (In unison let the group How can the initiates use their service to pro- perceive the Triad shining forth). This mote their own perception of unity rather than common perception strengthens each one’s that of separation? ACIM describes what a light of triadal consciousness, dims each server needs to learn from the rendered ser- one’s light of causal consciousness, and vice: “And by this act of special faithfulness to blots out each one’s light of personality one perceived as other than himself, he learns consciousness (dimming the light of the the gift was given to himself, and so they must soul and blotting out the light of form). be one.”104 For example, if the initiates coun- Through perceiving the Spiritual Triad in sel, preach, or write to others, they need to everyone, without exception, let the initi- learn that they are helped by the content of ates perceive humanity as one whole (The their own counseling, preaching, or writing; or macrocosmic Whole is all there is). if the initiates perceive the spiritual nature of Through vigilantly avoiding a sense of sep- others, they need to learn that this perception aration, let the initiates stabilize their per- strengthens their awareness of their own spir- ception of humanity as one whole (Let the itual nature. Thus the final sentence has this group perceive that Whole). Then through meaning: through this act of service rendered no longer using the thought that people are to people perceived as other than themselves, essentially separate, let the initiates become let the initiates learn that their gift is also given polarized in the Spiritual Triad (and then no to themselves, so they must be one with the longer use the thought “My soul and people whom they are serving. thine”). Paul, in Ephesians 4:11–13 (NKJV), writes, In unison let the group perceive the Triad shining forth. The first sentence tells the initiates to And He Himself gave some to be apostles, perceive the Spiritual Triad within each other. some prophets, some evangelists, and some Ralph Waldo Emerson (1803–1882), a popular pastors and teachers, for the equipping of American essayist and poet, describes the fol- the saints for the work of ministry, for the lowing principle: “Since everything in nature

edifying of the body of Christ, till we all answers to a moral power, if any phenomenon come to the unity of the faith. remains brute and dark, it is that the corresponding faculty in the observer is not yet ac- These verses corroborate the notion that every 106 server is given a special function, which could tive.” According to this principle, in order

62 Copyright © The Esoteric Quarterly, 2014. Spring 2014 for the initiates to perceive the Spiritual Triad stance, all happenings and all events, with- within other people, the corresponding faculty out the slightest fading of the light it must be active within themselves. Bailey cor- sees.109 roborates this principle by saying, “The Paul, in Colossians 3:9–11 (NRSV), states: antahkarana can be built and the shining of the Triad be definitely seen.”107 Put differently, you have stripped off the old self with its when the initiates complete the antahkarana practices and have clothed yourselves with within themselves, they activate their inner the new self, which is being renewed in faculty by which they can see the Spiritual Tri- knowledge according to the image of its ad in other people. Bailey denotes this activat- creator. In that renewal there is no longer ed faculty with several related terms: spiritual Greek and Jew, circumcised and uncircum- perception, triadal perception, and intuitional cised, barbarian, Scythian, slave and free; perception. but Christ is all and in all! For example, Bailey explains how the down- Using the antahkarana seems equivalent to ward projection of the monadic will leads to making the shift from “the old self with its spiritual perception: practices,” which depicts personality consciousness, to “the new self, which is being Up to the present time, even disciples have renewed in knowledge according to the image little idea of the exceeding power of the tri- of its creator,” which seems to depict triadal adal will. It might be here affirmed that consciousness. According to Helena Blavatsky those healers who have triadal conscious- (1831–1891), founder of the Theosophical So- ness and can exercise the potency of the ciety, “Paul meant by the word Christ … the monadic life and will, via the Spiritual Tri- abstract ideal of the personal divinity indwell- ad, will always be successful healers; they 110 ing in man,” so the perception that “Christ is will make no mistakes, for they will have all and in all” seems to be spiritual perception. accurate spiritual perception.108 If these verses do describe the transformation Here, the triadal will, which is equivalent to produced by the antahkarana, then they cor- what was previously called the “egoic will,” is roborate the notion that such transformation the reflection of the monadic will on the level leads to both triadal consciousness and spiritu- of the Spiritual Triad, and triadal conscious- al perception. ness signifies that the center of consciousness Based on the preceding remarks, the first part is within the Spiritual Triad. Earlier quotations, of the first sentence is interpreted as follows: which are included in our commentaries for through activating the faculty of spiritual per- both Rules Three and Four, assert that use of ception by use of the antahkarana, let the initi- the antahkarana leads to the downward projec- ates perceive the Spiritual Triad shining within tion of the monadic will, so these quotations each other. imply that use of the antahkarana leads to both triadal consciousness and spiritual perception. Dimming the light of the soul and blotting out the light of form. The word “light” in the first ACIM also denotes spiritual perception with sentence could refer to a light that one per- several related terms: Christ’s vision, spiritual ceives, or it could refer to an internal light that sight, and true perception. For example, ACIM enables one to perceive. As examples of the describes “Christ’s vision” in this way: latter usage, Bailey writes, Christ’s vision has one law. It does not look The initiate enters into light in a peculiar upon a body, and mistake it for the Son sense; it permeates his nature according to whom God created. It beholds a light be- his development at any point in time and yond the body; an idea beyond what can be space; it enables him to contact and see the touched, a purity undimmed by errors, piti- hitherto unseen, and on the basis of the ful mistakes, and fearful thoughts of guilt newly acquired knowledge to direct his from dreams of sin. It sees no separation. 111 steps still further. And it looks on everyone, on every circum-

Each initiation dims the light already ac- out exception, let the initiates perceive hu- quired and used, and then immerses the ini- manity as one whole. tiate in a higher light.112 Paul, in Galatians 3:28 (NRSV), states: “There The light must enter vertically and be dif- is no longer Jew or Greek, there is no longer fused or radiated horizontally.113 slave or free, there is no longer male and female; for all of you are one in Christ Jesus.” In Accordingly, the “light” in the first sentence is other words, Paul did not perceive one race or taken to be, in Bailey’s words, “the light of 114 group of people as being separate from anoth- consciousness.” er, so he perceived humanity as one whole. ACIM describes two general principles: “What Let the group perceive that Whole. The effort you perceive in others you are strengthening in 115 of the second sentence leads to the perception yourself”; “The power of one mind can of humanity as one whole, but that perception shine into another, because all the lamps of 116 could be lost during the next moment. Put dif- God were lit by the same spark.” According ferently, the initiates could fluctuate between a to these principles, when one initiate perceives sense of synthesis and a sense of separation. the Spiritual Triad in another, that perception Bailey says, “I ask you to drop your antago- strengthens the light of triadal consciousness in nisms and your antipathies, your hatreds and both of them. In this context, to strengthen your racial differences, and attempt to think in means to stabilize, support, or make steadfast, terms of the one family, the one life, and the because the light of triadal consciousness is one humanity.”121 ACIM describes a similar only flickering during the stage represented by discipline, in which the term “Sonship” is used the first sentence. Our commentary for Rule to denote the one humanity: Two characterizes the causal body as the soul body, and Bailey speaks of “the personality or To teach the whole Sonship without excep- form,”117 showing that she uses those two tion demonstrates that you perceive its terms as synonyms. Thus the final part of the wholeness, and have learned that it is one. first sentence has the following explanation: Now you must be vigilant to hold its one- this common perception strengthens each one’s ness in your mind because, if you let doubt light of triadal consciousness, dims each one’s enter, you will lose awareness of its whole- light of causal consciousness, and blots out ness and will be unable to teach it. The each one’s light of personality consciousness. wholeness of the Kingdom does not depend on your perception, but your awareness of The macrocosmic Whole is all there is. A sense its wholeness does.122 of synthesis is the ability to think in larger wholes and is the opposite of a sense of separa- Bailey’s comment lists various factors that tion.118 Bailey interprets the second sentence as comprise a sense of separation, and ACIM’s “the demand for a sense of synthesis which is comment indicates the need for vigilance. Our occult vision and not mystic vision.”119 ACIM explanation of the initial phrase of the third provides a related comment: “Though every sentence combines these two comments: aspect is the whole, you cannot know this until through vigilantly avoiding a sense of separa- you see that every aspect is the same, per- tion, let the initiates stabilize their perception ceived in the same light and therefore one.”120 of humanity as one whole. If the initiates perceive the Spiritual Triad in Then no longer use the thought ‘My soul and everyone, without exception, then they would thine.’ Bailey gives this explanation: “It is perceive everyone as being the same; they wise always to remember that on the plane of could then perceive that humanity is one soul existence there is no separation, no ‘my whole, because they would be unable to dis- soul and thy soul.’ It is only in the three worlds cern any differences that divide human beings of illusion and of maya that we think in terms into separate groups. Accordingly, the second 123 of souls and bodies.” Thus the thought, “My sentence is interpreted as follows: through per- soul and thine,” signifies the false belief that ceiving the Spiritual Triad in everyone, with- human beings are essentially separate. Person-

64 Copyright © The Esoteric Quarterly, 2014. Spring 2014 ality consciousness entails a sense of separa- initiates—who are part of the fourth, or tion, because a person’s physical eyes do see human, kingdom in nature—know the separate physical bodies. Causal consciousness transmuting, transforming, and transfigur- also entails a sense of separation, as Bailey ing inspiration that comes from the fifth, or explains: “On the causal levels of the mental spiritual, kingdom (Let the group know the plane … there is no individual separation such vivid, flaming, drenching life that floods the as we find when in physical manifestation, but fourth when the fifth is known). The fifth nevertheless group separation is to be seen.”124 kingdom progresses by assisting the disci- In particular, a person’s causal body contains ples of the world to unfold their initiate the principles of wisdom that he or she has consciousness (The fifth feeds on the extracted from experiences, so causal con- fourth). Then through their clear percep- sciousness separates people into groups based tion, intensified livingness, and right orien- on how much wisdom they have acquired. Re- tation, let the initiates—who are gradually linquishing a sense of separation requires sub- being drawn into the fifth kingdom— ordinating the perspectives of both the person- precipitate into their consciousness some of ality and causal body to that of the Spiritual the “divine intention” in the custody of the Triad. Thus the rule’s final phrase has the fol- sixth kingdom and receive impressions of lowing meaning: then through no longer using “unfettered enlightenment” from the sev- the thought that people are essentially separate, enth kingdom (Let then the group—merged let the initiates become polarized in the Spir- in the fifth—be nourished by the sixth and itual Triad. seventh). Through realizing that their previous rules are for functioning within time Our subsequent article interprets Rule Eleven and space, let the initiates become ready to as portraying polarization in the Spiritual Triad transcend the limits of time and space (and from a different angle, but the words in Rule realise that all the lesser rules are rules in Eleven clearly point to such polarization as time and space and cannot hold the group). corresponding to the fourth initiation. Conse- Consequently, the initiates formulate the in- quently, our analysis of the succeeding rules in tention of penetrating to the monadic plane, this article assumes that Rule Five’s fulfillment which is the plane of universal life (It on- corresponds to the fourth initiation. ward moves in life). Rule Six In the stage depicted by Rule Five, the initiates et the group know that life is one and learn to perceive humanity as a whole and be- L naught can ever take or touch that life. come identified with that whole. Rule Six is Let the group know the vivid, flaming, summarized by Bailey in the following way: drenching life that floods the fourth when “The stage of identification with the life aspect the fifth is known. The fifth feeds on the and the establishing of complete divine inte- fourth. Let then the group—merged in the gration into the greater Whole. The initiate fifth—be nourished by the sixth and sev- then moves onward in life and not in con- 126 enth, and realise that all the lesser rules sciousness.” Here, the “greater Whole” in- are rules in time and space and cannot hold cludes the life aspect behind the tangible mani- the group. It onward moves in life.125 festations, so the progression from Rule Five to Six indicates development in the initiates’ Rule Six is explained as follows: sense of synthesis. Through their pure reasoning and correct Let the group know that life is one and naught functioning of the intuition, let the initiates can ever take or touch that life. Bailey gives a realize that the one life pervades all forms, related injunction, “Realise that the One Life so there is no death, no distress, and no pervades all forms so that there is no death, no separation (Let the group know that life is distress, no separation,”127 and says that the one and naught can ever take or touch that initiates gain this realization through their pure life). Through their pure motive, keen intel- reason and correct functioning of the intuition: ligence, and meditational capacity, let the

The orthodox scientist is largely occupied The needed rapport is brought about by pure with structures, relationships, with the motive, keen intelligence, and meditational composition of form and with the activity capacity, as Bailey explains: produced by the component form parts and The disciple in this group work is in con- their interrelations and dependencies … Yet scious rapport with both planetary centres the questions—What is Life? What is En- (that of Humanity and that of the Hierar- ergy? or What is the process of Becoming chy) and their creative thinking largely and the nature of Being? remain unan- conditions the group. Many, however, in swered. The problem as to the why and the this group are conscious of their relation to wherefore is regarded as fruitless and spec- humanity and of their planned service, but ulative, almost insoluble. Nevertheless, to are totally unaware of the unseen source of the pure reason and through the correct their inspiration. This matters not, for—if functioning of the intuition, these problems their motive is pure, their intelligence keen can be solved and these questions an- and their meditational capacity adequate— swered. Their solution is one of the ordi- they receive the inspiration and develop the nary revelations and attainments of initia- 133 intuition in any case. tion. The only true biologists are the initiates of the mysteries, for they have an un- Bailey makes these distinctions: 128 derstanding of life and its purpose. Transmutation concerns the expression of Thus the first sentence has this explanation: the life force upon the three lower planes of through their pure reasoning and correct func- human living and evolution. tioning of the intuition, let the initiates realize Transformation concerns in a most peculiar that the one life pervades all forms, so there is manner the three aspects of mind upon the no death, no distress, and no separation. mental plane: a. The lower mind; b. The Paul, in Acts 17:27–28 (NKJV), has a similar son of mind, the soul; c. The higher mind. notion: “He is not far from each one of us; for Transfiguration concerns the life of the in Him we live and move and have our being.” Spiritual Triad upon its own three levels of Put differently, God is the immanent source of identification.134 our life, activity, and existence. In the second sentence, the adjective “vivid” is Let the group know the vivid, flaming, drench- construed as transmuting, because vivid can ing life that floods the fourth when the fifth is mean lively or vigorous, which refers to the known. The first, second, and third kingdoms expression of the life force, and the above quo- in nature are said to be the mineral, vegetable, 129 tation states that “Transmutation concerns the and animal kingdoms, respectively. In the expression of the life force.” “Flaming” is con- second sentence, “fourth” denotes the fourth strued as transforming, because flaming has the kingdom, which is considered to be humanity, meaning of being on fire, fire is a symbol of and “fifth” denotes the fifth kingdom, which is the mind,135 and the above quotation states that sometimes called the “spiritual kingdom” or 130 “Transformation concerns in a most peculiar the “kingdom of God.” manner the three aspects of mind.” “Drench- The group of initiates is part of the fourth ing” is construed as transfiguring, because kingdom, whereas the fifth kingdom is part of drenching makes something completely wet, the Hierarchy. The “life that floods the fourth and transfiguration can mean a marked change when the fifth is known” is inspiration, be- in form or appearance. cause Bailey mentions “the life of inspira- After bringing together the preceding remarks, tion”131 and writes, “the main technique of the 132 the second sentence has this meaning: through Hierarchy is that of conveying inspiration.” their pure motive, keen intelligence, and medi- The phrase “when the fifth is known” means tational capacity, let the initiates—who are part that the life of inspiration requires the recipi- of the fourth, or human, kingdom in nature— ents to be in rapport with the fifth kingdom. know the transmuting, transforming, and trans-

66 Copyright © The Esoteric Quarterly, 2014. Spring 2014 figuring inspiration that comes from the fifth, of the rightly oriented aspirant.”139 The verb let or spiritual, kingdom. in the fourth sentence indicates that the initiates must make some effort, and the preceding Paul, in Galatians 1:11–12 (NRSV), illustrates quotation suggests that this effort consists of the notion of inspiration: clear perception, intensified livingness, and For I want you to know, brothers and sis- right orientation, because these qualities aid ters, that the gospel that was proclaimed by their absorption into the fifth kingdom. me is not of human origin; for I did not re- Bailey gives this definition: “The sixth king- ceive it from a human source, nor was I dom is that of the ‘overshadowing Triads’— taught it, but I received it through a revela- that aggregation of liberated Lives of which tion of Jesus Christ. the higher initiates in the Hierarchy are a In addition, Paul is depicted as a Spirit-filled part.”140 She also says, “The Hierarchy has prophet throughout The Acts of the Apostles. within it, under the custody of its most ad- For example, Paul, in Acts 20:22 (NRSV), vanced Members, what might be called a ‘res- says, “And now, as a captive to the Spirit, I am ervoir of divine intention.’”141 The initiates can on my way to Jerusalem, not knowing what begin to precipitate into their consciousness will happen to me there.” some of the “divine intention” in the custody The fifth feeds on the fourth. Bailey’s commen- of the sixth kingdom, because Bailey also says, tary on Rule Six includes a related remark: Just as advanced humanity can precipitate “The sacrifice of the fourth kingdom to the the rain of knowledge from this cloud of fifth, of the human being to the soul and of knowable things (the divine ideas, working humanity to the kingdom of God, is the paral- out as intuitions in all the many areas of lel (on a higher turn of the spiral) of the sacri- human thinking), so the lesser initiates and fice of the third kingdom, the animal kingdom, disciples within the Hierarchy can begin to to the fourth, the human kingdom.”136 In other precipitate into their consciousness some of words, the fifth kingdom progresses by work- this “divine intention.”142 ing with members of the fourth kingdom. In Bailey gives another definition: “The seventh particular, Bailey speaks of the “workers in the kingdom in nature is that of the Lives Who ranks of the Hierarchy … who are working participate in full capacity of understanding with the unfoldment of the initiate conscious- 137 with the group of Beings Who are the nucleus ness in the disciples of the world.” Thus the of the Council at Shamballa.”143 The term third sentence has this meaning: the fifth king- Shamballa (also spelled Shambhala) appears dom progresses by assisting the disciples of the elsewhere, because it is the mythical kingdom world to unfold their initiate consciousness. described in the Kalacakra Tantra of Tibetan Let then the group—merged in the fifth—be Buddhism.144 The initiates can receive impres- nourished by the sixth and seventh. Bailey sions of “unfettered enlightenment” from the gives this explanation: “The human family, the seventh kingdom, because she also says, fourth kingdom in nature, is absorbed by the From Shamballa itself … is a flow of ener- fifth or by the kingdom of God and (when this gising life or of what we might call “unfet- is the case) can become increasingly en rapport 138 tered enlightenment”; this impresses the with the sixth and seventh kingdoms.” Ac- purpose or the will of the Lord of the World cordingly, absorption by the fifth kingdom upon the united Hierarchy in a manner in- brings rapport with the sixth and seventh king- comprehensible to you; it also creates a dy- doms. She also explains how this absorption namic magnetic impulse which enables the occurs: “It is this radiation [of the Hierarchy] graded initiates, through the medium of the which affects by its quality the senior aspirants Ashrams, to organise the Plan and set it in in the world, and draws them gradually into motion, so that the Purpose gradually mate- relationship with itself and finally into its rialises on earth. Because the senior initi- magnetic field. This is aided by the clarity of ates, from the Christ down to initiates of the perception, the intensification of the livingness

fourth degree, are conscious in varying possibility of transcending the limits of time ways … of the Eternal Now, and can work and space. Bailey corroborates this suggestion free from the compulsion of time, They can by speaking of someone having the following see the impressed Purpose as a more com- realization: “He is Will, the ruler of time and plete whole than can initiates of lesser de- the organiser, in time, of space. This he does, gree and development.145 but ever with the reservation that time and space are the ‘divine playthings’ and can be In the above quotation, “Lord of the World” used or not at will.”148 ACIM also corroborates and “Christ” denote the rulers of Shamballa 146 this suggestion: “Your holiness reverses all and the Hierarchy, respectively. In addition, the laws of the world. It is beyond every re- “Plan” and “Purpose,” because they are capi- striction of time, space, distance and limits of talized, denote the divine plan and divine pur- any kind. Your holiness is totally unlimited in pose, respectively. According to the above its power because it establishes you as a Son of quotation, “unfettered enlightenment” from the God, at one with the Mind of his Creator.”149 seventh kingdom can be received “from the Based on this corroborated suggestion, the re- Christ down to initiates of the fourth degree,” mainder of the fourth sentence is explained as so Rule Six’s phrase “nourished by the … the follows: through realizing that their previous seventh” corroborates our assumption that rules are for functioning within time and space, Rule Five’s fulfillment corresponds to the let the initiates become ready to transcend the fourth initiation. limits of time and space. After bringing together the preceding remarks, It onward moves in life. The Spiritual Triad the initial clause of the fourth sentence has this reaches as high as the spiritual plane, and the meaning: then through their clear perception, next higher plane is the monadic plane, which intensified livingness, and right orientation, let Bailey calls “the plane of universal life.”150 the initiates—who are gradually being drawn The initiates have already achieved polariza- into the fifth kingdom—precipitate into their tion in the Spiritual Triad, as described in Rule consciousness some of the “divine intention” Five, so penetration to the monadic plane is in the custody of the sixth kingdom and re- their next task along what is called the “Up- ceive impressions of “unfettered enlighten- ward Way.”151 Bailey speaks of “the formulat- ment” from the seventh kingdom. ed intention,”152 so the final sentence is inter- Paul, in 2 Corinthians 12:3–5 (NRSV), writes, preted in this way: consequently, the initiates And I know that such a person—whether in formulate the intention of penetrating to the the body or out of the body I do not know; monadic plane, which is the plane of universal God knows—was caught up into Paradise life. and heard things that are not to be told, that Rule Seven no mortal is permitted to repeat. On behalf of such a one I will boast, but on my own et the group life emit the Word of invo- behalf I will not boast, except of my weak- L cation and thus evoke response within nesses. those distant Ashrams where move the Chohans of the race of men. They are no Although Paul is often portrayed as receiving longer men as are the Masters but having inspiration from Jesus or the Spirit, these vers- passed beyond that lesser stage, have es indicate that he also received revelations linked Themselves with the Great Council from an even higher source: what he called in the highest Secret Place. Let the group “Paradise.” Paul’s Paradise may be equivalent sound a dual chord, reverberating in the to Shamballa, because Tibetan Buddhism 147 halls where move the Masters but finding characterizes Shamballa as a paradise. pause and prolongation within those radi- Realise that all the lesser rules are rules in ant halls where move the Lights which car- 153 time and space and cannot hold the group. The ry out the Will of God. remainder of the fourth sentence suggests the Rule Seven is explained as follows:

