Fall 2016, Volume 12, Number 3

Home , Anne Catherine Emmerich, Tallapragada Subba Row, Theosophical mysticism

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.esotericquarterly.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.

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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) Katherine O'Brien (New Zealand) Miguel Malagreca (Italy)

Facebook Administrator Miguel Malagreca (Italy)

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The Esoteric Quarterly Contents Volume 12, Number 3. Fall 2016

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FEATURES Editorial 4 Publication Policies 5 Letters to the Editor 6 Poems of the Quarter 11 “The Last Incarnation” and “Arahat,” by Adam A. DeFranco Pictures of the Quarter 13 “Where Angels are Born,” “Isis Unveiled,” and “Crystal Sea,” by Joma Sipe Quotes of the Quarter 16 Advertising 18 ARTICLES Opportunities and Challenges of Christian Esotericism, by John F. Nash 21 The Locusts of the Revelation: Repressed Guilt Feelings, by Zachary F. Lansdowne 45 An Introduction to Sufism, by Donna M. Brown 69 SHORT PAPER Walking the Spiritual Path: A Contemporary Perspective, by William Meader 91 BOOK REVIEWS A Synthesis of Alchemy, by Dorje Jinpa 94 Mandala in the Heavens, by Paul LaFerla 96

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

Editorial

Christian and Islamic Esotericism

irtually every major religious tradition has the Seven Rays, with particular attention given V both outer, exoteric forms and teachings to the Sixth Ray, and Sixth Group of Disciples and its inner or esoteric dimension. According who are slated to play a major role in the to Frithjof Schoun, the great 20th century development of the New World Religion. metaphysician, the inner, esoteric dimension Our next offering from Zachary Lansdowne deals with a hierarchy of values and with “the takes a psychological approach in unveiling invariable hidden beneath the veil” of diverse the strange visions and symbols in Revelation religious expressions. As such, esotericists are Chapter 9. The author’s approach consists of not content to accept the spiritual experiences four basic principles: 1) an interpretation of of others and the formulated doctrines of those signs and symbols; 2) the idea that each who may never have had such experiences, but occurrence depicts a stage, or inner experience seek the way of self-knowledge, wisdom and on the spiritual journey; 3) the idea that each the experience of the Divine Presence for symbol within an episode represents an aspect themselves. For example, while traditional of the aspirant’s consciousness; and 4) the Islam is rooted in a literal reading of the principle that John’s visions represents the Qur‘an, Sufis seek “the kernel hidden in the conscious attitude of an aspirant, whereas the shell”—the metaphorical and symbolic layers other symbols represent aspects of an of meaning in the words and its scriptural aspirant’s subconscious and superconscious accounts. Similarly, Christian esotericists seek natures. Lansdowne’s article illustrates that the the Christ both within and without, and strive “Revelation of St. John is actually a veiled to understand the mystery of spiritual statement of an esoteric, or hidden, doctrine of transformation and liberation concealed from early Christians,” which depicts “the cleansing the uninitiated. As the featured articles in this of the subconscious realm.” Thus it offers issue show, Christian esotericists and Sufis “detailed and practical instructions for the seek the inner reality over outward religious spiritual journey—a roadmap to the awakening observances, doctrine and dogma, yet neither of higher consciousness.” reject the exoteric dimension or form, which serves as the outer vehicle for Gnosis. The final full-length feature in this issue provides an introduction to the fundamentals The first article in this issue, from John Nash, of Sufism in an effort to conveying something explores “the opportunities and challenges of its inherent universality and rich facing esotericists who become practicing metaphysical significance. The article Christians, and Christians who are drawn to commences with an inquiry into Sufism’s modern esotericism.” It begins by touching controversial origins. It defines Sufism as a upon some of the reasons why many “science of the soul, as an esoteric or initiatic esotericists reject and devalue Christianity. In path of self-purification and self-realization, addition to examining past abuses and negative which teaches that Allah or the Supreme stereotypes, Nash discusses Christianity’s rich Identity can be known and experienced spirituality as well as its intrinsic esoteric directly.” The article provides an overview of dimensions. Nash’s primary focus, however, is Sufi thought, methods and practice drawn on the overlap between Christian and modern primarily from classical or Islamic Sufi orders. esotericism—“esotericists who have embraced Universalist and non-Muslim Sufi orders, Christianity, and traditional Christians who which promote interfaith cooperation and have embraced elements of modern esoteric religious freedom, are also discussed. The Sufi teachings.” The article concludes with a Path to Union, which involves, among other discussion on Christianity, the Hierarchy and

things, the purification of the carnal soul or information on the artist see the advertisement lower nature, Sufi Gnosis, the Alchemy of the in this issue or visit: www.jomasipe.com/. Heart and the Invocation of God’s Beautiful Donna M. Brown Names, comprise the articles primary themes. Editor-in-Chief In addition to the full-length features in this issue, William Meader has contributed a short Publication Policies paper. The paper, Walking the Spiritual Path rticles are selected for publication in the provides a contemporary perspective on what Esoteric Quarterly because we believe it means to tread the Path, wherein Meader A they represent a sincere search for truth, says that we must reverse the way in which we support the service mission to which we aspire, initially think about what being on the Path and/or contribute to the expansion of human means. consciousness. This issue of the Quarterly also contains two Publication of an article does not necessarily book reviews that are certain to be of interest imply that the Editorial Board agrees with the to our readers. They are: A Synthesis of views expressed. Nor do we have the means to Alchemy: An Inquiry into the Secrets of verify all facts stated in published articles. Hermetic Philosophy by Dorje Jinpa, and Mandala in the Heavens: How the Greek star We encourage critical thinking and analysis myths tell the story of the Path of Initiation, by from a wide range of perspectives and Paul LaFerla. traditions. We discourage dogmatism or any view that characterizes any tradition as having As per our custom, we have included two greater truth than a competing system. inspiring poems—The Last Incarnation and Arahat—from Adam A. De Franco. Adam is Neither will we allow our journal to be used as student of the wisdom and seeks to share his a platform for attacks on individuals, groups, experience of life’s insights through his poetic institutions, or nations. This policy applies to visions. He is currently working with a group articles and features as well as to letters to the of disciples to create a retreat center in editor. In turn, we understand that the author of Northern California that will provide esoteric an article may not necessarily agree with the education and training for the future. For views, attitudes, or values expressed by a additional information we encourage you to referenced source. Indeed, serious scholarship visit: www.wisdomretreat.center. sometimes requires reference to work that an author finds abhorrent. We will not reject an Our Pictures of the Quarter are from the article for publication simply on the grounds visionary Portuguese artist, Joma Sipe. Sipe’s that it contains a reference to an objectionable astonishingly beautiful work, some of which source. was also featured in the Fall 2013 issue, are based almost entirely on inspiration. In An issue of concern in all online journals is speaking of his work, Sipe says: “The intricate potential volatility of content. Conceivably, and elaborate process of creating each work articles could be modified after the publication includes the purpose of transmitting a message, date because authors changed their minds although sometimes that message cannot be about what had been written. Accordingly, we understood immediately. Each work disperses wish to make our policy clear: We reserve the and concentrates the light that emanates from right to correct minor typographical errors, but each line in the painting. This light represents we will not make any substantive alteration to Being and our deeper Essence, the deep heart an article after it “goes to press. of the energy that inhabits everything that Additionally, we expect authors to disclose any exists. This energy seeks to break the barrier of prior publication of an article, adapted from a the physical dimension to meld with the book or any another source, at the time of its universal Energy that condenses, materializes, submission. and takes form in each canvas.” For more

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Letters to the Editor

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aureen Richmond's article Affirming Second, neither Alice Bailey not Helena P. M Planetary Purpose (Esoteric Quarterly, Blavatsky ever called buddhi the fourth Summer 2016, p. 45-54) is outstanding in its principle (with one exception2). The most breadth and depth but, in my opinion, suffers common way of listing the human principles is from defects that may undermine some of its as follows: atma, buddhi, manas (or higher main points. I address here two major manas), kama (or kama-manas), emotional problems and a minor issue. body, vital body, and physical body. Counting in this order, buddhi is the 2nd principle; There seems to be serious confusion between 1. counting in the reverse order, it is the 6th one. planes and principles. This is probably how it Here are a few quotations that support this occurred. Richmond first writes about the numbering: sevenfold cosmic organization (p. 46-47) without anywhere mentioning that the buddhic Bailey: “Buddhi. The Universal Soul or Mind. plane is the fourth one (or the fourth cosmic It is the spiritual soul in man (the Sixth ether), but I think it is presumed. Then at the Principle) and therefore the vehicle of Atma, beginning of the next section there is a leap the Spirit, which is the Seventh Principle”; from planes to principles: “According to the “the sixth logoic principle, or Buddhi, and 3 Tibetan, this positioning indicates that our therefore the sixth principle of man.” Solar Logos is working toward the co- Blavatsky: “the sixth principle in man— ordination of the fourth or buddhic principle Buddhi”; (a chart of human principles): and vehicle” (p. 47). This sentence ends with “VI...Buddhi”; (another chart of human the supporting footnote 10, which refers us to principles): “2. Spiritual Soul (Buddhi)”; “6. Alice Bailey's A Treatise on Cosmic Fire, p. Buddhi, Spiritual Soul.”4 115. This reference, however, is invalid as the Tibetan nowhere on p. 115 identifies the 2. Richmond analyzes buddhi in its three buddhic principle or vehicle as the fourth one. aspects: pure love, intuition, and discernment. The closest approximation I found in the Here we enter a huge gray area marred by poor Treatise nearby is a brief mention of “the or misleading nomenclature, for instance, love fourth plane vehicle, the buddhi.”1 that is not love. The Tibetan also did not avoid this trap. However, semantic issues aside, there In what follows Richmond extends the are a real problem here when Richmond links identification of the fourth plane with the buddhi to both intuition and discrimination. At fourth principle to human beings and freely this point it is appropriate to ask, what speaks of buddhi as the fourth human happened to the (higher) manas, which is not principle. even mentioned in the article? Like buddhi, it The identification mentioned above is not is a way of knowing but should be different acceptable for two reasons. First off, the fourth from buddhi. Telling the one from the other plane vehicle is not the same thing as the may help clarify the basic features of buddhi. fourth vehicle as no straightforward Richmond first discusses buddhi as correspondence between the seven planes and discernment, which I accept. Further down, she the seven principles is possible. Regardless of says that “the Tibetan equated intuition with how the seven principles are numbered, they ‘discrimination’” (p. 51; italics added) and extend over six planes only excluding Adi (or “the Tibetan used the term ‘discrimination’ in even five if we decide not to count Monad as a conjunction with buddhi” (p. 52). Let us see if principle). this is really so. Below are two of her

supporting quotations from Alice Bailey to inner essence of things. On the other hand, on which I added the third one (on manas) for the plane where buddhic intuition operates clarification purposes: there is unity and no duality and hence no need to tell the Self from the non-self. Buddhi- Animal. Human. Divine. intuition does not reject anything. The Tibetan <...> even states that buddhi is not intended (perhaps unable?) to contact the non-self. d. Taste (embryonic) Taste. Discrimination. Intuition. Elsewhere the Tibetan very clearly and in great detail explains the place of manas and buddhi d. Tasting. He tastes then finally and in the scheme of things. He stresses that, “the discriminates, for taste is the great sense distinctive quality of manas is discrimination,” that begins to hold sway during the whereas “the buddhic principle has for its discriminating process that takes place distinctive quality love, and demonstrates as when the illusory nature of matter is in wisdom working through love.”6 process of realization. Discrimination is the educatory process to which the Self To put it into mundane terms, everyone who subjects itself in the process of developing had both glimpses of intellectual intuition (the intuition—that faculty whereby the Self precursor of the higher manas) and some recognises its own essence in and under all mystic experiences (a counterpart of buddhic forms. Discrimination concerns the duality knowing on the emotional plane) will never of nature, the Self and the not-self, and is confuse these, as they are so much different. the means of their differentiation in the For the classic description of intellectual process of abstraction; the intuition intuition and the world of ideas or archetypal concerns unity and is the capacity of the forms refer to Plato’s dialogues. The main Self to contact other selves, and is not a feature of the intellectual intuition relevant for faculty whereby the not-self is contacted. this discussion is that it views the ideal forms from outside and discriminates between them; The principle of manas in its discriminating it is like looking at a wonderful landscape from activity, perfecting the inter-relation 5 a high vantage point and trying to make sense between the Self and the not-self. of it. Accounts of genuine mystic experiences Careful reading of these quotations which are readily available show the reverse demonstrates that Richmond's statement that picture: looking from inside because there is “the Tibetan used the term ‘discrimination’ in the union of the observer and the observed conjunction with buddhi” is correct but her spiritual things which is called unio mystica. claim that “the Tibetan equated intuition with Therefore, two key basic features of buddhi are ‘discrimination’” is incorrect because it is not the overwhelming sense of unity and viewing supported by the first two quotes above. The from inside. first quote is apparently what allowed One may observe that each of these faculties, Richmond to put discrimination and intuition manas and buddhi, is deficient per se. Ideally, on the same footing; but it has been they have to work in unison, with buddhi using overlooked that they belong to two different manas as a vehicle. orders of things, “Human” and “Divine.” The Tibetan merely said that discrimination leads 3. The seven schemes picture used in the to intuition. What, in my opinion, the Tibetan article is incomplete: there is more to it (e.g., tried to convey is this: Manas deals with the the three additional synthesizing schemes), duality of nature and with both the Self and the which was never mentioned: non-self and uses the quality or function of On the second plane are found the seven discrimination for this purpose. Discrimination Heavenly Men, Who are His principal may result in the rejection of certain things. centres of force. There are others, but we This activity leads to the development of are not here concerned with Them. These intuition as the ability to directly discern the latter have achieved a certain specific goal,

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and are the embodiment of centres which are now quiescent or out of manifestation, principles in A Treatise on Cosmic Fire, p. the logoic kundalini having turned its 261-268. One of them (on p. 263) Lists five attention elsewhere. Under another principles with buddhi as the fourth one. It is enumeration they make the ten of the hardly relevant for our purposes as it shows esoteric life, and can also be enumerated as the higher principles only from the point of twelve, thus forming the twelve-petalled view of the Spiritual Triad. 3 Alice A. Bailey, Initiation Human and Solar Lotus, or the heart centre in the Body of the (New York: Lucis Trust 217; A Treatise on ONE ABOUT WHOM NOUGHT MAY 7 Cosmic Fire (New York: Lucis Trust), 899. BE SAID. 4 H. P. Blavatsky, The Secret Doctrine.Vol. 2, Maxim Osinovksy pp. 231, 593, 596, 632. Online edition at: http://www.theosociety.org/pasadena/sd/sd- 1 hp.htm. Alice A. Bailey, A Treatise on Cosmic Fire, p. 5 Alice A. Bailey, Esoteric Psychology II, p. 114. All references to Alice Bailey's books are 559; A Treatise on Cosmic Fire, pp. 200 and to the online editions available on the Lucis 201. Trust website and accessible from: https:// 6 Alice A. Bailey, A Treatise on Cosmic Fire, p. www.lucistrust.org/online_books/welcome_o 337-339. books_website. 7 Alice A. Bailey, A Treatise on Cosmic Fire, p. 2 There is a rather extensive discussion of 519-520. various numbering schemes for human

Dear Editor Brown: Men” (A Treatise on Cosmic Fire, 306). First, let’s note that all three of these numbers are would like to share a few observations multiples of 74. I related to John Nash’s sweeping article, Esotericism and Mathematics, which appeared • 888 = 74 x 12 in the Winter 2016 issue of the Esoteric • 1480 = 74 x 20 Quarterly. These observations will focus • 666 = 74 x 9 mainly on the number 74. Nash employs the RAN (reduced alpha In the late 19th century Blavatsky wrote, “All number) system discussed by John Berges. systems of religious mysticism are based upon This is really a derivative of what Berges calls numerals” (Isis Unveiled II, 407). Then, many the AN (alpha number) system. In the AN decades later, Djwhal Kuhl, through his system the letters of the English alphabet are amanuensis, Alice Bailey, taught that “Number assigned sequentially to the 26 counting gives the clue to the form and purpose of the numbers: A = 1, B = 2, C = 3…Z = 26. life which the form veils” (The Rays and the Mathematicians call this a one-to-one Initiations, 81). mapping. Then, to obtain the value of an English word, add the numbers corresponding Gematria, a term Nash defines and uses to the letters, which comprise the word, but do frequently, is a Hebrew word coined in the 17th not further reduce the value. In what follows, century, and derived from a Greek word whenever the AN value of a word or phrase is meaning “geometry.” He notes that using given, the word will appear in all capitals. Greek gematria, known as isopsephia, the Given that the three Greek gematria values values of Ιηαυς (Jesus) and Χριατος (Christ) given above are all multiples of 74, it is a bit have values of 888 and 1480, respectively. As stunning to find that the English gematria (AN) he mentions, Alice Bailey has written that 888 value of JESUS is 10 + 5 + 19 + 21 + 19 = 74. and 666 hold the mystery of two “Heavenly

There seems to be some uncanny agreement POINT = 74: Nash notes that each of the first here. four stanzas of the Great Invocation begins with either “From the point…” or “From the Is there anything special about the English center…” On page 1 of her voluminous two- language? After all, it is only the third most volume work, The Secret Doctrine, Blavatsky common native language in the world, after tells that the point in the circle represents the Mandarin and Spanish. Yet, as a visit to the “dawn of differentiation” (Secret Doctrine I, WWW will reveal, there are a host of reasons 1). it is referred to as the “global language.” Three of these are (1) it is spoken in virtually every Let’s investigate the number 74 from some part of the world, (2) it is the most widely other angles. learned second language, and, (3 it is the Adding Numbers 1-7: The result is the language used most widely in conducting • number 28, a number mathematicians international business. The list of firsts goes on term a perfect number. A perfect and on. Is English perhaps even the “key” to a number is one whose proper divisors modern esoteric system? By applying English sum to the number itself. Since 28 = 1 gematria to THE KEY, we also obtain 74. + 2 + 4 + 7 + 14, it is perfect. Is it just JOSHUA = 74: There is an etymological coincidental, that in the 28th chapter of thread that runs between the names of Joshua the New Testament (Matthew 28) we and Jesus. When transliterated into Greek, the read of Jesus telling his disciples to be Hebrew name, Joshua, became Iesous, and perfect. Perfect numbers are relatively then when further translated into Latin it is quite rare. Only 49 have been found to rendered as Iesus. Finally the translation from date. The first six are 6, 28, 496, 8128, Latin to English gave us Jesus. Bible scholars and 33550336. They thin out tell us that what this means is Joshua and Jesus appreciably after that while increasing are the same name. rapidly in size. The 49th one is The ethnicity of the historical Jesus was 4,677,235 digits long! JEWISH = 74, he was called the MESSIAH = • 7 – 4 = 3: The 3 can suggest THE 74, and the four Bible books chronicling his TRINITY whose value is 148, or twice life are known as gospels (GOSPEL = 74). He 74. Also, if we add the first 3 numbers died on the CROSS = 74, probably the most we get the first perfect number 6. iconic Christian symbol, although its usage • 7 + 4 = 11: In mainstream numerology predates the crucifixion of Jesus. 11, along with 22 (twice 11), is known as a master number. We know Jesus Helena Blavatsky and associates published a was frequently addressed as “Master.” periodical entitled Lucifer from 1887 to 1897. • 7/4: According to the Pew Research Then in the 1920s, Alice Bailey, who Center (www.pewresearch.org), the seemingly viewed herself as carrying on the United States is the nation with the work of Blavatsky, founded the “Lucifer largest population of Christians. Publishing Company.” Her early books, such Considering that JESUS = 74, perhaps as Initiation, Human and Solar, and Letters on it is then fitting that 7/4 in the year Occult Meditation were originally published 1776 is the most celebrated date in under that name as can be easily verified United States history. 1776 is itself online. You can imagine the uproar coming evenly divisible by 74 (1776 = 74 x 24) from fundamentalist Christians on this. and even by 888 (1776 = 888 x 2), LUCIFER, meaning “light bearer,” has a value taking us back to the value of Jesus in of 74, and MORNING STAR carries a value of Greek gematria. Additional, the English 148, or twice 74. In the final chapter of the gematria value of THE USA (33 + 41) Bible we read, “I am...the bright and morning is 74. star” (Revelation 22:16). • GD: If we replace the 7 and 4 with the

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• 7th and 4th letters of the English Christianity by the end of the current century, alphabet we have GD, the consonants There are several spellings of the founder but in the English name of Christianity’s by far the most prevalent one is supreme deity. Some Hebrew scholars MUHAMMAD which has a value of 74, today choose to write G-D instead of exactly matching the value of JESUS. It is GOD. The reasoning—a bit odd—is to curious that several passages in the Koran refer avoid the risk of accidently erasing or to Jesus as the Messiah, as for example Koran defacing the name of God which they 4:171 which reads in part, “The Messiah, see as violating something stated in Jesus, the son of Mary.” Deuteronomy 12:3-4. Perhaps also relevant in this context is that words in Is the above merely a carefully hand-picked ancient, written Hebrew, as used in the collection of facts which can all be explained Old Testament, contained no vowels— by the power of randomness, or does it hint at only consonants. something more overarching? That is for each reader to decide. I ask you to consider that just In today’s world it does not seem far-fetched because a question cannot be answered in a to view Islam as some sort of parallel or meaningful way doesn’t necessarily mean a counterpart to Christianity, and Muhammad as meaningful answer does not exist. a parallel to Jesus. Currently these religions are the first and second largest in the world, but, Monte J. Zerger Pew Research predicts that Islam will overtake [email protected]

Poems of the Quarter by Adam A. De Franco ______

The Last Incarnation

Attire this one in clear light a throne, a monastery, or a cobbler's nook no longer matter.

He is ready to depart at any given moment without regrets, fatigue, or remorse his cup is full his combination complete the matter settled.

He wears a kind of white garment the rapture of matter with flames of swirl behind this is how he prepares for his last incarnation.

He walks where nature would lead him he is a dweller of forest and mountain is accustomed to voices and fire he carries a stone from Himalaya the foundation of a temple.

He is a simple man an open channel burnt with ecstasy they come in the faint blue light to kiss his hands.

“Why do you rush into my cell I have nothing but books I cannot work miracles What do you find in me?”

They place my hands upon their heads as if it would cure them but I myself feel nothing It cannot be that this light comes from my fingers...

As far as I can remember nothing remarkable happens I am pulled out of myself like quicksilver I see dark blue sparks near them I am about to go somewhere besides this then with a silent breath from a shape deep inside the eye I caress their souls...

Sometimes they confess their sins a flash reaches out the spirit rushes in touch them as if they were my people

I am a simple man

a pilgrim on the road without blanket, money or home.

The clouds shall be my tent the sound of rain my symphony the forest gate my temple the flowers never smelt so strong.

Soon I will break the roof beam the flood of stars will enter soon I will light the last fire I will cook the last meal suddenly a peel of flame over my head it has begun...

Arahat

body of fire the perfect confluence of scintillating thermonuclear flesh and anti-matter your body is completely open.

you are the most wild creature on earth a dragon of liberation your face has the whole world on it something unknown has consumed you completely the distillation of crushed bones body cut in pieces a heart of wonderful extraordinary chaos the foam that has fallen off a cliff.

you are done with compass maps and the four winds of borders now there is only indescribable bliss a trigger of strange sudden fires.

you have declined to make a mark you have become totally undecipherable even to yourself this riveting stormy tempest wound from which you cannot ever escape has made you a human wilderness with fiery raiment.

Pictures of the Quarter by Joma Sipe

Where Angels Are Born | by Joma Sipe | 2013

Isis Unveiled VII | by Joma Sipe | 2013

ISIS UNVEILED VII

II Crystal Sea | by Joma Sipe | 2013

All the Art Works by Joma Sipe shown here are protected by Portuguese and International copyright laws, so these cannot be published, duplicated, adulterated in any electronic or manual way.

Quotes of the Quarter ______

hat which is called Christian Religion nd when the Bible has taken its place as a T existed among the ancients, and never did A fragment of the Ageless Wisdom; when not exist, from the beginning of the human we bring to bear upon it the same critical race until the Christ came in the flesh, at which methods that we use in other cases, instead of time the true religion that already existed investing it with arbitrary and supernatural began to be called Christianity. origins; when we apply to it the same esoteric key which we know to be applicable to all such St. Augustine, cited by Dr. Alvin Boyd Kuhn records; it will wield us a truly scientific and in his Shadow of The Third Century (Elizabeth philosophical religion, which shall be free N.J: Academy Press, 1949), 3. from the degrading superstition which has been built up upon the literal acceptance of its AVING seen that the religions of the past letter and word. Hclaimed with one voice to have a hidden side, to be custodians of “Mysteries,” and that William Kingsland, The Esoteric Basis for this claim was endorsed by the seeking of Christianity (Whitefish, MO: Kessinger initiation by the greatest men, we must now Publishing, LLC (September 10, 2010), xxxvi. ascertain whether Christianity stands outside this circle of religions, and alone is without a he Apocalypse is a manual of spiritual Gnosis, offering to the world only a simple T development and not, as conventionally faith and not a profound knowledge. Were it interpreted, a cryptic history or prophecy…. it so, it would indeed be a sad and lamentable is in very truth the key of the Gnosis. fact, proving Christianity to be intended for a Incomprehensible as the book may seem to the class only, and not for all types of human exoteric scholar, however great his intellectual beings…. But that it is not so, we shall be able attainments, keen his mental acumen, and vast to prove beyond the possibility of rational his store of erudition, to the mere tyro in the doubt. sacred science the general meaning of the Apocalypse is perfectly clear. It is If the esoteric teaching can be re-established unintelligible to the conventional scholar and win patient and earnest students, it will not simply because its subject-matter, veiled in be long before the occult is also restored. symbolical language, relates to the Mysteries Disciples of the Lesser Mysteries will become of the early Christian Society, the esoteric candidates for the Greater, and with the teachings which it was not lawful to reveal…. regaining of knowledge will come again the Now, in plain words, what does this very authority of teaching. occult book, the Apocalypse, contain? It gives (Annie Besant, Esoteric Christianity (Brooklyn the key to that divine Gnosis which is the same NY: Sheba Blake Publishing, 2015), 36-37. in all ages, and superior to all faiths and philosophies—that secret science which is in he Christian ideal has not been tried and reality secret only because it is hidden and T found wanting; it has been found difficult locked in the inner nature of every man, and left untried. however ignorant and humble, and none but himself can turn the key. G. K. Chesterton, What’s Wrong With The World, Part 1, Chapter 5, “The Unfinished James Morgan Pryse, The Apocalypse Temple.” (Reprint 2009; CreateSpace Unsealed (reprint 2003; Whitefish. MO: Independent Publishing Platform Kessinger Pubishers, 1910) 5-6. 1910).

he whole universe is a sacrament, which e may know who we are or we may not. T mirrors the divine reality; . . . each created W We may be Muslim’s, Jew’s or thing, though nothing in itself, is of infinite Christian’s but until our hearts become the value and significance, because it is the sign of mold for every heart we see only our a mystery which is enshrined in the depths of differences. its being. . . . Each human being is not merely Jalāl ad-Dīn Muhammad Rūmī, Rumi's Little an isolated individual carried along on the flux Book of Love (San Antonio, TX: Hierophant of time and doomed to extinction, but a Publishing, 2014), 123. member of a divine society, working out its destiny in space and time and subject to all the tragic consequences of subservience to the ufism serves the function of reminding material world, but destined to transcend the S man of who he really is, which means that limitations of time and space and mortality, man is awakened from his dream which he and to enter into that fullness of life where calls ordinary life and that his soul is freed there shall be “neither mourning nor weeping from the confines of that illusory prison of the nor pain any more.” ego.... Man seeks his psychic and spiritual needs outwardly precisely because he does not Bede Griffiths, The Golden String (reprint know who he is. Sufism reminds man to seek 1954; Springfield, IL: Templegate Publishing, all that he needs inwardly within himself, to 1980). tear his roots from the outer world and plunge them into the Divine Nature, which resides at the centre of his heart. Sufism removes man he Kaaba (literally “cube” for such is its from his lowly state… in order to reinstate him shape), the “House of God” in the centre T in his primordial perfection… where he finds of Mecca, is a symbol of the Centre of our within himself all that he sought outwardly, for being. When the exile turns his face in the being united with God he separate from direction of Mecca he aspires above all, if he is nothing. a Sufi, to the inward return, to the reintegration of the fragmented finite individual self into the Seeyed Hossein Nasr, Sufi Essays (Chicago, Infinititude of the Divine Self. IL: Kazi Publications, 1999), 32. Martin Lings, What is Sufism (Cambridge, UK: The Islamic Texts Society, 1993), 37. ll the various types of teachings and A spiritual paths are related to the different capacities of understanding that different he Divine Reality is at the same time individuals have. There does not exist, from an Knowledge and Being. He who seeks to T absolute point of view, any teaching which is approach that Reality must overcome not only more perfect or effective than another. A ignorance and lack of awareness, but also the teaching's value lies solely in the inner grip which purely theoretical learning and awakening which an individual can arrive at other “unnatural” things of the same kind exert through it. If a person benefits from a given on him. It is for this reason that many Sufi’s, teaching, for that person that teaching is the including the most outstanding representatives supreme path, because it is suited to his or her of gnosis such as Muhyi-d-Dīn ‘Arabī and nature and capacities. There's no sense in ‘Omar al-Khayyām affirmed the primacy of trying to judge it as more or less elevated in virtue and concentration over doctrinal relation to other paths to realization. learning.

Titus Burckhardt, Introduction to Sufism Namkhai Norbu, Dzogchen: The Self-Perfected (Bloomington IN: World Wisdom, Inc., 2008), State (Ithaca, New York: Snow Lion 76. Publications, 2003), 39.

Soul of Light: Works of Illumination By Joma Sipe

Soul of Light: Works of Illumination is a collection of over 100 works of vibrant, full- color visionary art that transmits an inner spiritual feeling and message, influenced by sacred geometry and a multitude of esoteric and spiritual traditions. Portuguese artist Joma Sipe’s focus in each of his paintings is light – not the ordinary light of day, but the light of spiritual illumination. “Joma Sipe unites his illumination-art with original and borrowed poetry, esoteric teachings, and discussions of his creative process to chart the journey of the soul from darkness to light, from the unreal to the Real.” Finley Eversole, PhD

128 Pages, $26.95 Theosophical Publishing House 2012: ISBN-13: 9780835609043 www.questbooks.net

Fall 2016

Opportunities and Challenges of Christian Esotericism John F. Nash

Summary tunities and challenges associated with those sister religions. hristianity was unpopular among promi- Cnent esotericists of the late nineteenth and Alice Bailey, writing for the Tibetan Master early twentieth centuries. Even today, many Djwhal Khul, defined religion as “the name . . . esotericists either distance themselves from which we give to the invocative appeal of hu- religion altogether or are drawn to non-western manity which leads to the evocative response religions like Buddhism. Yet Christianity has of the Spirit of God.” She continued: “This its own esoteric dimension and a long history Spirit works in every human heart and in all of interaction with external esoteric move- groups. It works also through the Spiritual Hi- ments. The common ground between Christi- erarchy of the planet. It impels the Head of the anity and modern esotericism offers particular- Hierarchy, the Christ, to take action and the ly attractive opportunities to individuals and action which He is taking will lead to His re- 2 groups from both sides. turn with His disciples.” This article examines the opportunities and Yet many esotericists shun organized religion. challenges encountered by esotericists who Some were hurt by ignorant or insensitive reli- embrace Christianity, and Christians who are gious teachers early in life. Some view religion drawn to modern esotericism. The opportuni- as inseparable from the evils perpetrated in its ties include service in the “sixth group” of dis- name. Some concede that religion may be rel- ciples; support of the second and sixth-ray ash- evant to the Path of Aspiration, but believe that rams working to revitalize Christianity; build- it offers nothing to people on the Paths of Dis- 3 ing a New World Religion in which Christiani- cipleship and Initiation. Some assert that or- ty may play a major role; even temporary as- ganized religion is in its death throes: a relic of signment to an ashram directly involved. The Piscean culture, soon to disappear as we move challenges include coping with stereotypes and into the Aquarian Age. criticism from fellow Christians and esoteri- Other esotericists see continuing value in reli- cists, and adjustment to a possibly unfamiliar gion but are drawn to the religions of South ray environment. Asia, the indigenous religions of other parts of Introduction the world, or nature religions. Given the trans- Himalayan teachings’ prominence in modern or more than 1,500 years, institutional esotericism, Hinduism and Buddhism naturally Christianity dominated western civiliza- F ______tion. Religious influence is now greatly diminished, and younger generations are growing up About the Author in a more secular society. But a multifaceted Christian culture is still conspicuous, and most John F. Nash, Ph.D., is a long-time esoteric student, author, and teacher. Two of his books, Quest western esotericists either come from Christian for the Soul and The Soul and Its Destiny, were backgrounds or at least have been exposed to reviewed in the Winter 2005 issue of the Esoteric the beliefs, practices and attitudes of Christian- Quarterly. Christianity: The One, the Many, was 1 ity. Smaller numbers have come from, or been reviewed in the Fall 2008 issue. His latest book: exposed to, institutional Judaism or Islam. The The Sacramental Church was published in 2011. present article focuses on Christianity. Other For further information see the advertisements in authors are encouraged to examine t he oppor- this issue and the website http://www.uriel.com.