Based on their intention of penetrating to has undergone the fifth initiation. That really the monadic plane, let the initiates make a means that His consciousness has undergone focused demand for illumination and there- such an expansion that it now includes the fifth by become a point of invocative tension or spiritual kingdom.”154 Thus the fifth initia- (Let the group life emit the Word of invocation signifies the transition from the fourth, or tion), and thus evoke illumination from the human, kingdom, to the fifth, or spiritual, major Ashrams, each kingdom. Blavatsky of which is presided The point reached by a Mas- states that Chohan is a over by a Chohan (and ter is high, but only relative- Tibetan word that thus evoke response ly so, and you must not for- means “Lord” or “Mas- within those distant ter.”155 In Bailey’s Ashrams where move get that when attained by books, “Chohan … the Chohans). The Him it seems low indeed, for refers to those Adepts Chohans, who were He measures it up with the who have gone on and once human beings taken the sixth initia- (“of the race of men”), vista expanding before Him. tion.”156 Bailey also became Masters by Each expansion of con- speaks of “Masters of undergoing the fifth Chohan rank,”157 so the initiation and earned sciousness, each step upon term “Master” refers to their higher rank by the ladder, but opens before anyone who has undertaking the sixth initia- the Initiate another sphere to gone at least the fifth tion (They are no initiation. For example, longer men as are the be embraced, and another Bailey mentions both Masters but having step ahead to be taken. “the Master Jesus”158 passed beyond that and “the Chohan Je- 159 lesser stage). The Chohans invoke the illu- sus,” indicating that Jesus is a Master of mination of the Council Chamber in Sham- Chohan rank. balla, so they are part of the chain of light Let the group life emit the Word of invocation. that links the initiates to Shamballa (have In another context, Bailey says, “When hu- linked Themselves with the Great Council manity has fulfilled the conditions through a in the highest Secret Place). Because of the focussed mental demand, based on correctly illumination conveyed by the chain of light, formulated mass intent, then will come the af- the initiates realize that they can fulfill their 160 firmation from the spiritual Forces.” Let us intention only through service to others. infer the following general principle from this Through fastening their attention upon quotation: a focused mental demand, based on serving humanity, let the initiates invoke a correctly formulated intention, is invocative. ideas that embody the immediate plan for Rule Six ends with the initiates formulating the humanity from the major Ashrams (Let the intention of penetrating to the monadic plane. group sound a dual chord, reverberating in Accordingly, the “Word” denotes the intention the halls where move the Masters); and of penetrating to the monadic plane, and to through endeavoring to understand the pur- “emit” this Word is to make a focused demand pose that underlies this plan, let them infor illumination. Bailey also speaks of becom- voke impressions of divine purpose from 161 ing “a point of invocative tension,” and sets Shamballa (but finding pause and prolon- forth the following order: “Intention, produc- gation within those radiant halls where ing focussing and tension.”162 Thus the initial move the Lights which carry out the Will of phrase has this meaning: based on their inten- God). tion of penetrating to the monadic plane, let the Rule Seven mentions both “Masters” and initiates make a focused demand for illumina- “Chohans,” so let us clarify these terms. Bailey tion and thereby become a point of invocative states, “A Master of the Wisdom is One Who tension.

And thus evoke response within those distant describes an initiate as continuing to progress Ashrams where move the Chohans of the race even beyond the stage reached by a Master: of men. Bailey describes two kinds of Ash- The point reached by a Master is high, but rams: only relatively so, and you must not forget The interior work of hierarchical alignment that when attained by Him it seems low in- is in the charge of the Chohans of the Major deed, for He measures it up with the vista Ashrams, whilst the task of superintending expanding before Him. Each expansion of the interior adjustments incident to new consciousness, each step upon the ladder, alignments and the admission of new per- but opens before the Initiate another sphere sonnel is being watched over and directed to be embraced, and another step ahead to by the forty-nine Masters who are in charge be taken.166 of minor Ashrams.163 The second sentence is concerned with steps Bailey clarifies the role of the Chohans by say- that pass beyond the stage of the Masters, and ing that the “major centres or Ashrams within its initial part is explained as follows: the Cho- the Hierarchy are each presided over by Mas- hans, who were once human beings, became ters of Chohan rank,”164 and distinguishes be- Masters by undergoing the fifth initiation and tween the works performed in the two kinds of earned their higher rank by taking the sixth Ashrams: initiation. Perhaps some idea of … the work done in Have linked Themselves with the Great Coun- the Ashram of a Master or that done in the cil in the highest Secret Place. Bailey speaks Ashram of a Chohan would come to you if of “The Great Council at Shamballa,”167 so you meditated upon the two words: Good- “the highest Secret Place” is Shamballa, which will and the Will-to-Good. The first is was introduced in our commentary for Rule worked out as qualifying the life in all Ash- Six. The phrase “have linked Themselves” in- rams under the care of a Master of the Wis- dicates that the Chohans are part of a chain of dom; the Will-to-Good is developed and light. Bailey’s commentary on Rule Seven lists understood in the Ashrams of Those of still the elements of this chain: greater attainment. The first concerns the Plan whilst the second deals with Purpose. This [divine] plan is implemented through Again, in this same connection, you have: the medium of the senior Members of the Vision and Illumination.165 Hierarchy, Who invoke the “Lights which carry out the Will of God”; They are Them- From the viewpoint of new personnel, the ma- selves invoked by the Light-Bearers, the jor Ashrams are distant, or remote, whereas the Masters; They again, in Their turn, are in- minor Ashrams are nearby. Thus “those distant voked by the aspirants and disciples of the Ashrams” in the first sentence signify the ma- world.168 jor Ashrams, whereas the Ashram portrayed in Rule Two is one of the minor Ashrams. By Here, the “senior Members of the Hierarchy” advancing from the stage represented by Rule are the Chohans, and Bailey equates the “Lights which carry out the Will of God” with Two to the stage represented by Rule Seven, 169 each initiate progresses from a minor to a ma- the light of Shamballa. Thus the final part of jor Ashram, perhaps by taking the fourth initia- the second sentence has this meaning: the tion, and so shifts from the work of vision to Chohans invoke the illumination of the Coun- that of illumination. Accordingly, the final por- cil Chamber in Shamballa, so they are part of tion of the first sentence has this meaning: and the chain of light that links the initiates to thus evoke illumination from the major Ash- Shamballa. rams, each of which is presided over by a Our rendering of Rule Seven’s first sentence Chohan. regards the initiates as having the “intention of They are no longer men as are the Masters but penetrating to the monadic plane,” whereas our having passed beyond that lesser stage. Bailey rendering of its final sentence says that they

70 Copyright © The Esoteric Quarterly, 2014. Spring 2014 are “fastening their attention upon serving hu- Conclusions manity.” Why would they make this change in orientation? The entire rule seems to have this his article elucidates the initial seven implicit implication: because of the illumina- T Rules for Disciples and Initiates, and our tion conveyed by the chain of light, the initi- subsequent article will address the final seven ates realize that they can fulfill their intention rules. Let us make some observations regard- only through service to others. Bailey gives a ing the initial seven rules. similar explanation: “Service is the scientific Progressive instruction. As can be seen from mode, par excellence, to evoke spiritual inte- our analysis, these seven rules provide instruc- gration and to call forth the resources of a dition in a progressive way. Bailey makes a simi- 170 vine son of God.” Paul, in 1 Corinthians lar point: “Each of these rules holds in it the 9:22–23 (NRSV), makes a similar point: “I seed of that understanding which must be have become all things to all people, that I evoked before the next rule can be mastered. might by all means save some. I do it all for All that is given is ever based on that which the sake of the gospel, so that I may share in its has gone before.”174 blessings.” Put differently, Paul has the notion that his service to other people is needed in No endpoint in sight. The spiritual journey ap- order for him to share in the blessings of the pears to be infinite. Rule Five describes the liberating gospel. initiates as achieving realizations that are greater than most members of the fourth, or Let the group sound a dual chord, reverberat- human, kingdom have attained, but Rule Six ing in the halls where move the Masters but describes these initiates as subsequently com- finding pause and prolongation within those ing into contact with the fifth, sixth, and sev- radiant halls where move the Lights which enth kingdoms, the members of which have carry out the Will of God. “The halls where even greater realizations. Thus these rules sug- move the Masters” are the major Ashrams, gest the following: whenever the initiates make because the first sentence indicates that the progress on their journey, they discover new initiates are connected to them, and those “ra- vistas that lie before them. diant halls where move the Lights which carry out the Will of God” is Shamballa, because Path of initiation. According to our analysis, that is where the light of Shamballa is located. Rule One assumes that initiates have taken the Bailey writes, “The task of the Masters is to third initiation, Rules One through Five pro- project into the world those thoughts and those vide instructions that lead to the fourth initia- formulated divine ideas, those concepts and tion, and Rules Six and Seven provide prelimi- significances which embody—at any one nary instructions for the fifth initiation. Thus time—the immediate Plan for humanity,”171 these seven rules provide instructions for at- and also to “bring down from Shamballa that taining two of the higher initiations, namely, understanding of divine Purpose which will the fourth and fifth initiations. Bailey, howev- 172 er, tells the immediate students of these rules, precipitate as the hierarchical Plan.” The 175 initiates’ “dual chord” is their invocation of “you have not yet taken the third initiation.” both the major Ashrams and Shamballa. By She also predicts that the “Rules for Disciples means of this dual invocation, each initiate, in and Initiates” will be one of the “great foundational courses of the coming Schools of the Bailey’s words, “becomes a participant in the 176 divine Purpose and an Agent of the divine Mysteries,” but her description of the pre- Plan.”173 Thus the final sentence has this mean- dicted students in those future schools indicates that they will not have taken the third ing: through fastening their attention upon 177 serving humanity, let the initiates invoke ideas initiation. Thus it appears that the students that embody the immediate plan for humanity of the initial seven rules, both in the past and from the major Ashrams; and through endeav- predicted future, generally are not qualified to oring to understand the purpose that underlies actually apply them. this plan, let them invoke impressions of di- Telepathic instruction. How do people get their vine purpose from Shamballa. instructions for taking the higher initiations?

Rule Two portrays the Master of a minor Ash- ram as telepathically conveying teaching to the 7 Alice A. Bailey, The Light of the Soul (1927; candidates for the fourth initiation, and Rule reprint; New York: Lucis Publishing Compa- Seven portrays the Chohan of a major Ashram ny, 1978), 389. as conveying illumination to the candidates for 8 Alice A. Bailey, Initiation, Human and Solar the fifth initiation. Bailey, in her commentary (1922; reprint; New York: Lucis Publishing on these rules, gives a similar account: “What I Company, 1974), 117. 9 am now writing is a series of instructions for Bailey, A Treatise on Cosmic Fire, 260-261. 10 Bailey, The Rays and the Initiations, 712. disciples in process of training for initiation. I 11 did not say in training for the higher initiations, Bailey, A Treatise on Cosmic Fire, 524, 923. 12 Letters on Occult Meditation for these are given in a different manner and Alice A. Bailey, (1922; reprint; New York: Lucis Publishing the teaching is imparted in the inner Ash- 178 Company, 1974), 32. ram.” Thus the candidates for the fourth and 13 Bailey, A Treatise On Cosmic Fire, 125. fifth initiations need not study written rules for 14 Bailey, Letters on Occult Meditation, 28. initiation, such as analyzed in this article, be- 15 Alice A. Bailey, Education in the New Age cause they receive their teaching through tele- (1954; reprint; New York: Lucis Publishing pathic and intuitive communication in their Company, 1974), 6. respective inner Ashrams. 16 Alice A. Bailey, Esoteric Psychology, vol. II (1942; reprint; New York: Lucis Publishing Validity. When students study the initial seven Company, 1981), 373. rules but are not qualified to actually apply 17 Bailey, Letters on Occult Meditation, 1. them, they cannot know through their own 18 Bailey, A Treatise on Cosmic Fire, 48. personal experience whether the rules are val- 19 Bailey, Letters on Occult Meditation, 268. id. Nevertheless, Paul, in 2 Corinthians 13:1 20 Bailey, The Rays and the Initiations, 29. 21 (NKJV), states, “By the mouth of two or three Alice A. Bailey, Glamour: A World Problem witnesses every word shall be established.” (1950; reprint; New York: Lucis Publishing As shown in this article, Bailey, ACIM, and Company, 1973), 83. 22 Bailey, The Rays and the Initiations, 39. Paul are three independent witnesses of vari- 23 Ibid., 77. ous aspects of these rules, so students can 24 Alice A. Bailey, Discipleship in the New Age, have much greater confidence in the validity vol. II (1955; reprint. New York: Lucis Pub- of these rules than if they had only a single lishing Company, 1972), 416. witness. 25 Ibid., 166. 26 Bailey, Letters on Occult Meditation, 313. If students study these rules but are not quali- 27 Ibid., 245. fied to actually apply them, what would be the 28 Bailey, The Rays and the Initiations, 403. value of such study? Our subsequent article, 29 All biblical verses are taken from modern after elucidating the final seven rules, will pro- translations: either the New King James Ver- vide some answers to this question. sion (NKJV) or the New Revised Standard Version (NRSV). 30 Bailey, A Treatise on Cosmic Fire, 475. 1 Alice A. Bailey, The Unfinished Autobiog- 31 Bailey, Esoteric Psychology, vol. II, 428. raphy (1951; reprint; New York: Lucis Pub- 32 Bailey, The Rays and the Initiations, 341. lishing Company, 1987), 166. 33 Alice A. Bailey, Discipleship in the New Age, 2 Alice A. Bailey, The Rays and the Initiations vol. I (1944; reprint; New York: Lucis Pub- (1960; reprint; New York: Lucis Publishing lishing Company, 1976), 59. Company, 1976), 26. 34 Bailey, The Rays and the Initiations, 353. 3 Ibid., 685-686. 35 Ibid., 522. 4 Ibid., 24. 36 Bailey, Discipleship in the New Age, vol. I, 5 Ibid., 19. 76. 6 Alice A. Bailey, A Treatise on Cosmic Fire 37 Bailey, The Rays and the Initiations, 33. (1925; reprint; New York: Lucis Publishing 38 Bailey, Discipleship in the New Age, vol. II, Company, 1973), 117. 270. 39 Bailey, The Rays and the Initiations, 19-20.

40 Bailey, Letters on Occult Meditation, 350. 81 Bailey, The Light of the Soul, 168. 41 Bailey, Discipleship in the New Age, vol. I, 82 Bailey, Initiation, Human and Solar, 194. 702. 83 Bailey, The Rays and the Initiations, 64. 42 Ibid., 742. 84 A Course in Miracles, vol. I, 345-346. 43 Ibid., 738. 85 Bailey, The Rays and the Initiations, 31. 44 Alice A. Bailey, Telepathy and the Etheric 86 Annie Besant, A Study in Consciousness Vehicle (1950; reprint; New York: Lucis Pub- (1904; reprint; Wheaton, IL: Theosophical lishing Company, 1975), 23. Publishing House, 1975), 46-47. 45 Bailey, Discipleship in the New Age, vol. II, 87 Bailey, The Rays and the Initiations, 20. 19-20. 88 Ibid., 100. 46 Bailey, The Rays and the Initiations, 342. 89 Bailey, A Treatise on Cosmic Fire, 802. 47 Bailey, Letters on Occult Meditation, 5-6. 90 Bailey, The Rays and the Initiations, 46-47. 48 Bailey, The Rays and the Initiations, 60. 91 Bailey, Glamour, 102. 49 Ibid., 162. 92 Bailey, Initiation, Human and Solar, 225; The 50 Ibid., 57-58. Light of the Soul, 249. 51 Ibid., 379. 93 A Course in Miracles, vol. I, 608. 52 Ibid., 60. 94 Bailey, The Rays and the Initiations, 104. 53 Bailey, Discipleship in the New Age, vol. II, 95 Ibid., 102-103. 334-335. 96 A Course in Miracles, vol. II, 130. 54 Bailey, Letters on Occult Meditation, 134. 97 Bailey, Discipleship in the New Age, vol. II, 55 Alice A. Bailey, From Bethlehem to Calvary 286. (1937; reprint; New York: Lucis Publishing 98 Ibid., 291. Company, 1989), 8. 99 Bailey, The Rays and the Initiations, 30. 56 Bailey, The Rays and the Initiations, 20. 100 Ibid., 107-108. 57 Bailey, Initiation, Human and Solar, 215. 101 A Course in Miracles, vol. I, 530. 58 Bailey, The Rays and the Initiations, 484. 102 Bailey, The Rays and the Initiations, 109. 59 Ibid., 168. 103 Bailey, Glamour, 80. 60 Bailey, Discipleship in the New Age, vol. I, 104 A Course in Miracles, vol. I, 530. 747. 105 Bailey, The Rays and the Initiations, 20. 61 Bailey, The Rays and the Initiations, 434-435. 106 Ralph W. Emerson, “The Poet,” Essays: Sec- 62 Alice A. Bailey, Esoteric Healing (1953; re- ond Series, collected in Essays and Lectures print; New York: Lucis Publishing Company, (New York: Literary Classics of the United 1978), 125. States, 1983), 453. 63 Bailey, The Rays and the Initiations, 73. 107 Bailey, The Rays and the Initiations, 123. 64 Ibid., 489. 108 Bailey, Esoteric Healing, 547. 65 Ibid., 35. 109 A Course in Miracles, vol. II, 299. 66 Bailey, A Treatise on Cosmic Fire, 850. 110 Helena P. Blavatsky, Isis Unveiled (1877; 67 Bailey, Discipleship in the New Age, vol. II, reprint; Pasadena, CA: Theosophical Univer- 194. sity Press, 1976), vol. II, 574. 68 Bailey, Glamor, 175. 111 Bailey, The Rays and the Initiations, 539. 69 Bailey, Esoteric Psychology, vol. II, 428. 112 Ibid. 70 Bailey, Discipleship in the New Age, vol. II, 113 Ibid., 540. 554-555. 114 Alice A. Bailey, Esoteric Psychology, vol. I 71 A Course in Miracles (second edition; Glen (1936; reprint; New York: Lucis Publishing Ellen, CA: Foundation for Inner Peace, Company, 1979), 378. 1992), vol. I, 346. 115 A Course in Miracles, vol. I, 80. 72 A Course in Miracles, vol. II, 337-338. 116 Ibid., 189. 73 Bailey, The Rays and the Initiations, 43. 117 Alice A. Bailey, Esoteric Astrology (1951; 74 Ibid., 30. reprint; New York: Lucis Publishing Compa- 75 Bailey, Initiation, Human and Solar, 117. ny, 1979), 187. 76 Bailey, The Rays and the Initiations, 184. 118 Ibid., 30. 77 Ibid., 384. 119 Bailey, The Rays and the Initiations, 115. 78 Ibid., 200-201. 120 A Course in Miracles, vol. I, 259. 79 Ibid., 495. 121 Bailey, Esoteric Psychology, vol. I, 187. 80 A Course in Miracles, vol. I, 347. 122 A Course in Miracles, vol. I, 111.

123 Bailey, Esoteric Psychology, vol. II, 116. 152 Bailey, The Externalisation of the Hierarchy, 124 Bailey, A Treatise on Cosmic Fire, 854. 215. 125 Bailey, The Rays and the Initiations, 124. 153 Bailey, The Rays and the Initiations, 21. 126 Ibid., 226. 154 Bailey, Letters on Occult Meditation, 259. 127 Alice A. Bailey, A Treatise on White Magic 155 Helena P. Blavatsky, Theosophical Glossa- (1934; reprint; New York: Lucis Publishing ry (Krotona, CA: Theosophical Publishing Company, 1979), 308. House, 1918), 83. 128 Ibid., 450-451. 156 Bailey, Initiation, Human and Solar, 217. 129 Bailey, Esoteric Psychology, vol. I, 215. 157 Bailey, The Externalisation of the Hierarchy, 130 Bailey, From Bethlehem to Calvary, 41. 527. 131 Alice A. Bailey, From Intellect to Intuition 158 Alice A. Bailey, The Destiny of the Nations (1932; reprint; New York: Lucis Publishing (1949; reprint; New York: Lucis Publishing Company, 1960), 183. Company, 1974), 59. 132 Bailey, The Rays and the Initiations, 230. 159 Bailey, A Treatise on Cosmic Fire, 439. 133 Bailey, Discipleship in the New Age, vol. II, 160 Bailey, The Externalisation of the Hierarchy, 203. 273-274. 134 Bailey, The Rays and the Initiations, 280. 161 Bailey, The Rays and the Initiations, 493. 135 Bailey, Glamour, 179. 162 Ibid., 503. 136 Bailey, The Rays and the Initiations, 129. 163 Bailey, The Externalisation of the Hierarchy, 137 Ibid., 128. 529. 138 Ibid., 129. 164 Ibid., 527. 139 Ibid., 370. 165 Bailey, Discipleship in the New Age, vol. II, 140 Ibid., 129-130. 566. 141 Ibid., 717. 166 Bailey, Letters on Occult Meditation, 264. 142 Ibid. 167 Bailey, The Rays and the Initiations, 13. 143 Ibid., 130. 168 Ibid., 136. 144 Robert Beer, Tibetan Symbols and Motifs 169 Ibid., 144. (Chicago: Serindia Publications, 2004), 162. 170 Bailey, Discipleship in the New Age, vol. I, 145 Bailey, The Rays and the Initiations, 370-371. 269. 146 Bailey, The Externalisation of the Hierarchy, 171 Ibid., 683. 107. 172 Bailey, Discipleship in the New Age, vol. II, 147 Andrei Znamenski, Red Shambhala (Wheaton, 196-197. IL: Quest Books, Theosophical Publishing 173 Bailey, Telepathy, 137. House, 2011), 2. 174 Bailey, The Rays and the Initiations, 48. 148 Bailey, The Rays and the Initiations, 107. 175 Ibid., 286. 149 A Course in Miracles, vol. II, 58. 176 Ibid., 262. 150 Bailey, The Rays and the Initiations, 729. 177 Bailey, Letters on Occult Meditation, 318. 151 Bailey, Esoteric Healing, 665. 178 Bailey, The Rays and the Initiations, 124.

Occult Orders in Western Esotericism

John F. Nash

Abstract Kabbalah of Judaism and in the sacraments, mysticism, and mystical and speculative theol- his article presents a brief history of occult ogy of Christianity. More relevant to our main Torders in the western esoteric tradition. theme it was also expressed in numerous oc- The ancient mysteries are mentioned, but em- cult orders, fraternities, lodges and societies phasis is placed on medieval fraternities, Rosi- that developed in Europe inside and outside the crucian and Masonic orders, and a number of framework of institutional religion. modern orders. Comments are made about the The term “occultism” has a range of meanings Theosophical Society and secretive orders in within esotericism and an unsavory connota- the Church of Rome, which lie on the fringe of tion in popular usage. For present purposes it is the topic area but shed valuable light on the defined as a subcategory of esotericism con- “mainstream” occult orders. cerned with the purposeful transfer of energy The article attempts to generalize from the ac- from one level of reality to another in accord- counts of individual occult orders to larger ance with universal, but little-known, laws.1 truths. Patterns of similarity are identified This definition qualifies neither the worthiness across a broad spectrum of occult orders, even of intent nor the impulse by which the transfer in sharply contrasting historical and other con- or energy is accomplished. Implicit, however, texts. Such patterns, which include secrecy, is the assumption that the discovery of appli- discipline, the quest for self-transformation, cable laws and practical application may re- and the use of ritual, are important to our un- quire dedicated effort and time. derstanding of western esotericism. They are Occultism is morally neutral; practitioners can noted herein and will be explored in more de- apply it for good or evil and, correspondingly, tail in a subsequent article. draw upon higher or lower powers to do so. Every effort has been made to validate descrip- The expressions “right-“ and “left-hand path” tions of the various orders, yet the inherent date back at least to the thirteenth-century, secrecy of occult orders complicates research, when a text in the Christian chivalric tradition and available information—particularly about offered this explanation: the older orders—may be fragmentary or even For the right-hand road you must read the inaccurate. Some famous occult orders may way of Jesus Christ, the way of compas- have existed only in legend. Yet, along with sion, in which the knights of Our Lord trav- historically factual orders, they may still edu- el by night and by day in the darkness of cate and inspire and thus serve Hierarchical Purpose. ______Introduction About the Author he western esoteric tradition can be traced John F. Nash, Ph.D., is a long-time esoteric student, Quest for the from the ancient mysteries of Egypt, Israel author, and teacher. Two of his books, T Soul and The Soul and Its Destiny, were reviewed and Greece through the early twentieth centu- in the Winter 2005 issue of the Esoteric Quarterly. ry, by which time cross-fertilization with its Christianity: The One, the Many, was reviewed in South Asian cousin was creating the robust the Fall 2008 issue. His latest book: The Sacramen- modern esotericism we know today. During tal Church was published in 2011. For further in- the Common Era, western esotericism was ex- formation see the advertisements in this issue and pressed in the Merkabah mysticism and the website http://www.uriel.com.

the body and in the soul’s light. In the left- due to the threat of persecution. Individual hand road you perceive the way of sinners, churchmen and political figures may have which holds dire peril for those who choose dabbled in the occult, but with few exceptions, it.2 religious and civil institutions perceived occult orders as threatening and made vigorous, even More generally we would say that occultism of fanatical, efforts to suppress them. Once ex- the right-hand path is concerned with spiritual posed, members could expect imprisonment, development and the betterment of humankind; torture, and grisly death. Accordingly, occult that of the left-hand path is motivated by self- fraternities met behind locked doors or in re- interest, ambition, or the desire to control or mote locations. Initiation into occult orders and harm others. promotion to higher degrees required candi- We have spoken of occult fraternities, and the dates to swear oaths of secrecy, violation of gender specificity is justified, given the history which typically carried the death penalty. Se- of our topic. Women played significant roles in cret signs, passwords, gestures and grips al- the ancient mysteries. Porphyry (c.234– lowed members to recognize one another. As c.305) wrote of the Mellissae, priestesses of secrecy increased, so did outside suspicion, the Greek goddess Demeter; and the temple making secrecy all the more necessary. priestesses and Vestal Virgins of Rome may The secrecy of occult orders makes research well have engaged in occult activity. But few difficult. Except in the rare instances in which opportunities were available to women during initiatory oaths were violated, information most of the Common Era. about the teachings and practices of particular Contemplative religious orders nourished orders can only be gleaned indirectly. Equally women’s mystical aspirations, but nuns were difficult may be determining who belonged to denied opportunities to administer the sacra- an order, when it came into existence, or even ments—which qualify as occult practices, whether it actually existed. Occult orders’ my- properly understood. Outside the church, thologies often stretched back thousands of women were excluded even from mystical pur- years before the orders were founded. Connec- suits. No occult organizations of the kind dis- tions might be claimed with notable orders of cussed herein extended membership to women antiquity or unbroken lineage from personages until the eighteenth century, and most still do like Melchizedek, Abraham, Orpheus, Enoch not. The rule of the Knights Templar, which or Thoth. Auras of mystery discouraged criti- typified prevailing attitudes in the Middle Ag- cal investigation, and leaders could deflect es, warned: “The company of women is a peri- awkward questions by appealing to the secrecy lous thing, for through them the ancient demon with which charters, patents, teachings, sym- denied us the right to live in Paradise; and bols or rites had been entrusted to them. therefore women may not be received as sisters Many stories have been told and novels written into the Order . . . and we believe it is danger- about occult orders, some by authors who ous for any religious man to look too much at 3 clearly had inside knowledge. While the stories women’s faces.” are fascinating, we can assume that descrip- Men who belonged to occult fraternities often tions of important rituals or teachings were occupied prominent positions in society and fictionalized. Furthermore, some occult orders enjoyed public respect. Women with similar may never have existed beyond the literary aspirations—whose only avenues of expres- imagination. Repetition and elaboration of sto- sion drew upon pre-Christian earth religions— ries fed romantic instincts and encouraged were castigated as “witches.” Asymmetry of credibility, even when historical evidence ar- opportunity between men and women was gued against factual reality. Whether we stark and unyielding. should be concerned at all with fictitious occult Occult orders, by their very nature, involve orders is a matter to be discussed. secrecy. It served multiple purposes but was Notwithstanding the inherent difficulties, rea- essential throughout much of the Common Era sonably reliable information is available. This

76 Copyright © The Esoteric Quarterly, 2014. Spring 2014 article summarizes what is known about the Golden Age of the Mysteries most significant occult orders in the western esoteric tradition and places them in their re- Much has been written about the Egyptian rites spective contexts. The Theosophical Society is of Osiris, Isis Amen-Rā, and other deities; the included in the discussion because of its early temple rites of Israel; and the Greek mysteries. More limited information is available about the associations with Freemasonry, even though it 6 soon developed a different organizational Essene school on Mount Carmel and the mystery school said to have been established by structure and drew more upon eastern than 7 western esoteric traditions. Comments are also the Druids of pre-Roman Britain. made about institutions that operate within the The mysteries of Eleusis, in ancient Greece, Church of Rome. Whether or not they can be were built around myths related in Homer’s considered “occult,” they mimic the secrecy, Hymn to Demeter. An annual spring festival discipline, and organizational style of the oc- celebrated the return of Demeter’s daughter cult orders and may enhance our understanding Persephone from the underworld. During festi- of the latter, as well as being of interest in their vals of the Dionysian, or Bacchic, myster- own right. ies, intoxicants and trance-inducing dance and In addition to examining individual occult or- music eroded social inhibitions, reportedly ders, the article seeks to identify patterns with leading to mass orgies. But not all cult festivals a degree of universality. Such patterns include involved sexual excess. At the spring festival secrecy, discipline in rigidly hierarchical or- of the Greco-Roman goddess Cybele devotees reportedly worked themselves into a frenzy ganizations, the extensive use of ritual, and 8 self-transformation through graded initiations. and castrated themselves. Among much else Coherent themes, extending over multiple or- the Cybele cult set a precedent for the self- ders in radically different historical and social mortification practices of some later occult contexts can provide insights into the nature, orders. objectives and merit of western esotericism as The mysteries commonly were divided into the a whole. They are noted herein and will be ex- lesser and greater mysteries. An eighteenth- plored in greater detail, along with coherent century writer contrasted the drama of the less- patterns of belief, in a second article. er mysteries with the mystical introspection of the greater. The latter, in his words, “obscurely The Ancient Mysteries intimated, by mystic and splendid visions, the he mysteries were “secret religious groups felicity of the soul both here and hereafter, composed of individuals who decided, when purified from the defilements of a mate- T rial nature, and constantly elevated to the reali- through personal choice, to be initiated into the 9 profound realities of a deity.”4 Their origin is ties of intellectual vision.” At Eleusis the greater mysteries allegedly were dedicated to uncertain. Some authorities claim that they 10 developed from primitive community or tribal Demeter, the lesser to Persephone. rituals. Others claim that they flourished in The lesser and greater mysteries also were dis- Atlantis and were brought to Egypt by mi- tinguished by access to the rites and the level grants ahead of cataclysms that destroyed the of secrecy in which they were conducted. The 5 island continent. Some esotericists assert that lesser mysteries may have involved relatively the mysteries were established by evolved be- large numbers of people, with associated fes- ings charged with overseeing the evolution of tivities open to the general public.11 Colorful human consciousness. A closely related asser- outdoor processions were led by priests claim- tion is that the mysteries embodied the ageless ing, or endowed by the community with, spe- wisdom said to underlie all religions, philoso- cial powers and responsibilities.12 Banners, phies, social movements, and educational sys- sacred objects or symbols, or sacrificial items tems.

Copyright © The Esoteric Quarterly 77 The Esoteric Quarterly were displayed and venerated. The great ma- depended on students’ own insights. The mys- jority of onlookers no doubt enjoyed the spec- tery schools may never have encouraged, or tacles but may have understood little of their permitted, critical analysis or other aspects of meaning. research as we know it today. The greater mysteries were restricted to a small Decline of the Mysteries elite who had graduated from the lesser mysteries. They were enacted behind temple doors, The Axial Age, conventionally dated from in caves, or elsewhere away from the public about 800 to 200 BCE, led to loss of interest in gaze. Efforts were made, not only to protect the old deities and a gradual decline of the an- the content of the greater mysteries, but even cient mysteries. “Eventually, the supply of to ensure that the masses were unaware of their candidates ran out, the stream of aspirants existence. ceased to flow, and at last on a certain recorded day, the Rites of Eleusis were closed, the Secret rites included admission to the priest- talismans and furniture removed, and the Ritu- hood, promotion to higher ranks, and transmit- als performed no more.”15 tal of sacerdotal authority to successive generations. Initiation required long training, or- Philosophy, some of it agnostic, came to be deals to test aptitude and commitment, and valued over traditional religion, particularly in administration of the customary oaths of secre- Greece. Yet the mysteries survived for several cy. It often took the form of a ritual death, fol- centuries and adapted to new environments. lowed by “resurrection” to a life offering new For example, the mysticism of Pythagoras in- insights and powers.13 In what we understand corporated sacred mathematics and music the- to have been typical initiation ceremonies, ory. To enhance mystical ability he insisted on candidates were entombed for three days, dur- strict asceticism, including vegetarianism, ing which they went into the deepest sleep. though we have no evidence that Pythagoras The hierophant (from the Greek: hiera, “holy,” encouraged self-mutilation. Nor is it recorded and phainein, “to show”), or mystagogue (from that any kind of animal sacrifice was offered. mystagonos, “initiator into mysteries”), awak- Socrates took an interest in the mysteries. Ac- ened them with a touch of the rod of power, or cording to Plato’s Phaedo, he stressed the im- thyrsus. Initiates would then be given words or portance of initiation: “[I]t seems those who gestures of power, shown sacred objects or established our mystic rites were no fools; they symbols, and introduced to the received wis- spoke in truth with a hidden meaning long ago dom of the particular initiatory grade. when they said that whoever is uninitiated and We often speak of ancient mystery schools, but unconsecrated when he comes to the house of we should not envision classrooms, instructors Hades will lie in mud, but the purified and and examinations; even library study was a late consecrated . . . will dwell with gods. . . . There are . . . many who carry the thyrsus but development. Human consciousness at the ear- 16 liest times of the mysteries was focused at an the Bacchants are few.” Bacchants were emotional level: “Rarely . . . could [esoteric priests or votaries of the god Bacchus, also truths] be given in words. Neither the language known as Dionysus. nor the mentality of the recipients permitted The mysteries regained vigor during the Hel- this. Therefore, dramatic presentations and lenistic period “and proved very popular portrayals of the truths were composed . . . . among people seeking new and more satisfy- After that, a highly formalized system of cer- ing religious experiences.”17 Jewish philoso- 14 emonials became established.” Elaborate pher Philo of Alexandria (c.20 BCE–c.50 CE) psychodramas were used to frighten, impress described in favorable terms the rites of the or inspire participants. When mental ability Therapeutae of Egypt who offered healing reached an adequate level, students had to therapies.18 Also the Greco-Romans imported memorize long passages from prescribed texts. foreign gods into their pantheons, and new Much of the content was allegorical and only cults developed around them. hinted at esoteric truths; full understanding

Mithraism relief sculpture slaying a bull after a long struggle. The image may have had astrological Mithraism, the cult of the Roman mangod significance, but it may also depict renuncia- Mithras, can be viewed as a foreign import. tion of the physical life to seek the higher life Persian influence is evident in its beliefs and of the spirit. Sculptures and frescoes often dis- symbolism, but no organizational lineage played wheat and grapes emerging from the seems to connect Mithraism with the much bull’s wounded body. Mithras and his disciples older cult of the Persian god Mithra. are said to have celebrated his victory over the More importantly Mithraism represented a bull at a “last supper” before ascending to transitional form between the ancient mysteries heaven in a fiery chariot. Initiates participated and the occult orders of later times. It provided in a commemorative meal which included men in the administrative and military classes bread and wine, the man-made products of 25 of the Roman Empire with experiences and wheat and grapes. opportunities somewhat similar to those of The prominence of the bull in Mithraic icono- modern Freemasonry. Mithraic temples, or graphy provides evidence of Mithraism’s an- mithraea (singular: mithraeum), resembled cient roots. The bull was a symbol of the Tau- caves or grottos. Archeologists have found rean Age, which began in the fifth millennium hundreds of mithraea, some well-preserved, BCE and ended in the third; it was especially located in Roman settlements from Asia Mi- revered in the Minoan religion of ancient nor, to North Africa, to the British Isles and 19 Crete. The initiatory grade of “Persian" sug- Scandinavia. gests associations with Mithraism’s ancestor The Greek historian Plutarch (c.46–120 CE) religion, yet Persian mythology never depicted 26 recorded that Mithraists “offered strange sacri- Mithra slaying a bull. fices . . . at Olympus, where they celebrated 20 Mithraism and Christianity developed concur- secret rites or mysteries.” Among the rites rently, early in the Common Era, and were ma- were initiation into the order and promotion to jor competitors for the hearts and minds of higher degrees. Before a candidate could be Roman citizens. Because of the similarity of initiated, he had to “show himself holy and their rituals, particularly those involving bread steadfast by undergoing several graduated 21 and wine, arguments arose as to which one tests.” A series of frescoes in a mithraeum at copied the other; more likely both were mod- Capura Vetere, Italy, shows the stages of an eled on common antecedents. When the Ro- initiation ritual, which suggest a symbolic exe- 22 man Empire became Christianized, Mithraism cution. was persecuted and many mithraea were de- The Mithraic order had seven degrees: Corax stroyed. By the end of the fourth-century CE (Raven), Nymphus (Lamp), Miles (Soldier), Mithraism had virtually disappeared. Yet its Leo (Lion), Perses (Persian), Heliodromus seven initiatory grades found their way into (Sun Runner), and Pater (Father). Each was later occult orders, including modern Rosicru- 27 associated with a planet: Corax with Mercury, cianism. Miles with Mars, Pater with Saturn, and so on; Christian Mysteries? Heliodromus naturally was associated with the Sun. The higher degrees were reserved for the Many esoteric writers have declared that Jesus priesthood, and Pater seems to have been re- Christ studied in an Egyptian mystery school. served for the spiritual leaders of important For example, one writer claimed that he went mithraea.23 twice to Egypt, the first time to study at an advanced school “based on the science of com- Mithras was said to have been born from a munication with the higher worlds [and] the rock, and iconography shows him born holding esoteric secrets of astronomy, chemistry, a torch and a dagger. The one symbolized his 28 sound, and architecture.” Various writers role as the bringer of light, and the other iden- 24 have placed Jesus with the Essenes, even in tified him as a warrior. The adult Mithras, 29 India and Tibet. Others dispute such claims. “the Invincible,” was depicted in statuary and

Within the melting pot of early Christianity, Knights of the Round Table groups in the Greek-speaking world believed that Christ had founded a new mystery reli- Certain writers have claimed that The Knights gion. Clement of Alexandria (c.150–c.215 CE) of the Round Table were initiates in an occult allegedly spoke of Christianity thus: “O truly military fraternity, but whether they ever exist- sacred mysteries! O pure light! In the blaze of ed is unclear. King Arthur may have been a the torches I have a vision of heaven and of chieftain who rallied the Celts against the in- God. I become one by initiation.”30 The early vading Anglo-Saxons in the fifth or sixth century, but contemporary historians never men- church preserved practices of exclusiveness 34 and secrecy harking back to the ancient mys- tioned him. The wizard Merlin was based in teries. Catechumens, candidates for baptism, part on a Welsh prophet, Myrddin Wyllt, who were dismissed prior to the “Mass of the Faith- may have been mentally ill. The Knights of the ful.” In Eastern Orthodox churches the Mass, Round Table, the beautiful Queen Guinevere, or “Liturgy,” is still celebrated behind a screen, and Arthur’s death at the hands of the evil or iconostasis. Moreover, the sacraments are knight Mordred were products of Celtic folk- referred to as the “Mysteries.” In both West lore, suitably Christianized and embellished by and East baptism, confirmation, and holy or- Norman and troubadour cultures. ders are described as initiatory sacraments, and The Arthurian legends gained wide popularity baptism is the traditional gateway to participa- in Plantagenet England and (what is now) 31 tion in the Eucharist. France.35 The first significant compilation was More generally, the ancient mysteries, as we Geoffrey of Monmouth’s Historia Regnum understand them, came to an end with the Britanniae (“History of the Kings of Britain”), dawning of the Piscean Age and the growth of completed in 1138. The Quest for the Holy the Christian church.32 Evidently, they had Grail, an anonymous work, was published in served their purpose. But important features of the early thirteenth century. The most complete the mysteries carried over into the new occult collection is Thomas Malory’s Le Morte orders that emerged. Also institutions were d’Arthur (“The Death of Arthur”), published in created by the church that shared significant 1485. characteristics with their counterparts outside. The Arthurian legends soon became interwo- ven with those of the Holy Grail, which may Medieval Fraternities also be of Celtic origin. The first written refer- lthough the Mithraic Order collapsed in ence to the Grail was the poem Perceval, le A the fifth century, men of influence con- Conte du Graal (“The Story of the Grail”) by tinued to come together in fraternities through- Chrétien de Troyes, a twelfth- out the Middle Ages. Hard facts about them century French trouvère. The legend was elab- are difficult to come by, and determining the orated in two poems by Robert de Boron Jo- extent of occult activity is even harder. Occult seph d’Arimathie (“Joseph of Arimathea”) and practices may have been pursued alongside Merlin, written in the late twelfth or early thir- military, political, and other activities. The teenth century. Over the course of a century of Vehmic courts of Westphalia, whose activities telling and retelling, the Grail evolved from a peaked in the fourteenth and fifteenth centu- serving bowl into the chalice from which ries, combined occult and judicial purposes; Christ drank at the Last Supper and in which Joseph of Arimathea caught Jesus’ the courts conducted trials, issued sentences, 36 and executed condemned persons—including blood at the crucifixion. Joseph brought the political enemies—in secret.33 Some modern Grail to Glastonbury, in Roman Britain. fraternal orders, whose purposes are purely Joseph’s descendants, the Fisher Kings, social, professional or political, cloak their ini- formed a dynasty of Grail keepers. Eventually tiation rituals in auras of occultism, and their the Holy Grail was lost, and the Knights of the medieval ancestors may have done likewise. Round Table set out to recover it. Gawain and