Copyright © The Esoteric Quarterly 21 The Esoteric Quarterly have special appeal. Hindu scholars and jurists, Christian esotericism—or esoteric Christianity, like Tallapragada Subba Row, Muthuswamy according to one’s frame of reference— Chetty, and Raghunatha and Srinivasa Rao, explored in the present article. contributed to the early development of the Christian esotericism can be defined in various Theosophical Society. Helena Blavatsky, Hen- ways. It can refer to Christianity’s own esoter- ry Olcott, A. P. Sinnett, and for a while ic dimension: the totality of its inner life, con- Charles Leadbeater turned to Buddhism. Gott- trasting with the tangible features of church fried de Purucker, president of the American buildings, clergy, laity, sacred texts, hymnals, Theosophical Society, was groomed for the committees, and so forth. It can refer to the Anglican priesthood but soon developed a interface between institutional Christianity and preference for eastern religion.4 Helena Roe- forms of esotericism that developed, over the rich, amanuensis for the Agni Yoga teachings, millennia, outside the institutional structure. Or and her artist-husband Nicholas, embraced it can refer more specifically to the overlap Buddhism. with modern esoteric teachings, notably the The religions of South Asia gained further ap- trans-Himalayan teachings disseminated since peal in the mid-twentieth century, when west- 1875. This last definition is the most relevant ern society became acquainted with eastern to our present discussion, but we should not meditative practices and the various forms of lose sight of the term’s broader meanings. yoga. The larger New Age Movement drew Within the area of overlap are denominations, much of its inspiration from eastern religions. like the Unity Church, Liberal Catholic Concepts like reincarnation, karma and avatars Church, and Christian Communities, estab- have became useful metaphors in modern con- lished for the very purpose of synthesis. But versation, even if their factual reality has yet to the majority of people populating the common win universal acceptance. ground are esotericists who become involved To embrace the religion of a non-western cul- in traditional Christian denominations and ture can be an attractive option for western members of traditional denominations who esotericists. For those still in the thrall of develop an interest in esoteric teachings. glamour, the embrace of an exotic religion may be a fashionable accessory to esoteric As we look forward to the reappearance of the work. More generally, the embrace of a non- Christ, the externalization of the Hierarchy, western religion may signal to others, and to and the restoration of the mysteries, we antici- the esotericist, a decisive break with a Chris- pate great changes in religion. In particular, we tian past. It also avoids real or implied identifi- understand that a New World Religion will cation with the negative stereotypes Christiani- emerge. We do we know what form the new ty carries in modern western society. By con- religion will take, any more than we know trast, the seeker may be unaware of negative what form the Christ will assume when he re- stereotypes a nonwestern religion carries in its appears. But Christianity has the opportunity to own culture. be one of its major pillars and may remain a distinctive element, working with others in the Esotericists who continue to practice Christian- pursuit of shared, overarching goals. Esoteri- ity, return to Christianity after a period of ab- cists on the Path of Discipleship have opportu- sence, or embrace Christianity for the first nities to work in the ashram of the Master Je- time, enjoy none of those benefits. Instead, sus, or the Christ, to help Christianity move they face significant challenges. Christianity’s forward on its journey, whatever the future very familiarity counts against it. Nevertheless, may hold. to overcome the challenges and embrace Christianity, to whatever depth may seem ap- Christians who venture into esoteric studies— propriate, can be an attractive option. Esoteri- or who simply come into contact with esotericists may discover in Christianity rich oppor- cists in their midst—also have much to gain. tunities for spiritual growth and service, even They too may have important roles to play in great joy and fulfillment. This is the path of the ashrams. At the very least, modern esoteric

22 Copyright © The Esoteric Quarterly, 2016. Fall 2016 teachings can provide new insights into tradi- ity and Islam]; discord instead of union, tional Christian doctrine and religious practic- dogmas without proofs, sensation-loving es. For example, they could help Christianity preachers, and wealth and pleasure-seeking move beyond an emphasis on salvation— parishioners’ hypocrisy and bigotry, begot- however that concept is interpreted, and we ten by the tyrannical exigencies of respect- shall comment on it later—toward an emphasis ability, the rule of the day, sincerity and re- on the progressive expansion of consciousness, al piety exceptional.5 and on individual and collective transfor- Special censure was reserved for Roman Ca- mation. Cross-fertilization between esotericism tholicism and the papacy: “At Rome, the self- and Christianity, with which some two billion styled seat of Christianity, the putative succes- people identify, could have far-reaching ef- sor to the chair of Peter is undermining social fects. order with his invisible but omnipresent net- People coming from both sides face challeng- work of bigoted agents, and incites them to es. In addition to whatever personal conflicts revolutionize Europe for his temporal as well they may experience, they must deal with neg- as spiritual supremacy.”6 ative stereotypes and criticism from other Blavatsky did not criticize “the pure teachings Christians and esotericists. Esotericists em- of Jesus,” but “unsparingly denounce[d] their bracing Christianity, especially those on the debasement into pernicious ecclesiastical sys- Path of Discipleship, may have to cope with tems that are ruinous to man’s faith in his im- dissonance between their own soul or person- mortality and his God, and subversive of all ality rays and the sixth ray of Christianity. This moral restraint.”7 Elsewhere she predicted the article explores the various opportunities and early collapse of Christianity, brought down by challenges, and points to ways in which the its own failures and the advance of science: challenges can be deflected or overcome. From one end of Christendom to the other Christianity: Darkness and there prevails neither real peace, brother- Light hood, contentment, firm religious faith, nor a preponderating tone of morality in official uring the late nineteenth and early twenti- or private life. The press bristles with the D eth centuries, a major “installment” of the proofs that Christianity has no right to be trans-Himalayan teachings was revealed, and considered as an active purificatory force. the richness of Hinduism and Buddhism More may be added. The gradual liberation gained new recognition. Most Theosophists of thought by the progress of scientific re- and others involved in receipt and dissemina- search has undermined the very foundations tion of the teachings refrained from inter- of the Christian religion, and the edifice, religious polemic, whatever personal choices erected during eighteen centuries with so they made. But two individuals, among the much difficulty and at such appalling sacri- most heavily involved and wielding corre- fices of human life and national morality, is sponding influence, went on record with harsh tottering like a tree that sways to its fall.8 criticism of western religion, depicting it— especially Christianity—as spiritually bank- Alice Anne Bailey (1880–1949) wrote the in- rupt. sightful From Bethlehem to Calvary, which presented an esoteric interpretation of events in Helena Petrovna Blavatsky (1831–1891), co- the life of Jesus Christ.9 She served for thirty founder of the Theosophical Society and au- years as amanuensis to the Tibetan Master thor of the landmark Isis Unveiled and The Djwhal Khul, communicating a wealth of ma- Secret Doctrine, presented a litany of allega- terial about Christ and his work that we shall tions against western religion: draw upon extensively in this article. In The [A]n unspiritual, dogmatic, too often de- Externalization of the Hierarchy we read: bauched clergy; a host of sects, and three I would remind you that I write as one who warring great religions [Judaism, Christian- believes in the great spiritual realities and

who regards the unfolding spirit of man as (with an aching heart) that the simplicity the unshatterable evidence of the existence which He taught and the simple way to God of “the One in Whom we live and move which He emphasized have disappeared in- and have our being.” I speak as one who to the fogs of theology (initiated by St. believes in and loves the Christ and who Paul) and in the discussions of churchmen knows Him to be the Master of all the Mas- throughout the centuries. Men have trav- ters and the Teacher alike of angels and of elled far from the simplicity of thought and men. I am one who looks to Christ as the from the simple, spiritual life which the ear- supreme expression of divinity upon Earth ly Christians lived.13 and Who knows the extent of His sacrificial Using the same term, Bailey stated elsewhere: work for humanity, the wonder of the revelation which He brought, the imminence of [C]ontrol by the forces of separativeness His return and of His coming Assumption (which are ever the outstanding characteris- of spiritual rule in the hearts of men every- tic of the lower sixth ray activity) can be where.10 seen nowhere more potently than in religious and Church history with its hatreds Bailey proclaimed in her autobiography: “I and bigotry, its pomp and luxurious appeal glory in the name of Christian but I now be- to the outer ear and eye, and its separative- long to the inclusive kind and not the exclu- 11 ness from all other forms of faith as well as sive.” Yet she left no doubt in readers’ minds its internal dissensions, its protesting about her views on organized religion, with groups and its cliques and cabals. . . . Theo- Christianity—presumably the “exclusive logians have lost (if they ever possessed it) kind”—as the primary target: the “mind that is in Christ” and the out- The orthodox world religions are rapidly standing need of the Church today is to re- falling into the background of men’s minds linquish theology, to let go all doctrine and even whilst we are undoubtedly approach- dogma and to turn upon the world the light ing nearer to the central spiritual Reality. that is in Christ, and thus demonstrate the The theologies now taught by the ecclesias- fact of Christ’s eternal livingness, and the tical organization (both in the East and in beauty and the love which it can reflect the West) are crystallized and of relatively from its contact with Him, the founder of 14 little use. Priests and churchmen, orthodox Christianity but not of Churchianity. instructors and fundamentalists (fanatical Blavatsky’s and Bailey’s criticisms of Christi- though sincere) are seeking to perpetuate anity may seem exaggerated, and the literary that which is old and which sufficed in the tone is disturbing.15 But the charges oblige us past to satisfy the enquirer, but which now to ask three questions: fails to do so.12  To what extent were the criticisms jus- Employing the pejorative term churchianity, tified? Bailey echoed Blavatsky’s criticism that Chris-  Were similar views shared by their con- tianity had deviated from Christ’s true mes- temporaries, or by esotericists of earlier sage, laying blame on Paul of Tarsus and the times? clergy of later periods:  If the charges were justified, has Chris- Churchianity has . . . laid itself wide open tianity since changed for the better? to attack, and the mass of thinking people . . . will spell the doom of the churches and Christianity Past and Present endorse the spread of the true teaching of Christianity carries negative stereotypes, the Christ. It is not possible that He has any which, however distorted they may be, express pleasure in the great stone temples which the collective karma—the “original sin”— churchmen have built, whilst His people are every Christian bears. In order to address the left without guidance or reasonable light stereotypes we need to identify Christianity’s upon world affairs; surely, He must feel failures, place them in context, and try to de-

24 Copyright © The Esoteric Quarterly, 2016. Fall 2016 termine whether they destroyed Christianity, Europe and the Middle East. Unfortunately it weakened it—or, in the long run, perhaps even took on a negative quality. strengthened it. The formulation of creeds and systematized The religion we know as Christianity was the doctrine took precedence over Christ’s mes- human response to a great thoughtform, em- sage of love and healing, and over the church’s bodying the Second Aspect of Deity, Love- pastoral care of its people. Creeds and dogmat- Wisdom, created by Christ during his Palestin- ic decrees are inherently dualistic: they are ian mission 2,000 years ago. The thoughtform designed to separate believers from non- gave definite form to a link established for the believers, orthodoxy from heresy, the saved first time between Shamballa, the Hierarchy of from the damned. Excommunications, anathe- Masters, and humanity.16 Significantly it was mas and pervasive intolerance led, before long, created early in the Piscean Age, and early in to the atrocities of forced conversions, witch the cyclic manifestation of the sixth ray.17 trials, the crusades, and the Inquisition.18 Christ’s thoughtform was intended for the Pauline Christianity and the increasing empha- whole world. Christianity was just one re- sis on doctrine gave rise to two other develop- sponse; other religions responded in their own ments, initially subtle, but with profound long- ways. term consequences. One involved the meaning Christ nurtured the thoughtform, throughout of salvation. The English word “save” is de- the two millennia of Christian history, in his rived, via the Latin salvare, from the Greek role as head of the second-ray Department of words sozo and soteria, both of which can 19 Religion and Education. He was aided by the mean “heal” or “make whole.” Accordingly, Master Jesus, head of the sixth-ray ashram of salvation could be understood—and still is in Devotion and Idealism, to whom Christianity much of Eastern Orthodox Christianity—as a was entrusted as a major responsibility. Their healing process. But in the West it came to joint work was supported by other senior initi- mean “deliverance from sin and hell.” In turn, ates and senior members of the deva evolution. redemption was narrowly defined as Christ’s self-sacrifice on the cross to procure our deliv- Human response to the thoughtform began erance from damnation. The second develop- with the apostles and continued with the work ment was a change in the meaning of faith; of Paul, the church fathers, and the millions of from “trust in a loving God,” it came to mean others—clergy and laity—who participated in “belief,” and too often “unquestioned ac- and molded Christianity over the centuries. ceptance of church teachings.” Not unexpectedly, tension developed between the thoughtform’s lofty intent and humanity’s Christianity became corrupted by its own insti- ability and willingness to respond to it. tutional success. Christ promoted a message of simplicity, sharing and sacrifice. But ambition Christianity built upon two antecedent tradi- surfaced at an early date; the apostles James tions: Jewish religious culture and Greek phi- and John jockeyed for position in the King- losophy. The former offered a strong sacerdo- dom: “Grant unto us that we may sit, one on tal tradition and belief in a covenant between thy right hand, and the other on thy left hand, God and his people. The latter emphasized the in thy glory.”20 As the church grew, over the rational quest for truth. As Christianity moved course of four centuries, from a handful of from a Jewish into a primarily Greek environ- people to a mighty imperial force, temptation ment, a shift for which Paul took considerable expanded exponentially. By the Middle Ages, credit, conflation of the two traditions became with the coalescence of ecclesiastical and po- increasingly asymmetric. Emphasis changed litical authority, bishops, cardinals and popes from ethics—people’s relationships with God wielded almost unlimited power. Too often and one another—to theology, a discipline that they neglected their responsibilities to serve as was essentially unknown in biblical Judaism. Christ’s anointed agents in the world, and in- The increasing mental focus was understanda- stead used their positions to amass personal ble since the fifth subrace was emerging in wealth and pursue lives of luxury—even de-

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly bauchery. Never have Lord Acton’s words the denomination closer in ritual styles and rung so true: “power tends to corrupt, and ab- beliefs to the pre-Reformation English solute power corrupts absolutely.”21 church.22 A similar movement took place in Lutheranism, building upon sacramental litur- Reprehensible as those abuses were, much gy preserved in the Church of Sweden. Immi- good was accomplished. Medieval Christianity grants from Greece, Russia, Armenia and produced saints as well as sinners. Men and elsewhere brought Eastern Orthodoxy to the women embraced lives of asceticism, took West, exposing westerners to the richness of monastic vows, and/or served the poor and the Orthodox traditions. The Second Vatican sick. Countless millions led decent lives, Council and, most recently, the pontificate of turned their thoughts to God, and worshipped Pope Francis changed the face of Roman Ca- according to the practices of the time and tholicism.23 place. The liturgy and the sacraments preserved the sense of covenant and nurtured spir- Institutional Christianity is not just trying to itual growth. Gifted people expressed their recover former glory; it is building a new fu- aspirations through architecture, the visual arts, ture. Mutual understanding and respect among music and drama. major Christian denominations is at an all-time high. Ecumenical outreach and interdenomina- The Reformation sought to address problems tional worship and service projects have large- of ecclesial corruption and materialism, but it ly replaced the all-too-familiar sectarian po- also stripped away much of the sacredness of lemic. Narrow Piscean ideals are quickly giv- medieval Christianity, leaving the Protestant ing way to the expansiveness and inclusiveness churches spiritually barren. The Church of of the Aquarian Age. Rome never lost its sense of the sacred, but the Counter-Reformation gave it a fortress mental- Christian denominations are exploring closer ity, where exclusivism reigned supreme. And mutual relationships, even formal mergers. An almost every segment of western Christianity ecumenical commission involving high-level became entangled in politics. The Eastern Or- representatives of the Anglican Communion thodox churches also became increasingly iso- and the Eastern Orthodox churches affirmed in lated, tools of the secular powers in their own 1984: “The unity of Christians with Christ in jurisdictions. Notions of separation of church baptism is a unity of love and mutual respect and state lay centuries in the future. which transcends all human division, of race, social status and sex. This unity in Christ is In the West, the Reformation was followed God’s gift to the world by which men and by—and, in the view of some historians, led women may learn to live in unity with one an- to—the Enlightenment and the Industrial Rev- other, accepting one another as Christ has ac- olution. Traditional beliefs were threatened, cepted them.”24 Contentious doctrinal issues, the machine became the new deity, and mate- like justification by faith (between Rome and rialism of a new kind became the driving cul- the Lutheran churches)25 and devotion to Mary tural force. Liberal theology emerged in an (Rome and the Anglican Communion)26 have attempt to accommodate “modernism” into largely been resolved. Pope Francis and Patri- Christian beliefs, but in the process it de- arch Bartholomew I of Constantinople have stroyed what little remained of mystery and the declared their intention to work toward healing sacred in Protestant Christianity. the Great Schism that divided eastern and Yet even during the dark days of the post- western Christianity in 1054. They also work Reformation period, seeds of new birth lay tirelessly for environmental justice. waiting to germinate. The evangelical revival Agreements to establish “full,” or “partial, of John and Charles Wesley reenergized the communion” provide for the exchange of cler- devotional life of the masses. The catholic re- gy, recognition of one another’s sacraments, vival in Anglicanism built upon elements of and encouragement of joint worship—even if sacramental liturgy, which had carefully been some doctrinal issues remain to be resolved. preserved in the Church of England, moving As early as 1951, representatives of the

Churches of England, Denmark, Iceland and Traditions of Christian Esotericism Norway expressed a desire for closer coopera- 27 No “school of esoteric Christianity” devel- tion. The agreement laid the groundwork for the Porvoo Communion, negotiated in 1992, oped, comparable with the Shingon school of establishing full communion among fifteen Buddhism, the Sufi orders of Islam, or the Kabbalistic schools of Judaism. Rather, from Anglican and Lutheran churches in Europe. In the outset, Christianity developed an intrinsic the United States the Episcopal Church is in esoteric dimension, full communion with expressed though the Evangelical Lu- Through involvement in Christi- prayer, mysticism, theran Church of anity, esotericists can gain access America, the Moravi- the liturgy, sacraments, and a general an Church, and the to rich traditions of spirituality, sense of “the sacred.” Old Catholic Church. intrinsic esotericism, and sacred Of greatest signifi- Similar relationships have been established aesthetics; a rich liturgy; and ex- cance were the Mass and the Eucharist, elsewhere. perience the uniquely Christian affirming that Christ Progress has also expression of divine mystery. Im- was, and still is, with been made on yet an- portantly, they can contribute to his church in an al- other front: the con- its worldwide service mission. most tangible way. templative life. As Mystical theology early as the 1840s, Those tempted to satisfy a reli- emerged, albeit with monastic orders were gious impulse by participating in more encouragement revived in the Angli- non-western religions should be in the eastern church- can churches. Since es than in the West, then ecumenical mon- aware that Christianity may also when mystical in- asteries have been have a great deal to offer. sights were allowed established, providing to contribute to the an attractive option for men and women drawn corpus of Christian knowledge. Sacramental to lives of prayer and the richness of diverse healing continued uninterruptedly in the East, traditions. As demonstrated throughout history, and has now been restored in western churches dogma may divide, but the inner spiritual life after 1,500 years of neglect. unites. In the 1960s, three Roman Catholic monks repackaged the contemplative practices The list of individuals who contributed to of western monasticism for use by laypeople; Christianity’s intrinsic esotericism is almost endless. It would certainly include the the result was Centering Prayer, which has 28 fifth/sixth-century Syrian Neo-Platonist known now spread to many other denominations. It as the Pseudo-Dionysius, seventh-century mys- reminds people that they need not turn to tic John Climacus, ninth-century Irish scholar South Asia as the sole source of meditative tradition. For those who do look to the East, John Scotus Eriugena, twelfth-century German abbess Hildegard of Bingen, and sixteenth- practices like Christian Zen incorporate ele- 29 century Spanish abbess Teresa of Ávila. The ments of much-older Buddhist counterparts. list continues into modern times with Russian Major segments of institutional Christianity mystic Vladimir Solovyov, Russian theologian have instituted needed reforms, strengthened Sergei Bulgakov, French Jesuit priest Pierre their spiritual life, and taken important steps Teilhard de Chardin, and American mystic toward unity and inclusiveness. The political Thomas Merton. Countless others could be entanglements that Blavatsky and Bailey com- named. plained of are things of the past. Sadly, as we Christianity’s intrinsic esotericism—as well as shall see, other segments of Christianity have its wider appeal—includes its aesthetics. Beau- yet to reconnect with the pure message of ty transcends ordinary language to raise human Christ, and new forms of political involvement are causing concern. consciousness in a unique way. In the words of

Swiss theologian Hans Urs von Balthasar, della Mirandola (1463–1494), and German beauty “dances as an uncontained splendor Jesuit priest Athanasius Kircher (1602– around the double connection of the true and 1680).34 the good and their inseparable relation to one 30 Others remained on the fringes, like alchemist another.” Institutional Christianity gave a Cornelius Agrippa (1486–1535); Dominican high priority to church architecture and decora- friar and astrologer Giordano Bruno (1548– tion, notably in the magnificent Gothic and 1600); Lutheran mystics Jakob Böhme (1575– Byzantine cathedrals.31 Stained glass windows, 1624) and Emanuel Swedenborg (16881772); altarpieces, paintings, and sculptures not only and Freemasons Jacques Martinez de Pasqual- had aesthetic value; at a time when literacy ly (1727?–1774), Louis Claude de Saint- rates were low, they instructed the masses of Martin (1743–1803), and Karl von Eckartshau- the people in scripture and major aspects of sen (1752–1803). doctrine. Institutional Christianity viewed fringe esoteri- Music, according to the Mahatmas, is “the cism, and sometimes its own, with distrust. As most divine and spiritual of arts.”32 Settings of early as the second century, even before a the Mass and the daily offices, like Vespers, well-defined orthodoxy had taken shape, are among the most celebrated compositions of church father Irenaeus wrote a five-volume the Renaissance, Baroque and Classical peri- 35 treatise attacking Gnosticism. Later, the work ods. The Mass for major feasts like Christmas of renowned mystics Gregory Palamas (1296– and Easter expresses beauty and majesty rival- 1359), Theresa of Ávila (1515–1582), and ing the dramas of the ancient mysteries. When Anne Catherine Emmerich (1774–1824) came the emissaries of Vladimir I of Russia returned under scrutiny by church authorities. Eckhart, from Constantinople, after attending Great Lit- Agrippa, Böhme and Swedenborg were de- urgy (High Mass) in the basilica of Hagia So- nounced as heretics. Bruno went to the stake. phia, they reported: “We knew not whether we Closer to our own time, stigmatics Therese were in heaven or on earth.”33 Neumann (1898–1962) and Padre Pio (1887– The transformation of stone into cathedrals; 1968) endured repeated investigations and sounds into Masses, motets and oratorios; and charges of fraud. words and movement into high ritual, was as When the church exercised political as well as significant, in its own way, as the transubstan- religious power, it had the opportunity to sup- tiation of the Eucharistic elements. Their press esoteric movements and persecute indi- common goal was the transformation of ordi- vidual esotericists. The inevitable result was to nary people into saints—and the transfor- drive the movements underground. Secret oc- mation of the many into that Unity referred to cult societies were formed to serve as custodi- as the Mystical Body of Christ. ans of esoteric teachings and, to the extent pos- Independent esoteric movements grew up sible, protect members from persecution. But alongside or on the fringes of institutional secrecy only heightened the fears of ecclesias- Christianity; Gnosticism, Neo-Platonism, tical authorities and allowed rumors—many of Hermeticism, the Christian Kabbalah, Rosicru- them exaggerated or false—to circulate and cianism, and early Freemasonry were notable gather strength. examples. A number of individuals attempted to build bridges between these movements and The Reformation had mixed effects on Christi- mainstream Christianity, including renowned anity’s intrinsic esotericism. Its impact on sa- theologian Clement of Alexandria (c.150– cred music was relatively small. Johann Sebas- c.215), Irish scholar John Scotus tian Bach, arguably the world’s greatest com- Eriugena (815–877), Dominican friar Meister poser; and George Frideric Handel, who’s Eckhart (c.1260–c.1328), Greek Neo-Platonist “Messiah” is the most-revered sacred choral Georgius Gemistos Pletho (c.1355–c.1452), work ever written; were both Lutherans. Eng- Italian Renaissance philosopher Giovanni Pico lish composers, like Thomas Tallis, William

Byrd, Orlando Gibbons, and Henry Purcell losopher Karl von Eckartshausen’s influential were either Anglican or worked in an Anglican work, The Cloud upon the Sanctuary, de- environment. scribes the “Invisible Celestial Church,” a religious tradition that preserved elements of the Other aspects of intrinsic esotericism were 40 damaged or destroyed. The suppression of re- ancient mysteries. Other examples were the ligious orders drastically reduced opportunities several incarnations of Martinism, espoused in turn by Pasqually; his disciple, Saint-Martin; for the contemplative life—though, as we have 41 seen, monasticism has been revived in Angli- and Gérard Encausse (1865–1916). Encausse canism and elsewhere. also co-founded a Cathar-revival church, l’Église Gnostique de France. Some of the new liturgies seemed bent on eradicating any sense of the sacred. Sacra- Alphonse Louis Constant (1810–1875), who ments were turned into mere symbols, or were adopted the pseudonym “Eliphas Lévi,” initial- eliminated altogether. Church buildings were ly studied for the Roman priesthood but then no longer viewed as sacred spaces but were embarked on a lifelong mission to reinvigorate simply meeting houses. A seventeenth-century the sacraments through cross-fertilization with Scottish manual of worship prescribed: “When ceremonial magic. “Religion,” he wrote, “can the congregation is to meet for publick worship no longer reject a doctrine anterior to the Bible . . . . Let all enter the assembly, not irreverent- and in perfect accord with traditional respect ly, but in a grave and seemly manner, taking for the past, as well as with our most vital their seats or places without adoration, or bow- hopes for progress in the future.” “The crook 36 of the priesthood,” he continued, “shall being themselves towards one place or other.” 42 In waves of iconoclasm, church bells were come the rod of miracles.” melted down, frescoes painted over, statues English esotericist Anna Kingsford (1846– 37 beheaded, and shrines desecrated. 1888) converted to Roman Catholicism, but The Protestant churches continued to persecute continued to serve as a trance medium, receiv- esotericists, as Böhme and Swedenborg could ing important teachings spanning Hermeticism 43 testify. But persecution was on a smaller scale and Christianity from the “Elder Brothers.” than it had been under Roman Catholicism, In turn, Kingsford influenced Annie Besant and Protestant Europe provided conditions in (1847–1933), second president of the Theo- which esoteric movements could emerge, in a sophical Society, whose landmark Esoteric limited way, from the shadows. The Rosicru- Christianity, or the Lesser Mysteries (1901) cian Manifestos were published in the Calvin- and other work will be discussed in their turn. ist region of Germany—and even embraced The Hermetic Order of the Golden Dawn was some of John Calvin’s political and social ide- founded in 1888 and flourished for about ten 38 als. years. During its heyday it counted more than As traditional bonds between institutional one hundred members, including such Victori- Christianity—Roman and Protestant—and an celebrities as Florence Farr and William secular authority progressively weakened, Butler Yeats. And even though it drew upon more visible expressions of esotericism ap- pagan occult practices and Kabbalistic teach- peared, even in Roman Catholic countries. ings, one of its members was Anglo-Catholic Freemasonry, in its wide variety of forms, mystic Evelyn Underhill. Violet Mary Firth flourished in eighteenth-century Europe, ex- (1890–1946) was initiated in a Golden Dawn cept in the Papal States, where a 1738 edict derivative organization, taking the name “Dion prohibiting Roman Catholics from member- Fortune.” In addition to her substantial literary ship was rigidly enforced.39 output, she founded the Fraternity of the Inner Light, which engaged in magical ritual but re- Within the heterogeneous world of early tained a Christian flavor. Freemasonry were several individuals, groups and movements that emphasized Christian eso- The New Thought Movement produced both tericism. For example, German mystic and phi- religious and secular offshoots. Mary Baker

Eddy (1821–1910) founded the Church of Two individuals who were influenced by Ru- Christ, Scientist. Ernest Holmes’ (1887– dolf Steiner’s teachings were Valentin Tom- 1960) Science of Mind initially sought to posi- berg and Judith von Halle. Tomberg (1900– tion itself as a secular healing ministry but 1973) was born to Russian Lutheran parents eventually developed into the nonsectarian but was drawn to Martinism and Hermeticism. Church of Religious Science. Another product He was shunned by the Anthroposophical So- of New Thought was Unity, or “the Unity ciety and by the Russian Orthodox Church, Church,” which combines esoteric teachings both of which considered him too controver- with evangelical styles of worship. sial. Undeterred, Tomberg went on to publish a number of works, including the insightful Rudolf Steiner (1861–1925) served as head of Meditations on the Tarot: A Journey into the German Section of the Theosophical Socie- Christian Hermeticism (1984).46 ty but leaned more toward Rosicrucianism and had links with German Freemasonry. He even- Von Halle (1972–) was born to German Jewish tually left the Theosophical Society to form his parents but lectured on topics in esoteric Chris- own organization, the Anthroposophical Socie- tianity at the Steinerhaus in Berlin. In 2004 she ty, and spent much of his professional life lec- received the stigmata: permanent wounds on turing on topics in esoteric Christianity. His her body corresponding to those inflicted on Christianity as Mystical Fact (1902) had a dif- Jesus at the crucifixion. At the same time she ferent focus from Besant’s book, published the acquired the clairvoyant ability to view events previous year, but was equally influential. Lec- during his passion, death and resurrection.47 tures by Steiner were compiled into book-long Her detailed accounts resemble those of fel- commentaries on the four gospels, and what he low-stigmatic Anne Catherine Emmerich, writ- termed the “fifth gospel.” In 1922 Steiner co- ten two centuries earlier. Von Halle’s experi- founded the Christian Communities, a new ences caused great controversy in the Anthro- Christian denomination expressing a desire to posophical movement. Some segments sup- renew Christian worship.44 The Communities, ported her, but she was dismissed from the with their distinctive interpretation of the sac- Steinerhaus and endured ongoing attacks by raments, functioned as a kind of religious sub- high-ranking members, charging that her stig- sidiary of the Anthroposophical Society. mata was fraudulent and her clairvoyant activities were damaging to the Society.48 Annie Besant’s exploration of esoteric Christi- anity eventually led to the “christianization” In summary, we can identify a number of indi- movement within Theosophy. Charles Lead- viduals and groups, before and during the time beater (1854–1934), who had once been an Blavatsky and Bailey were writing, who expe- Anglican priest, returned from his excursion rienced little if any tension between their eso- into Buddhism to help found the Liberal Cath- tericism and Christianity. But other individuals olic Church, a religious subsidiary of the The- and groups, including practicing Christians and osophical Society. The LCC acquired a high- even members of religious orders, were har- church orientation, an episcopate, and a claim assed or persecuted for involvement in esoteri- to the apostolic succession through the collab- cism. Not surprisingly, persecution was partic- oration of a bishop in the Old Catholic Church. ularly severe when institutional Christianity Leadbeater served as the LCC’s second presid- exercised coercive political power. The Church ing bishop and wrote its liturgy, based on the of Rome, in particular, did not hesitate to use Roman Missal and Anglican Prayer Book, with intimidation, imprisonment, torture, and grisly Theosophical interpretations.45 Both Leadbeat- execution to stamp out beliefs and practices— er and Theosophist Geoffrey Hodson (1886– esoteric or otherwise—that it found threaten- 1983), an ordained priest in the LCC, applied ing. We have also seen examples, like that in- their clairvoyant gifts to the study of devic be- volving Judith von Halle, when esoteric insti- ings attracted to and participating in Christian tutions harassed and persecuted individuals for worship. becoming too “Christian,” or for participating in the “wrong” forms of esotericism.49

Continuing Darkness liberal Christianity are a pair of opposites, locked in eternal conflict but sharing a denial While major segments of institutional Christi- 53 of the sacred. anity have sought to strengthen their spiritual life and promote inclusiveness, other elements Megachurches and television ministries offer a have either hesitated to move forward, or have form of Christianity based on mass entertain- moved in the opposite direction. In them, the ment. Many of their leaders enjoy lifestyles form aspect has become increasingly crystal- that would be the envy of medieval cardinals lized, stifling whatever indwelling life might and popes—paid for by the masses of ordinary once have existed. The news media tend to people. Worse, some of those leaders promote focus on these reactionary elements, reinforc- a “prosperity gospel,” or “prosperity theolo- ing negative stereotypes, and encouraging a gy,” which promises financial blessing on perception of Christianity as anti-science, divi- those who have faith, are receptive, and donate 54 sive, coercive, corrupt, irrelevant to modern to leaders’ ministries. Anyone still waiting to life, or simply ridiculous. Sadly, some prob- receive God’s blessing evidently lacks in faith lems may not even have received media atten- or has not contributed enough. Not only are the tion. poor being bilked out of hard-earned money, the very notion of divine blessing to satisfy Major divisive issues remain among and with- greed is theologically abhorrent and contrary in denominations. Prospects for closer union to the message of Christ. between mainline Anglican and Lutheran churches, on the one hand, and Roman Catho- Such practices even extend to elements within lic and Orthodox churches, on the other, are esoteric Christianity. Charles Filmore (1854– now less favorable, following the ordination of 1948), co-founder of the Unity Church, wrote women clergy.50 Denominations are divided of the importance of tithing, posing the ques- internally, as became clear in 2016, when the tion: “Should one regard one’s tithe as an in- 55 Episcopal Church was excluded from full par- vestment that pays rewards?” He supported ticipation in the Anglican Communion for its his answer in the affirmative—leaving no redefinition of marriage to include same-sex doubt that material rewards were included—by unions.51 Methodist and Presbyterian churches citing scriptural passages like: “Honor are deeply divided on the blessing of same-sex the Lord with your possessions, And with the unions and ordination of gay and lesbian cler- firstfruits of all your increase; So your barns gy. The Church of Rome has yet to consider will be filled with plenty, And your vats will 56 ordaining female or openly gay male priests, or overflow with new wine.” Unity, and other to bless the marriages of divorcees or same-sex churches of the New Thought Movement, pro- couples. Moreover, it is unclear whether dec- vide opportunities for substantial numbers of ades-old patterns of sexual abuse by clergy people to practice esoteric Christianity with an have finally been eradicated. evangelical flavor, and their healing ministries do a great deal of good. But they need to re- Fundamentalism infects large segments of flect on whether their prosperity teachings are Christianity. Particularly in the United States, not overly self-serving, and, more importantly, some evangelical fundamentalists have joined to determine whether related practices—occult forces with right-wing political extremists try- practices—do not cross the line into sorcery.57 ing to turn the clock back on the legal and moral rights of women, gender minorities, eth- These practices remind us that esotericism has nic minorities, the poor, and most recently ref- its own dark side. The knowledge gained from ugees. An often-overlooked fact is that evan- esoteric teachings and the occult practices that gelical fundamentalism—which depicts itself characterized much of the western esoteric tra- as “conservative”—dates only from the late dition conveyed considerable power. That nineteenth century; it was a reaction against power was not always used for the good of liberal theology and “modernism.”52 But, in a humanity, and certain individuals veered onto strange irony, both fail to recognize the essen- the “left-hand path.” The Enlightenment and tial nature of spirituality. Fundamentalism and rise of materialism may have been promoted

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly by the Planetary Hierarchy to slow the devel- strong exclusivist discipline, and re- opment of the western esoteric tradition and strictive gender policies. Roman Ca- avert threats from increasing popular participa- tholicism and Eastern Orthodoxy are tion in occult rituals. The threat may have been the most important members of this even greater than it was in Atlantis, because of category. humanity’s higher level of mental ability. 2. Churches with moderately conserva- The synthesis of eastern and western esoteri- tive theologies, traditional sacramental cism, beginning in the nineteenth century, liturgies, moderate discipline, and in- placed modern esotericism on a more secure clusive gender policies. Major seg- footing; the contemplative focus of the East ments of Anglicanism and Lutheran- balanced the West’s focus on ritual. Signifi- ism belong in this category, including cantly, the Hierarchy delayed the revelation of the Episcopal Church and the Evangel- important new esoteric teachings—the primary ical Lutheran Church of America. basis of modern esotericism—until the En- Some Methodist churches are moving lightenment had run its course and the East- into this category. West synthesis was well under way. 3. Churches with liberal theologies and Esotericism’s dark side is no secret to the out- inclusive gender policies, but weak li- side world. Just like Christianity, esoteri- turgical traditions and discipline. Some cism—and especially “occultism”—carry neg- Presbyterian and Unitarian churches ative stereotypes. In the popular imagination, belong in this category. Most congre- occultism may call to mind Satanic rituals, gations of the United Church of Christ, witch covens, the conjuring of elementals, an American denomination, also quali- fraudulent séances, unsavory psychics, news- fy. paper horoscopes, and the sensationalism and 4. Charismatic and Pentecostal churches false promises of the New Age Movement. (other than megachurches) with weak Even Christians who dismiss those stereotypes liturgical traditions. Gender policies for what they are may feel uneasy about eso- are determined locally, and discipline tericism, fearing that it may expose them to is likely to be local. unforeseen dangers or threaten their faith. 5. Evangelical fundamentalist churches Options with weak liturgical traditions and re- Notwithstanding Christianity’s and esoteri- strictive gender policies. Strong disci- cism’s respective stereotypes, attractive oppor- pline may be imposed locally. A ma- tunities continue for individuals and groups jority of Baptist churches belong to from the two sides to meet in the common this category. ground of Christian esotericism. They can ex- Within this broad spectrum are islands of op- plore one another’s teachings, traditions and portunity where esotericists could find a home. practices; they can cooperate to fulfill common Important considerations are the sacredness of service ideals; and they can build a climate for liturgy; attitudes to inclusiveness (gender, mar- spiritual growth beneficial to all. But which ital status, ethnicity, social class, orthodoxy); segments of Christianity offer the best pro- and opportunities to engage in meaningful ser- spects? vice, either internally or with fellow Christians Tens of thousands of denominations compete in the larger world. An issue of particular im- for the loyalty of the roughly two billion peo- portance is whether an individual could reveal ple who identify themselves as Christian.58 his or her involvement in esotericism. Esoteric Five broad categories of denominations are teachings could always be incorporated into a relevant to our present discussion: personal understanding of doctrine, but the need to maintain secrecy might lead to serious

1. Churches with conservative theolo- tension. Moreover, a denomination’s resistance gies, traditional sacramental liturgies,

32 Copyright © The Esoteric Quarterly, 2016. Fall 2016 to new insights into its teachings would limit up opportunities for meaningful influence. Es- an individual’s opportunities for service. otericists who do not become involved to a significant degree also forgo the joy that can Categories 2 and 3 may offer the best pro- come from collective worship—particularly spects. Both offer good opportunities for ser- sacred ritual—and may forgo associated op- vice and potential receptiveness to modern portunities for spiritual growth. On the other esoteric teachings. They welcome married hand, significant involvement does not imply priests, irrespective of gender, and in many an obligation to embrace every article of doc- cases welcome openly gay or transgender per- trine or observe every liturgical rubric. Some sons into membership and the ministry. Cate- distance may be needed if the esotericist is to gory 2’s liturgical tradition offers greater in- offer new insights into traditional Christian trinsic esotericism. It is worth noting that eso- teachings and fresh perspectives on religious tericists adapt to sacramental ritual more readi- practices. ly, than do people from the larger secular world, because of their understanding of the For their part, practicing Christians have un- basic concepts of occult ritual; they are also precedented opportunities to explore esoteri- sensitive to sacred mystery. Churches in the cism. It would not take the intelligent Christian third category have largely lost their liturgical seeker long to survey the various aspects of traditions and esotericists may find them over- esotericism and identify areas of potential in- ly rationalistic. terest—as well as pitfalls to avoid. The increasing visibility of esoteric Christianity will Churches in the first category are attractive reassure them that they are not alone in their options from the standpoint of the richness of search, and contacts with informed esotericists their liturgies and intrinsic esotericism. But who have come into their churches can provide rigid orthodoxy of beliefs makes them less valuable guidance. likely to consider new insights or interpretations, and involvement in esotericism might Christianity, the Hierarchy, have to be concealed. Moreover, restriction of and the Rays the priesthood and other positions of responsibility to single, celibate, heterosexual males he Christ oversees all world religions in may offend esotericists’ sense of inclusiveness. This capacity as World Teacher and head of the Department of Education and Religion. He The fourth category offers interesting possibili- takes his place on the direct channel of the ties because of the strong emphasis on spiritual second ray of Love-Wisdom from Shamballa healing. The fifth category offers a strong tra- to humanity, and is its principal exponent be- dition of service, but esotericists would likely low the level of the Planetary Council. Report- view its narrow, fundamentalist outlook and ing directly to him is the Master Koot Hoomi, pervasive intolerance as major obstacles. Chohan of the major second-ray ashram. With- In addition to selecting a denomination, an in that ashram are several subsidiary ashrams, esotericist would need to choose a particular one of which is headed by the Master Djwhal congregation or parish. Significant differences Khul, who attained the fifth initiation in 1875, may exist at the local level in liturgy, theologi- or thereabout. cal emphasis, attitudes to discipline and inclu- Christianity is the immediate responsibility of siveness, and receptiveness to esoteric teach- the Master Jesus, who, we understand, has a ings. The larger cities obviously present more sixth-ray soul, expressing Devotion and Ideal- choices; in small towns or rural areas choices ism, and a first-ray personality, expressing may be quite limited. Will and Power.59 “[T]he keynote of His Pres- How deeply esotericists become involved in ence,” to quote Charles Leadbeater, “is an in- the lives of their chosen Christianity denomi- tense purity, and a fiery type of devotion that nation and congregation is a matter of personal brooks no obstacles.”60 According to Alice choice. But they must realize that superficial Bailey, Jesus attained the fifth initiation as involvement is unlikely to build trust or open Apollonius of Tyana in the first century CE.61

And soon thereafter he may have activated the direct role in the affairs of Christianity, partic- sixth-ray ashram—the fourth, in historical se- ularly the Church of Rome: quence—“around the nucleus of light, started 62 [T]he whole field of religion will be re- by the ray Lords much earlier.” The Master inspired and re-orientated from Rome be- Jesus is described as Chohan of the sixth-ray cause the Master Jesus will again take hold ashram, implying that he has now attained the 63 of the Christian Church in an effort to re- sixth initiation. spiritualize it and to re-organize it. From In the organization structure of the Planetary the chair of the Pope of Rome, the Master Hierarchy, Chohans of the third through sev- Jesus will attempt to swing that great enth-ray ashrams ordinarily report to the Ma- branch of the religious beliefs of the world hachohan, head of the Department of Civiliza- again into a position of spiritual power and tion.64 But Christ currently is supervising ash- away from its present authoritative and ramic work for Christianity and other major temporary political potency.69 religions: “The Master Jesus, the inspirer and The pontificates of Popes John XXIII (1958– director of the Christian Churches everywhere, 1963) and Francis (2013–) would seem to con- . . . works at present under the Christ for the firm that the prophecy is being fulfilled. welfare of Christianity; other Masters hold similar posts in relation to the great oriental Like Christ himself, Christianity has a second- 70 faiths.”65 “At present” suggests that this may ray soul and sixth-ray personality. Christiani- be a temporary arrangement, reflecting the im- ty’s contrasting rays—like our own—create portance of religion in the Hierarchy’s near- “esoteric conflict” productive of growth and term agenda. transformation.71 But Christianity is also influenced by the fourth, fifth and seventh rays. The Masters Jesus and Koot Hoomi, we are And other Masters support Christianity in are- told, both work with the leaders of Christian as pertaining to their ray interests and respon- denominations. Somewhat surprisingly, con- sibilities. sidering her criticism of institutional Christian- ity and its leaders cited earlier, Bailey stated: For example, we are told: “The Master R. . . “Certain great prelates of the Anglican and works largely through esoteric ritual and cere- Catholic Churches are wise agents of His [Je- monial, being vitally interested in the effects, sus’].”66 And: “The Master K.H. works also hitherto unrecognized . . . of the Churches eve- 72 with the prelates of the great Catholic Church- rywhere.” Sacramental ritual, with its sev- es—Greek, Roman and Anglican—[and] with enth-ray associations, played a major role in the leaders of the Protestant communions.”67 the medieval church and continues to do so in the Roman and Orthodox churches. Signifi- The Master Jesus is described as an effective cantly, the restoration of high ritual in the An- leader who works through the churches of the glican and Lutheran churches, which began in West, inspiring officials and ordinary people the mid-nineteenth century, is occurring at a open to his guidance: “[He] works especially time when the seventh ray is coming into cy- with the masses of the Christian people who clical manifestation. Despite claims that litur- inhabit the occidental countries, and who gath- gical ritual is a thing of the past, we can expect er in the churches. He is distinctively a great it to play an increasing role in Christianity as leader, an organizer, and a wise general execu- seventh-ray influence gains strength. Ritual, tive. . . . His connection with all true church we should remind ourselves, was central to the leaders and executives is very close. He acts ancient mysteries—which, we understand, are ceaselessly on the inner esoteric council of the also to be restored.73 churches.”68 No information has been revealed on the goals, responsibilities or membership of Devic beings of various orders support the that council. Master Jesus’s work. Bailey explained: “A special group of devas work under His com- Writing no later than 1949, Bailey revealed mand. . . . [A]nd with Him the groups of violet that the Master Jesus is “now” taking a more angels cooperate.74 These latter, who work

34 Copyright © The Esoteric Quarterly, 2016. Fall 2016 primarily on the etheric subplanes, are likely to see them face to face.”80 Meanwhile, many be more active as seventh-ray influence in- more people sense the presence of devic be- creases: “With the coming in of the ceremonial ings, and religious ritual, sacred music, and ray of violet, we have the amplification there- sacred spaces provide unique opportunities to fore of the violet vibration, always inherent on do so. these levels, and the great opportunity there- 75 Also supporting the work of the Christ and the fore for contact between the two kingdoms.” Master Jesus are initiates of various degrees, Many types of transformation occur on the disciples and servers. Helena Blavatsky etheric subplanes, including healing work and claimed that “[s]ome of the early Popes were transubstantiation of the Eucharistic elements. Initiates.”81 Alice Bailey referred to St Paul as Hildegard of Bingen was one of many individ- “that great initiate,” stating that he attained the uals in times past who described the appear- third initiation for his work described in the ance of angels during the Mass. More recently, Acts of the Apostles.82 She also identified Mar- Slovenian spiritual scientist Marko Pogačnik tin Luther as a “lesser initiate.”83 It would be reported seeing an angel and a figure resem- tempting to equate initiation with sainthood, bling Christ over the altar at a chapel in Ven- but a more realistic correspondence would be ice.76 Geoffrey Hodson noted that a distinct to theosis, or deification, as understood in order of angels participates in Christian wor- Eastern Orthodoxy.84 ship: The initiations discussed in modern esoteric There is an order of angels attached to the teachings customarily are related to events in Christian Church, who, being dedicated to the life of Christ: Nativity, Baptism, Transfig- the service of Christ, and serving as chan- uration, Crucifixion, and Resurrection. Yet nels and conservers of His blessing and Bailey stated that “it is the seventh initiation His power, attend every service held in His which is the true resurrection. The correct name. Filled with His love and compas- name for the fifth initiation is the Initiation of 85 sion, they seek to bear those priceless gifts Revelation.” Taking a different perspective, to the souls of men; at the great celebration Rudolf Steiner identified seven stages of of the mystery of the bread and wine they “Christian Initiation”: The Washing of the come, that every thirsting soul shall re- Feet; The Scourging; The Crowning with ceive according to his need.77 Thorns; The Mystic Death; The Burial; the Resurrection; the Ascension.”86 Elsewhere, he described the appearance of the Gandharvas, or music devas, during perfor- The Sixth Ray and the Sixth Group of mances of sacred music, like the plainchant Disciples 78 Agnus Dei and Franz Schubert’s Ave Maria. The sixth ray, the dominant influence on He also commented on devic presences at reli- Christianity, has been in global manifestation gious healing rituals like the sacrament of “for close on two thousand years.”87 Writing in anointing: “[T]he Archangel Raphael is defi- the 1930s, Bailey declared that the ray “began nitely attracted and he may either attend in to pass out in 1625” and is now “[p]assing rap- person or manifest his power and his presence idly out” of manifestation.88 But in the same through the angels of his hierarchy who are work she stated that the ray “is slowly passing already in attendance. This naturally increases 89 79 out,” and that “its potency, though greatly the amount of power available.” weakened, can still be felt.”90 Only people with clairvoyant gifts may be able When a ray passes out of cyclic manifestation, to see these “Christian” angels now, but Hod- souls on that ray no longer incarnate, though son predicted that eventually they will become we are told that “it will be about two hundred more visible: “Men know and see them not, years [again from the 1930s] before all the and so the angel servers pass unnoticed and sixth-ray egos pass out of incarnation.”91 It is unknown. In the religion of the future they will important to remember that individuals still emerge from their invisibility, and men will incarnate with sixth-ray personalities (we un-

Copyright © The Esoteric Quarterly 35 The Esoteric Quarterly derstand that there are no sixth-ray monads). This group is, in a pronounced sense, a Moreover, sixth-ray groups, institutions, na- channel for the activity of the second Ray tions, and members of the Hierarchy may still of Love-Wisdom, that of the World play significant roles in Teacher—an office human affairs. As we Establishment of a New World held at present by the shall see shortly, sixth-ray Christ. The platform influence will also contin- Religion is a major priority of of the new world re- ue in the sixth subrace of the Christ, the Master Jesus, ligion will be built by human evolution. and other members of the the many groups, working under the The Master Jesus remains Planetary Hierarchy. Assisting inspiration of the the guiding hand in Chris- Christ and the influ- tianity, and he will chan- the Hierarchy in this endeavor ence of the second nel sixth-ray energy into is the “sixth group” of disci- ray and these—in the world until his mis- ples: “workers in the field of their totality—will sion is completed. We live constitute this sixth in the end-times of the religion.” Christianity may be group.96 sixth-ray’s period of man- one of the principle founda- ifestation, and, according- tions on which the new world Important corre- ly, we are more familiar spondences should be with its negative qualities religion will be built, and eso- noted. The Master than its positive ones. tericists on the path of disci- Jesus and Christianity Lest anyone imagine, express sixth-ray en- however, that the Master pleship are in an excellent po- ergy. The sixth group Jesus expresses a negative sition to lend support. of disciples is ray, we should remind charged with helping ourselves that one of the sixth ray’s descriptors to establish the New World Religion. The sixth is: “Growth towards the light.”92 subrace is already making its debut on the planet, and the sixth root race will emerge from We do not know what priorities the Master it.97 The sixth ray will be a dominant influence Jesus has set for the remainder of his mission. on the sixth subrace—presumably even though But he will probably continue to take a “more it will be out of cyclic manifestation—while direct” role in the affairs of Christianity. the second ray will dominate the sixth root Among much else, we are told that “a Master, race.98 These correspondences suggest that we or an initiate who has taken the third initiation” are entering a critical phase in the evolution of will be placed at the head of “the various great Christianity and world religion in general. divisions of the Church.”93 Such a development would have far-reaching implications. Christianity may continue in recognizable form until the New World Religion is fully function- The Master Jesus can also be expected to play ing.99 When that will occur depends on the a prominent role in the Hierarchy’s plan to sixth group’s effectiveness and responsiveness create a New World Religion. The emergence to Hierarchical guidance. Perhaps the new reli- of a new religion from “the Church, the Ma- gion will attain the desired state of functionali- sonic Fraternity and the educational field” is ty in the same general timeframe as the exter- one of the prophecies of the trans-Himalayan nalization of the Hierarchy, and we are told teachings.94 Assisting the Hierarchy in its ef- that a date for the externalization will “in all fort is a group of disciples, referred to as probability . . . be set” at the next General As- “workers in the Field of Religion.”95 The sembly of the Hierarchy, scheduled for group, “already formed,” is the sixth of several 2025.100 Note that no promise was made that focused on different areas of human endeavor. the externalization will begin in 2025: merely In Bailey’s words: that a date will be set.

Disciples are drawn to a particular ashram on The Sixth-Ray Environment the basis of their soul rays and sooner or later For the disciple, a temporary reassignment pre- pledge themselves to the Master who heads that ashram.101 Disciples with sixth-ray souls sents an exceptional service opportunity. But may already be pledged to the Master Jesus the disciple could find him or herself in a star- tlingly unfamiliar ray environment. Consider, and may already be working in the sixth group. for example, the case where a disciple from the Since the soul and personality rays are normal- Master Djwhal Khul’s second-ray ashram is ly different, again creating “esoteric conflict,” reassigned to the sixth-ray ashram of the Mas- those disciples may experience personality- level dissonance with the group. On the other ter Jesus. Some dissonance would be expected hand, abilities and skills gained during the par- because of the disciple’s soul ray, and greater dissonance if the disciple does not have a ticular lifetime will no doubt contribute to the sixth-ray personality. group’s work. Ray dissonance might be somewhat alleviated Disciples with a different soul ray may already be pledged to a Master in one of the other ash- if the disciple had sixth-ray influence in the rams. From time to time, however, a disciple form of a “legacy ray,” carried over from a previous life.104 The legacy ray influence may be reassigned to another ashram for a spe- would likely be associated with the astral cific purpose. There are strong indications that body, since the physical and mental bodies certain disciples from second-ray ashrams, like the Master Djwhal Khul’s, are being reas- normally cannot lie on the sixth ray. The eligi- signed to serve the Master Jesus. Presumably bility of a disciple, with no other sixth-ray influence, to be reassigned to the sixth-ray ash- they are working either in the Jesus’ own ram might even rest on the existence of a reso- sixth-ray ashram or in his “temporary office” nant legacy ray. The astral body remains intact in the department of the Christ. When disciples until the fourth initiation, and eligibility would or Masters are reassigned to another ashram, they retain their native soul-ray characteristics not be affected by attainment of the second and contribute related abilities to the work of initiation and mastery of the emotional nature. the new ashram. Second-ray disciples reas- The sixth ray is the ray of devotion and ideal- signed to serve the Master Jesus will contribute ism. Its “special virtues,” according to Alice their energies and experience during this criti- Bailey, are “devotion, single-mindedness, love, cal period in the evolution of Christianity. tenderness, intuition, loyalty, reverence”; and Precedents for temporary reassignment have “virtues to be acquired” are: “strength, self- sacrifice, purity, truth, tolerance, serenity, bal- been reported on more than one level. Alice ance and common sense.” By contrast, the Bailey, a disciple of the Master Koot Hoomi, ray’s vices are: “Selfish and jealous love, over- served as amanuensis to the Master Djwhal leaning on others, and partiality, self- Khul for the last thirty years of her life. She also founded the Arcane School, and it and its deception, sectarianism, superstition, preju- offshoots provide unique opportunities for dice, over-rapid conclusions, and fiery anger.”105 Bailey offered the following stereotype qualified disciples to enter the Master Djwhal of the undeveloped sixth-ray personality: Khul’s ashram. With more profound implications, the Master Jesus, whose sixth-ray ash- The man who is on this ray is full of reli- ram would normally report to the Mahachohan, gious instincts and impulses, and of in- “works at present under the Christ for the wel- tense personal feeling; nothing is taken eq- fare of Christianity.”102 Also we were told in uably. Everything, in his eyes, is either the 1920s that the Master Rakoczi, then head perfect or intolerable; his friends are an- of the seventh-ray ashram “hold[s] office tem- gels, his enemies are very much the re- porarily under the [first-ray] Manu” as “regent verse. . . . The best type of this ray makes for Europe and America.”103 Soon thereafter, the saint, the worst type, the bigot or fanat- he was promoted to Mahachohan and now ic, the typical martyr or the typical inquisi- heads the third-ray Department of Civilization. tor. . . . The man on this ray is often of

gentle nature, but he can always flame into Mary, and the Eucharistic elements—lies at the fury and fiery wrath. He will lay down his heart of Christianity’s sixth-ray personality. To life for the objects of his devotion or rev- place potential problems in context, we should erence, but he will not lift a finger to help remember that devotion can be expressed those outside of his immediate sympa- through gestures, ritual, music, art and archi- thies.106 tecture, as well as through prayer; and not all of these are likely to stir negative reactions. The segments of Christianity to which disci- Even in the case of prayer, any negative reac- ples are likely to be assigned are already taking tions will probably be restricted to certain on more of the sixth ray’s higher expressions. types of prayer.109 Much depends on the lan- Senior members of the sixth-ray ashram would guage in which they are written and the images be expected to exhibit all the characteristic they evoke. In the liturgy he developed for the virtues and none of the vices. But those on the Liberal Catholic Church, Charles Leadbeater outskirts, with whom a reassigned disciple took pains to avoid scriptural passages that might first come into contact, might well lack “complain, grovel or curse.”110 some of the virtues and be still working to overcome the vices. How to express devotion is only one of many issues concerning liturgical language. Some One of the lower expressions of the sixth ray is denominations have had to choose between separativeness. A disciple coming from a sec- retaining a sacred language, like Latin, Greek, ond-ray ashram, in which great emphasis is or Old Church Slavonic, and using the vernac- placed on cooperation, might be startled to en- ular. Other denominations had to choose be- counter separative attitudes on the fringes of tween an archaic and a contemporary vernacu- the sixth-ray ashram. Harsh sectarian rhetoric 111 lar. If a contemporary vernacular is used, may have abated in recent decades. Yet “fiery issues concerning gender-specific pronouns anger” can still erupt in debates, particularly must be resolved, some of which have theolog- intramural debates, over articles of doctrine, ical implications. Mainline denominations scriptural exegesis, or liturgical rubrics. have learned that no set of changes will please Nowhere is the heat of battle more intense than everyone. in academic journals devoted to religious and Whatever language a particular denomination, biblical studies, where separativeness may be or local congregation adopts for its public wor- reinforced by fifth-ray energies. Those on each ship must be treated with respect. We should side of an issue may passionately defend the remember that tolerance, balance and common opinions and research of their “immediate sense are among the sixth-ray virtues we must sympathies,” while trying to discredit the work all acquire. Private devotion can draw upon a of opponents. Scriptural passages, texts by wide range of resources and can assume what- church fathers, decrees of church councils, ever form may suit individual taste. writings of saints, and pronouncements of church leaders provide an arsenal of combat Adjusting to the ray characteristics of a differ- weapons. To outsiders, the spiteful sniping ent ashram calls for great patience and focus comes across as distinctly “un-Christian,” but on the work to be accomplished. Finding one- insiders accept it as the norm. Significantly, we self in an unfamiliar ray environment is not read: “The sixth ray activity led to the for- entirely different from moving to another mation of bands of disciples, working in country. An immigrant has to learn the lan- groups but not in close relation, and subject to guage and customs and adjust to new cultural internal dissension, based on personality reac- norms. He or she must behave with a degree of tions.”107 humility, recognizing that the natives value their traditions, aspirations, symbols and ritu- The second-ray disciple may also find the de- 108 als. The immigrant may be dismayed that cer- votional aspects of Christianity challenging. tain forms of negativity are more common than Devotion to Christ, God the Father, the Trini- they were in the old country—perhaps forget- ty—and, in some denominations, the saints, ting that other forms are less common. The

38 Copyright © The Esoteric Quarterly, 2016. Fall 2016 disciple reassigned to another ashram must tery. Importantly, they can contribute to its make similar adjustments in behavior and worldwide service mission. Those tempted to awareness, but the end result can be a success- satisfy a religious impulse by participating in ful and rewarding contribution to the ashram’s non-western religions should be aware that work. Christianity may also have a great deal to offer. Concluding Remarks The path of Christian esotericism is challeng- soteric Christianity is not something new. ing. Those treading the path should recognize EChristianity always had a strong esoteric that Christianity has frequently fallen short of dimension of its own, albeit diminished by the its ideals, and must contend with negative ste- Reformation, the Enlightenment, materialism, reotypes, as well as with suspicion on the part liberal theology, and most recently fundamen- of traditional Christians and other esotericists. talism. Intrinsic esotericism remains strongest But esotericists should not be discouraged by in the sacramental churches, which include the burden of official doctrine. Rather, they Eastern Orthodoxy, Roman Catholicism, and should help—with diligence, sensitivity and major segments of Anglicanism and Lutheran- patience—to instill new meaning in that doc- ism. Independent esoteric movements also de- trine, to give new emphasis to love, healing, veloped on the fringes of Christianity. Sadly, service, transformation, and the elevation of institutional Christianity perceived those consciousness. movements as a threat, and when ecclesiastical and civil power coalesced to provide opportu- Establishment of a New World Religion is a nities, the church took extreme measures to major priority of the Christ, the Master Jesus, suppress the movements and persecute partici- and other members of the Planetary Hierarchy. pants. Assisting the Hierarchy in this endeavor is the “sixth group” of disciples: “workers in the The present study has explored in greatest de- field of religion.” Christianity may be one of tail the area of overlap between Christianity the principal foundations on which the new and modern esotericism, populated by esoteri- religion will be built, and esotericists on the cists who have embraced Christianity and tra- path of discipleship are in an excellent position ditional Christians who have embraced ele- to lend support. ments of modern esoteric teachings. This population is increasing, and the cross- Disciples may be candidates for temporary fertilization offers substantial benefits to both reassignment from their native ashrams to sides. Fortunately, institutionalized persecution work with the Master Jesus. Those who accept is a thing of the past, and attitudes have be- such assignments face additional challenges come more tolerant. stemming from possible dissonance between their own soul and/or personality rays and the Esotericists might be discouraged by the harsh sixth ray of Christianity. Sixth-ray influence criticisms of Christianity by two individuals may be declining globally, but it is likely to who played prominent roles in the dissemina- remain significant in Christianity for decades tion of the trans-Himalayan teachings. But they to come. As a ray passes out of manifestation should be encouraged by the contribution those its negative characteristics tend to be most ap- individuals made to our understanding of the parent, but the positive qualities of the sixth work of the Christ and the Master Jesus. They ray should serve as a guiding light. The greater should also be encouraged by the positive ex- light will come from Christianity’s second-ray periences of other prominent figures who fruit- soul. fully combined esotericism and Christianity. Through involvement in Christianity, esoteri- This article’s focus has been on participation in cists can gain access to rich traditions of spirit- Christianity by esotericists. From the other uality, intrinsic esotericism, and sacred aesthet- direction, practicing Christians may discover ics; a rich liturgy; and experience of the in esoteric teachings new insights into tradi- uniquely Christian expression of divine mys- tional doctrine and practices. “Mysteries be-

Copyright © The Esoteric Quarterly 39 The Esoteric Quarterly yond our comprehension” may become readily understandable, and doctrinal contradictions or ern esoteric tradition and the eastern esoteric paradoxes may be resolved in a larger synthe- tradition that developed in South Asia. Hope- sis. Traditional Christians who embrace esoter- fully, context will indicate the terms’ meaning icism face their own set of challenges, includ- where they appear in this article. ing criticism from fellow Christians, suspi- 2 Alice A. Bailey, The Reappearance of the cions of heresy, or simply fears that they are Christ, New York: Lucis, 1948, 43. trespassing on dangerous ground. They must 3 Bailey refuted the suggestion that aspiration is also be able to see beyond esotericism’s nega- purely “astral” in nature: “Students must lose tive stereotypes—even as esotericists work to sight of the foolish and erroneous idea that as- dispel those stereotypes. Yet, again, if Chris- piration is really an emotional attitude. It is not. It is a scientific process, governing evolu- tians accept the challenges, their interest can tion itself.” Alice A. Bailey, Esoteric Psy- set them on new paths of spiritual development chology I, New York: Lucis, 1936, 326. and service. They too can be part of the sixth 4 Purucker served under Katherine Tingley in group of disciples. Esotericists who have the American Theosophical Society, which joined their churches can provide valuable help had broken away from the Adyar Society. He and guidance. served as president from 1929 to 1942. 5 Helena P. Blavatsky, Isis Unveiled, vol. 1, More than ninety years ago we were told that Pasadena, CA: Theosophical University Press, certain “great prelates of the Anglican and 1877, ix. Catholic Churches are wise agents of” the 6 Ibid. Master Jesus; and in the 1950s we were told 7 Ibid., vol. 2, iv. Orthodox, Roman, Anglican and Protestant 8 Helena P. Blavatsky, “The State of Christiani- leaders were working with him and the Master ty,” The Theosophist (April, 1880), 181. 9 Koot Hoomi. Since then, those denominations Alice A. Bailey, From Bethlehem to Calvary, have taken great strides toward humility and New York: Lucis, 1937. This book was not inclusiveness. Moreover, the sixth group of dictated by the Tibetan Master. 10 Bailey, The Externalization of the Hierarchy, disciples, “already formed” in 1948, is now 403. robustly active. Sadly, derisive comments 11 Alice A, Bailey, The Unfinished Autobiog- about institutional Christianity and its leaders, raphy, New York: Lucis, 1951, 1. along with the pejorative term “churchianity,” 12 Bailey, The Reappearance of the Christ, 137- still appear in esoteric writings, even in recent 138. Parentheses in original. publications of an esoteric school. Such prac- 13 Ibid, 140-131. Parenthesis in original. Alt- tices have no place in an environment that hough Bailey appeared to criticize Paul in this claims to be guided by the second ray. Criti- passage, elsewhere she not only described him cism of Christianity has been justified in times as an initiate but also revealed that he was a past. But now, all of us—traditional Christians, previous incarnation of the Master Hilarion. See Alice A. Bailey, Initiation, Human and non-Christian esotericists, and Christian eso- Solar, New York: Lucis, 1922, 38, 59. tericists—might want to look into our hearts to 14 Alice A. Bailey, The Destiny of the Nations, see what prejudices lurk there and what chang- Lucis, 1949, 39-40. Parenthesis in original. es need to be made. The term churchianity appears ten times in Alice Bailey’s books.

15 Helena Blavatsky made no secret of her hos- tility to Christianity. In particular, she criti- 1 Some confusion arises in use of the terms cized the attitudes and activities of Christian “East” and “West.” In the Christian literature missionaries in India, some of whom allegedly the terms conventionally distinguish between conspired against her. Alice Bailey’s situation the Eastern Orthodox and Oriental Orthodox is more complex. As noted she made signifi- churches, taken as a group, and the Roman, cant contributions to Christian thought Anglican, Lutheran, Presbyterian, Methodist, through her own books and those written for Baptist, and other churches, taken as a group. the Tibetan Master. All the available evidence In esoteric literature, the terms more common- suggests that she took her work as amanuensis ly distinguish between the Eurocentric west- seriously and strove to receive and transcribe

the information without distortion. But the in- treasures, but he lives in a small apartment formation was filtered through her conscious- separate from the opulent papal palace. ness, and her vocabulary and mindset no 24 Anglican–Orthodox Joint Doctrinal Discus- doubt played a role in transcription. Whether sions, Dublin Agreed Statement: The Mystery the tone of her rhetoric can be attributed to of the Church. 1984, I, 12. personal experiences and prejudices is an open 25 Lutheran World Federation and the Catholic question. Bailey was raised in the Church of Church, Joint Declaration on the Doctrine of England, served as an evangelistic missionary, Justification, Oct. 1999. endured an abusive marriage to an Episcopal 26 Anglican–Roman Catholic International clergyman, and finally was abandoned along Commission, Seattle Statement: Mary: Grace with their three children. and Hope in Christ, 2005. 16 Alice A. Bailey, The Externalization of the 27 The Church of England and the Churches of Hierarchy, New York: Lucis, 1957, 161-162. Norway, Denmark and Iceland, Report of the 17 We do not know when the sixth ray came into Committee Appointed by the Archbishop of manifestation. But we were told: “The effect Canterbury, 1951. of the activity of this ray [Ray VI], during the 28 Thomas Keating, Invitation to Love: The Way past two thousand years, has been to train hu- of Christian Contemplation, New York, Con- manity in the art of recognizing ideals, which tinuum, 2010, 90. are the blue prints [sic] of ideas.” Alice A. 29 William Johnston, Christian Zen, New York: Bailey, Esoteric Psychology II, New York: Fordham Univ. Press, 1997, 46. Lucis, 1942, 143-144. 30 Hans U. von Balthasar, The Glory of the Lord: 18 Forced conversions of Jews were widespread A Theological Aesthetics, vol. 1. Fort Collins, when Christian forces reoccupied Spain after CO: Ignatius Press, 1961. i, 18. centuries of religious harmony under Muslim 31 The investment in “great stone temples” has rule. Most of the crusades were fought against been criticized on the grounds that resources Muslims, but the “Albigensian Crusade” tar- should have been diverted to welfare pro- geted the Christian Cathars of southern Eu- grams. But the issue of priorities was debated rope. The inquisitions were series of tribunals from the very beginning of Christianity: “The designed to stamp out heresy. The three main poor you will always have with you” (Mark ones were the Medieval Inquisition (1184– 14:7, Matthew 26:11)—and continues today. 1230), Spanish Inquisition (1480–1834), and Not incidentally, construction of the medieval Roman Inquisition (1542–). In 1908, the Ro- cathedrals revitalized the cities, created jobs, man Inquisition was renamed the Supreme and stimulated building technologies. Sacred Congregation of the Holy Office, and 32 A. T. Barker (ed.), The Mahatma Letters to A. renamed again in 1965 the Congregation for P. Sinnett, letter no. XXIVb, 85B, (8), Lon- the Doctrine of the Faith. Of the estimated don: T. Fisher Unwin, 1923, 188. 75,000 cases judged by the Roman Inquisition 33 Timothy Ware (Bishop Kallistos Ware), The in Italy alone , approximately 1,250 resulted Orthodox Church, 1963. London: Penguin, in the death sentence. No such sentences have 1997, 264. been handed down for more than a century. 34 Kircher also achieved fame for publishing a 19 “Save” and “salve” both derive from these map of Atlantis, which he claimed was based Greek words, via the Late Latin salvare, “to on “Egyptian sources and Plato's description.” make safe, secure.” 35 Irenaeus, Adversus Haereses (“Against Here- 20 Mark 10:37. Unless stated otherwise, all bibli- sies”), c.180. cal quotations are from the King James Bible. 36 Parliament of the Kingdom of Scotland, Act of 21 John E. E. Dalberg-Acton, letter to Bishop the Parliament Approving and Establishing Mandell Creighton, April 5, 1887. the Directory for Publick Worship, Edinburgh, 22 John F. Nash, The Sacramental Church, Eu- February 6, 1645. gene, OR: Wipf & Stock, 2011. 37 In some cases, shrines that served as popular 23 Pope Francis has demonstrated Christ-like pilgrimage destinations were destroyed for po- compassion for the poor and repressed within litical reasons. Secular leaders feared that his own flock and beyond. He has also em- large gatherings of people might pose a threat braced a simple lifestyle. Francis could not to their authority. unilaterally sell off the Vatican’s timeless 38 The two most influential manifestos were: the Fama Fraternitatis, des Loblichen Ordens des