Lancelot failed because they had sinned, the the Assassins, and modern Freemasonry. Meet- latter by “sinful commerce” with Guinevere.37 ings reportedly were held in guarded rooms, Only Perceval, Bors and Galahad achieved and any member who disclosed the order’s their goal. Galahad, most noble and pure, final- secrets was imprisoned or killed.44 But whether ly vanished before his fellows’ eyes as a great they could be regarded as an occult order has multitude of angels carried his soul up to heav- long been debated. The Templars probably en.38 Although Lancelot failed in the quest for came into contact with esoteric teachings in the the Grail, he had his days of glory, healing Sir Middle East, and the Temple Mount allegedly Urry of the wounds caused by a curse, “while lay above the ruins of the Temple of Solomon, so many noble kings and knights have failed,” greatly revered in Freemasonry. Yet there is and rescuing his queen from the stake after she little clear evidence that they brought occult was convicted of adultery.39 knowledge back to the West or put it into practice. The Arthurian and Grail legends do not provide a coherent account of events; rather they In 1307 the Templars were charged with here- offer a tapestry of esoteric symbols designed to sy, idolatry, blasphemy, “obscene rituals,” and enlighten those who read and ponder them. satanic practices. A 127-count indictment al- The symbolic quality of the Arthurian and leged, among much else, that the Templars Grail legends was understood even in the Mid- denied the divinity of Christ, their initiation dle Ages. For example, The Quest for the Holy rituals required candidates to spit upon or Grail explains that the Round Table symbol- trample the crucifix, and they worshiped a ized the celestial spheres and the zodiac.40 head with magical powers.45 The charges were almost certainly fabricated by King Philip IV Chivalric Orders of the High of France. His court was bankrupt, he coveted Middle Ages the Templars’ wealth, and suppression of the The military religious order of the Knights order offered a convenient way to seize it. Templar was historically factual. Perhaps the Pope Clement V, who was Philip’s lackey, Templars absorbed some of the mystique of tried to ensure that the Templars were given the Arthurian knights, but their organizational proper trials but was unable to do so. Confes- structure and discipline may have been mod- sions were extorted under torture and many eled on the Ismaili Assassins of the Middle knights were burned at the stake. The Knights East.41 Discipline was absolute; members were suppressed throughout Christendom. swore unquestioned obedience to the Master of Those in England fared somewhat better than the Order, who reported to the pope alone. The their counterparts on the continent of Europe, Templars adopted the equal-armed red cross as and it is said that a few escaped to Scotland to their emblem. form the seeds of Freemasonry, which emerged a century or more later. The Knights Templar were founded in 1120, ostensibly to protect pilgrims en route to the Also historically factual was the Noble Order Holy Land. King Baldwin of Jerusalem grant- of the Garter, founded by King Edward III in ed the knights quarters in the royal palace on about 1348 and dedicated “to the honor of Al- mighty God, the glorious Virgin Saint Mary the Temple Mount, which had been captured 46 from the Saracens two decades earlier.42 The and St George the Martyr.” The order ex- Templars played important roles in the Cru- pressed the chivalric ideals of the age, and its sades and an even more important role as the legends connect it with the Arthurian knights bankers of Europe, transporting gold from and also with the Crusades and the Knights country to country and making loans to kings Templar. Its emblem, the cross of St George {Figure 1(b)}, closely resembled the Tem- and nobles. In the process the order became 47 immensely wealthy, self-confident, and dis- plars’ equal-armed cross. The Order of the trusted.43 Garter survives today, with the British mon- arch as its sovereign head. Appointment to the The Knights Templars’ initiation rites may order is one of the highest honors conveyed in have resembled those of the Mithraic Order,

Copyright © The Esoteric Quarterly 81 The Esoteric Quarterly the United Kingdom. Certainly the Order of pared themselves by fasting and prayer before the Garter is no longer an occult order. But in performing important rituals. its original form, it may have had occult asso- The third component of Hermeticism, alche- ciations, and its symbolism seems to have in- my, was aimed at producing the “philosopher’s fluenced later occult fraternities. stone,” a substance believed to have curative Hermeticism and rejuvenative powers in addition to the transmutation of base metals into gold. Hermeticism combined a Neoplatonic world- view with esoteric teachings attributed to the At its best, Hermeticism was applied to worthy Greek god Hermes Trismegistus.48 It encom- ends, such as self-perfection and spiritual passed magic, astrology and alchemy, with growth. Agrippa believed that the planets of- roots in Egypt and Persia. Hermeticism flour- fered benefits corresponding to their distinctive ished during the Late Middle Ages and Renais- characteristics. For example, invoking the Sun sance with the support of civil rulers, like Co- brought “nobility of mind, perspicuity of imag- simo de’ Medici, and leading churchmen like ination, the nature of knowledge and opinion, Pope Alexander VI. Greatest of the Renais- maturity, counsel, zeal, light of justice, reason sance Hermeticists were Giovanni Pico della and judgment distinguishing right from wrong, Mirandola (1463–1494), Cornelius Agrippa purging light from the darkness of ignorance, von Nettesheim (1486–1535), and Robert the glory of truth found out, and charity the 49 Fludd (1574–1637). Hermeticism may not queen of all virtues.” Austrian nobleman Par- have produced many fraternities, but it is im- acelsus (1493–1541) explored alchemy’s ap- 50 portant to our theme because the forms of plications to medicine. magic it established became pervasive among As might be expected, Hermeticism was not later occult orders. always applied to worthy ends, and some prac- Medieval magic was a collection of spells, en- titioners strayed onto the left-hand path. De- chantments, divinations, evocations and incan- spite the involvement of individual churchmen, tations designed for almost every conceivable institutional Christianity was always suspi- purpose. The church tried its best to suppress cious of Hermeticism, and abuses eventually “bad,” or “black,” magic but tolerated what it persuaded the authorities to suppress it. Her- considered “good,” or “white,” magic. It could meticism also fell victim to the new mindset of hardly do otherwise; the cult of saints’ relics the Scientific Revolution and Enlightenment. was at its peak, and relics were fought over, As early as the seventeenth-century, research traded and venerated in the belief that they provided persuasive evidence that Hermes did 51 could work miracles. Relics were used for the not write the Hermetic texts. healing of sickness, in both people and their Notwithstanding those setbacks Hermeticism animals; to secure political or economic ad- continued to have a large following, and a vast vantage; and even to sway the outcome of bat- literature remained in circulation. The writing tles. Differences between “pagan” practices style was highly allegorical, however, and key and what the church endorsed and benefited information was omitted—traditionally com- from were slight and hard to explain. municated orally from a magus or master al- Hermeticism did not replace these traditional chemist to trusted students. Groups of students forms of magic but it added new ones, includ- gathered around a master formed Hermeti- ing theurgy (“divine work”), a form of cere- cism’s first occult schools. Then, as Hermeti- monial magic which used ritual to invoke ce- cism was driven underground, more formal lestial beings. Magic and astrology thus were secret societies probably sprang up; but little is closely related in Hermeticism. The design and known about them. Meanwhile, some aspects performance of Hermetic rituals required great of Hermeticism found their way into Rosicru- care. The setting, paraphernalia, symbols, and cianism and Freemasonry. And a strong Her- words and gestures of power were considered metic revival—with reduced expectations— critically important, and magicians often pre- took place in the nineteenth century.

Figure 1. Emblems of Selected Orders

(a) Knights Templar (b) Order of the Garter (c) Rose Cross

(d) Freemasonry (e) Scottish Rite Masons (f) Royal Arch Masons

(g) Martinism (h) Theosophical Society

(i) Knights of Columbus (j) Opus Dei

The Rose Cross “‘without books or marks’ all the languages of the world . . . and draw man from error.”59 series of remarkable documents appeared When the Royal Society of London was A in Cassell, Germany, between 1614 and founded in 1660, some saw it as fulfilling that 1616. Known as the Rosicrucian Manifestoes, prophecy.60 they included the Fama Fraternitatis (“Ac- Authorship of the manifestoes has never been count of the Brotherhood”), the Confessio Fra- established. Some commentators point to Eng- ternitatis (“Confession of the Brotherhood”), lish philosopher Francis Bacon (1561–1626) or and The Chymical Wedding of Christian Ros- Welsh mathematician and occultist John encreuz. The manifestoes, all published anon- Dee (1527–c.1608). Dee also dabbled in Her- ymously, referred to a mysterious figure “Fa- meticism, and significantly, his glyph, the ther C. R. C.,” or Christian Rosencreutz, said Monad Hieroglyphic, appears on the front page to have lived from 1378 to 1484. Reportedly, of the Chymical Wedding. he came into possession of esoteric teachings; including “mathematics, physic and magic,” The manifestoes provoked great interest, and while traveling in North Africa and the Middle numerous attempts were made to contact the East.52 After returning to the German state of Fraternity of the Rose Cross; but all failed. The his birth in 1408, he founded the Fraternity of 100-year period of secrecy was understandable the Rose Cross.53 because the fraternity allegedly was founded before the Reformation, when the threat of The Fraternity of the Rose Cross was charged persecution was very real. The fact that neither with disseminating the founder’s teachings, the fraternity nor Christian Rosencreutz appear performing noble works of service, and chang- in the historical record could be explained by ing the course of history. Initially, it consisted necessity. By the early seventeenth century, of only four brothers, and four others were re- however, the century of secrecy should have cruited during Rosencreutz’s lifetime. Even expired, and Cassell, where the manifestoes eight might seem a very small number, consid- were published, lay in Protestant Europe, be- ering the enormity of their undertaking, but the yond the reach of the Inquisition. Knights Templar originally took on responsibility for protecting pilgrims to the Holy Land Many people began to suspect that the fraterni- with only nine members.54 The brothers lived ty and its founder were purely mythical. Some together for a while but then dispersed to work of the Rosicrucian symbols, including the rose, in different countries. They were told to “fol- the symbol of Mary, may have come from the low the custom of the country” and not wear Order of the Garter. The name Rosencreutz distinctive clothing. Moreover, the fraternity was itself a self-reference. Perhaps the fraterni- “should remain secret for one hundred ty’s mysterious founder was simply an allegor- years.”55 ical figure. Or “Rosencreutz” may have been a pseudonym for someone else. An important service mission was “to cure the sick, and that gratis.” “Brother I. O.,” we were Modern Rosicrucian Paul Foster Case (1884– told, “is much spoken of; and chiefly because 1954) concluded on the basis of gematria, that he cured a young Earl of Norfolk of the lep- Father C. R. C. was none other than Jesus rosie.”56 What mode of healing was used was Christ.61 He also asserted that the Fraternity of not revealed, but circumstantial evidence sug- the Rose Cross always has been invisible; peo- gests that it may have involved alchemy. Fa- ple do not recognize the Brothers “because the ther C. R. C. had mastered “the transmutation minds behind those eyes cannot recognize the of metals,”57 and Paracelsus independently had marks of a true Rosicrucian.”62 The Fraternity, introduced alchemical arts into his medical he argued, “does not come in corporate form practice. before the world, because by its very nature it cannot.” Yet “True Rosicrucians know one The Rosicrucian manifestoes expected the another . . . . Their means of recognition can- teachings to “lay a new foundation of scienc- 58 not be counterfeited nor betrayed, for these es.” An “Invisible College” would teach

84 Copyright © The Esoteric Quarterly, 2014. Spring 2014 tokens are more subtle than the signs and said to encode important esoteric knowledge. passwords of ordinary secret societies.”63 Freemasonry is often referred to as “the Craft.” Theosophist and Freemason Charles Leadbeat- William Sinclair (1410–1484), builder of er (1854–1934) insisted that the Fraternity and Rosslyn Chapel, in Scotland, is sometimes Father C. R. C. were historically factual: “De- named as the first Grand Master. But the first spite the assertions of scholars and the absence credible reference to Freemasonry, in anything of corroborating evidence, Christian Rosen- like its present form, is in the minutes of a creutz did indeed found the Order of the Rose 1598 meeting in Edinburgh.66 Elias Ashmole, Cross, and he was, in fact, an incarnation of a aspiring alchemist and charter fellow of the mighty Master of the Wisdom who [sic] we Royal Society, was accepted into a Masonic revere today as the H.O.A.T.F. [Head of All lodge in Warrington, England, in 1646.67 Rec- True Freemasons].”64 ords of lodges conferring the degree of “Scots Master” date from the 1730s. Numerous Ma- Manly Palmer Hall (1901–1990), whose teach- sonic orders were formed during the eighteenth ings were closer than either Case’s or Lead- century, all with their degrees and closely beater’s to early Rosicrucianism, declared: guarded rituals. By the end of the century, “[T]he true Rosicrucian Brotherhood consisted Freemasonry had spread throughout Europe of a limited number of highly-developed 65 and North America, and even to Russia. adepts, or initiates.” Moreover, Rosen- creutz’s alleged longevity—106 years—was Early Masonic orders engaged in a wide varie- understandable because “those of the higher ty of occult activities. The rituals of some degrees were no longer subject to the laws of lodges resembled religious services, complete mortality.” with vestments, incense, and sacred music.68 Those of others were less savory. More than a Freemasonry few lodges practiced the evocation of “spirits” eclining interest in the Fraternity of the of a low vibration and used magic for selfish or D Rose Cross coincided with the emergence spiteful purposes. Freemasons also dabbled in of speculative Freemasonry. The several Hermetic practices; Ashmole’s interest in al- branches of Freemasonry comprise by far the chemy was not atypical. largest and most durable group of occult or- Reform movements began, in the eighteenth ders. Freemasonry has flourished for more than century, either to purge abuses or, in the skep- four centuries, appealing not just to the nobili- tical spirit of the Enlightenment, to eliminate ty but to men in all walks of life. Occasionally, occult practices altogether. Several new Ma- it has accepted women. sonic orders came into being, including the Bavarian Illuminati, the Rite of Strict Ob- Origins and Development of 69 servance, and the Order of Elect Cohens. Freemasonry The Illuminati, founded by Johann Adam The origins of Freemasonry, like those of Ro- Weishaupt (1748–1830), sought to counter sicrucianism, are clouded in mystery, but they “superstition,” prejudice, and the church’s go back farther in time. A popular legend links domination in Bavaria and other Roman Cath- it to Hiram Abif and construction of Solo- olic countries. Ahead of its time, the order also mon’s temple. Other legends link Freemasonry supported the education and treatment of to the Knights Templar. The most plausible women as intellectual equals, though it did not explanation is that modern “speculative” accept them as members. The order was Freemasonry emerged from the operative ma- banned in 1771, along with all other secret so- sonry of the medieval craft guilds. The craft cieties in Bavaria, under an edict of Elector guilds restricted entry to their trades to indi- Karl Theodor. Weishaupt escaped and wrote viduals who served required apprenticeships five pamphlets while in hiding.70 Remnants of and, in some cases, paid a required fee. The the Illuminati were suspected of involvement stonemason’s guilds supervised construction of in the French Revolution, and to this day, con- the Gothic cathedrals of Europe, which are

Copyright © The Esoteric Quarterly 85 The Esoteric Quarterly spiracy theorists believe that the order is bent purchased by the Ordo Templi Orientis, to be on global domination and has infiltrated insti- discussed in its turn. tutions of power throughout the world. The famous, or infamous, Count Alessandro di German mystic and philosopher Karl von Cagliostro (1743–1795) established the Egyp- Eckartshausen (1752–1803) was inducted into tian Rite in Masonry in 1784, dedicated to the the Illuminati but with- moral and spiritual re- drew his membership The mythical history of generation of mankind. to embark on a quest to Freemasonry informs us that He injected new life recover the esoteric there once existed a WORD of into the Rite of Mis- dimensions of Christi- raïm, which dates from anity. His most influen- surpassing value, and claim- no later than the 1730s. tial work Die Wolke ing a profound veneration; Cagliostro died in a über dem Heiligtum papal dungeon, a victim (“The Cloud upon the that this Word was known to of the Inquisition’s hos- Sanctuary”) describes but few; that it was at length tility toward Freema- the “Invisible Celestial lost; and that a temporary sonry.73 The Rite of Church,” a religious Misraïm, which con- tradition that preserved substitute for it was adopted. tained references to elements of the ancient But as the very philosophy of alchemy and other as- 71 mysteries. Masonry teaches us that there pects of the Egyptian mysteries, eventually The Rite of Strict Ob- can be no death without a merged with one of its servance was founded variants, the Rite of in about 1764 by Baron resurrection[;] it follows that Memphis, founded by Karl Gotthelf von the loss of the Word must Jacques Etienne Mar- Hund (1722–1776) suppose its eventual recovery. conis de Nègre in 1838. with the mission of The Rite of Mem- eliminating what were considered superstitious phisMisraïm continues to operate in many practices. It appealed to German national pride and attracted members from below the ranks of countries. the nobility, but it was short-lived and was dis- Martinism solved in 1782. Martinism was named for Jacques Martinez de Also of note is the Swedenborg Rite. Swedish Pasqually (1727?–1774) and his principal dis- mystic Emanuel Swedenborg (1688–1772) was ciple, Louis Claude de Saint-Martin. De an influential Lutheran writer who produced Pasqually was probably born in Grenoble, the twelve-volume Heavenly Mysteries and the France, though some said that he was of Portu- three-volume Heaven and Hell. Swedenborg guese or even Jewish origin. Pasqually became had no interest in founding any kind of institu- involved in Freemasonry in early adulthood tion. But after his death, followers founded the and served as an important leader of the reform Swedenborgian Church, which is still in opera- movement already mentioned. In 1761 he tion, and his writings influenced two branches founded l’Ordre de Chevaliers Maçons Elus of Freemasonry. The Duke of Södermanland, Coëns de l’Univers, commonly known as the Grand Master of Freemasonry in Sweden, in- Order of Elect Cohens (Cohens is the Hebrew corporated Swedenborg’s teachings into a 72 word for “Priests”). The order promoted spir- unique system of degrees and rituals. What is itual growth, and initiates in the higher degrees known as the Swedenborg Rite, however, was practiced theurgic invocations in hope of at- founded in 1773, by the Marquis de Thorn in taining the Beatific Vision. Avignon, France. Combining occult and political activities, it was short-lived. But it was re- Pasqually promoted his esoteric teachings vived a number of times, and its patents were through the Elect Cohens and in his single

86 Copyright © The Esoteric Quarterly, 2014. Spring 2014 book Treatise on the Reintegration of Be- gospel. Yet, as Saint-Martin’s biographer Ar- ings (1775). Martinism may have emerged thur Waite explained: “Christians, in present- from Freemasonry, but it drew heavily upon ing it under the name of the Word, have di- Gnostic and Kabbalistic concepts and also vined the second only of its titles, and that from the teachings of mystical philosopher consequently which is the more difficult to Jakob Böhme (1575–1624). In particular we comprehend.”81 Nevertheless the Word was the find important parallels between his work and name at “which every knee should bow.”82 the Gnostic Tripartite Tractate. Pasqually re- Waite also proclaimed: “The divine heart, ferred to Christ as the “Spiritual Divine Re- which may be compared to the mother of a generator,”74 a concept also explored by Swe- family, and is truly the mother of all mankind, denborg, the nineteenth-century Russian Or- even as power is the father, is the organ and thodox writer John of Kronstadt,75 and others. the eternal generator of whatsoever is in God or in our principle.”83 Reference to the divine French nobleman Saint-Martin (1743–1803) feminine reflected Böhme’s influence on Mar- was an initiate in the Elect Cohens. During tinism. magical rituals he sensed the presence of various entities and received communications from Saint-Martin in turn influenced Eliphas Lévi them: “[C]ommunications of all kinds were (1810-1875) and Gérard Encausse (1865– numerous and frequent, in which I had my 1916), the latter better known by his pseudo- share,” and there was every indication that nym “Papus.” In 1886, Encausse and French Christ was present. Yet Saint-Martin was sus- writer and politician Augustin Chaboseau picious of “the forms which showed them- (1868–1946) founded a new Masonic order, selves to me.” “[U]nless things come from the which they called the Martinist Order, giving Center itself,” he continued, “I do not give yet another meaning to Martinism. The first them my confidence.”76 Eventually, he dis- Supreme Council was convened four years tanced himself from the Elect Cohens and from later. The Martinist Order initially had four magical rituals to promote a strictly mystical degrees: Associate, Mystic, Unknown Superi- form of Martinism.77 or, and Unknown Superior Initiator. A fifth degree, Free Initiator, was added later. The In place of Pasqually’s “Divine Regenerator,” Martinist Order has since fragmented into a Saint-Martin spoke of the “Repairer of human- 78 number of competing organizations, including ity.” Through the Repairer’s efforts man the Ancient Martinist Order, the Rose Cross could return to the primeval state of Paradise. Martinist Order, and the Martinist Order of Yet in order to do so, or do so more quickly, it Unknown Philosophers. Whether Pasqually or was necessary to discover the Lost Word: Saint-Martin would have approved of En- The mythical history of Freemasonry in- causse’s Martinist Order, or its derivatives, is forms us that there once existed a WORD unknown. of surpassing value, and claiming a profound veneration; that this Word was Modern Freemasonry known to but few; that it was at length lost; The basic organizational unit of all Masonic and that a temporary substitute for it was orders is the lodge. New lodges must be char- adopted. But as the very philosophy of Ma- tered by a Grand Lodge, which exercises au- sonry teaches us that there can be no death thority in a given jurisdiction. without a resurrection[;] it follows that the All Masonic orders have three basic degrees, loss of the Word must suppose its eventual 79 typically designated Entered Apprentice, Fel- recovery. low Craft, and Master Mason. Orders that con- Saint-Martin, like many other Freemasons, fer only those three are referred to as Blue attached considerable importance to the Lost Lodges, Craft Lodges, or Ancient Craft Lodg- Word. The Word, the key to truth and power, es. Orders that offer additional degrees are supposedly was lost with the death of Hiram termed “appendant bodies.” The Swedenborg Abif.80 It was partially recovered in the fourth Rite offered three further degrees: Illuminated

Theosophite, Blue Brother, and Red Brother. Initiation for Royal Arch Mason demands a The Scottish Rite recognizes a total of thirty- long, multi-item oath that begins with the ex- three degrees, the highest being Knight Aspir- pected promise to protect secrets of the degree. ant (31), Sublime Prince of the Royal Secret Later, the oath seems to commit the candidate (32), and Sovereign Grand Inspector General to help his fellows, regardless of moral or legal (33). The Rite of MemphisMisraïm recog- justification: “I furthermore promise and nizes ninety. swear, that I will assist a Companion Royal Arch Mason when I see him engaged in any The York Rite is a collection of autonomous, difficulty and I will espouse his cause as far as appendant bodies. The three primary bodies to extricate him from the same, whether he be are the Chapter of Royal Arch Masons; the right or wrong.”87 Council of Royal & Select Masters, or Council of Cryptic Masons; and the Commandery of Following their vows, candidates are shown Knights Templar. The Royal Arch offers three signs and given secret words of power. Master additional degrees, the highest being Royal Masons are said to discover the Lost Word, Arch Mason. Cryptic Masonry, so-named be- and the initiation ceremony concludes accord- cause its rituals traditionally were performed in ingly: crypts, also offers three degrees, the highest The High Priest then reads to them from a being Super Excellent Master. book the charge in this Degree, informing The Knights Templar Masonic order, founded them that the Degree owes its origin to in 1779, was not the first to claim associations Zerubbabel and his associates, who built with the medieval Templars. Three decades the Temple by order of Cyrus, King of Per- earlier, Baron von Hund, founder of the Order sia. He likewise informs them that the dis- of Strict Observance, claimed to have received covery of the secret vault and the inestima- a ritual from the reconstituted Templar Order ble treasures, with the long-lost word, actu- and to have met two “unknown superiors.” ally took place in the manner represented in Those superiors, one of whom allegedly was conferring this Degree, and that it is the cir- Prince Charles Edward Stuart,84 were said to cumstance upon which the Degree is prin- 88 direct all of masonry. Be that as it may, the cipally founded. Knights Templar Masonic order is one of the Critics complain that the Royal Arch Mason few that restricts membership to baptized initiation combines “pagan oral tradition” with Christians. Otherwise, Freemasonry is non- language from 2 Thessalonians 3:6-12. The sectarian, only requiring members to affirm name of Christ is removed, however, and “The belief in the Great Architect of the Universe. Lodge here takes teaching that pertains solely Jews have played prominent roles in several to the Church of Jesus Christ and applies it to Masonic orders, but Roman Catholics are for- its Masonic membership.”89 bidden to join by their church.85 Freemasonry retains symbols and rituals of Initiation rituals include the customary oath of esoteric significance. All Freemasons recog- secrecy. For example, an initiation ritual for nize the emblem depicting the compass and the Master Mason degree requires the candi- square, the tools of the medieval craft masons date to pledge: {Figure 1(d)}. Individual Masonic organiza- I [name] most solemnly swear that I will tions have their own emblems, and two are always hail, ever conceal, and never reveal shown in Figure 1(e), (f). Initiation rituals are any of the secrets, arts, parts, point, or occasions for elaborate ceremony. points of the . . . Degree to any person or Today, however, members are attracted to persons whomsoever, except it be to a true Freemasonry more by the social, business or and lawful brother of this Degree, or in a political opportunities it provides—or at best regularly constituted Lodge of Master Ma- 86 by its emphasis on character-building. The sons. mission statement of the Scottish Rite, for example, makes no mention of occult activity.