Rosenkreutzes (“Declaration of the Worthy 50 While mainstream Anglican and Lutheran Order of the Rosy Cross”), published in 1614, churches ordain women, certain breakaway and the Confessio Fraternitatis R.C. ad Erudi- sects retain an all-male clergy. tos Europea (“Confession of the Fraternity 51 Statement from Primates 2016, Anglican R.C. to the Erudite of Europe”), 1615. Both Communion News Service, Jan. 14, 2016. The were published in Cassell (now Kassell) in Anglican Church of Canada, has taken the northern Hesse, Germany. first step toward approving same-sex mar- 39 John F. Nash, “Occult Orders in Western Eso- riage, despite the threat of similar ostracism. tericism,” The Esoteric Quarterly (Spring Opposition to same-sex marriage in the Angli- 2014), 75-104. The edict prohibiting Roman can Communion comes primarily from Afri- Catholics from joining Masonic organizations can bishops, some of whom serve countries was renewed by subsequent popes. Today, where homosexual practice is a criminal— most Roman Catholic men accept the edict as even capital—offense. binding. Few Masonic orders accept women. 52 At the Niagara Falls Conference of 1895, 40 Arthur E. Waite, Introduction to Karl von clergy from several denominations defined Eckartshausen, The Cloud Upon the Sanctu- five “fundamental points” of doctrine: the in- ary, 1909, x. errancy of scripture, the virgin birth, substitu- 41 Encausse wrote under the pseudonym“Papus.” tionary atonement, the bodily resurrection of 42 Éliphas Lévi, The History of Magic, New Jesus, and the authenticity of his miracles. In York: Samuel Weiser, 1913, 374. addition to adhering to the five points, evan- 43 John F. Nash, “Anna Bonus Kingsford (1846– gelical fundamentalists often exhibit attitudes 1888),” The Esoteric Quarterly (Winter of defensiveness, resistance to change, and 2012), 76-78. denial of scientific discovery. It is important 44 John F. Nash, “Rudolph Steiner (1861– to note that not all evangelicals are fundamen- 1925),” The Esoteric Quarterly (Spring 2016), talists; nor are all fundamentalists evangeli- 70-74. cals. 45 The liturgy was published in The Science of 53 The Church of Rome has been guilty of its the Sacraments, London: St Alban Press, own kind of fundamentalism. Notorious was 1920. Page numbers cited herein are from the Pope Pius X’s “oath against modernism,” abridged 2005 Berkeley, CA: Apocryphile which all clergy and seminary professors were Press edition. The complete text can be found required to swear, from 1910 until 1967. Un- at like evangelical fundamentalists, however, http://www.anandgholap.net/Science_Of_Sacr Roman Catholics never denied the sacred. aments-CWL.htm. 54 Joel Scott Osteen, senior pastor of Lakewood 46 The book was published anonymously (and Church, Houston, TX, the largest Protestant posthumously) in French, with an introduction church in the United States, urged his readers: by Roman Catholic theologian Hans von Bal- “Will you believe? Will you allow that seed to thasar. The English translation was published take root? The angel told Mary that she would in 1985. conceive without knowing a man. In other 47 Judith von Halle, And if He Has not been words, God was saying it could happen Raised and Secrets of the Stations of the Cross through supernatural means. It can happen and the Grail Blood, both by Forest Row, UK: without the bank loaning you the money.” Temple Lodge 2007. Your Best Life Now, Houston: Faithworks, 48 For a discussion of the stigmata, and com- 2015, 11. ments on Emmerich’s and von Halle’s work, 55 Charles Filmore, Prosperity, Unity Village, see John F. Nash, “Stigmata and the Initiatory MO: Unity, 1936, 132. Path,” The Esoteric Quarterly (Summer 56 Proverbs 3:9-10. 2013), 49-72. 57 A forty-day “Prosperity Prayer Program” of- 49 Esoteric institutions do, of course, have the fered by Unity Worldwide Ministries includes responsibility to distance themselves from the following affirmations: “Large sums of sorcery and similar abuses of occultism. In no money, big happy surprises and rich exciting way did Von Halle’s work fall into that cate- ideas come to me now – under grace, in per- gory. fect ways for my personal use and I use them

wisely.” “Let me learn to think of dollars as I 71 The Solar Logos is said to be unique in having do leaves or fruit on trees, as the natural and the same soul and personality ray (Ray II), inevitable result of the law active within.” “I which “determines both His quality and His lift up my thoughts and feelings to be aware, purpose.” Bailey, Esoteric Psychology I, 334- to understand, and to know that the Divine 335. Presence I Am is the source and substance of 72 Bailey, Initiation, Human and Solar, 58-59. all my prosperity. I am conscious of the con- Since that was written the Master Rakoczi has stant activity of this Divine Presence of Infi- been promoted to Mahachohan of the Depart- nite Prosperity. Therefore my consciousness is ment of Civilization. We have not been told filled with the Light of Truth.” Source: whether he retains his “day-to-day” responsi- https://www.unityworldwideministries.org/40- bilities for the seventh-ray ashram, or who day-prosperity-prayer-program. Last accessed else may have taken over those responsibili- July 17, 2016. ties. 58 The estimate of 33,000 denominations, pub- 73 Bailey, The Externalization of the Hierarchy, lished in David B. Barrett, et al., World Chris- 514. tian Encyclopedia, 2/e, Oxford: Oxford Univ. 74 Ibid., 506. Press, 2001, is exaggerated because “denomi- 75 Bailey, A Treatise on Cosmic Fire, 911. nation” was defined as an organized Christian 76 Marko Pogačnik, Christ Power and the Earth group within a country. However, a reliable Goddess, Forres, Scotland: Findhorn Press, estimate must exceed 22,000, the number of 1999, 14-17. Charles Leadbeater spoke of the independent denominations specifically iden- “Angel of the Eucharist” and “Angel of the tified as having no international counterparts. Presence”—this latter evidently named after 59 Michael Robbins, Tapestry of the Gods, vol. the Real Presence in the Eucharist. However, 3. Online: he explained that the Angel of the Presence is http://esotericastrologer.org/articles/esoteric- “not a member of the glorious kingdom of the astrology-and-the-the-seven-rays-tabulations/. Angels, but is actually a thought-form of the Last accessed July 31, 2016. Christ, wearing His likeness.” The Science of 60 Charles W. Leadbeater, The Masters and the the Sacraments, 33. Path, Adyar, India: Theosophical Publishing 77 Geoffrey Hodson, The Inner Side of Church House, 1925, 42. Worship, London: St Alban Press, 1930.1975, 61 Bailey, Initiation, Human and Solar, 56-57. 15. 62 Alice A. Bailey, A Treatise on Cosmic Fire, 78 Geoffrey Hodson, Clairvoyant Investigations, New York: Lucis. 1925, 386-387. Madras, India: Theosophical Publishing 63 Ibid., 439. House, 1984, 78-86, 89-92. 64 An organization chart for the Planetary Hier- 79 Hodson, The Inner Side of Church Worship, archy can be found in Bailey, Initiation, Hu- 62. man and Solar, 49. An expanded version is 80 I b i d . , 1 5 . provided in John F. Nash, The Soul and Its 81 B l a v a t s k y , The Secret Doctrine I, 311. Destiny, Bloomington, IN: Authorhouse, 82 Alice A. Bailey, Esoteric Astrology, New 2004, 82. York: Lucis, 1951, 213. Interestingly, as noted 65 Bailey, A Treatise on Cosmic Fire, 46-47. earlier, Bailey blamed Paul for Christianity’s 66 Ibid., 57. deviation from Christ’s teachings. 67 Bailey, The Externalization of the Hierarchy, 83 Bailey, Initiation, Human and Solar, 38. 506. 84 For a discussion of theosis see John F. Nash, 68 Ibid. “Theosis: a Christian Perspective on Human 69 Bailey, The Destiny of the Nations, 59. Destiny,” The Esoteric Quarterly (Spring 70 Alice Bailey disclosed Christ’s soul and per- 2011), 15-33. sonality rays in The Destiny of the Nations, 85 Bailey, The Rays and the Initiations, 643. 38. According to Tallapragada Subba Row, 86 Rudolf Steiner, lecture, Karlsruhe, Germany, one of the first scholars to write authoritative- October 14, 1911. Included in From Jesus to ly about the seven rays: “[I]t is only the first Christ, Forest Row, UK: Rudolf Steiner Press, two Rays that have ever given rise to universal 1991, 165. religions.” See his “First Ray in Buddhism,” 87 Bailey, A Treatise on Cosmic Fire, 439-440. Esoteric Writings, Adyar, India: Theosophical 88 Bailey, Esoteric Psychology I, 26. Publishing House, 1895, 527. 89 Ibid., 358.

90 Ibid., 348. World events might suggest that he (occultly speaking) goes out upon the Path. the sixth ray’s negative aspects remain rela- He discovers likewise the group of forms and tively strong. of lives with which he is linked, to which he 91 Ibid., 26. During times of cyclical pralaya, must render service, and by which he can be “Egos who are on that particular Ray will take served.” Bailey, Esoteric Psychology I, 261. form elsewhere on other globes, and in other 102 B a i l e y , Initiation, Human and Solar, 46-47. chains, and not so much on our planet.” Bai- 103 I b i d . ley, A Treatise on Cosmic Fire, 439. 104 The concept of a legacy ray is discussed in 92 Ibid., 242. The description pertained specifi- Bailey, Discipleship in the New Age I, 466. cally to the vegetable kingdom, whose “four- Michael Robbins invoked the concept to ex- fold perfection . . . is unparalleled in any oth- plain why Alice Bailey, whom he believed er,” but who would dispute that it holds a had a second-ray soul and first-ray personali- promise for the Master Jesus and humanity as ty, could have served as an evangelical Chris- we strive, on parallel arcs, toward new levels tian missionary in young adulthood. The rea- of perfection? son, he suggested, was that her astral body 93 Bailey, Initiation, Human and Solar, 61-62. was initially on the sixth ray, as a “legacy 94 Bailey, The Externalization of the Hierarchy, ray.” Eventually, he surmised, it was trans- 511. muted onto the second ray. Source: 95 Alice A. Bailey, Discipleship in the New Age http://makara.us/04mdr/01writing/03tg/bios/B I, New York: Lucis, 1944, 38. ailey.htm. Last accessed July 15, 2016. 96 Ibid. 105 B a i l e y , Esoteric Psychology I, 208-209. 97 The sixth root race is predicted to emerge in 106 I b i d . , 2 0 9 . 700-to-800 years’ time. Annie W. Besant and 107 I b i d . , 3 6 0 . Charles W. Leadbeater, Man: Whence, How 108 Christianity, Judaism and Islam all place con- and Whither, Adyar, India: Theosophical Pub- siderable emphasis on devotion, no doubt re- lishing House, 1913/1971, 361ff. The typical flecting the cyclic sixth-ray influence. In the pattern is for new root races to be created East, Bakti Yoga is specifically aimed at de- from the corresponding subrace of the previ- votion to deities, and devotion to one’s guru is ous root race. expected even by disciples on the initiatory 98 Bailey, Esoteric Psychology I, 429. path. Devotion also extends into the secular 99 At that time, the seventh ray may replace the world, with impulses like patriotism, as well sixth as the dominant influence in western reas devotion to a person or cause. ligion. We can speculate that the New World 109 Devotional prayer is only one type of prayer; Religion may have a second-ray soul and sev- others are prayers of petition, intercession, enth-ray personality. penitence, praise and thanksgiving. Prayer can 100 Bailey, The Externalization of the Hierarchy, also be divided into apophatic, or silent, pray- 530. er and kataphatic prayer, based on words and 101 “One of the first ways in which man is learn- images. All liturgical (that is, scripted) prayers ing this truth is through the discovery of that and most unscripted, or spontaneous, prayers vibration—emanating from a particular Mas- are kataphatic. ter—which produces a reaction in himself, 110 Leadbeater, The Science of the Sacraments, and which calls forth a response. Thus he is 61. enabled to find out upon which ray his soul is 111 Similar issues arise in the choice of scriptural found and to which ray group he should be at- translations. For example, the King James Bi- tracted. This is of importance to the aspirant, ble—whose language was archaic even when and should be considered more carefully than it was written—is widely valued for its digni- has hitherto been the case, for by it the aspir- ty, poetic quality, and “sacredness,” even ant determines the nature and the quality of though modern translations of the Hebrew and his soul type, and of the centre through which Greek may technically be more accurate.

The Locusts of the Revelation: Repressed Guilt Feelings

Zachary F. Lansdowne

Abstract much obscurity, and the interpretation of eminent scholars has differed so widely in he Revelation of St. John, sometimes the past that we cannot always be sure, T called the Book of Revelation or the especially in the more difficult portions, Apocalypse, is the last book of the Bible. It has that the particular view which appears to us been a mystery ever since it first appeared the more satisfactory or convincing is about 2000 years ago, because of its obscure certainly the correct one. This divergence and perplexing nature. Chapter 9 of the of opinion has had the unfortunate effect of Revelation contains some of its most bizarre disparaging the worth of the Apocalypse as figures: creatures called locusts come out of a part of the Word of God in the mind of smoke, are armed with the deadly sting of many earnest students, who have come to scorpions, and sting people who do not have regard its meaning as so obscure, and the seal of God in their foreheads. This article hidden in such hopeless perplexity, that any interprets Chapter 9 by using an allegorical further attempt to interpret it is entirely method: every object is taken as a symbol fruitless.1 representing some aspect of an aspirant who is on the spiritual journey. As a result, Chapter 9 This article is concerned only with Chapter 9 is seen as portraying the cleansing of the of the Revelation, which Peter Williamson subconscious realm, and the locusts as characterizes as being probably its most signifying repressed guilt feelings. bizarre and terrifying chapter: Traditional Method of We have now reached the chapter of Revelation whose imagery is probably the Interpretation most bizarre and terrifying of all. It is the he Revelation of St. John gets its title from stuff of our worst nightmares. If we look its first verse: “THE Revelation of Jesus for a comparison in the world of cinema, T 2 Christ, which God gave unto him, to shew unto Rev 9 resembles a horror movie. his servants things which must shortly come to The traditional method of interpreting the Rev- pass; and he sent and signified it by his angel elation could be called “external-temporal,” unto his servant John.” Angel is a translation of because it construes the figures and episodes as the Greek word (aggelos) that can also be representing events that occur in the external rendered as “messenger,” “envoy,” or “one world at definite times, either in the future or who is sent.” In this first verse, the angel of ______Jesus can be interpreted as inspiration that imparts instruction from Jesus, so the About the Author Revelation is traditionally regarded as an Zachary F. Lansdowne, Ph.D., who served as inspired book. President of the Theosophical Society in Boston, has been a frequent contributor to The Esoteric Stephen Hunter describes the difficulty of Quarterly. His book The Revelation of Saint John, interpreting the Revelation: which provides a verse-by-verse analysis of the The Revelation is the most difficult book to entire Revelation, was reviewed in the Fall 2006 interpret of any in the New Testament issue. He can be reached at: zflans- [email protected]. canon. Its meaning is often involved in

Copyright © The Esoteric Quarterly 45 The Esoteric Quarterly in the past. When using the traditional method, philosophical cult consisted of an esoteric or many commentators consider those figures and secret teaching, and an exoteric (outward episodes to be literal descriptions of future public) worship.”6 Blavatsky also says, “All events. As an example, with regard to the lo- esoteric truths were given out to the public by custs that appear as demons in Chapter 9, Rob- the Initiates of the temples under the guise of ert Vacendak makes the following prediction: allegories.”7 James Pryse (1859 –1942), a “The demons will be like a huge army of lo- theosophist and colleague of Blavatsky, says custs in that they will cover the earth to wreak that the Revelation is an esoteric doctrine of havoc, not on vegetation, but on unregenerate early Christianity given out under the guise of sinners.”3 allegories: Other commentators, even though they use the Incomprehensible as the book may seem to traditional interpretative method, identify the the exoteric scholar, however great his figures and episodes differently. For example, intellectual attainments, keen his mental the popular writer Hal Lindsey considers the acumen, and vast his store of erudition, to bizarre images to be the attempts by a first- the mere tyro in the sacred science the century writer to use the phenomena of his general meaning of the Apocalypse is ancient time for the purpose of portraying the perfectly clear. It is unintelligible to the technical marvels of our modern time. In conventional scholar simply because its particular, Lindsey says, “the locusts might subject-matter, veiled in symbolical symbolize an advanced kind of helicopter.”4 language, relates to the Mysteries of the Some commentators consider the figures in the early Christian Society, the esoteric teachings which it was not lawful to Revelation to be depictions of past events. For 8 example, David Chilton says, “the locust reveal. plague … may refer in part to the actions of If the Revelation were an esoteric teaching Gessius Florus, the procurator of Judea, who given out under the guise of allegories, then for a five-month period (beginning in May of deciphering the allegories would reveal the 66 with the slaughter of 3,600 peaceful citi- hidden teaching. Roy Zuck describes the inter- zens) terrorized the Jews, deliberately seeking pretative method of allegorizing scripture: to incite them to rebellion.”5 Allegorizing is searching for a hidden or None of the interpretations yielded by the secret meaning underlying but remote from traditional method seems consistent with what and unrelated in reality to the more obvious the Revelation says about itself. According to meaning of a text. In other words the literal Revelation 1.1, its purpose is to show “things reading is a sort of code, which needs to be which must shortly come to pass.” Likewise, deciphered to determine the more signifi- Revelation 1:3 states, “Blessed is he that cant and hidden meaning. In this approach readeth, and they that hear the words of this the literal is superficial, the allegorical is prophecy, and keep those things which are the true meaning.9 written therein: for the time is at hand.” Thus, according to its own verses, the Revelation Lynn Dunston mentions the criticism that is deals with the present time—that is, with the sometimes made regarding allegorizing scrip- present time of whoever may be reading it—so ture: it contains instruction that any reader can apply The fundamental problem with allegorizing immediately to become blessed. Scripture is that it assigns a “deeper” meaning to the text that the original author never Allegorical Method of intended to convey … When seeking the Interpretation meaning of any given passage of Scripture, elena Blavatsky (1831 – 1891), founder it is vital that the author’s intended meaning of the Theosophical Society, makes a key be sought rather than a “deeper” allegorical H 10 distinction: “Every ancient religious, or rather meaning.

If Pryse were correct concerning the This article attempts to decipher the allegorical Revelation, then its intended meaning would meaning of the first twelve verses of Chapter be the “deeper” allegorical one, so the 9, denoted as Revelation 9:1-12, while foregoing criticism would not apply to an adhering to the three foregoing principles of effort of allegorizing it. interpretation and using clues found principally in three sources: Several commentators provide hints regarding the allegorical meaning of the Revelation: Earlier Sacred Scriptures. Gerhard Krodel, a Bible scholar, reports that the 404 verses Blavatsky states: “The fact is … the whole of the Revelation allude 518 times to earlier Revelation, is simply an allegorical sacred scriptures.14 These earlier scriptures narrative of the Mysteries and initiation include books of the Old Testament, New therein of a candidate, who is John Testament, and Pseudepigrapha. The latter himself.”11 books are biblical in character but are not Edgar Cayce (1877 – 1945), a mystic noted considered canonical. for answering questions while in a trance, Alice Bailey (1880 – 1949), a member of characterizes the Revelation in this way: the Theosophical Society before leaving it “For the visions, the experiences, the to pursue her own activities, shows high names, the churches, the places, the regard for the Revelation: “In the New dragons, the cities, all are but emblems of Testament, John, the beloved disciple, was those forces that may war within the privileged to gain a cosmic picture and a individual in its journey through the true prophetic vision which he embodied in material, or from the entering into the the Apocalypse.”15 material manifestation to the entering into the glory, or the awakening in the spirit.”12 A Course in Miracles (ACIM), a modern system of spiritual psychology, describes Paramahansa Yogananda (1893 – 1952), the meaning of the Revelation in this way: founder of the Self-Realization Fellowship, “The first step toward freedom involves a writes: “Certainly in the Revelation of St. sorting out of the false from the true. This is John we are led by means of metaphor into a process of separation in the constructive the profound insights of the yoga science in sense, and reflects the true meaning of the which Jesus initiated his advanced disciple Apocalypse. Everyone will ultimately look John, and others, whose consciousness upon his own creations and choose to thereby ascended to the exalted Self- preserve only what is good, just as God realized state of the kingdom of God Himself looked upon what He had created within.”13 and knew that it was good.”16 Let us convert these hints into corresponding By using the allegorical method of principles of interpretation. First, according to interpretation, along with the foregoing Blavatsky’s quotation, the Revelation portrays principles and sources of clues, this article the experiences of an aspirant on the spiritual shows that Chapter 9 of the Revelation journey. Second, according to Cayce’s portrays, in Bailey’s words, “the psychological quotation, every object in the Revelation cleansing of the subconscious to which symbolizes an aspect of an aspirant’s inner individuals submit themselves.”17 life. Third, according to Yogananda’s quotation, the Revelation contains metaphors Revelation 9:1-12 that signify the insights of yoga science, which is the science behind the yoga practices that evelation 9:1-12, based on the King James 18 originated in ancient India. Blavatsky, Cayce, R Version of the Bible, is as follows: and Yogananda, however, interpreted only a 1. And the fifth angel sounded, and I saw few symbols in the Revelation, and none of a star fall from heaven unto the earth: them attempted a verse-by-verse analysis of and to him was given the key of the any chapter. bottomless pit.

2. And he opened the bottomless pit; and considered separately and is repeated in bold there arose a smoke out of the pit, as print. the smoke of a great furnace; and the 1. And the fifth angel sounded, and I saw a sun and the air were darkened by star fall from heaven unto the earth: and to reason of the smoke of the pit. him was given the key of the bottomless pit. 3. And there came out of the smoke locusts upon the earth: and unto them Verse 1 begins by saying, “And the fifth angel was given power, as the scorpions of sounded.” The first principle of interpretation, the earth have power. which was described earlier, regards the 4. And it was commanded them that they Revelation as portraying the experiences of an should not hurt the grass of the earth, aspirant who is on the spiritual journey. This neither any green thing, neither any principle suggests that the sounding of an tree; but only those men which have not angel signifies a milestone that defines the start the seal of God in their foreheads. of a new stage on the spiritual journey. There 5. And to them it was given that they are seven angels altogether, so the sounding of should not kill them, but that they the fifth angel indicates that the aspirant has should be tormented five months: and reached a relatively advanced stage. their torment was as the torment of a The verse divides the universe into three parts: scorpion, when he striketh a man. “heaven,” “earth,” and “bottomless pit.” 6. And in those days shall men seek death, Exodus 20:4 and Philippians 2:10 also divide and shall not find it; and shall desire to the universe into three similar parts: “heaven,” die, and death shall flee from them. “earth,” and “under the earth.” According to 7. And the shapes of the locusts were like the second principle of interpretation, which unto horses prepared unto battle; and was also described earlier, the three parts of on their heads were as it were crowns the universe symbolize three aspects of an like gold, and their faces were as the aspirant’s inner life, so it is necessary to faces of men. correlate these three parts with the appropriate 8. And they had hair as the hair of inner aspects: women, and their teeth were as the teeth of lions. Heaven. According to the third principle of 9. And they had breastplates, as it were interpretation, the Revelation contains breastplates of iron; and the sound of metaphors that signify the insights of yoga their wings was as the sound of chariots science. The notion of the causal body can of many horses running to battle. be found in yoga science, where its Sanskrit 10. And they had tails like unto scorpions, name is karana sarira; karana means cause and there were stings in their tails: and and sarira means body.19 Let us compare their power was to hurt men five Matthew 6:20, “But lay up for yourselves months. treasures in heaven,” with Bailey’s 11. And they had a king over them, which statement, “The content of the causal body is the angel of the bottomless pit, is the accumulation by slow and gradual whose name in the Hebrew tongue is process of the good in each life.”20 These Abaddon, but in the Greek tongue hath two statements would be similar if heaven his name Apollyon. signified the causal body. 12. One woe is past; and, behold, there Earth. Wikipedia states, “Earth is one of come two woes more hereafter. the four classical elements in ancient Greek Origin and Mission of the philosophy and science. It was commonly associated with qualities of heaviness, Locusts matter and the terrestrial world.”21 Bailey erses 1 through 6 describe the origin and sometimes uses the term “matter aspect” as 22 V mission of the locusts. Each verse is a synonym for the personality, which is the threefold lower self consisting of the

physical body, emotional body, and mental A key is a symbol of authority and release body.23 (Isaiah 22:22). In verse 1, “the key of the bottomless pit” signifies the key to the entire Bottomless Pit. The bottomless pit, or the process of cleansing the subconscious realm. abyss, is mentioned in Luke 8:31 and What might that key be? Romans 10:7. A Commentary on the Book of the Revelation, which was written by a Proverbs 28:13 states, “He that covereth his study group based on Cayce’s messages, sins shall not prosper,” which indicates that considers the bottomless pit to be the repressing unpleasant memories does not pay “subconscious mind” or “area of off. Sigmund Freud (1856 – 1939), founder of repression.”24 Bailey uses a similar image psychoanalysis, makes the conscious to depict the subconscious realm: “The remembrance of repressed material the basis of subconscious realm is like a deep pool from his therapy: “We can express the aim of our which a man can draw almost anything efforts in a variety of formulas: making from his past experience, if he so desires, conscious what is unconscious, lifting and which can be stirred up until it becomes repressions, filling gaps in the memory—all a boiling cauldron, causing much these amount to the same thing.”29 ACIM distress.”25 describes the needed recognitions: Consequently, the three parts of the universe, The escape from darkness involves two “heaven,” “earth,” and “bottomless pit,” are stages: First, the recognition that darkness taken as signifying these inner aspects: the cannot hide. This step usually entails fear. causal body, personality, and subconscious Second, the recognition that there is realm, respectively. nothing you want to hide even if you could. This step brings escape from fear. When The middle clause states, “and I saw a star fall you have become willing to hide nothing, from heaven unto the earth.” The celestial you will not only be willing to enter into stars appear to us as points of light, because communion but will also understand peace they are very far away, so their apparent and joy.30 diameter is very close to zero. In other contexts, Bailey says, “The star is but a point As suggested by the preceding quotations, the of light,”26 and speaks of “the light which key to the entire process of cleansing the streams from the Observer.”27 subconscious realm is this recognition: there is Correspondingly, in the middle clause, the nothing in that realm that is desirable to hide. falling star is taken as the focal point of the What faculty in the aspirant would have the light that streams from the Observer. The first preceding recognition? I. K. Taimni, a principle of interpretation implies that the theosophical writer, says, “The first function of pronoun I denotes an aspirant who has reached the Causal body is that it serves as the organ of the portrayed stage on the spiritual journey. abstract thought.”31 In contrast, the mental The clause says that the aspirant sees the “star body, which is sometimes called the “lower fall from heaven unto the earth,” which means concrete mind,” serves as the organ of concrete that he or she sees the focal point fall from the thought.32 Wikipedia says, “Abstraction in its causal body unto the personality, so the main sense is a conceptual process by which aspirant’s center of consciousness must have general rules and concepts are derived from the shifted from the personality to the causal body. usage and classification of specific Bailey also mentions this shift: “the examples.”33 The preceding recognition is a transference of the polarisation from the rule or concept that has been derived from 28 Personality … into the causal body.” Thus experience, so it would come from the causal the clause implies that the aspirant is observing body. the personality in a detached way, because he The verse’s final clause is: “and to him was or she is observing it from the vantage point of given the key of the bottomless pit.” The the causal body.

Copyright © The Esoteric Quarterly 49 The Esoteric Quarterly pronoun “him” refers to the falling star, which sun,”38 so “the sun” in the verse is taken to be in turn signifies the observation of the the soul. personality from the vantage point of the Air is a symbol of intuitions.39 Bailey mentions causal body, so the clause depicts the causal “the intuitions which are sent to you from your body as giving its soul,”40 which indicates recognition to this The Revelation is the most that the light of the soul observation. reaches us through In summary, verse 1 has difficult book to interpret of intuitions. The light of the the following meaning: any of the New Testament sun reaches us through After reaching a relatively cannon. Its meaning is of- air, just as the light of the advanced stage on the soul reaches us through spiritual journey, the ten involved in much ob- intuitions, so construing aspirant observes the scurity, and the interpreta- “the air” in the verse to personality from the tion of eminent scholars be a symbol of intuitions vantage point of the is consistent with causal body. The causal has differed so widely in the construing the sun to be a body gives to this past that we cannot always symbol of the soul. observation the following be sure, especially in the The final clause of the recognition: there is more difficult portions, that verse is: “and the sun and nothing in the the air were darkened by subconscious realm that the particular view which reason of the smoke of is desirable to hide. appears to us more satisfac- the pit.” The meaning of 2. And he opened the tory or convincing is cer- this clause is similar to bottomless pit; and there Bailey’s description of arose a smoke out of the tainly the correct one. “the casting over the pit, as the smoke of a disciple of a cloud of great furnace; and the sun and the air were emotional or mental matter which suffices to darkened by reason of the smoke of the pit. hide the real, and to temporarily obscure that which is true.”41 Here, the “real” and the “true” Verse 2 introduces several new symbols, so let refer to the soul and its intuitions, respectively. us consider their meanings. A smoke screen is defined as “an action intended to conceal or Consequently, verse 2 has the following confuse or obscure.34 A Commentary on the meaning: After the preceding observation and Book of the Revelation considers smoke to be a recognition have opened the subconscious symbol of “confusion” or “obscurity.”35 realm, emotional confusion arises out of that Accordingly, “smoke” in verse 2 signifies, in realm, like the smoke of a great furnace, and Bailey’s words, “the form of a black cloud of the soul and its intuitions are obscured by the emotional matter, of some dark emotion that emerging confusion. seems to imperil all stable vibration and 3. And there came out of the smoke locusts plunges the bewildered student into a upon the earth: and unto them was given 36 blackness of despair.” power, as the scorpions of the earth have Although the word soul has various meanings, power. it is used in this article to denote the inner The first clause of verse 3 is: “And there came divine voice in a human being, which is how out of the smoke locusts upon the earth.” Lo- 37 Bailey generally uses it. Malachi 4:2 uses the custs are large migratory grasshoppers that sun as a metaphor for the soul: “But unto you cause great damage to crops wherever they that fear my name shall the Sun of swarm. In the Old Testament, a devastating righteousness arise with healing in his wings.” locust plague is sometimes used as a symbolic Bailey also speaks of “the soul, the inner representation of an invading army that brings

50 Copyright © The Esoteric Quarterly, 2016. Fall 2016 destruction (Judges 6:5, Joel 1:1–2:27). Ac- A thought-form can also act as a poisoning cording to the second principle of interpreta- agent, and poison all the springs of life … tion, the locusts symbolize an aspect of the A violent dislike, a gnawing worry, a aspirant’s inner life, but what could it be? jealousy, a constant anxiety and a longing for something or someone may act so The Old Testament portrays guilt as a burden potently as an irritant or poison that the that destroys one’s inner peace, such as in entire life is spoilt, and service is rendered Psalm 38:6: “I am troubled; I am bowed down futile.45 greatly; I go mourning all the day long.” ACIM also says, “Peace and guilt are antithetical,”42 Accordingly, verse 3 has this meaning: Long- so guilt feelings destroy inner peace like lo- repressed guilt feelings come out of the custs destroy crops. Freud describes the emer- emotional confusion into the personality. gence of “an unconscious sense of guilt” into These feelings destroy inner peace like locusts “a conscious sense of guilt” destroy crops. They have the power to poison or corrupt thoughts and feelings, which is like The battle with the obstacle of an uncon- the venomous power of scorpions. scious sense of guilt is not made easy for the analyst. Nothing can be done against it 4. And it was commanded them that they directly, and nothing indirectly but the slow should not hurt the grass of the earth, neither procedure of unmasking its unconscious re- any green thing, neither any tree; but only pressed roots, and of thus gradually chang- those men which have not the seal of God in ing it into a conscious sense of guilt.43 their foreheads. Repressed guilt feelings that emerge into con- Verse 4 begins by saying, “And it was sciousness are like an invading army that commanded them,” but the verse does not brings destruction, so the locusts in verse 3 are identify the associated commander. As shown construed as depicting such feelings, because by the rest of the verse, this command such feelings are like what locusts depict else- implements the recognition, depicted by “the where in the Bible. A Commentary on the Book key” in verse 1, that there is nothing in the of the Revelation also interprets the locusts as subconscious realm that is desirable to hide. “repressed negative emotions” that emerge into According to verse 1, this recognition comes “old regrets and guilt feelings [that] are acti- from the causal body after the aspirant’s center vated.”44 As before, “smoke” and “earth” sig- of consciousness has shifted from the nify emotional confusion and the personality, personality to the causal body. When such a respectively, so the first clause has this mean- shift occurs, the personality becomes the ing: Long-repressed guilt feelings come out of instrument of the causal body, as Bailey the emotional confusion into the personality. explains: “The vehicle which seems of The second clause is: “and unto them was paramount importance can become and should given power, as the scorpions of the earth have become of secondary importance as it becomes simply the instrument of that which is higher power.” Scorpions are common in the 46 wilderness through which the people of Israel than itself.” Thus the command in verse 4 journeyed (Deuteronomy 8:15). This animal is comes from the causal body and is directed at about four to six inches long, with two claws the personality. and eight legs; its slender tail is usually curved Verse 4 alludes to Exodus 10:14–15, which upward and forward over its back and holds a describes a plague of locusts destroying all venomous stinger. The Old Testament vegetation in Egypt: figuratively uses scorpions to represent And the locusts went up over all the land of enemies (Ezekiel 2:6) and cruelty (1 Kings Egypt … and they did eat every herb of the 12:11). land, and all the fruit of the trees which the Bailey describes how a thought-form can act as hail had left: and there remained not any a poisoning agent and thereby be like a green thing in the trees, or in the herbs of venomous stinger: the field, through all the land of Egypt.

In contrast, the locusts of verse 4 seem system together, as though these three parts of remarkable, because they are told not to harm the human constitution were somehow related. three kinds of vegetation: “the grass of the Bailey indicates that the nadis and chakras earth,” “any green thing,” and “any tree.” Our activate the nervous system: attempt to allegorize this verse is based on The etheric body is the mechanism of vital, both the second principle of interpretation to pranic life, and “sub-stands” or underlies which the three kinds of vegetation symbolize the outer, familiar equipment of the nervous three aspects of the aspirant’s inner life, and system, which feeds and actuates all parts the third principle of interpretation, according of the physical organism. The relationship to which some metaphors signify the insights existing between the centres, the nadis and of yoga science. the entire nervous system comprises the In yoga science, the dense physical body has field of the new medicine and indicates the an underlying vital body, or energetic new major field of research.52 counterpart, that has the Sanskrit name, Mental Health Daily states, “In some cases, pranamaya kosha. Here, prana means energy, individuals may experience a traumatic event maya means appearance, and kosha means that triggers such a potent stress response via sheath.47 This vital body, however, is the sympathetic nervous system, that memory acknowledged and called other names of the event becomes repressed.”53 By combin- elsewhere: “golden bowl” in the Bible ing this statement with the previously indicated (Ecclesiastes 12:6);48 “etheric body” in relationship between the vital body and nerv- theosophy; and “biofield” in alternative ous system, the following conclusion is ob- medicine. The Old Testament uses the color tained: the nadis and chakras can act through green to represent vitality and growth, as in the nervous system to bring about repression. Job 8:16, “He is green before the sun, and his branch shooteth forth in his garden.” In the verse, the verb “hurt” is the translation Consequently, “green” in the verse signifies of a Greek word (adikeo) that is often rendered the vital body. as “do wrong” in other biblical verses, such as Matthew 20:13. Although “hurt” has the In yoga science, the Sanskrit word nadis connotation of inflicting pain, “do wrong” denotes an extensive and intricate network of need not involve pain but has the connotation energy channels in the vital body. A single of acting unjustly. In the verse, “that they nadi is a thin channel of force, so its form is should not hurt the grass of the earth, neither similar to that of a blade of grass. Several any green thing, neither any tree” is construed Hindu Upanishads claim that there are 72,000 in this way: that the emergent guilt feelings nadis in the vital body.49 Similarly, a lawn has should not trigger a stress response—from the many blades of grass. Hence, the “grass” in the nadis and chakras acting through the nervous verse is taken as the nadis. In yoga science, the system—that results in repression. Sanskrit word chakra denotes an energy center in the vital body,50 so “any green thing” is Bailey describes the step depicted in the verse: taken as any chakra. The disciple puts himself into the positive The phrase “nerve tree” is sometimes used in or conditioning environment wherein the articles on human anatomy to denote a nervous trials and the disciplines are unavoidable system, because the latter has the appearance and inevitable. When the mind has reached of a tree. Jutta Bell-Ranske, a theosophical a relatively high stage of development, the writer, interprets the two trees in Revelation memory aspect is evoked in a new and 11:4 as the “the ganglionic nerve-system.”51 conscious manner and then every latent Similarly, “any tree” in the verse is construed pre-disposition, every racial and national as signifying any nervous system. instinct, every unconquered situation and every controlling fault rises to the surface According to the preceding significances, the of consciousness and then—the fight is verse lists the nadis, chakras, and nervous on.54

By concluding with the phrase, “the fight is the verse, “those men who have not the seal of on,” this quotation indicates that progress is God in their foreheads” represent self-images made by moving from a false peace, brought based on the lack of truth, such as pride, about by repression, to conscious inner vanity, or some other form of illusion. conflict. In summary, verse 4 has this overall meaning: After the repressed guilt feelings rise to the The causal body commands that the emergent surface of consciousness, with what do they guilt feelings should not trigger a stress conflict? Bailey speaks about the self-image: response—from the nadis and chakras acting through the nervous system—that results in Being created by the lower personal self repression. Consequently, the guilt feelings and not by the soul, it [this “image”] is rise to the surface of consciousness and hurt impermanent and is simply held together by only the self-images based on illusion. the man’s lower energy. When the man begins to function as the soul this “image” 5. And to them it was given that they should he has created, through his “fancy” or his not kill them, but that they should be reaction to delusion, is dissipated by a tormented five months: and their torment was supreme exertion. It has no real existence as the torment of a scorpion, when he striketh once there is nothing in the aspirant to feed a man. it, and the realization of this enables him to The first phrase of verse 5 is: “And to them it free himself from its thralldom.55 was given that they should not kill them.” Jiddu Krishnamurti (1895 – 1986), a member Here, the first “them” refers to self-images, of the Theosophical Society before leaving it and the second “them” to guilt feelings. To kill to pursue his own activities, says that the self- means “to deprive of life,”57 so the repression image can be hurt: of a guilt feeling has the purpose of killing it. Moreover, Melanie Erceg, a psychologist, What is hurt? The image that you have built says, “we needed … to repress/disown/kill about yourself, that has been hurt. Why do some of our feelings,”58 so she treats “repress” you have an image about yourself? Because and “kill” as synonyms. Let us substitute that is the tradition, part of our education, “repress” for “kill” in the first phrase so that it part of our social reactions. There is obtains this meaning: the command was given an image about myself, and there is to the self-images that they should not repress an image about you in relation to the guilt feelings after these feelings have risen my image. So I have got half a dozen imag- to the surface of consciousness. This command es and more. And that image about myself comes from the causal body, as in the has been hurt. You call me a fool and I preceding verse. shrink: it has been hurt.56 The second phrase is: “but that they should be In verse 4, “men” symbolizes self-images, as tormented five months.” In other words, the in Colossians 3:9, “ye have put off the old man self-images, which are denoted by “they” in with his deeds.” “Forehead” is a symbol of the phrase, need to go through a period of mind or consciousness, as in Jeremiah 3:3, being “tormented.” The phrase, however, uses “thou hadst a whore’s forehead, thou refusedst the passive grammatical voice, so it does not to be ashamed.” Ezekiel 9:4 provides the disclose the actual source of the torment. We background for sealing in the forehead: “And might think that the torment comes from the the LORD said unto him, Go through the midst risen guilt feelings, but that is not the case. of the city, through the midst of Jerusalem, and ACIM provides this explanation: set a mark upon the foreheads of the men that sigh and that cry for all the abominations that Defense is frightening. It stems from fear, be done in the midst thereof.” Accordingly, increasing fear as each defense is made. “the seal of God in their foreheads” signifies You think it offers safety. Yet it speaks of the presence of truth in their minds. Thus, in fear made real and terror justified.59

Consequently, the second phrase depicts the The consequences of defensive reasoning step in which the aspirant defends the self- include escalating misunderstanding, self- images from attacks by the risen guilt feelings, fulfilling prophecies, and self-sealing pro- so the aforementioned torment actually comes cesses. All these escalate because the logic from the aspirant’s own defense. used is self-referential, which does not en- Eventually the aspirant gains the understanding courage the detection and correction of er- that the guilt feelings must simply be observed ror. When these conditions are combined, a without any defense, as ACIM also explains: generic syndrome against learning is created.64 No one can become an advanced teacher of God until he fully understands that defenses Defensive reasoning is said to be “self- sealing,” because it obscures its own exist- are but foolish guardians of mad illusions. 65 The more grotesque the dream, the fiercer ence. In other words, defensive reasoning has and more powerful its defenses seem to be. the purpose of protecting self-images but de- Yet when the teacher of God finally agrees nies having such a purpose. Argyris says, to look past them, he finds that nothing was “Self-referential logic means testing a claim by the same logic that generated it in the first there. Slowly at first he lets himself be 66 undeceived. But he learns faster as his trust place.” For example, if the aspirant were to increases. It is not danger that comes when use self-referential logic in a defense, then af- defenses are laid down. It is safety. It is ter deducing that a particular self-image were peace. It is joy. And it is God.60 true, he or she would use the same reasoning to test that deduction. William Smith, a noted theologian and scholar, observes that, in the Old Testament, “Five The third phrase of verse 5 is: “and their appears in the table of punishments, of legal torment was as the torment of a scorpion, when requirements.”61 For example, Exodus 22:1 he striketh a man.” Wikipedia reports, “Most states, “If a man shall steal an ox … and kill it, scorpion stings vary from small swelling to 67 or sell it; he shall restore five oxen for an ox.” medically significant lesions in severity.” Other examples of the number five appearing The preceding Bailey quotation mentions “a as a part of a punishment can be given.62 In the condition of fear and of distress which no second phrase, “five months” signifies the amount of reasoning seems able to quiet,” so length of time that the aspirant is tormented by defensive reasoning compensates for its his or her own defense, which is the length of perceived ineffectiveness through what time that he or she needs before gaining the Argyris calls “escalating misunderstanding, understanding that the guilt feelings must self-fulfilling prophecies, and self-sealing simply be observed without any defense. The processes.” Accordingly, the torment from Wisdom of Solomon (12:23) speaks of this defensive reasoning increases through the torment: “Wherefore, whereas men have lived escalation of associated features, so it is like dissolutely and unrighteously, thou hast the torment from a scorpion’s sting, which tormented them with their own abominations.” increases through the swelling of associated tissues. In particular, the aspirant typically uses reasoning as a defense, the consequence of In summary, verse 5 has this overall meaning: which Bailey describes as follows: The causal body gives the command that the self-images should not repress the risen guilt Ancient suffering, dire memories, haunting feelings, even though the self-images will be miseries, deep-seated in the subconscious tormented as long as a defense is used against rise to the surface frequently and cause a these feelings. The aspirant typically uses condition of fear and of distress which no reasoning as a defense, the torment from amount of reasoning seems able to quiet.63 which increases through the escalation of Chris Argyris, a theorist who studies learning features associated with the reasoning, so it is processes, provides more information about like the torment from a scorpion’s sting, which defensive reasoning:

54 Copyright © The Esoteric Quarterly, 2016. Fall 2016 increases through the swelling of tissues aspirant. Consequently, verse 6 portrays the associated with the sting site. aspirant as tempted to carry out both death 6. And in those days shall men seek death, thoughts but refusing to do so, which means and shall not find it; and shall desire to die, that he or she refuses to repress the guilt and death shall flee from them. feelings and refuses to defend the self-images. Put differently, after learning the lesson Verse 6 mentions “death,” which generally depicted in verse 5, which is that torment signifies a terminating event in the physical comes from defending self-images, the world. According to the second principle of aspirant reaches the step depicted in verse 6, interpretation, however, death symbolizes an which is making the effort to, in Bailey’s aspect of the aspirant’s inner life, but what words, “stand aside and observe with could it be? ACIM states, dispassion.”70 Death is a thought that takes on many Krishnamurti also encourages the forms, often unrecognized. It may appear as dispassionate observation of guilt: sadness, fear, anxiety or doubt; as anger, faithlessness and lack of trust; concern for Is it possible to observe the thing in its bodies, envy, and all forms in which the entirety, wholly, and in the very wish to be as you are not may come to observation of that totality, see the ending tempt you.68 of it? Is it possible to observe your hurt or your anxiety or your guilt, totally? Suppose The above quotation provides a notion of death I feel guilty. Can I look at that guilt, see that satisfies the second principle, because it how it arose and what was the reason for it, says, “Death is a thought that takes on … the see how I am dreading more of it, see the wish to be as you are not.” Let us consider two entire structure of guilt, and observe it examples of such death thoughts. Repression wholly? Of course I can, but I can observe denotes the forgetting process by which it wholly only when I am aware of the unacceptable memories are prevented from nature of being hurt. I can be aware of it if entering the conscious mind. Thus the wish to there is no direction or motive involved in repress is a death thought, because it is, in the that awareness.71 words of the quotation, “the wish to be as you are not.” ACIM also states, “Reality opposes Consequently, verse 6 has the following nothing. What merely is needs no defense, and meaning: The aspirant is tempted to repress offers none. Only illusions need defense the risen guilt feelings but refuses to do so, because of weakness,”69 so the fact that the because he or she understands that such self-images need defense shows that they are repression would continue bondage to not real but are mere illusions. Thus the wish subconscious forces. The aspirant also is to defend self-images is another death thought, tempted to defend his or her self-images from because it is also the wish to be as you are not: attacks by the guilt feelings but refuses to do in this case, the wish to be illusionary self- so, because he or she understands that such images. defense would bring ineffectual emotional torment. Consequently, the aspirant observes Verse 5 incorporates the two death thoughts the guilt feelings with dispassion and gains the described in the preceding paragraph. If verse following insights. 6 referred to only one death thought, then its second clause would needlessly repeat its first Attributes of the Locusts one, so our commentary assumes that the two clauses refer to two death thoughts. If verse 6 erses 7 through 12 describe the locusts’ referred to the same two death thoughts that V attributes. Each verse is considered are incorporated into verse 5, then it would be separately and is repeated in bold print. an outgrowth of verse 5. Our commentary 7. And the shapes of the locusts were like assumes that verse 6 does refer to the same two unto horses prepared unto battle; and on death thoughts, and that “men” signifies the

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly their heads were as it were crowns like gold, the very qualities which are dominating them. and their faces were as the faces of men. For, my brother, we see in others what is in us, even when it is not there at all or to the same Robert Mounce, in his commentary on the extent.”75 Revelation, introduces verse 7 as follows: The second clause is: “and on their heads were Up to this point we have learned of the as it were crowns like gold.” Carl Jung (1875 – origin and mission of the demonic locusts. 1961), founder of analytic psychology, gives Now John describes them. Long-haired, this description: “When he projects negative horse-shaped, flying locusts with scorpion qualities and therefore hates and loathes the tails and golden crowns above human faces object, he has to discover that he is projecting marred by lions’ teeth, they have to be his own inferior side, his shadow, as it were, reckoned among the more bizarre creatures because he prefers to have an optimistic and in the Apocalypse. The total impact is one one-sided image of himself.”76 A crown of of unnatural and awesome cruelty.72 gold is a symbol of royalty (2 Samuel 12:30). Given that the locusts signify guilt feelings, In the clause, the crown represents the their bizarre attributes symbolize the optimistic and one-sided self-image that one characteristics of guilt. What are those obtains by projecting one’s guilt onto someone characteristics? else. The first clause of verse 7 is: “And the shapes The third clause of verse 7 is: “and their faces of the locusts were like unto horses prepared were as the faces of men.” Frederick (Fritz) unto battle.” Job 39:19-24 describes a horse Perls (1893 – 1970), developer of Gestalt prepared for battle: “Hast thou given the horse therapy, says, “We see guilt as projected strength? hast thou clothed his neck with resentment.”77 Given that the locusts signify thunder? … He paweth in the valley, and guilt feelings, the “faces of men” are pictures rejoiceth in his strength: he goeth on to meet of people whom the aspirant has harmed and the armed men … He swalloweth the ground whom the aspirant believes still has resentment with fierceness and rage.” ACIM says, “The for it. guilty always condemn, and having done so Thus verse 7 has the following meaning: A they will still condemn.”73 Accordingly, a guilt guilt feeling is like a horse prepared for battle, feeling is like a horse prepared for battle, because it is always ready to attack other because it is always ready to attack other people with condemnation. Projecting guilt people with condemnation. onto other people in the form of blame or Our analysis of the remainder of verse 7 uses judgment enables one to have an optimistic the concept of projection, which Todd and one-sided self-image, like wearing a Feinberg defines as follows: golden crown. Guilt is projected resentment, In psychoanalytic terms, projection is an because within any guilt feeling is a picture of someone whom one has harmed and whom one unconscious process wherein unacceptable thoughts, feelings, or motivations are believes still has resentment for it. rejected and projected outside of the self, 8. And they had hair as the hair of women, typically onto other persons. In this fashion, and their teeth were as the teeth of lions. one’s own thoughts and feelings do not The first clause of verse 8 mentions “the hair become conscious self-attributes, but are of women,” about which 1 Corinthians 11:15 experienced as aspects of the external states, “But if a woman have long hair, it is a world.74 glory to her.” This statement acknowledges Bailey indicates that projection is a problem that women’s hair can be attractive to look at. faced by aspirants: “he [an aspirant] knows too Other verses of the Bible make the same that at present they [fellow aspirants] cannot acknowledgement, as recounted by Nancy help but see in him and even in their Master Tischler:

In the Song of Songs, the Shulammite’s none of them on pain of death, and laying flowing locks thrilled Solomon (Song of them respectfully before their lord and Solomon 4:1, 6:5). The art of braiding was master.80 noted in several places in Scripture (Isaiah Consequently, fearful people find guilt to be so 3:24; 2 Samuel 14:26; Judges 13). attractive to look at that they seek out and Women’s hair was considered so beautiful cherish every scrap of guilt that they can find that it was a snare even for the angels, in someone else. The biblical story of King causing Paul to insist that women keep their David illustrates this attraction of guilt. After heads covered [1 Corinthians 11:5-6]. In committing adultery with Bathsheba, David is early Christian (or Roman) fashions, the attracted to finding guilt in someone else, as women wore their hair waved, curled, described in 2 Samuel 12:1–7: frizzed with irons, arranged in tiers, and twined about the head like a high diadem And the LORD sent Nathan unto David. with locks reserved to fall over the forehead And he came unto him, and said unto him, and on the temples … This elaboration of There were two men in one city; the one hair styles may have been part of Paul’s rich, and the other poor. The rich man had concern about the distractions women’s exceeding many flocks and herds: But the uncovered hair brought to the worship poor man had nothing, save one little ewe service.78 lamb, which he had bought and nourished up: and it grew up together with him, and As indicated by the above quotation, the fe- with his children; it did eat of his own meat, male protagonist in the Song of Solomon and drank of his own cup, and lay in his (6:13) is denoted as “the Shulammite,” perhaps bosom, and was unto him as a daughter. because she came from an unidentified place 79 And there came a traveller unto the rich called Shulem. man, and he spared to take of his own flock The first clause of verse 8 is: “And they had and of his own herd, to dress for the hair as the hair of women.” Given that “they” wayfaring man that was come unto him; but and “hair of women” signify guilt and attrac- took the poor man’s lamb, and dressed it tiveness, respectively, the clause has this for the man that was come to him. And meaning: Guilt, when projected upon other David’s anger was greatly kindled against people, is attractive to look at, like the hair of the man; and he said to Nathan, As the women. ACIM describes this attraction of LORD liveth, the man that hath done this guilt: thing shall surely die: And he shall restore The attraction of guilt produces fear of the lamb fourfold, because he did this thing, love, for love would never look on guilt at and because he had no pity. And Nathan all. It is the nature of love to look upon only said to David, Thou art the man. the truth, for there it sees itself, with which The second clause of verse 8 mentions “the it would unite in holy union and completion teeth of lions,” which is a symbol used in ear- … Fear is attracted to what love sees not, lier scriptures. Joel 1:6 states, “For a nation is and each believes that what the other looks come up upon my land, strong, and without upon does not exist. Fear looks on guilt number, whose teeth are the teeth of a lion.” with just the same devotion that love looks John Kitto, a noted biblical scholar, provides on itself. And each has messengers which it this explanation: “A nation having the teeth of sends forth, and which return to it with lions, and the cheek-teeth of a great lion, de- messages written in the language in which notes one which devours with irresistible their going forth was asked. Love’s force.”81 Sirach 21:2 states: messengers are gently sent, and return with messages of love and gentleness. The Flee from sin as from the face of a serpent: messengers of fear are harshly ordered to for if thou comest too near it, it will bite seek out guilt, and cherish every scrap of thee: the teeth thereof are as the teeth of a evil and of sin that they can find, losing lion, slaying the souls of men.

In other words, sin bites the sinner with irre- day, be sober, putting on the breastplate of sistible force. The second clause of verse 8, faith and love.” Iron is a symbol of strength, as “and their teeth were as the teeth of lions,” has in Job 40:18, “His bones are like bars of iron.” a corresponding significance. The possessive Given that “they” denote the locusts, which in adjective “their” assigns the possession of the turn signify guilt feelings, the first clause indi- “teeth” to guilt feelings, so the clause has this cates that a guilt feeling cannot be harmed by meaning: Guilt feelings punish the guilty per- any defense that might be used against it. What son with irresistible force, like the teeth of li- are these defenses? ons. Otto Fenichel (1897 – 1946), a prolific writer As support for the foregoing significance, on psychoanalysis, states, “There is a group of ACIM states, “Guilt asks for punishment, and defenses against affect that deserve special its request is granted. Not in truth, but in the attention because of their clinical importance: world of shadows and illusions built on sin.”82 the defenses against guilt feelings.”85 He also Several research studies show that self- lists some of these defenses: punishment arises from the feeling of guilt.83 Guilt feelings may be repressed. Frequently Moreover, Freud finds that illness in his pa- rationalizations as to the necessity of tients comes from their self-punishment that committing a forbidden deed secure a arises from their sense of guilt: repression of guilt feelings. In the end we come to see that we are deal- Frequent in occurrence are attempts at ing with what may be called a “moral” fac- projecting guilt feelings. “Someone else has tor, a sense of guilt, which is finding its sat- done it, not I” is the leitmotiv of many a isfaction in the illness and refuses to give neurotic character. up the punishment of suffering. We shall be right in regarding this disheartening expla- There are different types of quasi- nation as final. But as far as the patient is projections of guilt feelings. Any guilt can concerned this sense of guilt is dumb; it be borne more easily if someone else has does not tell him he is guilty; he does not done the same thing. For the sake of the feel guilty, he feels ill. This sense of guilt feeling of relief that can thus be attained, expresses itself only as a resistance to re- persons who either have done something covery which it is extremely difficult to about which they feel guilty or wish to do overcome. It is also particularly difficult to such a thing are searching for another convince the patient that this motive lies person in the same situation; they feel behind his continuing to be ill; he holds fast greatly relieved if they succeed in finding to the more obvious explanation that treat- anyone who does or has done the same ment by analysis is not the right remedy for deed. They may even provoke other his case.84 persons to do things about which they feel guilty. Thus verse 8 has this meaning: Guilt, when projected upon other people, is attractive to Certainly there are many reaction look at, like the hair of women. Guilt feelings formations to guilt feelings. People may punish the guilty person with irresistible force, behave extremely and provocatively like the teeth of lions. nonchalant and carefree, may even be proud of “having no conscience scruples,” 9. And they had breastplates, as it were breastplates of iron; and the sound of their wings was as only to learn in analysis that their attitude the sound of chariots of many horses running to needs a great amount of countercathexis to battle. hold severe guilt feelings in check. The first clause in verse 9 is: “And they had An isolation of guilt feeling is a frequent breastplates, as it were breastplates of iron.” A occurrence in compulsion neurotics; they breastplate is a symbol of protection, as in 1 do things without any guilt feeling, and Thessalonians 5:8, “But let us, who are of the experience an exaggerated feeling of guilt

on some other occasion without being Actually, defensive conflicts are more aware of the connection.86 complicated than this [preceding] description indicates. An isolated conflict How successful are these defenses against guilt between one particular drive and one feelings? Fenichel gives this answer: particular opposing anxiety rarely occurs. Defenses may be more or less successful; More frequently there are complex and they may work under certain circumstances powerful interactions between many drives and be insufficient under others. All the and many anxieties.90 minutiae of everyday life are perceived Thus verse 9 has this meaning: A guilt feeling either as temptations for repressed impulses cannot be eliminated by any defense that might or as warnings of possible punishments, be used against it—such as repression, and may thus disturb the equilibrium anew. projection, quasi-projection, reaction Certain experiences may evoke the return formation, or isolation. The various guilt of what has been warded off in the defense, feelings strengthen one another and attack which may in turn necessitate defenses together. against the defenses. There are reaction formations against reaction formations. 10. And they had tails like unto scorpions, Conditions favorable and opposed to the and there were stings in their tails: and their objectionable impulses arise, so that many power was to hurt men five months. contradictory layers develop; however, the The first clause of verse 10 is: “And they had layers are not placed evenly one above the 87 tails like unto scorpions.” Richard Myers gives other but are full of rifts. this account of a scorpion’s tail: Consequently, these defenses conceal, or ward When a scorpion is about to strike it off, the guilt feelings but do not actually curves its tail and stinger forward over its eliminate them, so these defenses provide only body, delivering the sting toward the front an illusion of escape. ACIM asks, “Yet what rather than toward the back or side … A advantage has an illusion of escape ever scorpion can go from a relaxed position to brought a prisoner? His real escape from guilt striking position very quickly.91 can lie only in the recognition that the guilt has gone.”88 According to the Random House Roget’s Thesaurus, “Anger is the general term for The last part of the verse portrays the locusts in sudden violent displeasure accompanied by an this way: “and the sound of their wings was as impulse to retaliate.”92 When its tail goes very the sound of chariots of many horses running quickly from a relaxed position to a striking to battle.” This portrayal is facilitated by three position, a scorpion seems to display a sudden facts that Robert Chisholm lists: (1) “The violent displeasure accompanied by an impulse heads of locusts and horses are similar in to retaliate. appearance.” (2) “Both locusts and human armies advance swiftly.” (3) “The locusts’ Leon F. Seltzer, a clinical psychologist, buzzing wings resemble the sound of chariot describes how guilt feelings can give rise to wheels.”89 anger: What I’d like to clarify in this post is that a Given that the locusts signify guilt feelings, good deal of our anger is motivated by a their portrayal as an attacking swarm suggests desire not to experience guilt— that the various guilt feelings strengthen one and beyond this, the distressing emotions of another and attack together. Psalm 38:4 has a hurt and fear. It’s by now generally agreed similar notion: “For mine iniquities are gone upon that anger, as prevalent as it is in our over mine head: As an heavy burden they are species, is almost never a primary emotion. too heavy for me.” Fenichel makes a similar For underlying it … are such core hurts as observation:

feeling disregarded, unimportant, accused, attack makes guilt real, and if it is real there is guilty, untrustworthy, devalued, rejected, no way to overcome it.”96 powerless, and unlovable. And these The third clause also indicates that a guilt feelings are capable of engendering feeling loses its power as one observes it considerable emotional pain. It’s therefore without anger. Krishnamurti provides this understandable that so many of us might go explanation: to great lengths to find ways of distancing ourselves from them.93 All the implications of guilt, all the implications of its subtlety, where it hides, is like a In the first clause, the pronoun “they” refers to flower blooming. And if you let it bloom, guilt feelings, so “they had tails like unto not act, not say, “I must scorpions” has this do or must not do,” then meaning: Guilt feelings can Certainly in the Revela- it begins to wither away give rise to a sudden violent tion of St. John we are led and die. Please under- displeasure, or anger, by means of metaphor into stand this … If you dis- towards someone or cover it, you see that it is something else, just as a the profound insights of so, then psychologically scorpion’s tail can go very the yoga science in which it is an enormous factor quickly from a relaxed that frees you from all the position to a striking Jesus initiated his ad- past and present struggles position. vanced disciple John, and and effort.97 The second clause is, “and others, whose conscious- In summary, verse 10 has there were stings in their ness thereby ascended to this meaning: Guilt tails.” ACIM mentions the feelings can give rise to a “sting of guilt,”94 which is the exalted Self-realized sudden violent self-condemnation, so state of the kingdom of displeasure, or anger, “stings in their tails” are God within. towards someone or taken as multiple something else, just as a condemnations brought about by guilt. What is scorpion’s tail can go very quickly from a the meaning of this explanation? In another relaxed position to a striking position. One can context, Nabil Hagag mentions such have anger at one’s own guilt feeling as a way condemnations: “anger at guilt feelings of defending oneself from it. While one has disrupting peace of mind.”95 Even though anger at a guilt feeling, one has no way to anger is an emotion, it is also a defense, so the overcome its hurtful power; but as one clause is given this meaning: One can have observes it without anger, one finds freedom anger at one’s own guilt feeling as a way of from its power. defending oneself from it. 11. And they had a king over them, which is The third clause is: “and their power was to the angel of the bottomless pit, whose name in hurt men five months.” As explained in the the Hebrew tongue is Abaddon, but in the commentary for verse 5, “five months” Greek tongue hath his name Apollyon. signifies the length of time that one is tormented by one’s own defense. In the The first phrase in verse 11 is: “And they had a context of verse 10, “five months” is the length king over them.” According to the second of time that one has anger at a guilt feeling. In principle of interpretation, everything in this practice, this length of time might be five phrase symbolizes an aspect of the aspirant’s seconds, five minutes, or five days, depending inner life. A king is a ruler and so is upon how long one takes to collect oneself and responsible for what is ruled. The pronoun to observe the feeling without anger. The “they” signifies guilt feelings, so their “king” clause indicates that the hurtful power of a symbolizes the inner aspect responsible for guilt feeling continues as long as one has anger guilt feelings. What is that aspect? Bailey at it. ACIM provides this explanation: “For writes,

It would be wise to remember that the The Hebrew word Abaddon is used in the Old entire problem we are considering can be Testament to mean destruction (Job 31:12), traced back to the outstanding human place of destruction (Job 26:6), or weakness, the great sin or heresy of personification of destruction (Job 28:22). The separateness. There is surely no greater sin Greek word Apollyon means destroyer. Given than this; it is responsible for the entire that a personal name is an indication of the range of human evil. It sets an individual bearer’s nature, either the Hebrew or Greek against his brother; it makes him consider name can be inferred as having this his selfish, personal interests as of significance: the illusion responsible for guilt paramount importance; it leads inevitably has a destructive nature. ACIM corroborates to crime and cruelty; it constitutes the this inference: “The mind can make the belief greatest hindrance to happiness in the in separation very real and very fearful, and world, for it sets man against man, group this belief is the ‘devil.’ It is powerful, active, against group, class against class and nation destructive and clearly in opposition to against nation.98 God.”103 Guilt feelings are included within the range of Consequently, verse 11 has the following human evil, so “the great sin or heresy of meaning: All guilt feelings are governed by the separateness” can be inferred as their “king” in illusion of separateness, which also governs the sense of being responsible for them. ACIM the message of the subconscious realm. When corroborates this inference: “For separation is accepted as being true, this illusion is the source of guilt.”99 Moreover, Bailey powerful, active, and destructive. mentions “this great illusion of 12. One woe is past; and, behold, there come separateness,”100 so this sin or heresy is two woes more hereafter. actually an illusion. The first clause in verse 12 is, “One woe is The second phrase is: “which is the angel of past,” which indicates that the aspirant’s prob- the bottomless pit.” Angel is the translation of lem of dealing with the subconscious realm is the Greek word that can also be rendered as no longer current. In other words, the aspirant “messenger,” and the “bottomless pit” refers to has successfully cleansed the subconscious the subconscious realm, so the illusion that realm and found freedom from guilt. How was governs guilt feelings also governs the that accomplished? message of the subconscious realm. Krishnamurti describes a general principle The third phrase is: “whose name in the about understanding: “When we are free to Hebrew tongue is Abaddon, but in the Greek look, to explore what the problem is, then out tongue hath his name Apollyon.” John of that observation, that exploration, there McKenzie says, “It is a widespread cultural comes understanding. And that understanding phenomenon that the name is considered to be itself is action, not a conclusion leading to ac- more than an artificial tag which distinguishes tion.”104 Bailey also says, “If there is right un- one person from another … but it is thought to derstanding, there will necessarily be right ac- tell something of the kind of person he is.”101 tion.”105 Krishnamurti, however, distinguishes The Bible often uses a personal name as an between an intellectual comprehension of indication of the bearer’s nature. For example, words and the understanding of their content: 1 Samuel 25:25 says: “for as his name is, so is he.” A change in the personal name often The understanding of words which is called indicates a change in the person, such as the intellectual comprehension is utterly empty. change from Abram to Abraham (Genesis You say, “I understand intellectually, but I 17:5). Consistent with such usage, A cannot put it into practice,” which means, Commentary on the Book of Revelation really, that you do not understand. When interprets name as “nature.”102 you understand, you understand the content

… Hearing the words is not the under- the smoke of a great furnace, and the standing of their content. The word is not soul and its intuitions are obscured by the thing. The word is not understanding.106 the emerging confusion. 3. Long-repressed guilt feelings come out The point is that one cannot find freedom— of the emotional confusion into the from the subconscious realm and guilt— personality. These feelings destroy simply by reading the words of this article. inner peace like locusts destroy crops. Instead, one must gain right understanding by They have the power to poison or accomplishing the preceding steps. corrupt thoughts and feelings, which is The second clause is: “and, behold, there come like the venomous power of scorpions. two woes more hereafter.” Bailey writes, 4. The causal body commands that the “Each expansion of consciousness, each step emergent guilt feelings should not upon the ladder, but opens before the Initiate trigger a stress response—from the another sphere to be embraced, and another nadis and chakras acting through the step ahead to be taken.”107 In other words, the nervous system—that results in spiritual journey seems boundless, because repression. Consequently, the guilt each solution of the most apparent problem feelings rise to the surface of leads to the awareness of subtler problems that consciousness and hurt only the self- still remain. In the clause, “behold” is used in images based on illusion. the imperative mood for the purpose of calling 5. The causal body gives the command attention, and “two woes more hereafter” refer that the self-images should not repress to subtler problems that must be solved in the the risen guilt feelings, even though the future. self-images will be tormented as long Consequently, verse 12 has this meaning: as a defense is used against these Through the understanding gained by feelings. The aspirant typically uses accomplishing the preceding steps, the reasoning as a defense, the torment from which increases through the aspirant cleanses the subconscious realm and finds freedom from guilt. Afterwards, he or she escalation of features associated with becomes aware of subtler problems that still the reasoning, so it is like the torment from a scorpion’s sting, which remain and must be solved in the future. increases through the swelling of Conclusions tissues associated with the sting site. 6. The aspirant is tempted to repress the he Revelation of St. John is actually a risen guilt feelings but refuses to do so, Tveiled statement of an esoteric, or hidden, because he or she understands that such doctrine of early Christians. When interpreted repression would continue bondage to allegorically, the first twelve verses of Chapter subconscious forces. The aspirant also 9 depict the cleansing of the subconscious is tempted to defend his or her self- realm: images from attacks by the guilt 1. After reaching a relatively advanced feelings but refuses to do so, because stage on the spiritual journey, the he or she understands that such defense aspirant observes the personality from would bring ineffectual emotional the vantage point of the causal body. torment. Consequently, the aspirant The causal body gives to this observes the guilt feelings with observation the following recognition: dispassion and gains the following there is nothing in the subconscious insights. realm that is desirable to hide. 7. A guilt feeling is like a horse prepared 2. After the preceding observation and for battle, because it is always ready to recognition have opened the attack other people with condemnation. subconscious realm, emotional Projecting guilt onto other people in the confusion arises out of that realm, like form of blame or judgment enables one

to have an optimistic and one-sided be mastered. All that is given is ever based on self-image, like wearing a golden that which has gone before.”108 crown. Guilt is projected resentment, Verse 11 portrays the recognition of illusion. because within any guilt feeling is a Victims of illusion have difficulty in picture of someone whom one has recognizing that they are such victims, harmed and whom one believes still has however, as Krishnamurti explains: resentment for it. 8. Guilt, when projected upon other Ignorance of the ways of the self leads to people, is attractive to look at, like the illusion; and once caught in the net of hair of women. Guilt feelings punish illusion, it is extremely hard to break the guilty person with irresistible force, through it. It is difficult to recognize an like the teeth of lions. illusion, for, having created it, the mind 9. A guilt feeling cannot be eliminated by cannot be aware of it.109 any defense that might be used against Bailey writes, “It is the soul itself which it—such as repression, projection, dispels illusion, through the use of the faculty quasi-projection, reaction formation, or of the intuition,”110 so the aspirant would need isolation. The various guilt feelings the intuitions of the soul to have the strengthen one another and attack recognition portrayed in verse 11. together. 10. Guilt feelings can give rise to a sudden Verse 2 portrays the step during which violent displeasure, or anger, towards emotional confusion obscures the intuitions of someone or something else, just as a the soul. How can these intuitions be regained? scorpion’s tail can go very quickly Bailey speaks of the effort to “rightly practice from a relaxed position to a striking true discrimination and that dispassion which position. One can have anger at one’s bring the controlled astral and mental bodies 111 own guilt feeling as a way of defending under the guidance of the soul.” Here, 112 oneself from it. While one has anger at “astral” is a synonym for emotional. Verse 6 a guilt feeling, one has no way to portrays the step during which the aspirant overcome its hurtful power; but as one observes the risen guilt feelings with observes it without anger, one finds dispassion and thereby regains the intuitions of freedom from its power. the soul. Thus verses 7 through 11 portray the 11. All guilt feelings are governed by the resulting series of steps during which the illusion of separateness, which also intuitions of the soul reveal insights about governs the message of the guilt. subconscious realm. When accepted as The steps portrayed by verses 1 through 5 are being true, this illusion is powerful, actually the lower correspondences of the steps active, and destructive. portrayed by verses 6 through 10, thereby 12. Through the understanding gained by illustrating Bailey’s comment: “All growth is accomplishing the preceding steps, the cyclic and one progresses from step to step in aspirant cleanses the subconscious spiral fashion and this ever involves a retracing realm and finds freedom from guilt. (apparently) of one’s steps.”113 The steps Afterwards, he or she becomes aware portrayed by verses 11 and 12 assimilate and of subtler problems that still remain and consolidate the earlier steps, so they are what must be solved in the future. Bailey calls “periods of quiet unemotional As can be seen from this list, verses 1 through growth and assimilation”: 12 depict steps that provide instruction in a For you, there come now some months of progressive way. Bailey makes a similar point inner consolidation. You have heightened about her own series of rules: “Each of these your vibration since I last instructed you rules holds in it the seed of that understanding and have learnt and realised much of what which must be evoked before the next rule can the inner path of reality signifies. Such

cycles of realisation must inevitably be succeeded by periods of quiet unemotional when-preaching-and-studying-the-bible- growth and assimilation. During these part-i-of-v/ (accessed September 8, 2016). months, the high moments may perhaps 11 Helena P. Blavatsky, Isis Unveiled, vol. II cease and the work will go on with no (1877; reprint; Pasadena, CA: Theosophi- realised tensions and, consequently, with no cal University Press, 1976), 351. moments of startling import.114 12 John Van Auken, Edgar Cayce on the As the foregoing analysis has shown, The Revelation (Virginia Beach, VA: A.R.E. Revelation of St. John, through its bizarre and Press, 2000), 158-159. perplexing images, provides detailed and 13 Paramahansa Yogananda, The Second practical instructions for the spiritual Coming of Christ (Los Angeles: Self- journey—a roadmap to the awakening of Realization Fellowship, 2004), xxv-xxvi. higher consciousness. 14 Gerhard A. Krodel, Revelation (Minneap- olis, MN: Augsburg Publishing House, 1989), 47. 15 1 Stephen A. Hunter, Studies in the Book of Alice A. Bailey, Glamour: A World Prob- Revelation (Pittsburgh, PA: Pittsburgh lem (1950; reprint; New York: Lucis Pub- Printing Company, 1921), 17. lishing Company, 1973), 137. 16 2 Peter S. Williamson, Revelation: Catholic A Course in Miracles (third edition; Mill Commentary on Sacred Scripture (Grand Valley, CA: Foundation for Inner Peace, Rapids, MI: Baker Academic, 2015), 165. 2007), Text, 34. 17 3 Robert Vacendak, “The Revelation of Alice A. Bailey, The Externalisation of Jesus Christ,” in Robert N. Wilkin (ed.), the Hierarchy (1957; reprint; New York: The Grace New Testament Commentary Lucis Publishing Company, 1976), 631. 18 (Denton, TX: Grace Evangelical Society, In this article, all biblical verses come 2010), 1281. from the King James Version (KJV), also 4 Hal Lindsey, There’s A New World Com- known as the “Authorized Version.” The ing, A Prophetic Odyssey (Santa Ana, KJV is still the most widely read biblical California: Vision House, 1973), 8. text in the English language, even though 5 David Chilton, The Days of Vengeance: it is more than four hundred years old, An Exposition of the Book of Revelation and it combines beauty in language with (Ft. Worth, TX: Dominion Press, 1987), literal accuracy. The KJV provides a 105. word-for-word translation of the original 6 Helena P. Blavatsky, The Key to Theoso- Greek text. When the KJV includes addi- phy (1889; reprint; Pasadena, CA: Theo- tional words that are not found in the sophical University Press, 1972), 8. Greek text, those additional words are 7 Helena P. Blavatsky, The Secret Doctrine italicized. 19 (1888; reprint; Pasadena, CA: Theosophi- Wikipedia contributors, “Causal body,” cal University Press, 1977), vol. II, 786. Wikipedia, The Free Encyclopedia, 8 James M. Pryse, The Apocalypse Un- https://en.wikipedia.org/w/index.php?title sealed (1910; reprint; Kila, MT: Kes- =Causal_body&oldid=722349042 (access singer Publishing, 1997), 2-3. ed July 19, 2016). 20 9 Roy B. Zuck, Basic Bible Interpreta- Alice A. Bailey, Letters on Occult Medi- tion (Colorado Springs, CO: Cook Com- tation (1922; reprint; New York: Lucis munications, 1991), 29. Publishing Company, 1974), 32. 21 10 Lynn M. Dunston, “How to Avoid Five Wikipedia contributors, “Earth (classical Common Errors When Preaching and element),” Wikipedia, The Free Encyclo- Studying the Bible,” Tents and Altars, pedia, May 5, 2010, https://en.wikipedia.org/w/index.php?title https://tentsandaltars.wordpress.com/2010 =Earth_(classical_element)&oldid=71564 /05/05/how-to-avoid-five-common-errors- 8861 (accessed June 23, 2016).