Instead, it identifies its mission thus: “to (“the Worshipful Lodge Human Rights, Co- strengthen the community and believes that Masonry”). Theosophist Annie Besant was each man should act in civil life according to initiated into the lodge in Paris and thereafter his individual judgment and the dictates of his formed many new lodges throughout the Eng- conscience.” A member of the Scottish Rite lish-speaking world. Besant’s efforts led to seeks to “Exalt the dignity of every person, the formation of the Eastern Order of International human side of his daily activities, and the max- Co-Freemasonry.92 imum service to humanity. Aid mankind’s search in God’s universe for identity, for de- New Orders velopment and for destiny, and thereby pro- ost occult orders in the eighteenth centu- duce better men in a better world, happier men ry were Masonic in principles and or- in a happier world and wiser men in a wiser M 90 ganization. But Freemasonry was changing, world.” and new types of occult orders began to Some Masonic orders or individual lodges en- emerge, inspired by particular esoteric tradi- gage in worthy charitable endeavors. For ex- tions. At the same time, the need for strict se- ample, the “Shriners,” more properly known as crecy became less urgent, and published mate- the Ancient Arabic Order of the Nobles of the rial became available, giving us greater insight Mystic Shrine, are renowned for their service into their objectives, values and activities. The activities, particularly their children’s hospi- latter years of the nineteenth century were tals. The order was established in 1870, as graced by a great cross-fertilization among an appendant body to Freemasonry, and mem- different esoteric systems and by the inflow of bership is open to all Master Masons. It has wisdom from the traditions of South Asia. branches throughout the world. In recent years From that cross-fertilization—brought about in the Shriners have tried to allay suspicions that large measure because prominent individuals they are associated with Islam. Their official belonged to multiple organizations—has come name was changed in 2010 to Shriners Interna- the robust system of esotericism we know to- tional, and most meeting places are no longer day. known as “temples.” Yet members continue to Rosicrucian Revival wear Middle Eastern apparel, including the fez, in parades. Although all attempts to contact the Fraternity The first printed constitution of Freemasonry, of the Rose Cross failed, groups claiming to be published in 1720, specified that women were its rightful successors began to be formed as ineligible for membership, and gender exclu- early as the mid-seventeenth century, and sivity has remained the norm ever since. Yet a many others followed later. None could estab- few “lodges of adoption,” in which women lish lineage with the true Rose Cross, yet they could attain certain degrees, were created dur- drew their inspiration from the manifestoes, as well as from other aspects of western occult- ing the eighteenth century. In 1801, a Masonic 93 lodge in Sweden reportedly became the first to ism. have accepted both female and male members. The Fraternitas Rosae Crucis was founded in The most famous incident occurred in 1881, the United States in 1858 by Pascal Beverly when Mlle. Maria Desraimes was inducted into Randolph (1825–1875). And the Societas Ro- an otherwise all-male lodge in France. The sicruciana in Anglia was founded in Britain in lodge was immediately suspended, but 1865 by Robert Wentworth Little (1840–1878) Georges Martin, a thirty-third degree Mason and six other Freemasons. and French senator, emerged as a champion of Rudolf Steiner (1861–1925) was appointed women’s rights and joined with Desraimes to head of the German Section of the Theosophi- promote the cause.91 The result was the estab- cal Society in 1902. Three years later he se- lishment of several lodges in which women cured warrants from Theodore Reuss to per- played significant roles, including la Respecta- form rites of the MemphisMisraïm Rite of ble Loge Le Droit Humain, Maçonnerie Mixte Freemasonry in the Esoteric School, an elite

Copyright © The Esoteric Quarterly 89 The Esoteric Quarterly group within the Society (see discussion be- Theosophical Society low).94 When Steiner transferred the school to the newly formed Anthroposophical Society in The Theosophical Society was founded in New 1913, he changed its initiatory rituals in the York City in 1875 by Russian noblewoman belief that certain members had violated their Helena Petrovna Blavatsky (1831–1891) and oaths of secrecy.95 Anthroposophy absorbed American soldier and lawyer Henry Steel Ol- some elements of eastern esotericism, but it cott (1823–1907). It adopted an ambitious lies primarily in the Rosicrucian tradition. threefold mission: “To form a nucleus of the Universal Brotherhood of Humanity without The Rosicrucian Fellowship, founded in 1908 distinction of race, creed, sex, caste or color. by Max Heindel (1865–1919), claimed to To encourage the comparative study of reli- promulgate “the true Rosicrucian Philosophy,” gion, philosophy and science. To investigate based on esoteric knowledge provided by cer- the unexplained laws of nature and the powers tain “Elder Brothers.” When he sought to build latent in Humanity.”99 Lodges were formed in a center of healing and a sanitarium, Heindel London, Paris and elsewhere. reported being warned in words that echo the Fama: “If ever you make these priceless teach- Both Olcott and Blavatsky had extensive con- ings subservient to mammon, the light will nections with Freemasonry, and the Theosoph- fade and the movement will fail.”96 Still in ex- ical Society shares with Martinism the six- istence, the Rosicrucian Fellowship describes pointed star in its emblem {Figure 1(g), (h)}. itself as “An International Association of Early plans called for the Theosophical Society to be organized on Masonic lines, with degrees Christian Mystics for the Aquarian Age.” In 100 1935, two of Heindel’s Dutch students, the and rituals. Those plans were soon aban- brothers Jan and Wim Leene, founded the doned, but local branches are still called Rozekruisers Genootschap (“Rosicrucian Soci- “lodges.” The Society created a dual structure ety”), later known as Lectorium Rosicru- in which meetings of its inner circle, the Eso- cianum.97 teric Section, were closed to the public. An announcement of the formation of the Esoteric The Ancient Mystical Order Rosae Crucis Section described its mission thus: (AMORC) was founded in 1915 by business- man and inventor Harvey Spencer Lewis Owing to the fact that a large number of (1883–1939) with the goal of studying “the fellows of the society have felt the need to elusive mysteries of life and the universe.” Its form a body of esoteric students, to be or- mission statement affirms: “The Rosicrucian ganized on the ORIGINAL LINES and de- teachings allow individuals to direct their own vised by the real founders of the T.S., the lives, experience inner peace, and leave their following order has been issued by the mark on humanity.”98 Emphasis is placed on founding president: “mastery of life,” awakening one’s innate po- I. To promote the esoteric interests of the tential for higher knowledge and experiencing Theosophical Society by the deeper study an aware union with Divine or Cosmic Con- of esoteric philosophy, there is hereby or- sciousness. With his inventions, which includ- ganized a body to the known as the “Esoter- ed the “Color Organ” and “Sympathetic Vibra- ic Section of the Theosophical Society.” tion Harp,” Spencer Lewis would have been very much at home during the Renaissance or II. The constitution and sole direction of in the ancient school of Pythagoras. the same is vested in Madame H. P. Blavat- sky, as its head; she is solely responsible to Another important spokesperson for the Rosi- the members for results; and the section has crucian revival was Manly Palmer Hall, who no official or corporate connection with the founded the Philosophical Research Society, Exoteric Society, save in the person of the with headquarters in Los Angeles. His com- founding president.101 ments on the Rose Cross and the identity of Christian Rosencreutz have already been not- Blavatsky and Olcott soon moved the Socie- ed. ty’s headquarters to Adyar, India, where they

90 Copyright © The Esoteric Quarterly, 2014. Spring 2014 and other members met important Indian members of the Eastern Order of International teachers and studied eastern philosophies.102 Co-Freemasonry. Leadbeater, a thirty-third Since then the word theosophy, which had degree Mason, authored the influential books deep roots in western esotericism, has come to The Hidden Life in Freemasonry (1926) and mean the westernized form of Hindu and Bud- Glimpses of Masonic History (1926), which dhist teachings. Indeed, the Theosophical So- sought to link modern Freemasonry with the ciety’s greatest achievement may have been to ancient mysteries. He also used his very con- bring eastern esoteric teachings in understand- siderable clairvoyant abilities to study Masonic able form to the West. rituals: Blavatsky served as a spiritualist medium in It is by the use of those perfectly natural but her early years, and she continued to use trance super-normal faculties that much of the in- as one means of receiving esoteric knowledge. formation given in this book has been ob- Allegedly, she also received letters from the tained. Anyone who, having developed “mahatmas,” three of whom were later identi- such sight, watches a Masonic ceremony, fied as the Masters Morya, Kuthumi, and will see that a very great deal more is being Djwhal Khul. Her most important publication done than is expressed in the mere words of was The Secret Doctrine, a monumental work the ritual, beautiful and dignified as they of- published in 1888.103 ten are.106 Political and ideological rivalries plagued the Several other prominent members left the The- Theosophical Society almost from the begin- osophical Society to pursue their own paths. ning. Arthur Percy Sinnett (1840–1921) be- Anna Kingsford and Rudolf Steiner have al- came head of the London lodge in 1885, dis- ready been mentioned. Another was Alice Ann placing Anna Kingsford in a dispute that in- Bailey (1880–1949), who founded the Arcane volved the increasing emphasis being given to School and authored twenty-four books of eso- Buddhism. Annie Wood Besant (1847–1933) teric philosophy, most of them dictated by the became president of the Adyar Society after Master Djwhal Khul. Helena Ivanovna Roerich Blavatsky’s death, and she and Charles Web- (1879–1949), who translated The Secret Doc- ster Leadbeater used clairvoyance as a primary trine into Russian, served as amanuensis for tool in esoteric research. American lawyer the Master Morya and published the Agni Yoga William Quan Judge (1851–1896) was op- teachings. posed to such methods and formed a separate Theosophical Society with headquarters in Hermetic Revival Pasadena, California. Fragmentation continued Anna Bonus Kingsford (1846–1888) was in- in the United States and elsewhere. fluenced by Martinism but became a leader in While the early Theosophical Society focused the emerging Hermetic revival movement. She on Hindu and Buddhist teachings, Besant, converted to Roman Catholicism after having a Leadbeater, and Geoffrey Hodson (1886– vision of Mary Magdalene. But, like Blavat- 1983) later promoted a Christianization sky, she served as a trance medium, receiving movement that included formation of the Lib- esoteric knowledge from the inner planes. eral Catholic Church. Leadbeater became its Kingsford emerged as the leading exponent of second presiding bishop and created much of esoteric Christianity in her time and a pioneer the LCC’s liturgy, based primarily on Roman in feminist theology. During her brief stint as Catholic precedents.104 The Christianization of head of the London branch of the Theosophical Theosophical teachings outraged the Pasadena Society she opposed the increasing prominence Society and exacerbated mutual hostility.105 being given to Buddhist teachings. She also came to believe that the mahatmas communi- The Theosophical Society never became a Ma- cating with Helena Blavatsky and others were sonic-style organization, but, in addition to untrustworthy or inferior to the entities she their roles in the Christian Theosophy move- herself channeled. In 1884, she and Edward ment, Besant, Leadbeater and Hodson became Maitland (1824–1897) founded the Hermetic

Society, which was short-lived but provided a organizations still exist, including the Builders prototype for the more successful Golden of the Adytum, founded by Paul Foster Case. Dawn. Dion Fortune (1890–1946), an initiate in another derivative organization, was a proficient Three Freemasons founded the Hermetic Order trance medium and received important esoteric of the Golden Dawn in 1888. With the stated knowledge. She went on to found the Fraterni- mission of preserving “the body of knowledge ty of the Inner Light, which had a Christian known as Hermeticism or the Western Esoteric flavor but also engaged in magical ritual. In Tradition,” it was dedicated to the philosophi- turn, Servants of the Light spun off from the cal, spiritual, and psychic evolution of humani- 107 Fraternity of the Inner Light and evolved into a ty. It affirmed tolerance for all religious be- mystery school headed by Dolores Ashcroft- liefs and admitted women on equal terms with Nowicki (1929–).110 Although the Servants men. The Golden Dawn was structured on Ma- offer courses in the same vein as the Golden sonic lines but created a unique system of de- Dawn, it also focuses on the Sacred Feminine grees based on the sephiroth on the Kabbalistic and return of the Goddess. Tree of Life. Another important spokesperson for the Her- For a decade the Golden Dawn was the most metic revival was French Egyptologist René important center of European esotericism. Schwaller de Lubicz (1887–1961). He is best Samuel Liddell “MacGregor” Mathers (1854 – known for conducting a twelve-year study of 1918), one of the founders, soon seized the the esoteric symbolism of the Temple of Lux- leadership position. Other prominent members or in Egypt, reported in his influential book Le included esoteric historian Arthur Edward Temple dans l’Homme (“The Temple in Waite (1857–1942), actress Florence Farr Man”), published in 1949. De Lubicz was one (1860–1917), Irish revolutionary Maud Gonne of the few people in the twentieth century said (1866–1953), Irish writer William Butler Yeats to have produced the philosopher’s stone and (1865–1939), and Aleister Crowley (1875– turned lead into gold. 1947). Anglo-Catholic mystic Evelyn Un- derhill (1875–1941) was a member for a short Ordo Templi Orientis time.108 The Ordo Templi Orientis (OTO)—also de- Mathers and others claimed to have contacts scribed as the “Order of the Temple of the with the “Secret Chiefs” and received im- East” or “Order of Oriental Templars”—was portant esoteric knowledge. They paid lip ser- established sometime between 1895 and 1904. vice to secrecy, yet members published nu- Its founders included Karl Kellner (1851– merous books revealing its rituals and teach- 1905), a wealthy Austrian industrialist, and ings. The Golden Dawn brought the teachings Anglo-German occultist Theodor of the western esoteric tradition for the first Reuss (1855–1923). In 1902 Reuss and others 109 time to a wide audience; indeed that, and its acquired patents to perform a number of Ma- gender inclusiveness, are among its greatest sonic rites, including the Rite of Mem- contributions. Yet the most significant activi- phisMisraïm, the Swedenborg Rite, and Gér- ties within its walls were rituals and theatrical ard Encausse’s Order of Martinism. Togeth- drama, often created on the lines of ancient er they formed the core of the OTO’s occult mystery rites. While most members of the rituals. Charters subsequently were given to Golden Dawn were dedicated to self- lodges in a number of European countries and enlightenment, some strayed onto the left-hand the United States. Nine degrees were offered, path. Others opposed the strong occult empha- of which the first six were Masonic in charac- sis; for example, Waite—like Saint-Martin ter. whose biography he wrote—urged a more mystical focus. Aleister Crowley, who had quarreled with MacGregor Mathers in the Golden Dawn, was The Order of the Golden Dawn did not last admitted to the OTO in 1910 and soon rose to long into the twentieth century, but derivative a leadership position. He introduced the occult

92 Copyright © The Esoteric Quarterly, 2014. Spring 2014 philosophy of Thelema, whose amoral maxim Needless to say, traditional Christians viewed was “Do what thou wilt shall be the whole of the Gnostic Mass as sacrilegious. Crowley may the law.” It was expounded in the Book of the have deserved the title of “wickedest man in Law, which, he claimed, had been dictated to the world,” awarded by the British press, or him by Aiwass, an entity who described him- perhaps he never took his occultism seriously self as the “Lord of Silence.”111 but delighted in causing offense and outrage.116 Whatever his motives, he was a brilliant man, Under Crowley’s influence the OTO expanded with profound understanding of occult symbol- to include the Ecclesia Gnostica Catholica, or 112 ism. “Gnostic Catholic Church,” for which Crow- ley wrote the “Gnostic Mass,” a parody of the Orders within the Church sacred liturgies of the Roman Catholic and Russian Orthodox Churches. Commenting on of Rome the need for the new liturgy, Crowley wrote: eparate from the occult orders we have dis- Human nature demands (in the case of most S cussed, but frequently interacting with people) the satisfaction of the religious in- them, are powerful fraternities within the stinct, and, to very many, this may best be Catholic Church. Generally, they are hostile to done by ceremonial means. I wished there- extra-religious occultism, yet they imitate oc- fore to construct a ritual through which cult orders in organizational style, discipline people might enter into ecstasy as they have and secrecy. The Knights Templar were dis- always done under the influence of appro- cussed separately because of its different his- priate ritual.113 torical context and because the church eventually turned against them. The orders discussed Whereas the OTO’s Masonic rituals were per- in this section continue, at the time of writing, formed in secret, Crowley intended the Gnostic to receive the church’s full blessing. Mass to be available to the public. The text was published in 1918, and its first public per- Society of Jesus formance was in 1933. “Celebration” of the On 15 August 1534, seven men, including Gnostic Mass called for the following officials: Basque nobleman and soldier Ignatius of Loy- The Priest. Bears the Sacred Lance, and is ola (c.1491–1556), met in the crypt of the clothed at first in a plain white robe. church of Saint Denis, Montmartre, France. In The Priestess. Should be actually Virgo In- the belief that they had been called together for a special purpose, they took religious vows and tacta, or specially dedicated to the service 117 of the Great Order. She is clothed in white, called themselves the Company of Jesus. blue, and gold. She bears the Sword from a Three years later they traveled to Rome and red girdle, and the Paten and Hosts, or petitioned for ordination into the priesthood Cakes of Light. and recognition as a religious order. Pope Paul III responded favorably, and in 1540, their or- The Deacon. He is clothed in white and yel- der was officially constituted as the Society of low. He bears the Book of the Law. Jesus; its members came to be called Jesuits. Two Children [who actually can be adults]. They are clothed in white and black. One Formed at the height of the Counter- bears a pitcher of water and a cellar of salt, Reformation, the Society of Jesus assumed the the other a censer of fire and a casket of role of combating what it considered the apos- perfume.114 tasy of the Protestant Reformation. Although it was not a military order, like the Knights The words of consecration were: “By the vir- Templar, the Jesuits saw themselves as the tue of the Rod [the lance], Be this bread the “special soldiers of Pope”118 and absorbed Body of God! . . . By the virtue of the Rod, Be some of the Templars’ ethos, notably its disci- 115 this wine the Blood of God!” Communicants pline. They represented a new type of religious received a whole goblet of wine and a Cake of order: neither monks, like the Benedictines, Light. nor friars, like the Dominicans and Francis-

Copyright © The Esoteric Quarterly 93 The Esoteric Quarterly cans. Jesuits receive twelve years’ intensive the sacraments and celebrate the Mass, just as training; submit to Ignatius’ Spiritual Exercis- all ordained priests do. Yet training in the So- es;119 and pledge absolute obedience to the or- ciety of Jesus includes a range of occult topics, der’s Superior General. At the end of their and their libraries contain extensive collections training, Jesuits may take simple or special of occult books, including some on the Index vows. Those who take of Prohibited Books. the latter become “pro- Ritual, or what could be con- The ostensible purpose fessed”; they form an sidered symbolism in motion, is to prepare Jesuits to elite who elect dele- is universal, not only among combat extra-religious gates to the General occultism wherever they Congregation, who in occult orders but in institu- might find it.123 turn elect the Superior tional Christianity and the General.120 Knights of Colum- larger society. Religious festi- bus The order itself places vals, important affairs of itself at the pope’s ex- The Knights of Colum- clusive disposal. It was state, and events… all pro- bus was formed in 1881 initially conceived as a vide opportunities for elabo- in new Haven, Connect- missionary order, but rate, meaningful pageantry. icut. Its founder, a priest Jesuits also became ordained five years ear- outstanding scholars, Dramatic ritual appeals to the lier, was Michael J. preachers and teachers. senses, emotions and mind; McGivney, the son of They sought out and Irish immigrants. The debated Protestants on and for occult orders, it can Knights’ mission was to points of doctrine and communicate esoteric promote the principles served as confessors to truths.… Ritual provides a of “Charity, Unity, Fra- the monarchs and aris- ternity and Patriot- 124 tocracy of Roman vessel into which nonphysical ism.” It also provided Catholic Europe. Jesu- energy can flow, and from its members with mutu- its were sent into some which it can be directed to inal financial benefits, including insurance. of the most hostile en- tended purposes. vironments, like Eliza- Formation of the bethan England, where they were feared and Knights of Columbus served to enhance Ro- hated as foreign agents; some suffered the man Catholic laymen’s pride in their religious most gruesome deaths. From 1773 to 1814, the and national heritage. Italian explorer Christo- Jesuits were suppressed, except in Poland and pher Columbus was selected as patron. Anoth- Russia, following disputes with slave owners 121 er important objective was to provide alterna- in South America. They never accumulated tives to other fraternal organizations, which wealth, like the Knights Templar, but over often discriminated against Roman Catholics, time, they acquired enormous power and influ- and to Masonic organizations, from which they ence. A Jesuit was elected pope in 2013 and were prohibited from joining. Membership took the name Francis I. initially was restricted to white Roman Catho- Individual Jesuits took an interest in occultism. lic men. Since the 1960s, however, the Knights For example, Athanasius Kirchner (c.1601– have admitted African Americans and Hispan- 1680) published his Oedipus Aegyptiacus con- ics. taining numerous references to the Hermetic 122 The Knights of Columbus is divided into literature. Kirchner believed that Egyptian “councils,” resembling Masonic lodges. Mem- hieroglyphics—which Hermes, the inventor of bers advance through four degrees, corre- language, must have designed—were sacred sponding to the elements of their fourfold mis- talismans. More generally, the only occult sion. According to information published by practices Jesuits engage in are to administer one council: “The Fourth Degree [Patriotism]

94 Copyright © The Esoteric Quarterly, 2014. Spring 2014 is the highest degree of the order. Members of The Knights of Columbus served as a model this degree are addressed as ‘Sir Knight.’ The for the Knights of Saint Columbanus, founded primary purpose of the Fourth Degree is to in Ireland in 1915, and the Knights of St Co- foster the spirit of patriotism and to encourage lumba, established in the United Kingdom four active Catholic citizenship.”125 Fewer than years later. Like the parent organization in the twenty percent of members attain the fourth United States, they look to Ireland as the degree, but advancement through the ranks can source of their Roman Catholicism and share be quite rapid: “A Knight is eligible to join the similar principles and goals. They all see Fourth Degree after one year from the date of Freemasons as their main Protestant oppo- his First Degree, providing he has completed nents. The Knights of Saint Columbanus the 2nd and 3rd degrees.”126 The Color Core, played a significant role in the struggle for often seen in parades, is comprised of fourth- Irish independence and has continued to sup- degree Knights. port pro-Catholic, right-wing causes in the Re- public of Ireland. President John F. Kennedy was a fourth-degree Knight, and many other prominent Roman The emblem of the Knights of Columbus Catholics are members. The Knights of Co- {Figure 1(i)} contains the Roman fasces, a lumbus cultivates political connections among symbol of political power. Critics have pointed foreign heads of state and politicians in the out that the same symbol inspired Benito Mus- United States. Most U.S. presidents, regardless solini’s Fascist movement. of religious affiliation, have either addressed the organization’s national conventions or sent Opus Dei personal greetings. Opus Dei (Latin: “The Work of God”) was The Knights’ governance structure is described founded in 1928 by Spanish priest Josemaria thus: Escriva de Balaguer (1902–1975). It offers membership to Roman Catholic laymen and As Knights of the 1st, 2nd, and 3rd degrees priests, with the goal of spreading “throughout meet as a Council, the 4th degree Knights society a profound awareness of the universal meet in Assemblies. . . . The Supreme call to holiness and apostolate through one’s Board of Directors appoints a Supreme professional work carried out with freedom Master and twenty Vice Supreme Masters and personal responsibility.” Another version of the mission statement adds: “and for im- to govern the Fourth Degree. Each Vice 128 Supreme Master oversees a Province which proving society.” is then broken up into Districts. The Su- The emblem adopted by Opus Dei {Figure preme Master appoints District Masters to 1(j)} is unique in its simplicity but evokes in- supervise several assemblies. Each assem- sights from the standpoint of sacred geometry. bly is led by a Navigator. Other elected as- If the upper arc is reflected about the horizon- sembly officers include the Captain, Admi- tal arm of the cross, one obtains a vesica piscis, ral, Pilot, Scribe, Purser, Comptroller, Sen- a figure of timeless mystical significance. It tinels and Trustees. A Friar and Color was used by early Christians to identify them- Corps Commander are appointed by the selves and used more recently in the seals of Navigator. Assembly officers are properly both ecclesiastical institutions and Masonic addressed by using the title “faithful” (e.g. lodges. Faithful Navigator).127 Opus Dei is recognized within the church as a McGivney died at the age of thirty-eight. He is prelature, governed by a prelate (bishop) nom- being considered for canonization and has inated by specific members and appointed by been declared “venerable.” If his cause is suc- the pope. It offers two primary grades: Super- cessful, he would become the first American- numerary and Numerary. Supernumaries can born priest to be declared a saint. be married laymen who live with their fami- lies. They are required to follow a prescribed

“Plan of Life” and to contribute a substantial Reflections portion of their income to Opus Dei. Moreo- ver, their loyalty is pledged to the organization he fifth root race, we are told, originated rather than to a local parish or diocese. Numer- T in central Asia and then moved westward aries, who live in community houses, are through the Middle East to Europe. The fifth pledged to celibacy, assign all income to the subrace, with its strong mental and practical organization, and submit all correspondence to focus, emerged as a recognizable ethnic group examination by superiors. Numeraries are en- in medieval times, in Europe itself.134 Not sur- couraged to perform penitential acts, including prisingly, the western esoteric tradition—the use of the cilice, a spiked chain worn around esotericism of Europe, a few neighboring the thigh, and the “discipline,” a knotted countries, and former colonies—took a path scourge. Women may join Opus Dei as Nu- distinct from that of its counterparts elsewhere merary Assistants, to work as servants in in the world; mysticism was not neglected, but community houses.129 Currently, it is estimated greater emphasis was placed on occultism. that more than 80,000 men belong to Opus Significantly, the fifth subrace is associated Dei. All positions of authority are held by cler- with Anglo-Saxon ethnicity,135 and the great gy, and all clerical members are Numeraries. majority of the occult orders discussed herein arose in the Anglo-Saxon lands of England, As in the Knights Templar, unquestioned obe- Northern France, and what is now Germany. dience to superiors is demanded of all members. One of Opus Dei’s maxims is: “Obedi- The occult orders we have discussed offered ence, the sure way. Blind obedience to your fellowship and protection from outside inter- superior, the way of sanctity. Obedience in ference but required members to submit some your apostolate the only way, for in a work of measure of individual will to the collective will God, the spirit must be to obey or to leave.”130 of the order—typically the will of the ruling Ironically, the requirement of total obedience body or head of the particular order. Individual would seem to contradict the principle of an will was permitted only where necessary to apostolate “carried out with freedom and per- perform approved occult practices. sonal responsibility.” Members are strictly While the level of discipline varied from one prohibited from reading books that expose, or order to another, it was the Knights Templar, are critical of, Opus Dei practices. Because of the Society of Jesus, and Opus Dei—all three that censorship, many Supernumerary mem- established with at least the initial blessing of bers are unaware of the full range of Opus the Church of Rome—that demanded complete Dei’s activities or of the criticisms leveled and unquestioned obedience. The religious against it. common denominator is hard to ignore, and we Opus Dei has enjoyed strong backing from the might see parallels in authoritarian cults. But Vatican.131 Former members, however, includ- we should also note that the Templars were a ing clergy, have criticized its secrecy, practices military order, and the Jesuits viewed them- of self-mortification, and recruiting methods— selves as “soldiers,” so military-style discipline likened to those of cults.132 The organization may have come naturally to them. has supported right-wing political movements, Strong discipline and the submission of will to including General Franco’s fascist regime in superior authority are not necessarily viewed Spain. Escriva was canonized in 2002 under as oppressive or disagreeable; the church- unusual circumstances. No Devil’s Advocate related orders never lacked applicants for was appointed, and damaging charges brought membership. In addition to appealing to sacri- by prominent clergy who knew Escriva per- 133 ficial impulse—imitative of Christ’s submis- sonally were disregarded. One allegation sion to the Father—discipline may give mem- was that Escriva defended the reputation of bers a sense of security and group bonding: a Adolf Hitler and minimized the scope of the welcome alternative to the loneliness of the Holocaust.

96 Copyright © The Esoteric Quarterly, 2014. Spring 2014 larger society. Moreover, submission to supe- Given the history of abuse, it is understandable rior authority lifts the burden of making diffi- that institutional Christianity was reluctant to cult personal choices. Symbolism has always categorize its sacraments as occult rituals. In been important in occultism. Occult orders the words of French occultist Éliphas Lévi: make use of a variety of symbols in their ritu- “sorcerers outraged the children of the Ma- als and teachings and treat those symbols, gi.”136 Yet Lévi’s life ambition was to see rec- along with the significance attached to them, onciliation between religious ritual and occult with the greatest secrecy. But not all symbols practice. are protected thus. Since the Middle Ages, The Therapeutae, Paracelsus’ alchemy, the most occult orders have created distinctive Rosicrucians—including its modern forms— emblems to express their ideals, focus mem- and most recently the churches have been the bers’ loyalty and aspiration—and perhaps in- only expressions of western occultism to attach still fear in enemies. The emblems may have any significant importance to healing, a most esoteric significance, but they are public sym- 137 noble application of occultism. The Rosicru- bols, playing a similar role to national flags. cian manifestoes also encouraged other forms Members of occult orders sometimes identify 138 of service, and in more modern times, the themselves with special clothing or insignia, Shriners have demonstrated a commendable but the Fraternity of the Rose Cross specifical- commitment to service. ly forbade such practices. Otherwise, western occult orders have mostly Ritual, or what could be considered symbolism been self-serving. Where abuses were avoided, in motion, is universal, not only among occult they stimulated members’ spiritual growth. But orders but in institutional Christianity and the they paid little attention to service or outreach. larger society. Religious festivals, important In that respect, the occult orders compared un- affairs of state, and events like the Olympic favorably with institutional Christianity. The Games all provide opportunities for elaborate, church of the Middle Ages may have been cor- meaningful pageantry. Dramatic ritual appeals rupt and materialistic, but clergy continued to to the senses, emotions and mind; and for oc- administer the sacraments and provide pastoral cult orders, it can communicate esoteric truths. care. In addition to pursuing the contemplative Coupled with gestures and words of power, life, the religious orders embraced a strong and special regalia, ritual can also be a power- service mission, offering the only formal wel- ful instrument of magic. Ritual provides a ves- fare programs of their time. Most Masonic fra- sel into which nonphysical energy can flow, ternities encourage character-building and and from which it can be directed to intended good citizenship but largely cater to the social, purposes. business and political interests of their own Occultism demands important moral choices; members. practitioners must decide whether to use its If the purity of ritual can be undermined by inherent power for good or evil. Throughout abuse, its effectiveness can be undermined by the period studied herein, occultism was not negligence. For example, most modern Mason- infrequently motivated by curiosity, ambition, ic orders and organizations like the Knights of domination or spite. Magical rituals often de- Columbus view traditional ceremonies as little generated into attempts to conjure and control more than harmless anachronisms. Yet efforts lower entities; and occult temples were turned have been made to preserve ritual’s potentially into dangerous circuses. The Rosicrucian powerful role in occultism. The Martinists took movement of the seventeenth century and the pains to ensure that the esoteric origins and Masonic reform movement of the eighteenth meaning of their rituals were understood, and discouraged abuses and the redirection of oc- the Eastern Order of International Co- cult work to worthy ends. But abuse continued, Freemasonry has done the same. The Golden and the Ordo Templi Orientis drew charges of Dawn and its derivatives encouraged serious sacrilege.

Copyright © The Esoteric Quarterly 97 The Esoteric Quarterly interest in theurgic ritual among its members of mass communication and access to world- and explained ritual’s value to an audience that wide data resources. might otherwise have little contact with it. A common feature of all occult orders is their Elaborate ceremony has been restored in some tiered structure. The ancient mysteries were Christian denominations that adopted austere divided into the lesser and greater mysteries. forms of worship after the Reformation.139 The Beginning with Mithraism, if not earlier, oc- Liberal Catholic Church has invested consider- cult orders have offered graded systems of de- able effort in exploring the esoteric dimensions grees. These degrees were created and awarded of sacramental ritual.140 by human hierophants, and progress through Secrecy is inherent in occult orders and at one the degrees has sometimes been motivated by time was necessary to protect the orders and glamour, ambition and competitiveness. Yet their members from persecution. It can also the degrees still hint at the much-more- create a sense of mystery and enhance a frater- important initiations recognized by the Plane- nity’s appeal. The promise of receiving secret tary Hierarchy and which are described in de- teachings attracts members, and access to those tail in the trans-Himalayan teachings.144 teachings upon initiation is empowering; Occult orders offer insights into the workings knowledge is power, especially when it is de- of the Planetary Hierarchy, the Great White nied to others. By the late nineteenth century, Brotherhood. Although we speak of occult or- however, the threat of persecution was essen- ders as being esoteric, they are exoteric rela- tially over, and some—but not all—occult or- tive to their higher counterpart. A few orders, ders began to lower their guard. Consequently, like the Rose Cross and the Theosophical So- we know more about modern orders than earli- ciety, may have been founded or inspired by er ones. For example, descriptions of Golden members of the Hierarchy to serve as exten- Dawn rituals are probably accurate.141 sions of their work. Many people believe that In recent decades many writers have published the ancient mysteries were so inspired. Wheth- works on the occult orders of the more distant er the gender-exclusiveness of the western oc- past.142 But accounts of initiation rites, and the cult orders reflects the makeup of the Great like, are rarely supported by authoritative doc- White Brotherhood is an issue of far-reaching umentation, leaving the reader to wonder importance, but one that cannot be resolved whether the information is a retelling of leg- here. ends and fiction or, in the case of esoteric writ- Some occult orders existed only in the imagi- ers, were obtained by channeling.143 New nation of bards, troubadours, or fiction writ- myths have arisen within the esoteric literature, 145 ers. Yet the stories of the Holy Grail and the gathering believers as they are told and retold. Rose Cross are no less important because their If the information was channeled or obtained historicity is in question. Their real message is by clairvoyant investigation—as in Charles a moral one, describing the spiritual journey, Leadbeater’s work—assessment of credibility the quest for something of inestimable value, shifts to authors’ ability to transmit data with- and the initiatory path. The Hierarchy may out contamination and the reliability of their well have inspired such stories for educational sources. purposes. King Arthur, surrounded by his Esoteric knowledge is disseminated more knights and betrayed by one of his own, bears freely now than in the past, yet it would be a a striking resemblance to Christ. Galahad’s mistake to suppose that all is now exoteric. assumption into heaven resembles both Eli- Rather, “esotericism” has taken on new mean- jah’s and Christ’s. Sir Galahad exemplified ing. Teachings can be published, but under- human perfection, and Bors and Perceval may standing them may require long study, along have attained important initiations. Perhaps with insight that can only be gained through a Lancelot and the other knights failed, but they discipline of meditation and self-purification. would have new opportunities in the future. Esotericism has not gone away, even in an era

Conclusions be discussed in detail in a second article: “Themes in Western Esotericism.” his article has examined historical data on Another larger truth is the recognition that the occult orders in western esotericism, with T initiatory grades and organizational structure emphasis on orders founded during the Com- of the occult orders—even ones that may have mon Era. They included medieval fraternities, been purely fictional—provide insights into the Rosicrucian and Masonic orders, and a number workings of the Planetary Hierarchy and the of modern occult orders. Comments about the opportunities it offers to individuals and Theosophical Society, Jesuits, Knights of Co- groups on the Path of Return. lumbus, and Opus Dei, which lie on the fringe of the topic area, contribute to our understanding of the occult orders, as more conventionally understood. 1 Occultism is distinguished from other areas of Although inherent secrecy was a major hin- esotericism, like mysticism and psychism. 2 drance, it has been possible to construct a rea- The Quest for the Holy Grail (trans., P. M. sonably reliable history of occult orders during Matarasso; London: Penguin Books, the period of interest. In most cases, we have c.1325/1969), 70. 3 Stephen Howarth, The Knights Templar (New been able to identify the nature, objectives and York: Barnes & Noble, 1982), 54. The rule practices of the various orders, and to trace the urged knights, in particular, to “flee from wom- circumstances in which they were founded, en’s kisses.” flourished, and may have gone into decline. 4 Marvin W. Meyer, The Ancient Mysteries (Phil- Our purpose has been to examine occult orders adelphia: Univ. of Pennsylvania Press, 1987), 4. 5 Some writers date the mysteries to ancient as they existed in their respective historical and Lemuria. See for example Grace F. Knoche, The social contexts. It was not to evaluate the be- Mystery Schools (Pasadena, CA: Theosophical liefs, practices or attitudes of particular occult Univiversity Press, 1999), orders in the light of today’s expectations, or to http://www.theosociety.org/pasadena/mysterys/ recommend them to today’s esoteric students. mystsch1.htm. (Last accessed Nov. 15, 2013). Accordingly, value judgments have been kept 6 Torkom Saraydarian, Christ: The Avatar of Sac- to a minimum. Differences between what hap- rificial Love (Cave Creek, AZ: TSG Publishing Foundation, 1974), 65. pened in the past and what we might expect 7 now help measure the expansion of human Manly P. Hall, Secret Teachings of All Ages consciousness. (Los Angeles, Philosophical Research Society, 1928), 22. The study of individual occult orders is of ob- 8 According to myth, Cybele’s young lover Attis vious interest, but value is enhanced when castrated himself under a pine tree and bled to larger truths are derived from them. The “Re- death. At the cult’s spring festival, a pine tree flections” section attempted to discern charac- decked with violets was carried into the sanctuary with the effigy of a man tied to its trunk—a teristic patterns that extend across the spectrum kind of pagan crucifix. In some versions of the of the occult orders, even to the fringe socie- myth Attis rose from the dead. ties. Pervasive themes have been identified, 9 Thomas Taylor, The Eleusinian and Bacchic including the purposeful use of symbolism and Mysteries (1790/1891, 90; reprint; Whitefish, ceremony; discipline, mutual bonding, and MT: Kessinger, 2010). collective consciousness; and goals of self- 10 Ibid., 29-30. Hall refers to Demeter by her Ro- transformation and initiation. Such common man name Ceres. 11 themes assure us of an underlying coherence in The medieval fairs and pageants held on Chris- tian feast days echo those earlier precedents. western esotericism, transcending both the di- 12 visions among occult orders and the mutual See the description of the Egyptian mysteries given by Geoffrey Hodson in Light of the Sanc- hostility between institutional Christianity and tuary (Manila, Philippines: Theosophical Pub- occult orders outside its control. Along with lishers, 1988), 184. Pageantry reportedly pervasive patterns of belief, these themes will reached a level in Ptolemaic Egypt, rarely sur- passed before or since. See for example Chip