22 Alice A. Bailey, Esoteric Psychology, vol. 41 Bailey, Letters on Occult Meditation, 131. I (1936; reprint; New York: Lucis Pub- 42 A Course in Miracles, Text, 237. lishing Company, 1979), 327. 43 Sigmund Freud, The Ego and the Id 23 Alice A. Bailey, From Intellect to Intui- (1923). In Sigmund Freud, Standard Edi- tion (1932; reprint; New York: Lucis Pub- tion, vol. 19 (London: Hogarth, 1961), 12- lishing Company, 1960), 228. 66. 24 A Commentary on the Book of the Revela- 44 A Commentary on the Book of the Revela- tion Based on a Study of Twenty-Four tion, 177. Psychic Discourses by Edgar Cayce 45 Bailey, A Treatise on White Magic, 489. (1945; reprint; Virginia Beach, VA: 46 Alice A. Bailey, Education in the New A.R.E. Press, 1988), 177. Age (1954; reprint; New York: Lucis Pub- 25 Alice A. Bailey, Esoteric Psychology, vol. lishing Company, 1974), 6. II (1942; reprint; New York: Lucis Pub- 47 Swami Jnaneshvara Bharati, “Five lishing Company, 1981), 440. Sheaths or Koshas of Yoga,” 26 Alice A. Bailey, A Treatise on White http://www.swamij.com/koshas.htm (re- Magic (1934; reprint; New York: Lucis trieved September 15, 2016). Publishing Company, 1979), 468. 48 Bailey, A Treatise on Cosmic Fire, 79. 27 Alice A. Bailey, Discipleship in the New 49 Hiroshi Motoyama, Theories of the Chak- Age, vol. I (1944; reprint; New York: Lu- ras (Wheaton, IL: Theosophical Publish- cis Publishing Company, 1976), 444. ing House, 1984), 135. 28 Alice A. Bailey, A Treatise on Cosmic 50 Alice A. Bailey, The Soul and Its Mecha- Fire (1925; reprint; New York: Lucis nism (1930; reprint; New York: Lucis Publishing Company, 1973), 203. Publishing Company, 1976), 110-111. 29 Sigmund Freud, Introductory Lectures on 51 Jutta Bell-Ranske, The Revelation of Man Psychoanalysis (1917; reprint; New York: (New York: William S. Rhode Company, W. W. Norton, 1977), 435. 1924), 190. 30 A Course in Miracles, Text, 11. 52 Alice A. Bailey, Esoteric Healing (1953; 31 Iqbal K. Taimni, Self-Culture (1945; re- reprint; New York: Lucis Publishing print; Adyar, Madras, India: Theosophical Company, 1978), 274. Publishing House, 1976), 110. 53 Mental Health Daily, 32 Bailey, Esoteric Psychology, vol. I, 55. http://mentalhealthdaily.com/2015/06/15/r 33 Wikipedia contributors, “Abstrac- epressed-memories-causes-mechanisms- tion,” Wikipedia, The Free Encyclopedia, coping-strategies/ (accessed June 30, https://en.wikipedia.org/w/index.php?title 2016). =Abstraction&oldid=729321356 54 Alice A. Bailey, Esoteric Astrology (accessed July 20, 2016). (1951; reprint; New York: Lucis Publish- 34 Memidex Dictionary / Thesaurus, “smoke ing Company, 1979), 207-208. screen (concealment),” 55 Alice A. Bailey, The Light of the Soul http://www.memidex.com/smokescreen+c (1927; reprint; New York: Lucis Publish- oncealment (accessed July 16, 2016). ing Company, 1978), 20-21. 35 A Commentary on the Book of the Revela- 56 Jiddu Krishnamurti, Truth and Actuality tion, 177. (1977; reprint; Chennai, India: Krishna- 36 Bailey, Letters on Occult Meditation, 132. murti Foundation, 2000), 97-98. 37 Bailey, Esoteric Psychology, vol. II, 492. 57 The American Heritage Dictionary of the 38 Bailey, Discipleship in the New Age, vol. English Language (second edition; Bos- I, 462. ton: Houghton Mifflin Harcourt Publish- 39 Bailey, A Treatise on Cosmic Fire, 82, ing Company, 2015). 269. 58 Melanie Erceg, The Book of Life: Ques- 40 Bailey, Discipleship in the New Age, vol. tions and Answers (Bloomington, IN: Au- I, 476. thorHouse, 2009), 109.

59 A Course in Miracles, Workbook for Stu- 78 Nancy M. Tischer, All Things in the Bible dents, 252. (Westport, CT: Greenwood Press, 2006), 60 A Course in Miracles, Manual for Teach- 130. ers, 14. 79 Wikipedia contributors, “Shula- 61 William Smith, A Dictionary of the Bible mite,” Wikipedia, The Free Encyclopedia, (Boston: D. Lothrop, 1863), 465. https://en.wikipedia.org/w/index.php?title 62 For examples of the number five appear- =Shulamite&oldid=733434789 (accessed ing as part of a punishment, see Leviticus September 22, 2016). 5:16, 22:14, 27:15; Numbers 5:7, 18:16. 80 A Course in Miracles, Text, 410. 63 Bailey, A Treatise on White Magic, 302- 81 John Kitto, The Cyclopaedia of Biblical 303. Literature, vol. II (New York: American 64 Chris Argyris, Reasons and Rationaliza- Book Exchange, 1881), 887. tions: The Limits to Organizational 82 A Course in Miracles, Text, 554. Knowledge (New York: Oxford Universi- 83 Guy Winch, “Why Do We Punish Our- ty Press, 2004), 2. selves?” Psychology Today, July 16, 65 Peter M. Senge, The Fifth Discipline: The 2014, Art & Practice of the Learning Organiza- https://www.psychologytoday.com/blog/t tion (New York: Doubleday, 2006), 237. he-squeaky-wheel/201407/why-do-we- 66 Argyris, Reasons and Rationalizations, 1. punish-ourselves (retrieved July 27, 67 Wikipedia contributors, “Scorpion 2016). sting,” Wikipedia, The Free Encyclope- 84 Sigmund Freud, in Peter Gay (ed.), The dia, Freud Reader (New York: W. W. Norton, https://en.wikipedia.org/w/index.php?title 1989), 652. =Scorpion_sting&oldid=720973177 (acce 85 Otto Fenichel, The Psychoanalytic Theory ssed June 25, 2016). of Neurosis (1946; reprint; New York: 68 A Course in Miracles, Workbook for Stu- Routledge, 1996), 164-165. dents, 309. 86 Ibid., 165-166. 69 A Course in Miracles, Text, 478. 87 Ibid., 167. 70 Bailey, Discipleship in the New Age, vol. 88 A Course in Miracles, The Song of Pray- I, 444. er, 6. 71 Jiddu Krishnamurti, This Light in Oneself 89 Robert B. Chisholm, “Joel,” in John F. (Boston: Shambhala Publications, 1999), Walvoord and Roy B. Zuck (eds.), The 59. Bible Knowledge Commentary: An Expo- 72 Robert H. Mounce, The Book of Revela- sition of the Scriptures, vol. 1 (Wheaton, tion (revised; Grand Rapids, MI: William IL: Victor Books, 1985), 1416. B. Eerdmans Publishing Company, 1998), 90 Fenichel, The Psychoanalytic Theory of 188. Neurosis, 167. 73 A Course in Miracles, Text, 260. 91 Richard Myers, “Scorpion with Relaxed 74 Todd E. Feinberg, From Axons to Identity Stinger,” Logos Bible Images (Belling- (New York: W. W. Norton, 2009), 74. ham, WA: Lexham Press, 2012). 75 Bailey, Discipleship in the New Age, vol. 92 Random House Roget’s Thesaurus (fourth I, 729. edition; New York: Ballantine Books, 76 Carl G. Jung, Analytic Psychology: Its 2001), 27. Theory and Practice (New York: Random 93 Leon F. Seltzer, “Anger—How We House, 1970), 179. Transfer Feelings of Guilt, Hurt, and 77 Frederick S. Perls, Gestalt Therapy Ver- Fear,” Psychology Today, June 14, 2013, batim (1969; reprint; New York: Bantam https://www.psychologytoday.com/blog/e Books, 1976), 51. volution-the-self/201306/anger-how-we- transfer-feelings-guilt-hurt-and-fear (accessed July 20, 2016).

94 A Course in Miracles, Text, 570. (San Francisco: Harper & Row, 1972), 95 Nabil G. Hagag, When Cancer Strikes 42. (Commack, NY: Nova Science Publish- 105 Bailey, Esoteric Psychology, vol. II, 118. ers, 1999), 24. 106 Jiddu Krishnamurti, The Collected Works 96 A Course in Miracles, Text, 239. of J. Krishnamurti: 1949-1952 (Dubuque, 97 Jiddu Krishnamurti, Last Talks at Saanen IA: Kendall Hunt, 1991), 17. 1985 (San Francisco: Harper and Row, 107 Bailey, Letters on Occult Meditation, 264. 1986), 123. 108 Alice A. Bailey, The Rays and the Initia- 98 Alice A. Bailey, Problems of Humanity tions (1960; reprint; New York: Lucis (1947; reprint; New York: Lucis Publish- Publishing Company, 1976), 48. ing Company, 1972), 87. 109 Jiddu Krishnamurti, Commentaries on 99 A Course in Miracles, Text, 312. Living, First Series (1956; reprint; 100 Alice A. Bailey, Telepathy and the Ether- Wheaton, IL: Theosophical Publishing ic Vehicle (1950; reprint; New York: Lu- House, 1970), 82. cis Publishing Company, 1975), 138. 110 Bailey, Glamour, 83. 101 John L. McKenzie, Dictionary of the Bi- 111 Bailey, A Treatise on White Magic, 230. ble (1965; reprint; New York: Simon and 112 Alice A. Bailey, Initiation, Human and Schuster, 1995), 603. Solar (1922; reprint; New York: Lucis 102 A Commentary on the Book of Revelation, Publishing Company, 1974), 31. 163. 113 Bailey, Discipleship in the New Age, vol. 103 A Course in Miracles, Text, 50. I, 108. 104 Jiddu Krishnamurti, You are the World 114 Ibid., 323.

Fall 2016

An Introduction to Sufism

Donna M. Brown

Abstract other currents of Islam. Non-traditional groups,3 found primarily in the West, require his article seeks to introduce the reader to no adherence to Islamic law (Shariah) or the T one of the world’s great spiritual cur- Muslim faith, and combine multiple traditions. rents—to Sufism or Tasawwuf, as it is known Even the term Sufi (Tasawwuf)4 has a wide in the Muslim world. The article draws primar- variety of meanings and interpretations based ily from classical or Islamic Sufi orders, and on different sources and traditions. Complicat- utilizes the terminology familiar to those or- ing the issue further is the fact that the inner, ders in an effort to provide a generally accept- oral and initiatic dimensions of Sufism are, ed overview of Sufi metaphysics, practices and especially in the traditional orders, veiled from methods. It touches intermittently upon Uni- the uninitiated. Therefore, a full explanation of versalist and non-Muslim Sufi orders, which Sufism in an article such as this will be neces- teach various classical Sufi philosophies and sarily incomplete. practices, but which represent an eclectic synthesis all their own. The article discusses Su- Broadly considered, Sufism can be held to be fism’s complex and controversial origins, the esoteric or inward dimension of Islam, th along with such pivotal concepts such as One- which began to develop in the 8 century and ness with God, the Unity of Existence and The which “was generated,” as the German professor of Divinity, F.A.D. Tholuck understood, Perfect Man. Also examined is the Sufi Path to 5 Union, which involves, among other things, “out of Muhammad’s own mysticism.” If, the purification of the carnal soul or lower na- however, Sufism is considered from an earlier ture, Sufi Gnosis, the Alchemy of the Heart historical and universalist perspective, Su- and the Invocation of God’s Beautiful Names. fism’s antecedents can be traced back to vari- An examination of the major way stations or ous religions in the pre-Islamic Middle East, milestones on the path back to the Divine i.e., to the “desert fathers” or mystics of Syria Presence is included. and Egypt, to the Essenes, the ancient Pythago- rean orders, and the mystery schools of the Sufism and its Origins Egyptians, Zoroastrians and the Pahlawan6 Think not that if thou passest away, the world religion in Iran. Therefore, before discussing will also be gone: A thousand candles have what Sufism is, or providing an outline of the burned out, yet the circle of Sufis remains. fundamentals of Sufi doctrine and methods from both traditional and non-traditional per- (Popular Sufi Saying) spectives, this article will touch upon the con- ufism is a vast, multifaceted path of spir- troversy surrounding the origins of Sufism. S itual advancement that can be difficult to ______define or simplify. There are many traditional Sufi orders, branches or paths (ṭarīqah), as About the Author well as a number of non-traditional Sufi Donna M. Brown is a long-time student and teach- groups, each with a particular emphasis. Tradi- er of esoteric philosophy. Her background includes tional Sufis, who make up the vast majority, a career in the arts and election to public office in mix conventional Islamic observances and dis- the District of Columbia. She has served as a Board ciplines, such as the mandatory call to daily Member for the Center for Visionary Leadership prayer (salat), with a broad range of additional and the School for Esoteric Studies where she continues as a commentator. Donna is also involved spiritual methods and practices. Sufis can be with a Universalist Sufi Order. associated with Sunni Islam,1 Shi'a Islam,2 or

Religious scholars and even Sufis themselves der Ināyati), a non-Muslim Sufi movement in disagree about the origins of Sufism. In the- the West, emphasized the multi-religious roots Mystical Dimension of Islam,7 Annie Marie of Sufism and sought to bring a message of Schimmel (1922–2003), turns to a well-known spiritual liberation to the West based on reli- parable from Rumi8 about a group of blind gious unity and the wisdom of all faiths.13 He men who each touch a different part of an ele- maintained that: “Every age of the world has phant to illustrate the difficulty in discussing seen awakened souls, and as it is impossible to Sufism and its origins. In the estimation of E. limit wisdom to any one period or place, so it H. Palmer (1840–1882), the Mid-East/Arab is impossible to date the origin of Sufism.”14 In specialist and explorer who helped unveil the Hazrat Khan’s distinctively western version of Sufi journey to God, Sufism was a kind of Sufism, the barriers of race, creed or religion “theosophical mysticism,” and a “development are eliminated, for Khan saw Sufism not as a of the primeval religion of the Aryan race.”9 religion, but more exactly as an experience and The Dutch scholar Reinhart Dozy (1820– “a way of life that enhances and fulfills every 1883), in his Essai sur l’histoire de religion.” “The Sufi, he said, “sees the truth in l’Islamisme, argued for the Indo-European ori- every religion.”15 gins of Sufism, which he reasoned came from Another influential popularizer of Sufism in Indian and Persian sources.10 the West was Idries Shah (1924 –1996). Shah, Helena Blavatsky (1831–1891) seems to have who claimed to be an emissary for the Central supported these views and maintained that Su- Asian Sufi tradition where Gurdjieff (1886 – fism’s linguistic roots relate to Sophia or Wis- 1949) allegedly obtained his teachings, said dom. In The Secret Doctrine she links Sufism that: “esoteric wisdom is independent of ‘mere to the now lost Chaldean Religion, which had religion’ and is often disguised in an ‘exoteric been translated into Arabic and preserved by religious’ form.”16 For Shah there was only 11 some Sufi initiates. She goes on to describe one truth, and he concluded that Sufism must Sufism as: be independent of Islam. He presented Sufism A mystical sect in Persia something like the as a universal form of wisdom, emphasized its Vedantins; though very strong in numbers, adaptive and dynamic nature and framed his none but very intelligent men join it. They teachings in Western psychological terms. claim, and very justly, the possession of the Others, such as Mehmet Sabeheddin, a con- esoteric philosophy and doctrine of true temporary researcher, writer and spiritual Mohammedanism. The Suffi (or Sofi) doc- teacher who focuses on the fluid and multi- trine is a good deal in touch with Theoso- faceted dimensions of Islam and Sufism says: phy, inasmuch as it preaches one universal creed, and outward respect and tolerance No one knows who the first Sufi was. Su- for every popular exoteric faith. It is also in fism is not a religion, and ultimately exists touch with Masonry. The Suffis have four above and beyond all labels. It is said Su- fism is older than Islam and that it really degrees and four stages of initiation: 1st, had no beginning, being just the latest probationary, with a strict outward ob- flowering—taking on the form of Islam— servance of Mussulman rites, the hidden of the ancient secret tradition stretching meaning of each ceremony and dogma be- back to Adam. ing explained to the candidate; 2nd, metaphysical training; 3rd, the “Wisdom” de- A Sufi tradition relates how “the seeds of gree, when the candidate is initiated into the Sufism were sown in the time of Adam, innermost nature of things; and 4th final fermented in the time of Noah, budded in Truth, when the Adept attains divine pow- the time of Abram, and began to develop in ers, and complete union with the One Uni- the time of Jesus, and produced pure wine versal Deity in ecstacy or Samâdhi.12 in the time of Muhammad.” The Prophet Muhammad and Jesus are revered as the Hazrat Inayat Khan (1882-1927), founder of greatest Sufis. Sufi Masters like Ibn ‘Arabî the Sufi Order International (now the Sufi Or-

and Suhrawardi studied Plato and Pythago- equivalent to the word “mysticism.” Mysti- ras declaring the Pagan sages to be Sufis.17 cism can be defined as experiential or intui- tive understanding of spiritual realities be- Similar beliefs are even held by a few tradi- yond intellectual understanding. Therefore, tional Sufi orders who perceived Sufism as “a mysticism can take religious forms (spiritu- phenomena that has accompanied Humanity al experiences of feeling close to God) or since the advent of self-consciousness.”18 Such non-religious forms (such as spiritual expe- an interpretation, however, fully embraces Is- riences involving nature or the cosmos). lam’s unmistakable contributions to Sufi The mysticism of Islam is a distinct form of thought and practice. religious mysticism that is called “ta- Numerous Western Oriental specialists have sawwuf” [The inward or esoteric dimension also claimed that Sufism is an innovation that of Islam that is both knowledge and action.] has its roots in Hinduism, Buddhism, Neo- in Arabic and a Muslim mystic is called a Platonism, or Christianity, but is not authenti- “sufi” (author’s brackets).23 cally Islamic. It is of interest to note here that In an article discussing arguments for and many Muslims, especially the ultra conserva- 24 against the non-Islamic origins of Sufism, tive “Salafi” movement within Sunni Islam, Mollie Magill traces the word “Sufi” (com- claim that Sufism is “a Trojan horse for unwar- monly meant to apply to those who wear ranted innovations that owe their origins “wool”), to the Arabic Soofa, meaning “purity to non-Muslim civilizations”19 such as those of heart and the shunning of material wealth in mentioned above. While the aforementioned 25 reaction to the Islamic conquests.” Magill pre-Islamic influences have been well docu- also notes that the word “‘Sufi” can be equated mented20 and will not be discussed in detail with Ahl al-suffā, translated as “people of the here, it must be remembered that Sufism, while bench,”’ and goes on to note that the “term not explicitly mentioned in the Qur’ān, is co- was given to the poor companions of the extensive with Islam. Titus Burckhardt (1908– 26 prophet; devoted individuals.” René Guénon 1984), an expert on Islam, who dedicated his (Sheikh Abdel Wahed Yahya), one of the great life to the study and exposition of the philoso- metaphysical luminaries who laid the ground- phia perennis, holds that Sufi masters only work for the Perennialist School of thought in borrowed from pre-Islamic inheritances “pro- the twentieth century, concluded that the term vided they were adequate for expressing those was a purely symbolic name, a sort of “cipher” truths which had to be made accessible to the whose true meaning is to be found in the ge- intellectually gifted men of their age and ideas matrical value of the letters that form the word which were already implicit in strict Sufi sym- “sufi,” which has the same numerical value as bolism in a succinct form.”21 He goes on to say the Arabic word al-Hikmatu’l-ilahiya or Di- that most of what shapes the Sufi spiritual 27 vine Wisdom. method is drawn from the Qur’ān and the Prophet’s teachings. Indeed, the majority of Kabir Helminski, a Sheikh of the Mevlevi Or- the worlds Sufis are Muslims who believe that der of Sufis that traces its inspiration to Sufism is largely inoperative without its rela- Jelaluddin Rumi, supports the assessment that tionship to Islam. As such, they would be hard Sufism is at heart Islamic mysticism, and that pressed to see Sufism as anything other than its serious study necessitates an appreciation of the inner dimension of Islam that had its be- the message of the Qur’ān and its messenger. ginnings in the period following the life of the Louis Massignon (1883–1952), an influential Prophet Muhammad. Catholic scholar of Islam, also states that: “It is from the Qur’an, constantly recited, meditated, In a commentary on the Mevlevi Sufi Way,22 and experienced, that Sufism proceeded, in its the Rumi scholar, Ibrahim Gamard states that: 28 origin and its development.” To use the word “sufism” to mean a univer- Acclaimed scholars and Sufi’s such as Burck- sal spirituality that pre-dates Islam is to rob hardt, Henry Corbin (1903–1978), Martin the term of its meaning and to make it Lings (1909–2005), and Seeyed Hossein Nasr

(1933~), hold fast to the originality and au- der and/or to a combination of other and per- thenticity of Sufism as the central, most pow- haps older sources. Nevertheless, as Hazrat erful current of the Islamic Revelation. As Inayat Khan explains, the silsilah is of pivotal such, Sufism is perceived as an “an interioriza- significance in the work of virtually every tion and intensification of Islam,”29 and as “Is- genuine Sufi order where it serves as the pri- lam’s life-giving core.”30 This argument is mary conduit of divine influx and the Baraka bolstered by pointing to Sufism’s inherently (the stream of blessings from Allah), which Islamic philosophical foundations, to its essen- links the murshids (spiritual guides) of a partial Qur’ānic support, and to the many Sufi ticular order with “the combined spiritual scholars, systematizers, poets and mystics such power of their spiritual antecedents and with as Rabbi’a al-Adawiya (713–801), Al-Junayd the unseen transformative forces that transpire al Baghdadi (830–910 AD), Abu Sulayman al- behind the outward manifestation of the Darani (d. 830), Al-Ghazali (1058- 1111), and Chain.”33 Ibn al-’Arabî (1165–1240), to name only a In concluding this part of the discussion, it few, whose powerful influence shaped Sufism. should be noted that this article does not wish The aforementioned 20th century experts, to contribute to the controversy surrounding Burckhardt, Nasr, et al., along with a growing Sufism’s origins, nor does it attempt to settle number of modern scholars, insist that to deny the question as to its Islamic legitimacy. The Sufism’s relationship with Islam is to deprive author believes that it is important to it of its originality as well as its impetus.31 As acknowledge the universality or perennial na- Burckhardt maintains: ture of revelation and the idea that “Truth is The decisive argument in favor of the Mu- One” in essence, albeit clothed in a diversity of hammadan origin of Sufism lies … in Su- forms, while recognizing the fact that Sufism fism itself. If Sufic wisdom came from a has been and continues to be deeply and force- source outside of Islam, those who aspire to fully inspired by Islam. that wisdom—which is assuredly neither bookish or purely mental in its nature— What Is Sufism? could not rely on the symbolism of the See but One, say but One, know but One, Qur’ān for realizing that wisdom ever In this are summed up the roots and branches afresh, whereas in fact everything that of faith. forms an integral part of the spiritual meth- 34 od of Sufism is constantly and of necessity (Mahmud Shabistari) drawn out of the Qur’ān and from the ufism or Tasawuuf, like all esoteric teach- teachings of the Prophet.32 S ings, is concerned with the interior or inward journey toward God. In general terms, Furthermore, traditional Islamic and Sufi Sufism, which is described as “wisdom uncre- scholars point to the fact that Sufism has been ate,” can be defined as the actualization of di- passed down from certain Spiritual Masters to vine ethics or the attributes of God and as the their disciples in an unbroken chain (silsilah) path to the “center of the cosmic wheel.” More leading back to the Prophet himself. This chain evocatively, and to paraphrase Martin Lings of transmission is thought to have taken place (1909 -2005), Sufism is a Revelation that when Muhammad’s closest Companions flows from the great Ocean of Infinitude to the pledged to wage the “Greater Jihad” against shores of our finite world.35 Sufis are, by defi- their own inner enemies or lower self. Since nition, concerned with “the mysteries of the that time, a continuous chain of masters and Kingdom of Heaven,” the path back to the disciples has handed down the esoteric ritual Source36 and the inner spiritual states as op- and teachings lying at the heart of the Quranic posed to formal disciplines, such as exoteric Revelation from one generation to another. knowledge, theology or the law. Most Sufi’s,37 However, in the non-Muslim orders the chain however, do not dismiss Islamic disciplines, of transmission and authority is believed to rather they employ them as a foundation from lead back to the founder of their particular or-

72 Copyright © The Esoteric Quarterly, 2016. Fall 2016 which they can ultimately free themselves ture of humanity, and realize the Unity of Be- from the world of duality and the shackles of ing (Wahdat al-Wujūd) i.e., the belief that all the concrete mind.38 existence is One, a manifestation of the Divine Sufism can also be defined as a “science of the Reality from which all reality originates and to soul,” or as an initiatic path of self-purification which it will return; and 2) an effort to facili- and self-realization, which teaches that Allah tate recognition of the presence of love and or the Supreme Identity can be known and ex- wisdom in the world. Hence, the essential fea- perienced directly. The ultimate goal for Sufis tures of Sufism are the inward or direct experi- is tahwīd (the experience of oneness), the re- ence of unity with the Divine (Tahwīd), and its covery of the lost state of original unity with focus on the love and knowledge, or heart and God. S. H. Nasr, one of the great contemporary mind. This process commences with the strug- intellectual figures in Islamic history, explains gle against the ego and the nafs or passions of in an essay on “Sufism and the Integration of the carnal soul. Man,” that: But before discussing the various methods for …The whole program of Sufism…is to free experiencing unity with the God or Allah, it is man from the prison of multiplicity, to cure necessary to examine three pivotal Sufi con- him from hypocrisy and make him whole; cepts: Al-Insān al-Kāmal (the Perfect Man), for it is only in being whole that man can Tahwīd (union) and Wahdat al-Wujūd (the become holy.39 Unity of Being) in greater detail. Such a program, he maintains, involves the Fundamental Concepts integration of the body, mind and spirit, for “just as God is one, so man must become Tawhīd - Oneness whole in order to become one.”40 Hence, Su- Knowledge of the absolute Oneness of God fism addresses the structure of reality and (tawhid) is the goal; it is the most glorious man’s place in it. Sufi doctrine consists of of the sciences and the most illustrious of metaphysics, cosmology, psychology and es- the religious obligations. chatology. It combines both doctrine and (Sayyidna Ahmad ibn Ibrahim al-Naysaburi,)42 method into an integral spiritual tradition, that includes invocative and various meditative or ne of the defining themes of Sufism and contemplative practices.41 But, the goal of in- O the Qurānic Revelation, from both a tradi- tegration and union or oneness does not imply tionalist and Universalist perspective, is divine a disconnection or withdrawal from the outer Unity, as expressed in the shahāda or testimo- world; indeed one of the principle aims for all ny of faith, Lā ilāha illa’ Llāh (There is no Sufis is to make of the daily life a profound God but God).43 The testimony of faith holds spiritual practice. Tahwīd or union involves that God (Allah, literally Al-Ilāh “the God”) is regaining the state of human perfection that One (Al-ʾAḥad) and Single (Al-Wāḥid). was possessed before the Fall. Such a person The concept of God’s Oneness is also ex- has actualized all his divine potential and be- pressed by the Arabic word tawhīd (also trans- come the “Perfect Man” (Al Insān al-Kāmil) literated as tawheed, tauhid or tauheed), which and now serves as the perfect mirror in which emphasizes the unity and uniqueness of God as God’s qualities and attributes are reflected. creator and sustainer of the universe.44 Its ap- Sufis are also seekers after the Truth (al-Haqq) pearance and use in the Qur’ān gives it special who strive to selflessly experience and actual- credence, especially among strict, legalist in- ize Truth by the means of love—or an inner terpreters of Islam who hold that God exists as alchemy of the heart—based on inspiration, a a distinct entity, separated and existing inde- successive process of unveiling and a devotion pendently of the world. Such sober interpreta- to the Real. tions of tawhīd do not accept that there are any The core substance of Sufism might be de- intermediaries in the worship of God. scribed as: 1) the quest to understand the na-

Most classical Sufi’s, however, hold that ta- ferred to in feminine form and often spoken of whīd has several meanings. As Dr. Steven as “the Beloved.” The feminine aspect of God, Masood explains: tawhīd means: 1) belief in typified by such qualities as Mercy, Beauty the Unity of the One Being; 2) discipline of the and Wisdom, is seen as the non-creating, or subjective and objective life in the light of that metacosmic aspect. God as the Absolute, the belief; 3) the experience of union and fusion Creator and the Sustainer, is addressed in the with the Divine; and 4) a theosophical or phil- masculine form. Both masculine and feminine osophical conception of reality in the light of qualities are found in the nature of the Divine, the true mystical experience.45 He notes further which transcends the duality between them.49 that: Elsewhere, Nasr says that while creation or The first two senses are accepted by all manifestation expresses first as polarization Muslims. However, the third and fourth and then as a multiplicity, he notes that: “in senses are the particular teaching of Sufi Is- relation to Divine Unity, multiplicity is veil.”50 lam. For them Tawhid in the third sense is He goes on to say that Divine Substance em- to have the perception of the One Being braces “all the reverberations of the One in the through mystical experience. It is the high- mirror of the many which we call the world, or est experience of the unity of God. In the in fact the many worlds which at once hide and fourth sense, one loses his own identity and manifest the One.”51 becomes one with the One being.46 The Creator, in the Sufi view, is not removed In discussing the Sufi conception of God Haz- from creation; it is just that there is one pres- rat Inayat Khan explains that to a Sufi, ence everywhere, which expresses as diversity God and man are not two; the Sufi does not within the unity. This idea has been expressed consider God separate from himself. The in the following Sufi poem from the Persian Sufi's God is not in Heaven alone; He is Sufi master, Fakhruddin Iraqi (1239–1289). everywhere. He sees God in the unseen and Each image painted on the canvas of in the seen; he recognizes God both within Existence is the form of the Artist himself and without. Therefore there is no name Eternal Ocean spews forth-new waves. which is not the Name of God, and there is Waves we call them; but there is only the no form which is not the form of God, to sea.52 the eyes of the Sufi.47 Wahdat al-Wujūd - The Transcendent Sufi’s seek to explicitly associate themselves Unity of Existence with God—not to become Gods, but to unite completely their individual consciousness and Another doctrine that focuses on unity and the identity with God, whose existence is both idea that God and His creation are One is transcendent and immanent and therefore per- Wahdat al-Wujūd. This philosophical doctrine vasive and manifest throughout all creation. is highly complex and controversial— controversial because it would seem to imply S. H. Nasr, who comes from a long line of Su- fi’s, when speaking of the principle reality of that God is both one and many. Although its the One God, says in The Heart of Islam that advocates see it as a restatement of tahwīd in the advanced language and understanding of …His oneness (tawhīd) is “the axis around later Islamic history, some orthodox interpret- which all that is Islamic revolves. Allah is ers of Sufism surmise that Waḥdat al-Wujūd beyond all duality and relationality, beyond denies the sovereign will of God and tends to- differences of gender and of all qualities ward pantheism (all essences and manifesta- that distinguish beings from each other in tions are divine). They either reject the doc- 48 the world. trine as heresy outright, or else dismiss it as Allah or God is neither male nor female, for at misleading. the highest level, the One is both Absolute and But from a Sufi perspective, the concept of Infinite. Yet, in Sufism and Islam, the Divine Wahdat al-Wujūd is thought to be more or less Essence is seen as Infinite and is usually re-