Brown, “The Search for Cleopatra,” National work and its attribution to church father Clem- Geographic (July 2011), 40-63. ent are disputed by many academic historians. 13 The raising of Lazarus from the dead (John 31 According to Saraydarian, baptism, the Eucha- 11:1-46) has been interpreted as an initiation rist, “and other sacraments were taught in all ritual. See for example Rudolf Steiner, The these centers in the world by great Masters Gospel of St. John (Great Barrington, MA: An- many thousands of years before the Christian throposophic Press, 1908/1940), 64ff. Also era.” Christ: The Avatar of Sacrificial Love, Manly P. Hall, The Mystical Christ (Los Ange- 66fn. les: Philosophical Research Society, 1951), 126- 32 Precisely when the Piscean Age began is a topic 127. of continuing debate, but most authorities agree 14 Sandra Hodson (ed.), Illuminations of the Mys- that it lay somewhere in the period 400 BCE to tery Tradition (Manila, Philippines: Theosophi- 200 CE. Early Christians’ use of the fish as an cal Publishing House, 1992), 84. identifying icon is often taken to be a symbol of 15 Ibid., 106. the nascent Piscean Age. 16 Plato, Phaedo, 69c (trans., W. Rouse; Great 33 The Vehmic Courts, and the terror they instilled Dialogues of Plato, Denver, CO: Mentor Books, in people, feature in Walter Scott’s novel Anne 1956). Rouse translated the last sentence: of Geierstein (1829). Other writers depict the “Many are called but few are chosen,” drawing Vehm as supportive of the church and emperor on biblical phraseology. G. M. A. Grube offered and performing a useful role in maintaining law the more accurate translation shown here. and order. See for example Arkon Duraul, A 17 Meyer, The Ancient Mysteries, 3. History of Secret Societies (reprint; New York: 18 Philo of Alexandria, On the Contemplative Life, Pocket Books, 1962), 240-252. §70-71, 34 The first known reference to Arthur is in the http://www.sacred-texts.com/gno/fff/fff09.htm. ninth-century Historia Brittonum, attributed to (Last accessed Nov. 15, 2013). The Jewish the Welsh priest Nennius. Therapeutae should not be confused with the 35 P. M. Matarosso, Introduction to The Quest for therapeutae, or attendants, at the much-earlier the Holy Grail (London: Penguin Books, 1969), Egyptian healing temples. 9-17. 19 David Ulansey, The Origins of the Mithraic 36 In a version of the legend by German epic poet Mysteries (Oxford: Oxford University Press, Wolfram von Eshenbach (c.1170–c.1220), the 1991). grail was a precious stone that fell from the sky. 20 Plutarch, Life of Pompey (trans., R. Warner; 37 The Quest for the Holy Grail, 93. Lancelot’s Fall of the Roman Republic, London: Penguin, infatuation with Queen Guinevere owes much to 1972). the tradition of courtly love expressed by the 21 Manfred Clauss, The Roman Cult of Mithras Troubadours. (trans., R. Gordon: New York: Routledge, 38 Thomas Malory, Le Morte Darthur: the Win- 2000), 102. chester Manuscript, book 7 (reprint; New York: 22 Ibid., 102. Oxford Univ. Press, 2008), 401. 23 Ibid., 131ff. 39 Ibid., book 12, 460-466, 475-477. 24 Ibid., 64. 40 The Quest for the Holy Grail, 99. 41 25 Ibid., 108ff. Daraul, A History of Secret Societies, 33-35. 42 26 Ulansey, The Origins of the Mithraic Mysteries, Howarth, The Knights Templar, 43. 43 6-10. Daraul, A History of Secret Societies, 48ff. 27 See for example Robert Gilbert’s series of lec- 44 Howarth, The Knights Templar, 295. tures, 45 Ibid., 294. The head was variously alleged to be http://www.youtube.com/watch?v=0WO2rT8M that of Jesus; Hugh de Payens, founder of the 8OI. (Last accessed January 2, 2014). Templars; Satan; Mohammed; or the devil 28 Saraydarian, Christ: The Avatar of Sacrificial Baphomet (a name which may have been coined Love, 64-72. as an indirect reference to Mohammed). 29 Nicholas Roerich, Heart of Asia (New York: 46 Hargrave Jennings, The Rosicrucians: Their Roerich Museum Press, 1930), 23-29. Rites and Mysteries (reprint; London: Hesperi- 30 (Attributed to) Clement of Alexandria, Letter to des, 1870), especially 317. 47 Theodore, reproduced in Morton Smith, Clem- The cross of St George has since been incorpo- ent of Alexandria and Secret Mark, New York: rated into the emblems and flags of several na- Harper & Row, 1973. The authenticity of the tions and royal houses. It also appears on the

emblem of the Episcopal Church in the United ates the H.O.A.T.F. with the Count of Saint States. Germain, but others reject this association. 48 Hermes absorbed many of the characteristics of 65 Manly P. Hall, Secret Teachings of All Ages the Egyptian Thoth; both were considered gods (Los Angeles: Philosophical Research Society, of writing and magic. 1977), ch. 140. 49 Cornelius Agrippa, Three Books of Occult Phi- 66 Leadbeater, Glimpses of Masonic History, 243. losophy (trans., J. Freake;Woodbury, MN: 67 Tobias Churton, The Magus of Freemasonry Llewellyn, 1993), book 3, ch. 37, 587. (Rochester, VT: Inner Traditions), 92-117. 50 Andrew Weeks, Paracelsus: Speculative Theory Churton depicts Freemasonry in the seventeenth and the Crisis of the Early Reformation (Alba- century as being in transition from operative, ny, NY: State Univ. of New York, 1997), 63ff. i.e., guild, masonry to modern speculative Paracelsus’ full name was Philippus Aureolus Freemasonry. Theophrastus Bombastus Von Hohenheim. 68 Amadeus Mozart was one of several composers 51 Swiss classical scholar and philologist Isaac who wrote music for Masonic use. See Jacques Casaubon (1559–1614) used emerging methods Henry, Mozart the Freemason (Rochester, VT: of textual criticism to demonstrate that the clas- Inner Traditions, 1991). sical Hermetic texts were not nearly as old as 69 The Elect Cohens are discussed under “Mar- previously believed. tinism,” below. 52 Fama Fraternitatis: A Discovery of the Frater- 70 Source: “Bavarian Illuminati,” nity of the most Laudable Order of the Rosy http://www.bavarian-illuminati.info/. (Last ac- Cross (trans., T. Vaughn, 1652. Rosicrucian Ar- cessed January 11, 2014.) chive), http://www.crcsite.org/fama.htm. (Last 71 Arthur E. Waite, Introduction to Karl Eckart- accessed January 7, 2014). shausen, The Cloud Upon the Sanctuary, 1909, 53 Ibid. x, 54 Howarth, The Knights Templar, 43. http://www.sacredtexts.com/eso/cuts/cuts02.htm 55 Fama Fraternitatis. (Last accessed March 19, 2013.) 56 Fama Fraternitatis. The story may be apocry- 72 The Duke eventually became King Carl XIII of phal. Earls of Norfolk held office from 1399 to Sweden. 1425 and from 1477 to 1660, but none was 73 Reportedly Cagliostro subsequently incarnated known to have suffered from leprosy. The last as Helena Blavatsky, co-founder of the Theo- significant outbreak of leprosy among the Eng- sophical Society. See Alice A. Bailey, Disciple- lish aristocracy occurred in the thirteenth centu- ship in the New Age II (New York: Lucis, ry 1955), 331-332. 57 Ibid. 74 Arthur E. Waite, The Life of Louis Claude de St 58 Confessio Fraternitatis ( trans., T. Vaughn ), Martin, The Unknown Philosopher, and the 1652, ch. IV, Substance of his Transcendental Doctrine http://www.crcsite.org/confessio.htm. (Last ac- (London: Wellby, 1901), 13. cessed Sept 30, 2013). 75 John of Kronstadt, My Life in Christ, part 1, 59 Frances Yates, The Rosicrucian Enlightenment http://www.ccel.org/ccel/kronstadt/christlife.ii.h (New York: Routledge & Kegan Paul, 1972), tml.( Last accessed October 25, 2013). He 58ff. Also: Paul Foster Case, The True and In- wrote: “God has granted us existence—the visible Rosicrucian Order (New York: Samuel greatest gift of His goodness, and after we had Weiser, 1985). fallen away from Him, from life into death, He 60 In its earliest years the Royal Society was not gave us for our regeneration, to bring us back to yet the bastion of empirical science it became life, His Son.” later. 76 Waite, The Life of Louis Claude de St Martin, 61 Case, The True and Invisible Rosicrucian Or- 47. der, 37-64. Gematria assigns numbers to letters 77 Interestingly, his biographer, Arthur Waite, dis- and makes deductions from the numerical re- tanced himself from the magical rituals of the sults thus obtained. Golden Dawn to pursue a mystical path. 62 Ibid., 5. 78 The concept of the Repairer had been explored 63 Ibid. by the Safed Kabbalists two centuries earlier, 64 Charles W. Leadbeater, Glimpses of Masonic though not of course with reference to Christ. History (Adyar, India: Theosophical Publishing 79 See for example “The Lost Word,” House, 1926), 296. One Masonic order associ- http://www.sacred-exts.com/mas/sof/sof33.htm.

(Last accessed December 20, 2013). Emphasis (Great Barrington, MA: SteinerBooks, 2007), in original. xvi. 80 Masons cite an ancient Babylonian poem, which 95 Hella Wiesberger, “Preliminary Remarks, II,” to begins: “The Word that causes the heavens on Steiner, “Freemasonry” and Ritual Work, 144. high to tremble, The Word that makes the world The Anthroposophical Society’s headquarters is below to quake, The Word that bringeth de- in Dornach, Switzerland. struction to the Annunakis, His Word is beyond 96 Max Heindel, Echoes from Mount Ecclesia , the diviner, beyond the seer!” Los Angeles: Rosicrucian Fellowship June & 81 Waite, The Life of Louis Claude de St Martin, July 1913, 1-2. etc., 236. 97 Jan Leene and coworker Henriette Stok-Huizer 82 Philippians 2:10. developed the group’s foundational teachings 83 Ibid., 237. under the pen names Jan van Rijckenborgh and 84 Roman Catholic Prince Charles Edward Stuart Catharose de Petri. (1720–1788), “Bonnie Prince Charlie,” led the 98 Source: Mastery of Life, Ancient Mystical Order Jacobite uprising of 1745 against the Hanoveri- Rosae Crucis, 1987. an King George II. 99 Source: Theosophical Society International 85 The first decree prohibiting Roman Catholics Headquarters, Adyar, India. from joining Masonic orders was issued by 100 K. Paul Johnson, The Masters Revealed: Mad- Pope Clement XII in 1738, and most subsequent ame Blavatsky and the Myth of the Great White popes have supported the ban. As noted, Ca- Lodge (Albany, NY: State Univ. of New York gliostro was persecuted by the Roman Inquisi- Press, 1994), 89. tion in the 1790s. But outside the Papal States 101 Announcement in Lucifer, vol. 3, October 1888. enforcement seems to have been lax during Capitalization and italicization—hallmarks of much of the eighteenth century. Mozart was Blavatsky’s writing style—in the original. both a Freemason and a Roman Catholic in 102 An important point of contact between tradi- good standing, and Bonnie Prince Charlie and tional eastern teachings and Theosophy was the other prominent Catholics of the period may al- Vedāntin scholar Tallapragada Subba Row so have been Freemasons. (1856–1890). 86 Malcolm C. Duncan, Masonic Ritual and Moni- 103 Helena P. Blavatsky The Secret Doctrine tor (New York: McKay, undated), 94. (Adyar: India: Theosophical University Press, 87 Ibid., 230. 1888). 88 Ibid., 252. Zerubbabel was the Persian gover- 104 Charles W. Leadbeater, The Science of the Sac- nor of the province of Judah during the reign of raments (Wheaton, IL: Theosophical Publishing King Cyrus. After the return of the Jews from House, 1920). Babylon he helped rebuild the temple in Jerusa- 105 Members of the Pasadena Society continue to lem. refer to the work of Besant et al. as “pseudo- 89 Source: Evangelical Truth, Theosophy.” http://www.evangelicaltruth.com/RoyalArch.ht 106 Charles W. Leadbeater, The Hidden Life m. Last accessed January 1, 2013. The accuracy in Freemasonry (Adyar, India: Theosophical of the allegation cannot be determined. University Press, 1926), x. 90 Source: Scottish Rite of Freemasonry, Northern 107 See for example Israel Regardie, The Golden Jurisdiction, U.S.A., Dawn (Woodbury, MN: Llewellyn Publications, http://www.scottishritenmj.org/AbouttheScottis 1940/1971). hRite.aspx. (Last accessed December 31, 2013). 108 Michael Stoeber, “Evelyn Underhill on Magic, 91 Arthur E. Waite, “Co-Masonry,” A New Ency- Sacrament, and Spiritual Transformation,” clopedia of Freemasonry (New York: Universi- 2003, ty Books, 1921). http://www.evelynunderhill.org/newsletter/EUA 92 Source: Eastern Order of International Co- _2003/newsletter_2003_final_final.PDF. (Last Freemasonry, http://comasonic.net/. (Last ac- accessed March 15, 2014.) cessed January 14, 2014). 109 Mary K. Greer. Women of the Golden Dawn 93 Frances Yates, The Rosicrucian Enlightenment (Rochester, VT: Park Street Press, 1995). See (London: Routledge, 1972), 139ff. also: W. Wynn Westcott. “Historic Lecture.” 94 Christopher Bamford, introduction to Rudolf Hermetic Order of the Golden Dawn. Steiner, “Freemasonry” and Ritual Work

110 Source: Servants of the Light, 131 Whether such backing will continue remains to http://servantsofthelight.org/aboutSOL/history.h be seen. Pope Francis is a Jesuit, and the Socie- tml. (Last accessed March 15, 2014). ty of Jesus has often been critical of Opus Dei. 111 See for example Susan Roberts, The Magician 132 Dan Brown’s novel The Da Vinci Code (2003), of the Golden Dawn: The Story of Aleister and the motion picture of the same name Crowley (Chicago: Contemporary Books, (2006), portrayed Opus Dei in a negative light. 1978), 121-122. Whether the portrayal was accurate is difficult 112 The OTO’s church had no connection with to assess, but Opus Dei reported an increase in l'Église Gnostique de France, in which Gérard membership applications after the film’s re- Encausse was consecrated a bishop, or with oth- lease. er Gnostic-revival churches still operating in 133 A Devil’s Advocate is normally appointed dur- Europe and North America. ing canonization procedures to draw attention to 113 Aleister Crowley, Confessions of Aleister Crow- any doubts concerning a candidate’s sanctity ley (London: Arkana, 1989). Parenthesis in orig- and worthiness to be declared a saint. inal. 134 Annie Besant and Charles Leadbeater declared 114 Liber XV, Canon Missæ, §II, that the fifth subrace originated in Asia in http://gnosticmass.org/Mass-Missal.pdf. (Last 20,000 BCE, and only one of three branches accessed December 31, 2013). Some capitaliza- reached Europe. See their Man: Whence, How tion removed. and Wither (Wheaton, IL: Theosophical Pub- 115 Ibid., §VI. lishing House, 1971), 331-333. By contrast, 116 One well-known institution declined to publish most other writers have assumed that the fifth research because it listed Crowley among the subrace emerged much more recently. references. 135 Alice A. Bailey, The Light of the Soul (New 117 Christopher Hollis, The Jesuits: A History (New York: Lucis, 1927), ix. York: Barnes & Noble, 1968), 13. Montmartre, 136 Éliphas Lévi, The History of Magic (trans., A. now part of Paris, was then a village beyond the Waite; New York: Samuel Weiser, 1913/1969), city walls. 374. 118 Ibid., 16. 137 See for example the “Rosicrucian Healing Ser- 119 The Spiritual Exercises, developed when Ignati- vice,” http://rosicrucianhealing.org/. (Last ac- us was a prisoner of war, form the basis of in- cessed January 22, 2014.) tense, month-long retreats in which participants 138 John F. Nash, “Service Ideals in the Rosicrucian contemplate their sins in relation to the passion Movement,” The Esoteric Quarterly (Winter of Christ. 2005), 33-42. 120 Hollis, The Jesuits, 17. 139 This was a major goal of Anglo-Catholicism. 121 Ibid., 134ff. John F. Nash, The Sacramental Church, Eu- 122 The three-volume work was published in Rome gene, OR: Wipf & Stock, 2011. in 1652–1654. 140 Charles W. Leadbeater, The Science of the Sac- 123 Allegedly the Jesuits took special aim at the raments (Wheaton, IL: Theosophical Publishing Bavarian Illuminati and helped bring about their House, 1920). downfall. See Daraul, A History of Secret Socie- 141 See for example, Israel Regardie, The Golden ties, 273. Dawn (St Paul, MN: Llewellyn, 1971); Mary K. 124 Source: Knights of Columbus, Greer, Women of the Golden Dawn (Rochester, http://www.kofc.org/un/en/about/principles/inde VT: Park Street, 1995). x.html. (Last accessed December 28, 2013). 142 Rudolf Steiner gave a detailed account of initia- 125 Source: Faithful Shepherd Council, tion into the Apprentice degree of Freemasonry http://eaganknights.com/degrees.php. (Last ac- in The Temple Legend,” lecture, Berlin, De- cessed December 28, 2013). cember 2, 1904, 126 Ibid. http://wn.rsarchive.org/Lectures/GA093/English 127 Ibid. /RSP1985/19041202p01.html (Last accessed 128 Source: Opus Dei, http://www.opusdei.us/. January 11, 2014). Another author offered the (Last accessed December 31, 2013). following description of initiation into an order 129 Source: Opus Dei Awareness Network, founded in 1780 that “was not officially Rosi- http://www.odan.org/what_is_opus_dei.htm. crucian, but purported to contain all the el- (Last accessed December 28, 2013). ements of the earlier Order”: “The candidate 130 Ibid. was led into a room covered with black, and the

floor and furniture covered in black cloth. The (or self) of the channel.” Jon Klimo, Channel- room was lit by a central candlestick in the ing (New York: Tarcher, 1987), 2. Parenthesis shape of a human figure. . . .” Duraul, A History in original. of Secret Societies, 235-237. 144 See for example Alice A. Bailey, Initiation, 143 Channeling—a term often trivialized in modern Human and Solar (New York: Lucis, 1922); usage—is defined here more correctly as “the Charles W. Leadbeater, The Masters and the communication of information to or through a Path (Adyar, India: Theosophical Publishing physically embodied human being from a House, 1933). source that is said to exist on some other level 145 Cynics have made similar comments about the or dimension of reality than the physical as we scriptural record of Jesus Christ. know it, and that is not from the normal mind

Using the Controlled Motion of Substance as Part of a Teaching Method

Henry Guy

Abstract The difference in the form of the solar system would create different conditions and the e find ourselves involved in a great tran- forms found on the Earth would then have a Wsition from the influence of the Piscean very different composition and appearance. Age to that of the Aquarian Age, and this is While more difficult to see in our own lives, certainly being reflected in the methods used in similar motions are responsible for our present the preparation for initiation. In previous lives, form. If we had etheric vision, we could see and to some extent in this life, we likely expe- that the rotation around an axis gives us our rienced training using methods developed dur- unique expression, our individuality. The rota- ing the Piscean Age. It would be fair to say tions and cycles of the etheric, astral, and men- that training for initiation at present expresses tal centers determine our experiences on those this transition: at least some Piscean influence respective planes. Also, we find ourselves mixed with Aquarian influences. This article moving through repeated cycles, in a sense attempts to describe the controlled motion of orbiting a life-giving source. We could take the substance used in an emerging teaching meth- example of soul contact to see these motions at od as presented in the works of Lucille work. In a sense, in changing the life-giving Cedercrans. It seeks to show the rationale of center from the self to the Self, the motions in using the new technique in a complete system our lives change, and it is said that we are born of teaching, and to relate it to the new presen- into a new life and a new form. tation of initiation, as well as the new, emerging civilization. Motions change, and the form changes thereby. As anyone involved in the creative process The Controlled Motion of knows, it is rare that the initial manifestation Substance completely or adequately reveals the intent. Ever attempting to create a more adequate hat do we mean by the “controlled mo- manifestation, spirit deepens its relationship W tion of substance?” We could say that in with substance. This process of deepening rela- general, the spirit of any entity (cosmic, solar, tionship, of spirit becoming more conscious of planetary, human, or atomic) interacts with the the nature of the substance through which it substance through which it intends to manifest. manifests, is frequently referred to as the This interaction could be considered as the soul’s evolution or the development of con- relationship of the two, via the soul, the media- sciousness. tor or middle principle. Through this relationship, spirit sets substance into motion thereby ______creating form. The type of motion determines About the Author the constitution of the form. Henry Guy has studied the Bailey and Roerich The rotations, orbits, and forward drive of the works for four decades, and the Cedercrans material solar system are responsible for its recogniza- for six years. He has been trained and certified as a ble form. Without those exact motions, the teacher of Cedercrans’ works, and conducts classes form would be completely different. For ex- online. He lives in Estes Park, Colorado, USA help- ample, a tiny bit more or less gravitational ating to establish the Center of Synthesis. He can be traction of the Earth to the Sun would result in contacted at: [email protected]. an orbit closer or farther away from the Sun.

In the case of the human, the soul is initially Yet, the Piscean teacher would use the emo- trammeled by the effects of incarnation and tional zeal of the accepted student, zeal either only gradually learns to relate to both spirit for the teaching or more likely the teacher, to and substance at once. Each step in the evolu- keep the student moving along the path; this tion of consciousness changes the motion that was especially needed when the student had to allows a more appropriate manifestation and face the more arduous aspects of the path. thus the needed experience. Due to the evolu- Even in a group setting, such as a group motion of the relationship, the soul becomes more nastic arrangement, the student-teacher rela- proficient at controlling the motion of sub- tionship was largely one-to-one. The number stance as well as the mental, emotional and of students moving through this system was physical vehicles or bodies. exceptionally small; however, during this era, From the standpoint of the soul, greater control given the general state of human evolution, over the motion of substance is gained through that was adequate. an increasing realization of the intention of spirit, as well as its growing understanding of A New Presentation of the nature of substance and the devic evolu- Initiation tion. As incarnating human entities take the or ages, initiation has been presented as a perspective of the soul (the conscious relation- F five-step process through which the indi- ship of spirit and matter), they lose identity vidual needed to pass. The goal and triumph with their vehicles of manifestation; they then were in overcoming materiality with its cycles stand free to observe form and substance, and of birth and death. These five steps are familiar can be impressed with the purpose of spirit. to students of esoteric literature as the five ini- Holding this conscious relationship, eventual- tiations leading to mastery of the incarnate life ly, incarnating entities can gain proficiency in and its sacrifice to the greater whole. controlling the motion of substance to better reflect the intention of spirit. While not at all untrue, this was a partial presentation of the initiation process. This Preparation for Initiation in presentation was useful to the human con- Pisces sciousness that was self-aware, but identified as its own manifestation in the three worlds. he evolution of consciousness is marked Over the last few centuries, this presentation Tby a series of new beginnings, or initia- has been expanded, and the new presentation is tions, based on entering into greater realiza- much more representative of the reality of ini- tions and bringing those realizations into mani- tiation. festation. While mostly unconscious of this fact, humanity as a whole has been in prepara- During the Aquarian Age, humanity has the tion for initiation for quite some time. Howev- prospect of taking initiation as a whole, and we er, many individuals have been consciously are aware of the foundations being laid for this undergoing the processes involved in initia- momentous event. The fruits of Pisces that tion. Depending on the response of humanity, contributed to this prospect are the rise in the the process of initiation itself evolves. Thus, in number of human beings who have become each age, the appearance of the process varies. polarized in the mental nature, combined with increased educational opportunities, the ease of As a rule, during most of the Piscean Age, the access to general and specialized knowledge applicant for initiation was granted the tutelage and resources along with the increased availa- of a teacher, i.e., sage or guru. The teacher, bility of travel, communication and network- wisely, would not accept every student; the ing, to name a few. applicant had to meet a basic standard in order to be prepared for what was to come. Appli- The rather unexpected progress in Pisces noted cants who were emotionally polarized with above, in addition to the possibilities becoming little emotional control were generally refused, available in Aquarius have led to what the Hi- letting the great teacher, Karma do its work. erarchy saw as a great opportunity. As far as

106 Copyright © The Esoteric Quarterly, 2014. Spring 2014 initiation was concerned, the agonizingly slow these works are quite popular, and the writers process of one teacher and one student could far more well-known than Blavatsky, Bailey, be accelerated by presenting it as a group Roerich or Cedercrans. process, and by putting that process in the student’s own hands. This new presentation better The Problem of Resistance fits the underlying reality of the process, which ven with these many avenues by which the is that initiation has always been a group pro- Eteachings can reach prospective students, cess, and it has always been in the hands of the one essential problem remains. This is the disciple. problem of resistance. We could define re- The new student still had to acquaint the incar- sistance as the innate unwillingness of the de- nate brain with the same Wisdom as before, vic structure of the vehicles to accept new ex- and to this end, the Wisdom was given several pansions of consciousness. When a new con- new presentations. The primary source for this cept plays upon the devic structure that a hu- new presentation was the Trans-Himalayan man inhabits (mind, emotions, and physical School whose teachings were directed to the body), many times that structure resists or re- more concretely polarized mind of the western jects it. disciple. Examples of this new presentation are Why? One of the responsibilities of the soul is many and varied, including the works of Hele- to convey to its vehicles a pattern of how to na Blavatsky, Alice Bailey, Helena Roerich, best manifest the nature of the soul. As we and Lucille Cedercrans. In one sense, these know, one of the primary problems to be over- works comprise one new presentation of the come in discipleship training is the identifica- Wisdom. tion of consciousness with its vehicles. The These new esoteric teachings opened the door Self cannot, at first, distinguish itself from the for many new students. Though probably not not-self: the devic structures comprising the unexpected, some problems arose early on. vehicles of its manifestation in the three For example, the general format (especially in worlds. Identified as these vehicles, this self Blavatsky’s and Bailey’s work) was treatise, believes itself to be its own thoughts, beliefs, not lesson; and this greatly limited the type of feelings, desires, instincts, actions, and bodies. student to those who were more mentally po- For the most part, there is little awareness that larized and scholastically oriented, and who one’s own thoughts, feelings and actions create most likely had a background in esoteric study a motion that causes the organization of devic in previous lives. Without a physical plane structure into the form the vehicles take. This teacher, at least some prospective students misidentification results in a feedback loop struggled to find their way through the texts that is difficult to break, acting as a kind of and were forced to move on to something less prison. detailed. The form resists change, but this is not to say Fortunately, there arose several answers to this that consciousness cannot be attracted to con- problem: One was correspondence (and later cepts and realities beyond its own present state online) schools like the Arcane School and the or level of development. However, in the Pis- School for Esoteric Studies. Another response cean Age, these higher potentials became ide- arose from students who formed local study alized and remote. The “body” (the physical, groups; many of these groups have grown into emotional and mental bodies) represented all substantial organizations over the years, that was impure and sinful, while the ideal rep- providing training for quite a few students. resented what was pure and right, yet unattain- Yet, another response was the increase in in- able in incarnation. Both opposites were per- terpretations of some of these works and the petuated by thoughts, feelings, and beliefs cod- Wisdom in general in such a way as to make it ified in the civilization of the time and reflect- more accessible to a wider audience. Some of ed in humanity’s attitudes toward itself.

New concepts were (and still are) frequently ontrol of the motion of substance has nu- involved in a kind of battle with existent ide- C merous applications, including that of als; we can see this battle taking many forms, teaching. The works of Lucille Cedercrans even today. If the individual ever accepts the contain such a teaching method, one that was new ideal (and that part of a coordinated could take lifetimes), As incarnating human entities plan to accelerate the it would then be in- take the perspective of the soul initiation process volved in another bat- (the conscious relationship of throughout a great part tle with its material, of humanity. polar opposite. Even- spirit and matter), they lose The general plan in the tually, the incarnate identity with their vehicles of Cedercrans teachings consciousness makes was to provide a new a kind of truce be- manifestation; they then stand presentation of the tween the ideal and free to observe form and sub- Wisdom, one not so the opposite and can stance, and can be impressed intellectually detailed, then at least function. but a rather straight- This resistant battling, with the purpose of spirit. forward account of the leading to equilibri- Holding this conscious relation- basics of the Wisdom. um, takes time and ship, eventually, incarnating en- This presentation was effort to accomplish to be spread through- and greatly retards the tities can gain proficiency in out the human king- evolution of con- controlling the motion of sub- dom via trained teach- sciousness. The battle stance to better reflect the in- ers, but teachers much between the pairs of different from their opposites continues to tention of spirit. Piscean counterparts. plague a large swath These teachers were not (necessarily) to be of humanity, who is (through this battle) learn- sages, but merely wielders of a simple method ing to bring about their eventual synthesis. that many disciples could be trained in. Each pattern portrayed by devic lives (be it the Teachers were to be trained from the ranks of ideal or its opposite) has an essential compo- former students. Any student ready to be nent, that of the will to exist, the will to persist. trained as a teacher would have to be con- This “will to persist” represents a powerful scious of themselves, at least to some extent, obstacle to the reception of new concepts seek- as a soul in incarnation, and would realize that ing to break through the often fixed mindset of a higher level of awareness lies outside of their the student. Following the law of their own limited brain consciousness. Each student is being, these devic structures act as a great trained in the basics of aligning brain con- source of resistance, taking the form of consciousness with this “overshadowing” soul flict, anger, argument, suspicion, avoidance, through meditation and contemplation. Each inattention, lethargy, etc. student is also instructed to distinguish the Self When a new concept is offered from one con- from the not-self, including their devic expres- scious being to another, the receiving con- sion in the three periodic vehicles (mind, emo- sciousness will, to some extent, resist it de- tions and physical body). Students are also pending upon its degree of identification with taught the responsibility that the consciousness its vehicles. How is this resistance avoided has in teaching (disciplining) the devic lives to when the student is managing his or her own portray in the daily life the higher spiritual discipleship? Aid can be given through the use concepts revealed by the expansion and deep- of a new teaching method and system. ening of consciousness. This includes an awareness of the type or types of substance A New Method (physical, emotional or mental substance)

108 Copyright © The Esoteric Quarterly, 2014. Spring 2014 wherein consciousness is presently identified have a similar, yet simpler, less detailed so that the art and science of transmutation can presentation than in the Bailey works. This is be practiced. by design. Through experience, students come to realize These texts are to be used in a training system, that there is a lag time between the expansion not simply to expand the consciousness. They of consciousness, and the new programming also train the devic life comprising the stu- required to exhibit that consciousness through dent’s vehicles when they are intoned as a the vehicles. In one sense, the three-fold per- mantra. sonality represents the past; the overshadowing In practice this does not mean that there is soul represents the future, and the incarnate never resistance, but it is generally far less than consciousness, the present. It is by developing in the strictly consciousness to consciousness an alignment between spirit and its manifesta- mode of teaching. Also, the student is anything tion that the past and the future are brought but passive, yet this method affords a way to into the present. The lag time is eventually keep the substance of the students’ vehicles eliminated by establishing a new, conscious, relatively quiet, non-reactive, and cooperative, loving relationship with the vehicles in the allowing the consciousness insight that would light of the purpose of the overshadowing soul otherwise take much longer to come by. The and spirit. Of course, these are teachings the relative simplicity, straightforwardness, and students are offered, not requirements for be- lack of detail in the presentation allow it to coming a teacher. New students receive this attract students from a wide range of human instruction from trained teachers. If the student consciousness and experience, including many is so moved, they can request to be trained as a who would not consider themselves esoteri- teacher. cists. The simplicity, lack of interference from Prospective teachers go through a course of the vehicles, and being consciously aligned training that takes about two years to complete. when reading, allows the student to walk rela- As a service, teacher trainees learn how to con- tively easily through the door of meaning the trol the motion of the substance of the stu- concepts offer. dent’s vehicles, and this helps to limit the re- After the initial alignment and identification as sistance normally provoked by new expansions the soul is firmly established, necessary detail of consciousness. The purpose of this service may be found and understood much more easi- is to turn the substance of the vehicles of the ly, using whatever sources the student is at- student from an agent of resistance into an ally tracted to. This detail might come from more of any new concept which the overshadowing detailed esoteric works, or it may not be along soul wishes the incarnating consciousness to the lines of esotericism at all; it might be along grasp. the lines of finding or creating a new path in A New System government, science, economics, art, business, or other fields, and even fields we have yet to f one looks at Cedercrans’ works, especially imagine. I those in lesson format, one can see the Wis- dom simply and progressively presented. In Possibilities order, the books in lesson format are The Path n important purpose of this new method of Initiation, The Soul and Its Instrument, Cre- A is to manifest a humanity that realizes it is ative Thinking, and The Nature of the Soul. If an integral part of the One Life. Avoiding the an accomplished Bailey student simply read delay caused by the resistance of the vehicles these books, or even studied them as they speeds up the initiation process. It takes much would one of the books of Alice Bailey, they less time for consciousness to distinguish itself might not be excessively impressed. Most of from its vehicles; and less time to align itself the concepts contained there would seem to and its vehicles with the overshadowing soul.

Rather quickly, more of humanity will realize ness with the forms needed for that culturing. that they are souls in incarnation, in essential Business would realize their role as substanti- oneness with all other humans, and radiating ating that culturing by providing the necessary that realization to others and the environment. forms and economy. Religion, education, the Together we will increasingly realize the im- arts, and sciences would each discover their portance of culturing consciousness, and this specific roles in the great culturing. Thus the will become the focus of our new civilization. new civilization finds its way into being. Forms will be constructed to support this new Conclusion focus. Through a better understanding of the control of the motion of substance, we will he initiation of humanity is an important create forms that fulfill the purpose of provid- T milestone, perhaps comparable with the ing a means through which consciousness can process of individualization. Any serious stu- flourish. This would eventually grow to in- dent of esotericism has to wonder how this clude most if not all forms we direct the devas enormous event can occur, and what their role to make, be that an abstract concept, a thought- in it might be. Moving from where we are now form, or some physical action or object. When to where we need to be is going to involve enough humans realize that their essential na- teaching on a scale and in ways we have yet to ture is the soul, our civilization will develop imagine. This article introduced a teaching along three lines of realization: governments method and system based on Lucille would soon begin to realize that their purpose Cedercrans’ works that could be a valuable aid is to help coordinate the culture of conscious- in this regard.

Book Reviews

The Astrology of Mankind by Holger Stavns- with national events as reflected in the Hundred- bjerg. Visdomsforlaget, 2103. E-book edition Year-Charts. His analysis indicates that indeed available on Amazon and iTunes. they do (see page 103 for a summary). He also finds meaningful coincidences between the As- olger Stavnsbjerg is both a fine historian cendant and the Sun sign of important historical and an accomplished astrologer. In his re- H personalities and the zodiacal signs of the nation cently published book, The Astrology of Man- or city in which they served (see his conclusions kind, he correlates the history of the Western on pages 105–6). world (with a particular focus on Europe) from the 17th century to the present, with the astro- He limits his exploration of history through the logical and ray cycles. His work extends Alice use of Hundred-Year-Charts to the period 1600 Bailey’s historical theory based upon the twelve to the present day because the Gregorian calen- zodiacal signs and the esoteric science of the dar (with January 1 marking the beginning of the Seven Rays, published in The Destiny of the Na- year) came into consistent use only in the 17th tions in 1949. Stavnsbjerg’s book is indeed an century. Using the first of January places extra extraordinary undertaking, over-arching in its significance on the Cardinal Cross—notably on scope and profound in its implications. Capricorn (and its ruler Saturn) due to the Sun’s placement in this sign in every Hundred-Year- What is particularly impressive about this book Chart. It also means that Libra is the sign on the is the marshalling of the details of specific Ascendant of every Hundred-Year-Chart, giving events and people within the wide sweep of prominence to Uranus, the esoteric ruler of this meaning carried by the cycles of the Rays and sign. One could question whether this is a true the motions and aspects of the outer planets Ju- reflection of karma and initiation in the history piter, Saturn, Uranus, Neptune and Pluto, which of humanity, or a technical consequence of the define and illuminate the larger historical cycles. Hundred-Year-Chart method, though his inter- The whole gamut of human experience is en- pretation of the charts convinced me of the va- compassed: politics, science, legal issues, fi- lidity of this method by sheer weight of example. nance and the economy, education, philosophy, literature, art, spirituality, religion, psycholo- Stavnsbjerg also notes that progressions to the gy… the list goes on. I found his analysis of the Hundred-Year-Charts follow a pattern: For in- period of World War II, particularly masterful. stance in the 18th or 19th year of each century To assemble and interpret so much historical de- the Progressed Sun will enter Aquarius. During tail over several centuries is daunting to say the the last quarter of each century, the Progressed least. And to do so in some 130 pages is surely Sun enters Aries, the Progressed Midheaven en- evidence of great discipline plus an intuitive ters Virgo and the Progressed Ascendant enters ability to capture the zeitgeist of an Age. Sagittarius in the 3rd house. He gives some specific examples of events during these years Stavnsbjerg’s innovative approach is to work across the different centuries (see page 112), and with Hundred-Year-Charts whereby January 1, it is fascinating to consider these as indicative of 1700 (for instance), has relevance for the whole the progressed cycles. He could be on to some- of the 18th century. Transits and progressions thing. throughout the century are explored in relation to specific historical events. In The Destiny of As you may have gathered by now, Stavnsbjerg the Nations, Bailey gave some information about assumes that the reader is fit for a fast and furi- the Sun signs, Ascendants and Ray rulerships of ous ride through the annals of history with the certain countries. One of the questions Stavns- tools of astrology well mastered and a method of bjerg sets out to answer is whether these signs chart calculation immediately to hand. While the and ray rulerships have a meaningful correlation Hundred-Year-Charts are provided, with very

Copyright © The Esoteric Quarterly, 2014. 111 The Esoteric Quarterly few exceptions the charts of the countries and as the Ascendant, and rectifying the chart ac- significant historical people he discusses are not cording to historical events: given. (He does say that the charts of countries If we, as an example, make the chart of Rus- can be found in Nicholas Campion’s Book of sia from the co-ordinates of Moscow with the World Horoscopes; and he notes that the natal Ascendant in Aquarius, the descendant will charts for the people he mentions can be refer- fall in Leo and the MC/IC axis in Sagittarius enced on www.astro.com. (pp. 7 & 19)) Perhaps and Gemini. Through a rectification it is then I have an overly Virgoan focus on “proving the possible to estimate that the Sun was 17 de- charts,” but for me this is the magic of it—to di- grees Leo in the 7th house, the Ascendant 2 rectly see it in the astrology. Though I spent degrees Aquarius and MC 8 degrees into the several happy afternoons calculating charts in sign of Sagittarius. (p.6) Solar Fire, I found myself frequently wishing for a footnote or an appendix giving the basic chart However, it does not seem that Stavnsbjerg has information, especially for the nations discussed, used this kind of “soul horoscope” in his calcu- for there are almost invariably several charts for lations for the charts of nations in this book. any one nation— not least because of the politi- Perhaps this method is still too experimental. cal changes undergone. I could not always de- Sometimes also the instructions he provides for termine which chart Stavnsbjerg might have chart calculation require some figuring out. For used. For example, in the chapter on the 20th instance, in the chapter on the 19th century he century, he writes: writes: As opposed to other Western countries, Rus- When Neptune was conjunct Pluto in the be- sia did not change to the Gregorian calendar ginning of Pisces during the big revolutions until 1924; in the Hundred Years’ chart of in 1848-49, Karl Marx published his “Com- Russia, the Moon is conjunct Pluto and Nep- munist Manifesto,” in which he urged the tune in Gemini in the 9th house, thus reflect- working classes of the whole world to unite ing the extreme financial/political crises and in order to overthrow the state. (p.63) hardships this nation has been exposed to If you calculate the chart for January 1, 1848, during this century. (p.85) Neptune is at 28 degrees Aquarius (soon to enter So do we use a chart for Russia based upon the Pisces), but Pluto is at 24 degrees Aries. So how Gregorian calendar, and not the general Hun- can Pluto and Neptune be conjunct? The answer dred-Year-Chart for January 1, 1900? However, here is to begin with the Hundred-Year-Chart for my calculations of both the Gregorian and Julian January 1, 1800, which has Pluto at 1 degree Pi- charts for Russia in 1900 show Moon in Capri- sces, and then indeed it can be seen that over corn, not in Gemini. I conclude that I will need 1848 to 1849 Neptune will be transiting the to purchase Nicholas Campion’s book and find a same degrees in early Pisces as Pluto in the chart for Russia to make sense of this paragraph. Hundred-Year-Chart for 1800. At the beginning of the book Stavnsbjerg dis- Similarly, this instruction about the formation of cusses the difference between the personality of the Theosophical Society took me a while to un- a country and the soul of a nation: “It is im- ravel: portant to differentiate between a country, a de- The Theosophical Society was inaugurated in marcated geographical area and a nation, the 1875 in New York, when progressed Sun soul that inhabits the concerned territory.” (p.5) was in opposition to Uranus and square Mer- He suggests that the sign Bailey has given for a cury. At the same time, Neptune was entering capital city might correlate with the ray of that the 8th house conjunct North Node in Taurus, nation, since the capital city is a magnetic point which is a sign that rules the New Group of around which the national deva coalesces. He World Servers… (p.65) uses Moscow as a particular example, mention- ing the chart of April 4th, 1147 and outlining a The chart for the Theosophical Society is pro- method for casting a “soul horoscope” by using vided. However, one must place this inaugural Aquarius (the sign given by Bailey for Moscow) chart against the Hundred-Year-Chart for 1800

112 Copyright © The Esoteric Quarterly, 2014. Spring 2014 to see that Neptune (in 1875) is on the cusp of grammar. Perhaps this is partly due to transla- the 8th house conjunct the North Node in Taurus tion from the Danish. (in the chart for 1800). Then from the Hundred- I found especially compelling the chapter on the year-Chart create a chart of the secondary pro- 21st century, because throughout my reading of gressions for 1875 to see that the SP Sun is in the book I was wondering if the ray and astro- Pisces opposition Uranus in Virgo and squaring logical cycles Stavnsbjerg has interpreted Mercury in Sagittarius in the Hundred-Year- throughout history from the 17th century onward Chart. Eventually, after some practice at inter- could be used as a predictive tool. And indeed, preting the instructions you get the idea, though he does dare to make some predictions substan- greater clarity here would be helpful to the read- tiated by the rich tapestry of interpretation he er. has laid down in the earlier chapters. So what Though it might seem uncharitable to complain are the predictions are for the remainder of the about the details given that so much has been 21st century? Ah, you will have to read the book! accomplished to essentialize such complex material, the book could do with the attentions of Barbara Maré an editor to correct errors of spelling and New Zealand

One Great Year, by Tamara Veitch and Rene reincarnation and thus continue his project for DeFazio. Greenleaf Book Group Press, Austin, the Dark Forces with full clarity in each lifetime. TX, 2013. Edition reviewed was an advanced After everyone has left the ceremony, Marcus reader’s e-book copy. comes out of his hiding place and also drinks the potion, a few drops of which had been left be- here are times when it is interesting and en- hind. T tertaining to absorb the teachings of the Ageless Wisdom through a work of fiction On the day of embarkation, Marcus gets separat- where the great forces at play are embodied in a ed from Theron and loses her for the rest of that kind of morality play based on the lives of lifetime. Helghul contrives to get on the boat struggling human beings. One Great Year is with Theron, even though he wasn’t chosen as such a book. an Emissary, and so ends that phase of the story. Although this is not a work of fine literature and Throughout the rest of the book, we witness the the characters seem a bit cartoonish at times, the reincarnation of these three characters through story gradually gets us involved and interested in time. Given their knowledge, they naturally have seeing how the forces of light and dark mold the the power to influence lives on a large scale. lives and relationships of the characters. Helghul continues his destructive path for dark power over people in lives such as Genghis The story begins on the eve of the fall of Atlan- Khan and Alexander the Great. Due to the tis, or Atitala as it is called here. We meet the memory potion, he always remembers his mis- three main characters whose lives are inter- sion in each life. Marcus also remembers who he twined throughout the book: Theron, the daugh- is. His lives are based on the teachings he re- ter of one of the elders; Marcus, the man who ceived in Atitala, and he operates as a force for loves her and is clearly her soul mate; and the good. He also remembers Theron and looks Helghul, the man who resents their relationship for her in each of his lives. Quite often their and tries to thwart it by any means possible. paths don’t cross, but sometimes they do such as Everyone in Atitala is warned by the wise elders in Marcus’ life as Aristotle, Theron reincarnates that the Dark Ages are due to come again ac- as Plato. She is always a force for the good as cording to the grand cycle, or Great Year, of well, but has no memory of her true self, and 26,000 years. Each one of them will be tested in although Marcus recognizes her each time, he order to decide who will survive the cataclysm knows that he cannot tell her. Helghul, of course, and become the Emissaries who will carry the also appears in many of these lives together with wisdom into the future. Those who pass the test them, and he and Marcus always recognize each will be allowed to board the boats that will sail other. to other continents. Interspersed between the past lives, we also see Marcus, who feels he is just an ordinary fellow, Marcus in his most-recent lifetime, which takes is not sure that he has the level of attainment to place in the present time, as a computer geek liv- be picked, but he desperately wants to be with ing on the West Coast of the United States. At Theron, who he is sure will pass the test. These this point, in the Great Year, the balance be- tests come in the form of very vivid dreams that tween the Forces of Light and Darkness is shift- focus on his weak points. Although sorely ing. At the present time they have reached a tip- tempted to give in to his baser desires, he man- ping point. Helghul’s duty is to make sure that ages to pass the test, as does Theron. Helghul, they do not tip toward the Forces of Light. however, does not. Instead, he becomes involved In this present-day lifetime, Marcus maintains a with the Dark Forces and binds his soul to them blog called the Emissary, which he hopes will be during a depraved ceremony that Marcus man- a beacon to all Emissaries, but especially to The- ages to witness. At the end of this horrifying ron. She does indeed respond to his call, and ceremony, Helghul is given a potion that will they begin work together on a project involving allow him to remember his entire trajectory of

114 Copyright © The Esoteric Quarterly, 2014. Spring 2014 the Crystal (or Indigo) Children, many of whom In the postscript to this book, we read that it is are also Emissaries who are starting to remem- part one of a three-part series yet to be published. ber their power as citizens of Atitala. However, The Canadian authors are life partners, and they this project also attracts the attention of Helghul have been traveling the world together docu- and the evil elder who is his mentor. As they menting ancient secrets. They plan to use this race to head off the amassing energies of the information to continue the story in the follow- Emissaries, they set off the fiercest struggle yet ing two books. between the Forces of Light and the Forces of Gail Greg Jolley Darkness. Asheville, North Carolina