74 Copyright © The Esoteric Quarterly, 2016. Fall 2016 synonymous with the highest expression creation is expressed in the following poem of tawhīd or the union,53 which is only attaina- from Rumi: ble by those who have achieved a lasting state I am dust particles in sunlight of spiritual annihilation or fana. Sufi doctrine I am the round sun. conceives the world as an emanation of Deity. To the bits of dust I say, Stay. In “so far as anything exists at all, it is exists as To the sun, Keep moving. a ray of His light.”54 I am morning mist, As the legendary Iranian Sufi Master Mansur And the breathing of evening. Al Halaji (858–922), maintained, Wahdat al- I am wind in the top of a grove, Wujūd does not imply that “everything is And surf on the cliff. God,” but rather “God is everything and in Mast, rudder, helmsman, and keel, everything,” while also “being beyond every- I am also the coral reef they founder on. thing.” Such statements, like those of Al Hala- I am a tree with a trained parrot in its ji, Ibn ‘Arabi and others are analogous to the branches. Silence, thought, and voice. Hindu Advaitic doctrine, which states that the The musical air coming through a flute, universe is one essential reality, and that all A spark of a stone, a flickering In metal. facets and aspects of the universe are ultimate- Both candle, And the moth crazy around it. ly an expression or appearance of that one real- Rose, and the nightingale Lost in the fra- ity. grance. While the two terms each imply the idea of I am all orders of being, the circling galaxy, Non-Duality and Unity or Oneness, there are The evolutionary intelligence, the lift, some distinctions between them. Tawhīd rep- And what isn’t. You who know resents the process of making one or the reali- Jelaluddin, You the one zation of God’s unity and uniqueness. There In all, say who I am. Say I are however, various levels and degrees of un- 56 ion or tahwīd. These include such things as the am You. realization of God’s attributes, his acts and his If tawhīd and Wahdat al-Wujūd are considered will. Wahdat al-Wujūd is tawhīd realized on a in theoretical terms or as a doctrine of faith, universal level. It implies a level of conscious both concepts are identical to that which is es- identification with God or Allah and can be poused in the Bhagavad-gita, where Krishna, understood as the permanent realization of all in speaking to Arjuna, reflects this view. “Hav- the levels or degrees of tahwīd. Such a station ing pervaded the universe with Myself, I re- is only achieved by the greatest of saints. main.”57 A famous Sufi mystic and poet, Ibn al-Fariīd And elsewhere, where Krishna explains: (1181–1235) who wrote about the lover’s longing for the Beloved describes the concept There is nothing else besides me, Arjuna. of the Unity of Being thus; Like clusters of yarn-beads by knots on a thread, all this is threaded on me. She (the Supreme Being) appeared in phenomena. They supposed that this phenome- Arjuna, I am sapidity in water, light of non was other than She, while it was she moon and sun, the sacred syllable OM in all who displayed herself therein. Vedas, sound in ether and manliness in men. There is naught but Thee in the whole world. Everything in the universe is Thy I am the subtle principle of odour in the Face that we see. In which every direction I earth, brilliance in fire, life in all beings and turn my eyes, there are Thou. Without the austerity in me of askesis. 55 Thee, there is nothing that there is. Arjuna, know me the eternal seed of all This same idea of the all-pervasive existence beings. I am the intelligence of the intel- of God (that God and his creation are one) in ligent and the glory of the glorious.58

Al-Insān al-Kāmil - The Universal Man guide for the earth-bound saints.62 The cosmic Qutb, derives his power from Allah or the One, One of the other significant concepts in Islamic and serves as the “Axis of the Universe” on a theology and Sufism is Al-Insān al-Kāmil (The 63 higher plane. Perfect or Universal Man) The term was applied as an honorific title to describe the Although only a rare group of individuals can Prophet Muhammad, but it is also used to refer attain the level of the Perfect Man,64 Sufis be- to those who have been totally transformed, lieve that such an attainment is inherently pos- achieved perfection or faultlessness and be- sible for every human being. Therefore, Al- come a living manifestation of God or Allah. Insan al-Kamil is the ideal set before all Sufis, the prototypical human being who serves as a The notion of the perfect man in Sufism is perfect mirror reflecting the qualities and at- complex, due in large part to a number of dif- tributes of Divinity. As such, the concept of ferent “philosophies of perfection.” But the the Universal and Perfect Man plays an essen- doctrine is based on the premise that the pri- tial role in guiding Sufi’s toward their own mordial, archetypal man embodies within him- perfection and service as a light unto the self all of the divine attributes of the One Be- world. ing (as expressed in His 99 Names), but has fallen from his perfect state and now has a The Path to Union false sense of self, which separates him from his Universal Self. Sufis believe that it separa- Tazkiyat an-nafs - Purification and Aug- tion from God that is the cause of all suffering, mentation of the Self and that the ancient longing to return to the He travels with whoever looks for Him, Essence is present but veiled in every human 59 and having taken the seeker by the hand, He soul. Man’s purpose in life is to regain this arouses him to go in search of himself. lost unity by reabsorbing himself so complete- 65 ly into the One Being’s essence that no distinc- (Al -Ansari) tion of consciousness exists between them. He uccess on the Sufi Path is directly tied to then becomes the one “who has fully realized S purification as a preparation for the receipt his essential oneness with the Divine Being in of sacred knowledge. In broad terms the con- 60 whose likeness he is made.” Self-revelation cept of purification (tazkiyat an-nafs) is seen as of the One Being or God occurs thorough a the means to eliminate ego-centrality, negativi- series of stages and subjective experiences un- ty, base desire and weakness.66 Thus, Islamic til complete annihilation (fana) takes place and and Sufi psychological sciences (Ilm-al the individual becomes Al-Insan al-Kamil, or Nafsiat) involve an awareness of what is hid- 61 the “Perfect Man.” den deep within the self in order to rid oneself The perfect or Universal Man refers to one of any and all adulterants or obstacles to soul who has realized Union or the Supreme Identi- realization. The exercise of tazkiyat an-nafs ty. As such, he has unified the spiritual or met- can be described as a system of spiritual thera- aphysical and physical realms of existence in peutics designed to purify the lower self so that his own being. Such a one serves as an emi- one becomes a mirror reflecting the divine. nent spiritual meditator, a prophet, a Mahdi or To facilitate purification, different Sufi broth- Qutb (axis, pivot or pole) and is head of the erhoods may utilize various rites such as ad- saintly hierarchy. The Qutb or perfect man has herence to Islamic law, fasting, prayer, spiritu- a connection to God and passes on spiritual al retreat, meditation, dreams, poetry, music light and wisdom to the world. There are two and ritual movements and sacred turning or different conceptions of the Perfect Man, the dance. Spiritual poverty (faqr) is also one of pole or Qutb: a temporal and a cosmic Qutb. the cornerstones of Sufi spiritual practice and The temporal Qutb resides on earth and is an tazkiyat. While spiritual poverty can have a active agent in the world, but the cosmic number of different meanings, its innermost “pole” is manifested in the temporal “pole” as meaning can perhaps be best summed up in a a virtue. The temporal Qutb is the leader or quote from the 11th century Persian Sufi and

76 Copyright © The Esoteric Quarterly, 2016. Fall 2016 scholar, Ali-Hujwrir, who says: “the poor man helps the nafs to transform, and the spirit to is not he whose hand is empty of provisions, be enlivened, and similarly what transforms but he whose nature is empty of desires.”67 The the nafs, also has benefits for the heart and primary emphasis for nearly all Sufis is correct spirit, and so on.69 knowledge, disengagement from one’s own This idea is reflected in the dual meaning will, right motivation, correct actions and the tazkiyat an-nafs, which in addition to the idea opening and purity of the heart. The purifica- of purification or refinement, means augmenta- tion of the self is generally thought to involve: tion of the Self or Soul. Concurrent with the 1) Liberating oneself from the psychologi- act of purification of the nafs is the cultivation cal distortions and complexes that prevent of the Soul’s virtues, its stature and spiritual one from forming a healthy, integrated in- piety. dividuality in service to God and one’s fel- One of the key practices employed by Sufis to lowman. [This also involves cultivating the purify the nafs and cultivate the highest moral spiritual virtues (fadā’il) of the heart, such virtues is the constant recollection and con- as patience, compassion, tolerance, de- templation of Allah and his attributes. tachment, etc.] (Author’s brackets.) 2) Freeing oneself from the slavery to the Dhikr - Remembrance of God and The attractions of the world, all of which are Ninety-Nine Names of Allah secondary reflections of the qualities within I thought of you so often the heart. By seeing these attractions as That I completely became You. veils over one’s essential yearning for un- Little by little You drew near ion with the divine, the veils fall away and and slowly but slowly I passed away. the naked reality remains. (Javad Nurbakhsh)70 3) Transcending the veil that is the self and n the Qur’an the Prophet Muhammad in- its tyrannical selfishness. I voked God or Allah by a number of different 4) Devoting oneself and one’s attention to names in an effort to explain the metaphysical God or Allah; living in and through Allah, complexity of Divine Unity, God’s nature and in Haqiqah (essential truth), and in Love.68 His immanence or presence in creation. In response to this historical tradition, a practice However, some Sufi Orders believe that the purification of the nafs involves more than pu- arose involving the recitation (dhikr or zhkir) rification of the ego; hence, they outline six or and contemplation (fikr) of “God’s Ninety- more formal stages of purification (to be dis- Nine Beautiful Names.” Supported by a widely accepted hadith regarding the “Recitation of cussed later) along the path to exalted spiritual 71 development. This process of purification con- Names,” this act of remembrance and devo- cerns the development of the soul, and in- tion is practiced by various religious orders or brotherhoods throughout much of the Islamic volves an effort to eliminate anything that de- 72 flects from knowledge, love and service to world. Although some strict Muslims believe one’s fellowman, as well as complete surren- that there is no basis for the practice since it appears to contradict the shadaha73 or profes- der to God or Allah. sion of faith, i.e., “there is no God but God;” Although there are numerous ways to trans- recitation and meditation on the 99 Names ex- form the nafs, as Dr. Anab Whitehouse points ists as the quintessential component in classi- out: cal Sufism as well as Universal Sufism,74 These ways are overlapping, reinforcing which also places an emphasis on the evoca- and not mutually exclusive in the sense tive use of the Ninety-Nine Names of God or that, for instance, what helps the heart, Allah.

Muslim theologians and Sufis alike understand In some Sufi Orders, knowing and reciting the God’s 99 Names as sifat or attributes of Allah. Names of God as theurgic mantras or words of But they are careful to emphasize that the at- power, is a fundamental impetus for those who tributes of Allah “have no independent exist- are seeking to open the heart and connect with ence of their own” and “only exist as differen- the Divine. The practice, which is derived tiated aspects” of God or Allah; “they are nei- through initiatic knowledge, is based, in part, ther identical to nor distinct from the es- on the idea that sound and vibrations are the sence.”75 Rather, the Names are regarded as cause or basis of all manifestation and on the reflections of the divine belief that each letter of essence, the One Reali- No one knows who the first the Arabic script derives ty. Ibn ‘Arabî, the great Sufi was. Sufism is not a re- its power from its links to Arab Andalusian schol- “the four elements, to the ar, described them as ligion, and ultimately exists heavens and the lower the “outward signs of above and beyond all labels. worlds, to numbers and to the universe’s inner either light or dark- mysteries.”76 It is said Sufism is older than ness.”81 Each name is Islam and that it really had thought to be a unique, The practice of remem- living field of energy82 brance or dhikr (along no beginning, being just the with its own frequency with wazifa,77which latest flowering—taking on and light or color. involves the recitation Through the recitation and meditation on vari- the form of Islam—of the and contemplation of cer- ous Quranic phrases and ancient secret tradition tain names and sacred Prophetic supplica- stretching back to Adam. phrases, the sacred quali- tions), are a means by ties or attributes of Allah which the seeker is brought into the divine are revealed and unfolded in the life of the presence. As a form of ritual prayer or invoca- practitioner. More importantly, remembrance tion it helps focus the attention and allows the of Allah, one of the pillars of the Islamic and practitioner to know, evoke and develop the Sufi doctrine, can be fulfilled through the reci- different qualities or attributes of God or Al- tation and contemplation of God’s Beautiful lah. Thus the Names are a medium by which Names. one can come to understand something of the divine potential inherent in every soul.78 With respect to the Names themselves, Mus- lims and Sufis agree that the 99 Names of God The Ninety-Nine Names, in the words of Pir are really 100, excepting 1. Allah (the One), Zia Inayat Kahn, president of the Sufi Order being the Supreme Name that includes all the Ināyati, a Universalist order, are not just theo- others. There are, however, more than 99 logical abstractions. They are “sovereign rem- Names by which Allah is addressed in the edies for the ailing human heart.”)79 They are Qur’an and Sunnah,83 among other places. used for the purpose of psychological, mental Some scholars claim that Allah actually has and spiritual healing; for as the Qur‘an says: “ “three-thousand names: 1,000 known only by In the remembrance of Allah do hearts find the angels, 1,000 known by the prophets, who rest.” (Verse 13:28). The Names and phrases include Abraham, Moses and Jesus; the 300 of can be recited silently in the mind or said the Torah or Old Testament; the 300 of the aloud. They can also be sung and/or accompa- Psalms of David; the 300 of the New Testa- nied by various ritualized movements. As one ment; the 99 of the Koran; and, the 3000th commentator explains, the idea is to sound the name, the greatest name, Ism Allah al-azam, Name “until only silence reigns and the seek- the concealed name of the God’s Essence.”84 er’s ego is extinguished and only God remains. Others maintain t hat Allah has an infinite For true dhikr, as the saying goes, means for- number of names. Therefore, 99, the most getting the dhikr.”80

78 Copyright © The Esoteric Quarterly, 2016. Fall 2016 commonly used number, is merely a symbolic From above statements it becomes clear that figure depicting an unlimited quantity of at- Ma’rifa in Sufism is more than the attainment tributes or vibrations that reflect the multiplici- of divine knowledge. Ma’rifa or Gnosis im- ty of the Divine Essence. plies Self-realization and the transcendence of polarities or the opposites, access to and unifi- Ma‘rifa - Gnosis cation with the divine presence and being en- At the level of gnosis (marifa), there is raptured by reality of the Absolute One.91 For “no me and no you.” Sufis, this “knowing of God” is the very reason The individual realizes that all is God, that that humanity was created. This idea is ex- nothing and no one is separate from God. pressed in a saying from the prophetic tradition: “I was a hidden treasure and I loved to be This is the ultimate goal of Sufism. known, so I created the world.”92 85 (Robert Frager) But it is useful to point out that Islam and Su- As indicated earlier, one of Sufism’s foremost fism place a value on two kinds of knowledge, concerns is the pursuit of Gnosis (ma‘rifa), i.e., ma’rifa— knowledge that is related to which is the highest knowledge that an indi- God, and ilm— knowledge that has no appar- vidual can possess. Various writers, such as al ent spiritual meaning. But these two terms, Junayd86 and Ibn al-‘Arabî87 placed an empha- according to Abu-Yazīd, a 9th century Sufi sis on gnosis and believed that the essence of from Iran, are seen as synonymous, for to the One Being is “all knowledge.” Both be- know that God exists in the datum of manifes- lieved that there was no greater goal than hu- tation is to know that God alone is. God’s real- man gnosis or knowledge of Allah. “The goal,” ity transcends the world, but also mysteriously says John Gilchrist, a leading author on Islam, penetrates all things. “For whomever is close “is to attain a personal knowledge of the Di- to God (Al-Haqq) everything and every place vine Reality so that the knower and known are is God, for God is everywhere and everyone and there is no awareness of any distinc- thing.”93 88 tion of personality between them.” Ma‘rūf al- Another way of articulating this idea is to say Karkhī (d. 815), a Sufi saint, who is thought to that true gnosis surpasses limited, incomplete be the founder of the Sufi school of Bagdad, perspectives, without necessarily abolishing said that Sufism consists of “seizing upon Di- them, for ma’rifa is a perspective that includes vine Realities and forsaking all that comes 89 both the transcendent and the immanent. In from creatures.” another well-known hadith or saying, the The term ma’rifa, as Reza Shah Kazemi ex- Prophet Muhammad explains the goal and the plains, implies a paradox because the ultimate fruit of knowledge. “He who knows himself content of this knowledge radically transcends knows his Lord.” Elsewhere the Prophet stated the individual… that: “Seeking knowledge [of God or the Cos- mos] is incumbent upon every Muslim,” and In one respect it is a light that illumines and such knowledge should be sought far and clarifies, in another respect its very bril- wide, “even,” he says, “unto China.”94 liance dazzles, blinds and extinguishes the one who is designated as the knower. This Yet, one is advised not to acquire knowledge luminous knowledge that demands “un- for its own sake, as this feeds the ego or little knowing” is also a mode of being efface- self (nafs) and leads one away from the Divine ment; and it is the conjunction between per- Essence. Ibn al-‘Arabî, who developed a com- fect knowledge and pure being that defines plex theosophical system akin to that of Ploti- the ultimate degree of ma‘rifa. Since such a nus, thought that knowledge, even of the Cos- conjunction is only perfectly realized in the mos, could be a divergence, a veil or a blind if undifferentiated unity of the Absolute, it one did not recognize the Creator’s workings 95 follows that it can only be through the Ab- behind all outer appearances or signs. While solute that the individual can have access to the living realization of self-knowledge and ma‘rifa.90 God-knowledge is one of the Sufi’s principle

Copyright © The Esoteric Quarterly 79 The Esoteric Quarterly quests, the precedence given to true knowledge that which perceives the transcendent.99 Lings in Sufism, as Burckhardt explains, “in no way goes on to say: implies an emphasis on the mind at the ex- In virtue of being the centre of the body, the pense of the emotional faculties” 96 whose or- heart may be said to transcend the rest of gan is the heart and center of person’s being. the body, although substantially it consists Mahabba - Love of the same flesh and blood. In other words, while the body as a whole is “horizontal” in The union of the mind and intuition, which the sense that it is limited to its own plane brings about illumination, of existence, the heart has, in addition, a and the development which the Sufis seek, certain “verticality” for being the lower end is based upon love. of the “vertical” axis which passes from (Idries Shah)97 Divinity Itself through the centres of all the degrees of the Universes. If we use the im- The prominence of “Love” (hubb or mahabba) agery suggested by Jacob’s Ladder, which and the “Heart” (qalb) equals, and in some is none other than this axis, the bodily heart Sufi Orders, surpasses that of the knowledge or intellect. This is evidenced in the following will be the lowest rung and the ladder itself will represent the whole hierarchy of cen- quotes from the Qur’an, which teach that tres or “Hearts” one above the other. This “God’s mercy is greater than His wrath” and image is all the more adequate for repre- that “God's love is His supreme attribute.” In senting each centre as distinct from the oth- fact, Sufism is frequently called “the path of ers and yet, at the same time connected love” and “the religion of the heart.” In Islam with them. It is in virtue of this intercon- and in Sufism in particular, the heart carries a nection, through which the centres in the special importance. The heart is seen as the body are, as it were, merged into one, that seat of spiritual awareness. The heart is the the bodily heart receives Life from Divinity man’s innermost reality, the center of con- and floods the body with Life.100 sciousness and the true essence of human being. The following passage from the Qur’ān From these comments one can see why the (8:24) speaks to its significance in reminding heart in Sufism is often seen as synonymous us that: “Allah intervenes between man and his with the spark of Spirit, which has both a Di- heart.” vine and Created aspect. The heart is also re- Yunis Emre98 (1240–1320), one of the great garded as a solar symbol or inward Sun and a Turkish Sufi poets of love, maintained that manifestation of one of the 99 Names of Al- while reason and free will can link one to God, lah—al Nur—the essence of the all-pervading it is the purified heart, the seat of the soul and Light or luminosity. The following lines also the intellect, which can intuit God’s es- from a Persian mystical poem, speak to the sence. The heart, as Martin Lings held, can be importance of opening the Heart. “Split the atom’s heart and lo! Within it thou wilt find a found to be a synonym for the intellect, but in 101 the full sense of the Latin intellectus, meaning sun.”

The Winged Heart superimposed upon the Sun102

The heart is not only the source of vision or and one who is illuminated by His Beauty light, but also the endless font of love. The in the light of contemplation. great Sufi poets of love, like the female mystic There is a difference between one who Rabiah al-Adawiyah (d. 801), Emre and Rumi, meditates upon Divine acts and one who is believed that love dominates and determines amazed at the Divine Majesty; the one is a the Sufi’s inward and psychological states and follower of friendship [wanting what is is thus what defines the relationship between good for others], the other is a companion humans and God. Hazart Inayat Kahn explains of love. 107 (Author’s brackets) that: “Love draws us back to Love.”103 He goes on to say that: “The greatest principle of Su- Another Sufi theologian and poet, Maulanā fism is ‘Ishq Allah, Ma'bud Allah.’” (God is Jāmī (1414–1492), held that there are two love, lover, and beloved.) types of Sufis, the mystical and gnos- tic/prophetic: those who have annihilated the The Path of Love is the path that leads one self and are submerged in complete union with away from the bondage of the nafs or base self the Divine, but return to the shores of separa- to the freedom and wholeness of one’s divine tion to lead others to salvation; and those who nature, a nature that loves and serves all beings remain within “the Ocean of Unity, that never as manifestations of God. Love has an im- a news or trace comes to the shore of separa- mense transformative power and is one of the tion…and the sanctity of perfecting others is methods for achieving an inner alchemy by not entrusted to them.”108 which the Sufi rids him or her self of “everything-other-than-God.” The famous Anda- The first type can be likened to the Bodhisattva lusian Sufi, Ahmad ibn-al ‘Arīf (1088–1141), ideal in Buddhism, those who have achieved said that love is the “beginning of the valleys Enlightenment, but are motivated by compas- of extinction (fanā) and the hill from which sion to return to the world of samsara to aid there is a descent towards the stages of self- others on the path to Buddhahood. The second naughting…. In Sufism, the willful annihila- type are those who have achieved Enlighten- tion of the self—to die before you die104—and ment and have chosen not to return to the the resultant baqa (everlasting subsistence realms of incarnation and maya. through God), takes place when magnetic Maqāmāt or Stations on the Path power of the Spirit draws the soul to it and the loving heart lays down in the arms of the Be- As previously noted in the section on the puri- loved or God. fication of the lower self or nafs, classical Su- fism describes a series of spiritual milestones, But, as has been previously noted, the empha- states, stations and degrees along the path of sis in Sufism today tends to be on an intermin- return. Although Sufis make a distinction be- gling or synthesis of love and knowledge. As tween the stability of the stations (maqāmāt) Fakhrrudin ‘Araki (1213– 1289), one of the and ahwāl (the many temporary states of the great Sufi masters, poets and scholars held, soul), the focus here will be limited to the “Love is not juxtaposed to knowledge, It is permanent stations. realized knowledge.”105 Nevertheless there are Sufis who tend to place a focus on either one The various degrees or stations represent cu- or the other—either the mystical and ecstatic mulative and permanent stages or degrees in approach or sober, mental approach. This was self-awareness and spiritual development, especially the case in Sufism’s formative peri- which are attainable through sustained effort od, where as Schimmel points out, “Sufism and spiritual practice. 106 admitted a two-fold approach to God,” Each metaphysical degree or maqām exempli- which she illustrates with the following quotes fies the seeker’s level of initiatic attainment from Hujwīrī: and awareness of the spiritual subtleties behind There is a difference between one who is the world of outer form, his perception of burned by His Majesty in the fire of love, Truth, the meaning of life, especially one’s

Copyright © The Esoteric Quarterly 81 The Esoteric Quarterly own life purpose, and one’s attunement with Others give the following seven stations be- Divine Will. Hence, the maqām reflect the ginning with: 1) the nafs or the sensitive soul; dominant quality of the soul and signify where 2) the qalb or heart; 3) ‘aql or intellect; 4) rūh the seeker is “stationed” until he moves on to or spirit; 5) the sirr or secret of innermost the station that looms ahead. heart; 6) jafi (also khafi or that which is hid- 112 According to N. Hanif, the stations of wisdom, den; 7) al-afiā or true Being. as they are also called, “are degrees of penetra- According to William Chittick, Ibn ‘Arabî, tion into the divine unity,” considered by many to or Oneness of God.109 God and man are not two; be one of the world’s They mark progress on the Sufi does not consider greatest Muslim philos- the path of discipline and ophers, represented the attainment before the Sufi God separate from himself. various levels, states can achieve union with The Sufi's God is not in and stations as “the ac- God. Heaven alone; He is every- tualization of potential deiformity,”(likeness to There is no universally where. He sees God in the Deity).113 In Ibn accepted order or number ‘Arabî’s characteriza- of stations. Different unseen and in the seen; he tion, the stations corre- teachers and Sufi Orders recognizes God both within spond to one or more of have outlined the stations and without. Therefore there the divine archetypes or in a way that reflects their Names. Of special in- own experience and con- is no name which is not the terest in his philosophy ceptions of reality. Thus, Name of God, and there is no was the “Station of No some Sufis say there are 4 Station,” the station that stations, other list 6, or 7, form which is not the form of includes all the other and still others 40 or as God, to the eyes of the Sufi. stations and is, in one many as 100. Adding to sense, the final “Reality of Realities.” the complexity of the subject is the fact that some Sufis relate the maqāmāt to the heart, to Maqām lā Maqām -The Station of No various Lataif-e-sitta, the pyschospiritual or- Station gans or centers of perception in the heart and The Station of No Station pertains to the Per- or body, or to various classifications of fect Man who has come full circle in his evolu- knowledge. To complicate matters further, tionary growth and development and has there is, in some quarters, a continuous process achieved union or tawhīd, knowledge of the of modification and adjustment in the light of Real. Chittick portrays the Perfect Man stand- new understanding and experience on the path. ing in this station as the “human analogue of Such fluidity can be seen to be one of the Nondelimited Being, which assumes every hallmarks of the Sufi path given that Sufis, as delimitation without itself becoming lim- Helena Blavatsky says, have “no external, rit- 114 ited.” Sadr al-Din al-Qunawi (1210–1274), ualistic, and dogmatic religion.”110 For, “the one of the most influential Sufi thinkers, de- journey of the soul towards God, as S. H. Nasr scribes this station as the “exact middle” or explains, “includes too many imponderable “the point at the center of the circle of exist- elements to allow it to be reduced to a set ence.” The Station of No Station is also fana, scheme.”111 the ultimate goal – a dissolution of the Sufi’s Some Sufis, for example, view the stations as consciousness and identity through a total ab- the grounds for a spiritual life which deal with sorption in the love and knowledge of God. such considerations as: 1) tawba or repentance; Thus the Maqām lā Maqām is the highest level 2) wará or watchfulness; 3) zuhd or renuncia- of human perfection; it refers to one who ex- tion; 4) faqr or poverty (the absence of desire); presses all of the Divine attributes or potential- 5) şabr or patience; 6) tawakkul or trust; 7) ities of God and has come to understand the ridā or acceptance.

82 Copyright © The Esoteric Quarterly, 2016. Fall 2016 relationships within the Divine field that have nary language, which is to say that people hitherto been concealed by the veils of illusion. are blinded of the shining of its light. In fact of course, the light witnessed by human be- The Station of No Station is often described as ings is forever shinning in the darkness of an unknown station that exists outside of our the cosmos, it is only human capacity that limited conception of space and time and rep- prevents people from seeing it.118 resents liberation from the dual nature of existence. In the philosophy of Ibn ‘Arabī, the Sta- The Station of No Station exists outside of our tion of No Station, as previously stated, em- limited conception of space and time. It is the braces all the other stations. So as Anub place where there is a direct recognition of the Whitehouse explains, the Station of No Station Unity of the One. While the Station of No Sta- is “the zero degree” before the seeker has at- tion is thought to be the final station and the tained the first maqām, the final “terminus” or actualization of all of God’s Beautiful Names, station, and the place where the “two extremes in truth “there can be,” as Whitehouse main- meet and the serpent bites its own tail.”115 He tains, “no so set number of stages, states or goes on to say that every station is a no station stations,” for the Absolute Infinitude trans- until a new unimagined station presents itself: cends and encompasses even the transfinite numbers and infinities.119 The station of no station would … be the station where one no longer perceives that Conclusion which is lower as such, where everything is leveled by reference to what is higher, and his article explored the fundamentals of where it is revealed to us that all stations T Sufism, which Sufis themselves have are perfect at whatever degree they might claimed to be deeply complex. Indeed, Sufism be situated. The degrees disappear. The is multifaceted, diffuse and fluid, making it miracle is to see that God is to be found in nearly impossible to present a one-dimensional His totality at all degrees, at all stations model. There is a great spectrum of Sufi theory where he manifests, in all degrees of mani- and practice as well as a wide variety of Sufi festation, from the most radiant to the most orders: classical, reformed and interfaith or- obscure. … [where] every thing is a ders, which have been shaped within various maqām, the whole of life presents cultural, political and historical contexts. Fur- maqāms.116 thermore, “Sufism holds a secret,” which as Idries Shah says, “is only to be found in the The ascent to the Station of No Station is, in spirit and practice of the Work.” “Sufism,” Whitehouse’s opinion, an attempt to bring to- therefore, “cannot be understood by the intel- gether precreation, creation and de-creation lect alone, neither can it be understood from into a unity. It is the place where all points of the outside.”120 Nor is it possible to advance view are comprehended, where the ob- beyond a superficial grasp of the Sufi Path ject/subject disappears, where affirmation and without the guidance of a teacher who is one negation cease to exist and the still point gives 117 with the Beloved and connected to an unbro- entry into the Divine Essence. ken lineage of authentic Masters. The Station of No Station is further described In addition to Sufism’s complexity and dyna- as an unknown station. In his reading of Ibn mism, conflict and violence in the Middle East ‘Arabī, Chittick says that: and elsewhere, along with the media’s negative The Station of No Station brings together portrayal of Muslims, has cast a great pall over every quality in utter differentiation, pure everything Islamic. Nevertheless, Sufism, as unity, sheer consciousness, total freedom, this article has attempted to show, is one of the complete lack of delimitation and identity world’s great spiritual currents. with Real self-disclosers. The nature of Sufism is an ancient school of self-knowledge, consciousness experienced in this station of human development, a system with a diver- can only be expressed in analogies and sity of methods and disciplines designed to metaphors. It is utterly inaccessible to ordi- facilitate the realization of one’s identity with

Supreme Identity and one’s oneness with God. Sufism is both philosophical and experiential. cial leader as well as a close companion of the Some orders can be classified as “drunken.” Prophet. Sunni’s regard themselves as the or- These are Sufis who tend toward the “Heart thodox branch of Islam. For Sunnis, authority approach” and employ aesthetic and devotional is shared by all within the community (even if practices, such as the Invocation of Names, certain individuals have, in practice, claimed rhythmic movement, music and poetry as a special authority) Sunni Muslims may follow means of producing an ecstatic experience or one of several law schools named after their “state” in which the participant’s sense of self four founders or Imams. Source: New World is dissolved in the Presence. Such an approach Encyclopedia. can be contrasted with a more “sober” or intel- www.newworldencyclopedia.org/. 2 Shi'a Islam or Shi`ism is the second largest lectual approach, which emphasizes school within Islam. Shi'a Muslims also ad- knowledge, discernment and contemplation, here to the teachings of the Islam- and “fixity” on the Real. Many Sufi orders ic prophet Muhammad and his family. Shi'as acknowledge the need “to see with both eyes,” believe that the Imam must belong to the di- as Ibn ‘Arabi says; in other words, to seek an rect lineage of Muhammad through his daugh- all-important balance between the heart and ter Fatima and her husband (and Muhammad's head, plus right action. cousin), Ali ibn Abi Talib (Imam Ali, the fourth caliph), who the Muhammad appointed Sufism also has a decidedly inclusive and uni- as the sole interpreter of his spiritual legacy. versal nature. The core principles of Sufism Shi'as reject the first three caliphs as usurpers belong to the transcendent unity of truth and of Ali's Imamate. The theme of lineage and in- wisdom lying behind all the major faiths and fallibility of the Imam developed within Shi'a esoteric traditions. Like most spiritual paths, Islam, as well as the idea of a hidden Imam the Sufi Way encourages beautification and who will bring God's judgment in the Last mastery over the lower self along with the de- Days. There are several sub-divisions. The majority of Shi'a believe that the Imam is now velopment of qualities such as charity, service, “hidden” but will return as the Mahdi. Source: compassion, humility, honesty, detachment New World Encyclopedia, and wisdom. Thus, Sufism serves the function www.newworldencyclopedia.org/. of helping seekers to free themselves from the 3 It should be noted here that many classical or prison of the senses so that he or she becomes tradition Islamic Sufi’s view the Universalist a perfect mirror, which reflects the attributes of and Non-Muslim orders as quasi or pseudo Divinity. The ultimate goal on the Sufi path, as Sufis, since they are more or less disconnected S.H. Nasr says, is to lead the disciple from “the from the teachings of the Qur ‘an and Sharia particular to the Universal, from separation to or Islamic Law, which serves as the founda- Unity, from form to the supra-formal Es- tion of the classical Sufi Path. 4 The common exoteric explanation of Ta- sence,” to tawhīd and to “the truth that has al- 121 sawwuf means, “to wear wool.” From an eso- ways been and will always be.” teric perspective Tasawwuff implies Divine It is the author’s hope that this introductory Wisdom or Sophia based on an internal approach to Islam. paper will allow students of esoteric philoso- 5 phy and the other metaphysical traditions to Annemarie Schimmel, Mystical Dimensions of Islam, quoting F. A. D. Tholuck in his 1821 see Sufism as one of the world’s hidden treas- volume on Sufism (Chapel Hill. NC: Univer- ures and a profound exposition of the Perennial sity of North Carolina Press, 1975), 9. Wisdom and the Life of the Spirit. 6 The Pahlawan religion (champions) was one of the Persian religions that focused on chival- ry and etiquette around which the essence of 1 Sufism is shaped. See for example: Sufism in Sunni Islam is the largest denomination the Secret History of Persia, by Milad Milani. of Islam making up approximately 80% of the 7 Annemarie Schimmel, Mystical Dimensions of Muslim population in the world. Sunni’s hold Islam, 3. that the Prophet Muhammad's first Caliph was 8 On one level, the widely diffused parable of his father-in-law Abu Bakr, a political and so- the blind men and an elephant is a story of a

group of blind men (or men in the dark) who practicalsufism.html (accessed March 21, were made to touch an elephant to learn what 2016). it is like. Each one feels a different part, but 20 See for example: Mystical Islam: An Introduc- only one part, such as the side or the tusk. tion to Sufism, by Julian Baldick, or Sufism: A They then compare notes and learn that they Global History, by Nile Green. are in complete disagreement. The story refers 21 Titus Burckhardt, Introduction to Sufi Doc- to one’s biases and the inability to see the trine, (reprint: 1959; Bloomington, Ind: World completed whole, as well as the problem of Wisdom, Inc., 2008), 5. assessing the world purely through the senses. 22 The Mevlevi/Mawlaw'īyya Order is Sufi order 9 E. H. Palmer, Oriental Mysticism: A Treatise in Konya, Turkey founded by Jalāl ad-Dīn on Sufistic and Unitarian Theosophy of the Muhammad Rūmī, the 13th century Persian Persians (1876; reprint; London: Luzac and poet and theologian. Co., 1969), 18. 23 I bid. 10 Atif Khalil and Shiraz Sheikh, in Sufism in 24 Mollie Magill, Discuss the Non-Islamic Ori- Western Scholarship: A Brief Overview, a pa- gins of Sufism, per made available through Academic.edu: https://molliemagill.wordpress.com/discuss- https://www.academia.edu/ (accessed March the-arguments-for-the-non-islamic-origins-of- 22, 2016). sufism (accessed February 14, 2016). 11 Helena P. Blavatsky, The Secret Doctrine, 25 I bid. Vol. I (reprint: 1888; Pasadena, CA: Theo- 26 Ibid. sophical University Press, 1974), 288. 27 This system is based on the Abjad numerals, 12 Helena P. Blavatsky, The Theosophical Glos- which are a decimal numeral system in which sary (1930: reprint; London: The Theosophi- the 28 letters of the Arabic alphabet are as- cal Publishing Society, 1892), 311. signed numerical values. They have been used 13 Hazart Inayat Kahn was an Indian classical in the Arabic-speaking world since before the musician who had been initiated into the 8th century Arabic numerals. In mod- Chrishti Sufi Order. In 1907, he was encour- ern Arabic, the word abjadīyah means “alpha- aged by his spiritual teacher, Shaykh Mu- bet.” The Qu’ran is also structured on an in- hammed Abu Hashim Madani to bring Su- genious mathematical formula, based primari- fism to the West (London). In so doing he ly on the number 7. Gematria plays an im- abandoned Islamic Sufism in favor of an portant role in Sufism. Many Sufi’s believe approach that did not emphasize Sufism’s that the numbers are part of the creative system by which all things in the cosmos were connection to Islam. created. 14 Inayat Khan. Quoted from Sufism in the un- 28 Louis Massingon, Essai sur les Origines du published papers from the Nekbakht Founda- Lexique Technique de la Mystique Musulmane tion. (Paris: Geuthner, 1954), 104. 15 The Life and Teachings of Hazrat Inayat 29 Professor John L. Esposito, The Oxford Ency- Khan, clopaedia of the Modern Islamic World (Ox- https://wahiduddin.net/hik/hik_origins.htm ford: ENG: Oxford University Press, 1995). (accessed March 21, 2016). 30 Ibid. 16 Idries Shah, The Sufis (reprint, 1964; London, 31 Martin Lings, What is Sufism (Lahore, Paki- UK: Octagon Press Ltd. 1999) 356. stan: Suhail Academy, 1983), 16. 17 Mehmet Sabeheddin, “The Secret Path: Sufi 32 Titus Burckhardt, An Introduction to Sufi Mystics and the Spiritual Quest,” in New Doctrine, 4. Dawn Magazine, No. 85, July-August 33 Hazrat Inayat Khan on “Silsila,” Who we are, 2004. www.newdawnmagazine.com (accessed from the “Sufi Order International.” March 22, 2016). http://www.centrum- 18 The Origins of Sufism: Pre & Post Islam: universel.com/silsilae.htm (accessed may 20, From a lecture by the Silsilah-e-Aaliya Mu- 2016). jummah Al Baharian Community. 34 Shaykh Mahmud Shabistari, Gulshan i raz: 19 Vincent Cornell, Practical Sufism: An Akbri- The Mystic Rose Garden (London: Forgotten an Foundation for Liberal Theology of Differ- Books, 2012), 84. ence, 35 Martin Lings, What is Sufism, 12. http://www.ibnarabisociety.org/articles/cornell

36 Ibid. ter-Spring, 1980), World Wisdom, Inc. 37 Universal Sufism, as noted in the text, does www.studiesincomparativereligion.com not strictly adhere to Islam law. However, (accessed May 7, 2016. they share many of the same practices, meth- 51 Ibid. ods and rites as the traditional orders. In con- 52 Fakhruddin Iraqi, Divine Flashes (trans: Wil- trast to the more traditional or Islamic orders, liam Chittick and Seeyed Hossein Nasr; Universal Sufism focuses on the importance Mahwah, NJ: Paulist Press, 1982), 69 of eliminating the boundaries that divide tradi- 53 For more detailed information see for exam- tional religions, and incorporates the “Wisdom ple: In Search of the Lost Heart: Explorations of all Faiths” into its beliefs and practices. in Islamic Thought, by William C. Chittick, 38 Eric Geoffroy, “Approaching Islam,” in Su- Mohammed Rustom, Atif Khalil. fism: Love and Wisdom, edited by Jean-Louis 54 Medhi Azminrazavi, Sufism and American Michon and Roger Gaetani (Bloomington, Literary Masters (Albany, New York: SUNY Ind., 2006), 50. Press, 2014), 154. 39 Seeyed Hossein Nasr, Sufi Essays (Chicago, 55 Ibnul Farid, Taiyyat ul Kubra, p. 245-46, as IL: ABC International Group, 1999), 43. quoted from the Shared Vision of Sufi and Yo- 40 Ibid. gic Vision 41 Ibid., 39. http://www.bahaistudies.net/asma/the_shared_ 42 Sayyidna Ahmad ibn Ibrahim al-Naysaburi, A besuties_of_sufi_&_yogic_vision.pdf (ac- Code of Conduct, tr.; Verena Klemm & Paul E. cessed April 11, 2016). Walker; The Journal of Shi'a Islamic Studies, 56 Coleman Barks, and John Moyne trans., The Volume 5, Issue 3, Summer 2012, 44. Essential Rumi (San Francisco: Harper- 43 Traditional Muslims repeat the shahāda: lā SanFrancisco, 1995), 275-6. ʾilāha ʾillā-llāh, muḥammadur-rasūlu-llāh 57 The Bhagavad Gita, trans. Annie Besant, 111. (There is no God but God. Muhammad is Available online at: God’s is messenger), five times a day, but https;//archive.org/details/bhagavadgt00besag Universal Sufism also rhythmically recites the oog (accessed May 7, 2016). first part of this phrase (lā ʾilāha ʾillā-llāh) as 58 The Sirimad Bhagavad-Gita, trans., A part of the dhikr or Practice of Remembrance. Kaushik (New York: Hippocrene Books Inc., 44 The concept of tahwīd have long been used by U.S., 1998), Islamic reformers and activists as an organiz- 186. ing principle for human society and the basis 59 See The Doctrine of the Perfect Man (Al- of religious knowledge, history, metaphysics, Insan al-Kamil) and its Significance Today, aesthetics, and ethics, as well as social, eco- by Anisah Bagasra at: nomic, and world order. http://www.israinternational.com/the-perfect- 45 Dr. Steven Masood, Wahdat al-Wujūd: A man.html. Fundamental Doctrine in Sufism, 60 Reynold A. Nicholson, Studies in Islamic http://www.stevenmasood.org/article/wahdat- Mysticism (reprint 1921; Whitefish, MT: Kes- al-wujud-fundamental-doctrine-sufism (ac- singer Publishing, LLC, 2007), 78). This high- cessed May 7, 2016). ly recommended book is also available online 46 Ibid. at: http://sacred-texts.com/isl/siim/index.htm. 47 Hazrat Inayat Khan, “Prophets and Reli- 61 Ibid. gions,” The Unity of Religious Ideals, Vol. 9, 62 P. Bearman; P. Kunitzsch and F. From the Hazrat Inayat Khan Study Database Jong, Encyclopaedia of Islam, Second Edition, www.hazrat-inayat- http://referenceworks.brillonline.com/browse/ khan.org/php/views.php?h1=31&h2=14&h3= encyclopaedia-of-islam-2 (accessed May 21, 2 (accessed May 7, 2016). 2016). 48 Seeyed Hossein Nasr, The Heart of Islam: 63 Theja Gunawardhana, Theosophy an Islam Enduring Values for Humanity (New York: (Nugegoda: Theosophical Society of Sri HarperCollins Publishers, 2002), 3. Lanka, 1983). 78. 49 Ibid. 64 It is of interest to note that that the concept of 50 Seeyed Hossein Nasr, “The Male and Female the Universal or Perfect Man played a signifi- in the Islamic Perspective,” Studies in Com- cant role in the Rumi’s poems and that for parative Religion, Vol. 14, No. 1 & 2. (Win- Rumi, Shams al Din of Tabrizi was t he em-

bodiment of what he called the “Perfect Man.” 73 Shadhana is an essential Islamic creed declar- One of the few contemporary individuals who ing the oneness of God. lā ʾilāha ʾillā-llāh, came to believe that he had attained the level There is no God but God. of al-insan al-kamil was the Iranian Shia Mus- 74 The Universalist Order is now the “Inayat lim religious leader, revolutionary, politician Khan Sufi Order” headed by Pir Inayat Khan. and the founder of the Islamic Republic of 75 Wali Ali Meyer, Bilal Hyde, Faisal Muqad- Iran, the Grand Ayatollah Sayyid Ruhollah dam and Shaabda Kahn, Physicians of the Mūsavi Khomeini. Khomeini never publically Heart, A Sufi View of the Ninety-Nine Name of made such a claim, as it would have been con- Allah (San Francisco, CA: Sufi Ruhaniat In- sidered heretical, but he was preoccupied with ternational, 2001), 19. the concept of the perfect man. The belief not 76 As quoted in Essential Islam: A Comprehen- only formed the core of his writings, it was the sive Guide to Belief and Practice, by Diane impetus behind his desire, as Ted Thornton Morgan (Santa Barbara, CA: ABD-CLIO and numerous others have maintained, “to LLC, 2010), 10. guide society from multiplicity to unity, from 77 The word dhikr is the remembrance of God blasphemy to faith and from corruption to a through the rhythmic repetition of Names. The life of absolute perfection.” term wazifa refers to the recitation of various 65 As quoted in Love is a Fire by Llewellyn verses or phrases as means of going beyond Vaughan-Lee (Point Reyes Station, CA: The the divine quality or attributes of a specific Golden Sufi Center, 2000), 20. name. However, the meaning of these terms 66 Certain Sufi Orders claim that the nafs reside change in the various branches of Islam and in in the lower abdomen where they create a hot the different Sufi orders where the names are smoke or fog that is the source of all evil de- interchanged. sires and passions. If these desires are not con- 78 Wali Ali Meyer, Bilal Hyde, Faisal Muqad- trolled through spiritual disciplines, they es- dam and Shaabda Kahn, Physicians of the cape from the stomach area and enter into the Heart, A Sufi View of the Ninety-Nine Name of breast filling it with smoke. The light in the Allah, xvii. heart is obscured by this smoke and can no 79 As quoted in Physicians of the Heart, A Sufi longer illuminate the breast. See for example: View of the Ninety-Nine Name of Allah. A Sufi Work on the Stations of the Heart, 80 Dhikr – The Most Common Prayer f Islamic http://faculty.washington.edu/heer/stations.pdf Mystics. Online at: . (accessed May 1, 2016). http://www.holisticonline.com/Prayer/Spl_pra 67 Ali-Hujwiri, The Kashf al-Mahjub (The Reve- yers/hol_prayer_Dhikr.htm. (accessed June lation of the Veiled) of Ali b. 'Uthman al- 22, 2016). Jullabi Hujwiri, trans., by Reynold A. Nichol- 81 Roya Azul, The Magical Power of Arabic son (Gibb Memorial Trust, 2014), 25. Letters. Online at: 68 See for example: http://www.theartofislamichealing.com/the- http://www.rifai.org/sufism/english/the-art-of- magical-powers-of-arabic-letters. (accessed being/four-stages-for-the-purification-of-the- June 23, 2016). heart (accessed, April 1, 2016). 82 Ibid. 69 Dr. Anub Whitehouse, Sufi Amanesis: State, 83 Sunnah is the verbally transmitted record of Stations, Stages and Practices, January 4, the teachings, deeds and sayings, silent per- 2010. missions (or disapprovals) of the Islamic http://anabwhitehouse.blogspot.com/2010/01/ Prophet Muhammad, as well as various re- states-stations-stages-and-practice.html (ac- ports about Muhammad's companions. cessed May 11, 2016). 84 Shems Friedlander, Ninety-Nine Names of 70 Javad Nurbakhsh, In the Tavern of Ruins Allah (New York, NY: Harper & Row, 1993), (London: Khaniqahi Nimatullahi Publica- Foreward. tions, 1992). 85 Robert Frager, Heart, Self and Soul: The Sufi 71 The Hadith in question is from Jani-at- Psychology of Growth, Balance, and Harmo- Tirmidhi or Sunan at-Tirmidhi. ny (Wheaton, IL: Quest Books, 1999), 23. 72 Strict orthodox Sunni Muslim sects, such as 86 Abu al-Qasim ibn Muhammad Junayd, al- the Wahhabi disavow the practice. Baghdadi was one of the most celebrated of

the early Persian Sufi’s of Islam. He is central ness of the crescent moon to the light of the figure in the golden chain or lineage of spir- Sun, for it gradually receives the light, which itual masters and was an important figure in develops it until it becomes the full moon. the development of Sufi doctrine. Thus Crescent in the heart signifies that the 87 Muhyi-d-Dīn ibn ‘Arabī (d.1240), is consid- Heart is responsive to the light of God and ered to be one of most influential Muslim will be illuminated by the Sun. The explana- mystics, poets and philosophers, and was giv- tion of the Five-Pointed Star is a symbol of en the appellation ash-shaykh al-akbar “the the perfected Man or the God realized Man. greatest of spiritual masters.” The Sun is a symbol of the Spirit. The image 88 John Gilchrist, Muhammad and the Religion here is used in the Universal Sufi Orders. of Islam (Benoni: South Africa: Jesus to the 103 Hazrat Inayat Khan, “Dedication of the Uni- Muslims, 1986), 346. versal,” 1926. 89 Eric Geoffroy, “Approaching Sufism,” in: 104 The saying: “To die before you die,” is at- Sufism: Love and Wisdom, 57. tributed to the Prophet Muhammad. It is also a 90 Reza Shah Kazemi, “The Notion and Signifi- famous Zen saying. cance of Ma‘rifa in Sufism,” Journal of Islam- 105 As quoted from BuddhaNet in an article titled ic Studies 13:2 (London: Oxford Centre for Is- “ Sufi and Dzogchen Reflections,” lamic Studies, 2002), 155-181. http://www.buddhanet.net/index.html (ac- 91 Eunice Villaneda, “Ma’rifa and Gnosis: The cessed May 2, 2016.) System of Divine Knowledge in Sufism and 106 Annemarie Schimmel, Mystical Dimensions of Valentinianism” in the Claremont Journal of Islam, 6. Religion, Vol. 3, Issue 2, (Long Beach, CA: 107 Al-Hujwiri, The Kashf Al-Mahjub (The Reve- California State University, 2014), 112. lation of the Veiled), trans., Reynold A. Ni- 92 This saying is from Hadith Qudsi, which are cholson (Gibb Memorial Trust, 2000), 367. were given in the Prophet Mummand’s own 108 Maulanā Jāmī, as paraphrased from the words. Schimmel’s Mystical Dimensions of Islam, p. 93 Muhyidden Ibn ‘Arabî, as quoted in “The No- 6. tion and Significance of Ma’rifa,”158. 109 N. Hanif, Biographical Encyclopaedia of Su- 94 From a well known Hadith or saying of the fis: Central Asia and Middle East (New Delhi: Prophet Muhammad. IND: Sarup Book Publishers Ltd., 2002), 469. 95 William C. Chittick, “Ibn ‘Arabī on the Bene- 110 Helena P. Blavatsky, “A Treatise on Sufism,” fit of Knowledge,” The Essential Sophia, Blavatsky Collected Writings, Vol. 4 (CD- WorldWisdom Inc., 2006. ROM; Wheaton, IL: Theosophical Publishing http://www.worldwisdom.com/public/viewpdf House, 1882), 162. /default.aspx?articlettle=Ibn_Arabi_on_the_B 111 Seeyed Hossein Nasr, Sufi Essays, 76. efit_of_Knowledge_by_William_Chittick.pdf 112 Seeyed Hossein Nasr, Sadr al-Dīn Sīrazī and (accessed April 2, 2016). his Transcendent Theosophy (Tehran, Iran: 96 Titus Burckhardt, An Introduction to Sufi Imperial Irianian Academy of Philosophy, Doctrine, 22. 1978), 58. 97 Idries Shah, The Sufi’s (London: Octagon 113 William Chittick, “Ibn Arabi,”The Stanford Press, 1964), 129. Encyclopedia of Philosophy, 2014 Online at: 98 Yunis Emre, a Sufi dervish, was one of Tur- http://plato.stanford.edu/entries/ibn-arabi/ (ac- key’s most distinguished poets who exercised cessed June 30, 2016). a powerful influence of Turkish literature. 114 William Chittick, “Ibn Arabi,” The Stanford Emre was venerated as a Saint after his death. Encyclopedia of Philosophy. 99 Martin Lings, What is Sufism, 48. 115 Anub Whitehouse, Sufi Amanesis: State, Sta- 100 Ibid., 48-49. tions, Stages and Practices. 116 101 These lines are thought to be from Ba- Ibid. 117 ha‘u‘llah, The Seven Valleys. Ibid. 118 102 The symbol of the Sufi Path is a Heart with William C. Chittick, The Sufi Path of Wings superimposed upon the Sun. It depicts Knowledge: Ibn al-Arabi's Metaphysics of that the heart is medium between soul and Imagination (Albany: SUNY Press, 1989), 377. body, spirit and matter. The Wings are the 119 symbol of spiritual progress and aspira- Anub Whitehouse, Sufi Amanesis: State, Sta- tion. The Crescent represents the responsive- tions, Stages and Practices.

120 Idries Shaw, The Sufi’s (London: The Indries 121 Seeyed Hossein Nasr, Sufi Essays, 32. Shah Foundation, 1964), 20.

Fall 2016

Walking the Spiritual Path: A Contemporary Perspective

William Meader

piritual development is akin to being on a Many people believe that the Path is an outer S long and arduous journey. Often called journey. Though this is an understandable as- the Path, traveling it requires that an individual sumption, it is nonetheless a misperception. inwardly recognize the soul, and be committed Instead, the Path is better understood as an in- to more fully expressing it in everyday life. ner passageway. To walk it necessitates that an Though long and difficult (at times), it is a individual strive to be the higher consciousness journey that everyone must begin, in this life s/he inwardly senses. As such, it is more true or another. The Path eventually leads a person to say that the Path is a psychological thread to the summit of human evolution—perfected leading to the place where one’s higher nature consciousness and enlightenment. Because of is found—the soul. this, an understanding of the Path can be help- However, it should not be assumed that the ful when trying to walk it. To understand the Path has no relationship to outer life. It clearly Path we must first remember that human con- does. A person’s way of life always reveals sciousness is dualistic. Essentially, there are his/her states of consciousness. The outer cir- two parts to the mind—a lower and higher di- cumstances of life simply mirror the nature of vision. The lower portion is connected to the the mind. When on the Path, a changed attitude ego (personality), and is usually the focus of toward life will invariably ensue. This is evi- our day-to-day consciousness. The higher por- denced in a new and emerging set of values to tion contains qualities such as compassion, live by, often to the dismay of society. understanding and wisdom and is related to the soul. The soul and personality therefore form a For example, the incentives of life become fundamental duality within each of us. more impersonal. Society’s encouragement to acquire wealth and prestige lose their persua- As a prerequisite to walking the Path, one sive power. Personal wants and desires become must consciously recognize this duality within less significant, and the needs of the whole him/herself. When clearly seen, an individual grow in importance. The more one identifies begins to yearn to express the soul more fully with the soul, the more impersonal and decen- in all aspects of daily life. Within the privacy tralized s/he becomes. of his or her thoughts, a solemn pledge is then made. It is a vow to strive to be the soul deep When consciousness lets go of its preoccupa- within, and to adopt a set of spiritual disci- tion with its individuality (ego), it then ex- plines in support of this end. pands. Because of this, a person will begin to Interestingly, this is the deeper meaning behind ______the use of the word disciple. To strive toward About the Author the soul is to be a disciple of the soul. From a certain perspective, discipleship and the Path William Meader is an author, teacher and counse- are interdependent notions. The two go hand- lor. Much of his work is focused on the subjects of Spiritual Creativity, the Evolution of Consciousness in-hand. Indeed, in some esoteric literature the and the Art of Meditation. At present he is teaching spiritual journey has been called the Path of in the United States, Canada, Europe, Australia and Discipleship. New Zealand. He resides in Oregon, and can be An Impersonal Approach to Life contacted through his website at www.meader.org.

Copyright © The Esoteric Quarterly 91 The Esoteric Quarterly subtly sense humanity’s oneness, and the mo- found in the great humanitarian initiatives we tivation to serve will inevitably appear. Stated see today. Of course, this is good and must differently, the decentralization of conscious- continue. However, the higher understanding ness leads to the recognition of oneness, and of service moves us to widen the context this gives rise to the impulse to serve. As such, through which it is rendered. To know the life becomes increasingly service driven and oneness of humanity is to know that service is impersonal. possible everywhere, and in every circum- Prerequisites of the When consciousness lets go its stance. Path preoccupation with its individuality (ego), it then expands. Modern-day disciple- The requirements for ship encourages us to walking the Path have Because of this, a person will realize that social sys- changed over time. For begin to subtly sense humani- tems are also evolving many centuries the em- ty’s oneness, and the motiva- expressions of life. phasis has been on the Whether we consider sacredness of love and tion to serve will inevitably ap- politics, business, edu- its power to transform pear. Stated differently, the de- cation or the arts, all human life. Historically, are living forces strug- love has been viewed as centralization of consciousness gling to evolve into a the centerpiece of spir- leads to the recognition of higher form. As such, ituality, and that the oneness, and this gives rise to service can (and must) way to God was be rendered within eve- through the heart. Yet, the impulse to serve. ry social institution. just as everything in Walking the Path re- creation is evolving, our understanding of the quires that people see societal systems in this spiritual Path also changes over time. Though way. It is to know that all institutions are es- love is an essential quality of the soul, the sentially spiritual, and all are venues where higher mind is equally important. upliftment can be offered. As the rightful companion to the heart, higher The Dark Night Experience mind is indispensable when on the journey toward enlightenment. Unlike the lower mind, Travel along the Path is by no means con- with its emphasis on knowledge, the higher sistent and steady. Often an individual will feel mind is the custodian of wisdom. Through it, deeply aligned to his/her soul, only to later feel we are able to grasp broad and abstract truths. spiritually lost and bereft. Though such experi- It is therefore important to blend mind and ences are frustrating (to the personality, not the heart, for they support each other. Love always soul), it is something that naturally occurs. insures that oneness is felt, while the mind This is the basis for the dark night of the conveys the soul’s wisdom and purpose. soul experience as initially conveyed by St. John of the Cross in the 16thcentury. Spiritual Service: A New Paradigm The dark night experience only occurs because So much of the Path obliges us to assume re- there is still imperfection in the personality’s sponsibility for the welfare of humanity. Ser- relationship to the soul. Sometimes the per- vice is therefore an essential component to soul sonality unwittingly causes the dark night ex- consciousness and discipleship. Yet in our con- perience. Yet at other times the soul is the in- temporary understanding of the Path we see stigator. When the personality triggers the that the nature of service has also evolved. It event, it is because its selfish tendency is reas- has become something much broader and more serting itself. This causes the Path to become encompassing. darkened and obscure, at least temporarily. In the past, service to those who are suffering When the soul initiates the darkness, it is for has been the emphasis. The legacy of this is the purpose of arresting the hastening person-

92 Copyright © The Esoteric Quarterly, 2016. Fall 2016 ality. The personality yearns to unite with the larger whole is therefore a feature when walk- soul, but has not yet purified itself properly. At ing the Path. And, though there are times when such times, the soul will cast a cloud of dark- one loses sight of the Path, most often, such ness over the personality, thus forcing it to blindness is only temporary. Darkness is some- more honestly appraise its readiness (or lack of times necessary, for it adjusts the personality it). Such dark night experiences are built into as a prelude to receiving greater light. the nature of the Path itself, and are inescapa- Initially, to step onto the Path requires that we ble. reverse our thinking about it. Though disciple- Concluding Remarks ship is proven through a life of service, this is merely an effect that arises when on the spir- To walk the Path requires that a person be- itual journey. It is not the Path itself. Instead, come conscious of his/her own duality—the the Path is best understood as an inner pas- soul and personality. From this realization, a sageway leading to one’s authentic identity, commitment to live and express the soul’s the soul. In this regard, the ancient aphorism wisdom naturally ensues. Personal desires holds true—“to find the Path one must become gradually (and inevitably) yield to the evolu- the Path.” tionary needs of humanity. Service to t he

Book Reviews

A Synthesis of Alchemy, by Dorje Jinpa, itself, is profoundly transformative. These second edition, Ashland, OR: Pentarba Publi- 100-or-so pages make up Part One of A Syn- cations, 2016. Hardcover, 170 pages. List thesis of Alchemy; Part Two is an anthology price US $35. Available at: Amazon.com. of important writings, with interposed com- ew subjects have been as ill treated as al- mentary. Jinpa gathers, interprets and inte- Fchemy. Thousands of medieval manu- grates quotes from Buddhist, Taoists, Vedic scripts purported to reveal alchemical secrets Hindu, and other sources, as well as from the to the initiated, but most were impenetrable, classical literature of the West, to present a and vital information was withheld or veiled synthesis of alchemical thought spanning two in allegory. Worse, much of the content was millennia and multiple levels of reality. Al- copied from other manuscripts, leaving read- chemy involves not just physical transmuta- ers wondering which, if any, of the writers tion but, on higher levels, transformation and had personal knowledge of the art. Many transfiguration (pp. 24-25). would-be alchemists probably died from mer- Not surprisingly, much alchemical lore has cury poisoning, or from explosions in their been misunderstood. Jinpa compares Arabic labs. Fraud was not unknown, along with the alchemists, whom he judges were right in greed of wealthy patrons. Yet alchemy main- their methods, with Paracelsus whom he said tained broad credibility for more than a mil- erred. The author criticizes modern Tantra for lennium. its focus on physical sex, which was always By the nineteenth century the scientific estab- renounced by the celibate adepts of the East lishment had concluded that chemical ele- (pp. 51-53, 63-54). ments were immutable. The present consensus The alchemical literature is replete with sym- is that elements cannot be transmuted by bols, in part to protect essential knowledge chemical means alone, though they can by from potential abuse, but also because ordi- nuclear fusion and fission and a few scientists nary language is inadequate to express the concede that transmutation may take place in underlying truths. For instance, Jinpa explains living organisms. But claims by twentieth- that “mercury” is a code word not only for the century individuals, like Jean Julien Fulcanelli planet or the god Mercury, but also for Bud- and R. A. Schwaller de Lubicz, to have turned dhi. “Mercury, sulphur and salt” stand for life, lead into gold are swept under the accommo- consciousness and form; or spirit, soul and dating rug of “pseudoscience.” Meanwhile, body. “The Mother Principle” relates to the Carl Jung—to the great relief of people trou- etheric subplanes. bled by the prospect that transmutation might actually be feasible—turned alchemy into a Physical transmutation involves extraction of symbol of psychological integration and a set the etheric essence—the “idea” of a substance—from dense matter, elevation of the of archetypes populating the collective unconscious. New Agers use it as a metaphor for essence’s vibration, and return of the vitalized any kind of personal transformation. Serious essence into dense matter (pp. 23, 35-37). The esotericists suspect that there is something process may occur naturally in a plant. More importantly, from our perspective, it can take “out there,” but are unsure what it is, and fondly refer to any kind of esoteric activity as place under the control of the Will within the “the Great Work.” alchemist’s own being; indeed the alchemist’s “crucible” is the etheric body (p. 57). But Will Dorje Jinpa offers us new insights into alche- alone is not enough; it must be tempered by my, presenting, in little more than one hun- Love (pp. 48-49). The dual mechanism is ex- dred pages, a view of the subject that, even in pressed in the union of head and heart. When

94 Copyright © The Esoteric Quarterly, 2016. Fall 2016 the necessary creativity is added to the mix, life. Thus the Body of Light becomes the we have the Ida, Pingala and Sushumna, or augoeides of Neoplatonist philosophy, or the the three strands of the Antahkarana. mayavirupa, which adepts can materialize at A major part of a high initiate’s alchemical will. The Body of Light is created by the de- work is the condensation of psychic energy. scent of Spirit from above; “all” the disciple The work may produce the Rod of Initiation needs to do is remove the obstacles in the wielded by the Christ or Sanat Kumara; the etheric, sentient and mental bodies (p. 85). Philosopher’s Stone, to be used in healing; The descent of Spirit is itself an initiation. Hermetic gold; the bindu, or “pearl” on an Scriptural precedents were Christ’s baptism in adept’s brow; or even the “evolved, or Bodhi- the Jordan and the descent of the Holy Ghost chitta crystals” found in the cremains of saints at Pentecost. In Hermetic symbolism, the (pp. 54-61). These last are said to be so pow- White Crowned King descends from his erful that they multiply after the saint’s death throne to marry the Red Daughter (the and can be distributed to locations where his kundalini) in the Chemical Wedding (p. 91). or her energy is needed. The author claims The offspring of their union is the Child of the that one such crystal was carried to Oregon (p. Sun (the Christ?). In an interesting aside, 63). The multiplication and distribution of Jinpa interprets the Return of the Goddess as a Bodhichitta crystals calls to mind the prolifer- prophecy of the Externalization of the Hierar- ation of relics in the Christian West, where, chy (pp. 94-95). If this suggests that the Plan- among much else, “splinters of the True etary Hierarchy has a feminine quality, he Cross” are estimated to compare in their total also suggests that the women’s movement mass with a battleship. was divinely inspired (p. 106). For the ordinary disciple, the all-important The Great Work is purposely and simultane- transmutation is of the human vehicles, from ously the transmutation/evolution of material their initially coarse, dense form into the bril- substance, consciousness and spirit. Its hall- liant, light-filled, ethereal form of the high marks are Oneness, Beauty, Energy, and initiate. This transmutation runs parallel to the Group Consciousness (p. 106). The Work is path of transformation of consciousness (p. advancing rapidly—for example, Oneness is 73-74). For much of the way the path is dark, already expressed in physics, religion, and recalling John of the Cross’s “dark night of gender inclusiveness—but much destruction the soul”: a period of “aridity” in which nec- of outworn forms is necessary, and therein lie essary cleansing takes place. But the seeker the woes the world is currently experiencing. finds his or her way by the guiding light in the (p. 107). head. This light is portrayed variously as a A Synthesis of Alchemy is a remarkable book, brilliant light with a dark indigo center; a star a must-read for all serious esoteric students. It in a blue circle, with a golden white halo; and is too dense to be skimmed. But from a care- the Rose Cross. It is nothing else than the ful reading one comes away, if not with work- light of the twelve-petalled Causal Body (p. ing knowledge of the alchemical process, at 83). least with an appreciation that alchemy is a As the light grows more brilliant it illuminates serious subject, a sense that certain individu- the whole etheric body. At the third initiation, als have penetrated its secrets, and a realiza- the entrance to the Greater Mysteries, the tion that the secrets will eventually be re- etheric body takes on a silver, violet irides- vealed to us as we move forward on the path cence, earning the descriptor “Rainbow of discipleship and initiation. While the author Body” (pp. 99-102). The etheric body be- makes no claims and betrays no ego, there is comes the “Body of Light,” to which the little doubt that Dorje Jinpa himself is privy to Golden Fleece of classical mythology hinted. many of those secrets. But it is not just wrapped around the dense Contributed by John F. Nash physical body; it begins to supplant the dense Johnson City, Tennessee physical form as the vehicle for the indwelling

Mandala In The Heavens: How the Greek discussing the Cardinal Cross, for example, star myths tell the story of the Path of Ini- the three birds, the Raven, the Eagle and the tiation, by Paul LaFerla, The Wisdom Swan are paired with Aries; the River, the Bookshelf, Paperback, 245 pages, Publishers Band, and the Arrow are paired with Cancer; Price US$22.95. the Cup, the Lyre and the Altar with Flame n the course of his studies, Paul LaFerla are paired with Libra, while the Ship, the Ser- I discovered that the circle of the classical pent Fighter and the Centaur are paired with constellations in the heavens is a mandala of Capricorn. Also included is a brief description enormous size. The mythological lore corre- of what each image depicts. For instance, the sponding to the constellations, as he later three-decanate constellations for Libra are came to see, yielded 12 groups of three con- said to symbolize the Heart, the Throat and stellations having certain similarities, such as the Brow/Head centers, respectively. These three fish, three women, three heroes and chapters and all the subsequent chapters con- three objects, etc. In addition, LaFerla realized tain full color illustrations of the twelve signs that these 12 constellations could be paired of the Zodiac as well as the constellation de- with the 12 constellations of the Zodiac. canates as they were described in Greek my- Overtime, he found “that all 12 groups of thology. three constellations could be paired with the LaFerla next turns his attention to the star 12 constellations and signs of the Zodiac ac- myths for the 36-decanate constellations, cording to a ‘likeness’ of some kind.” which unfold a narrative of the entire Path of Inspired further by the comments of the 9th Initiation as it is written in the heavenly man- century Arab astronomer-astrologer, Abu dala. In pairing each constellation with the Masher, who called the decanate constella- apposite Greek star myth, and by providing a tions “faces” and the constellation of the zodi- perceptive interpretation of its symbolism as ac “bodies,” LaFerla came to understand that well as a commentary on its relationship to the three decanates or “three masks” depicted the Wisdom teachings, LaFerla brings the three different phases of energy. Using this mandala to life. key and Abu Masher’s “Sky Clock,” along The journey through the celestial mandala with Greek constellational legends and the begins on the Mutable Cross and in the con- Ageless Wisdom teachings on Initiation and stellation of Virgo, since it contains the active Esoteric Astrology, he recognized that there is germ of spiritual life whose goal it is to an intelligent design in the sky which veils shield, nature and reveal the hidden spiritual universal truths concerning the “timeless pro- reality. LaFerla chooses the myth for Cassio- cess of spiritual growth and development.” peia to represent the first decanate phase, After providing this background on his re- which depicts the tests and trials that the inte- search methods, the author sets out to famil- grated personality must undergo in its journey iarize the reader, particularly those who are toward Soul consciousness. Queen Cassiopeia new to these ideas, with some of the funda- is shown sitting upon her throne. As LaFerla mentals concerning the Astrology of the Soul explains, this image represents the idea of the and other relevant concepts from esoteric phi- “self “enthroned or seated in the mind. Such a reading is bolstered by the fact that losophy. The three chapters that follow explore the Three Crosses of esoteric astrology, Cassiopeia holds a palm frond, a symbol of which indicate the three basic stages or phases victory or the attainment of personality inte- of human development. An explanation of the gration and self-consciousness. Cassiopeia esoteric significances of the Cardinal, Fixed thinks of herself as “more beautiful than the and Mutable Crosses and their relationship to Nereids,” the mermaids who lived in the sea. the growth of consciousness is provided. An This means that she has a real measure of con- outline of the three-decanate constellations trol over the waters of emotion and recognizes pertaining to each sign in the cross, based on a her “self” as being distinct from others, taking “likeness” of some kind is also included. In pride in it. However, LaFerla reminds us that

96 Copyright © The Esoteric Quarterly, 2016. Fall 2016 the brightest star in this constellation lies at associated with the Second, Third and Fourth the queen’s heart, indicating that she is drawn Initiations, until having come full circle, the to a higher reality and to spiritual things. sea monster is slain, and Andromeda (con- Thus, this first decanate constellation marks sciousness) is freed by the initiate Perseus the initial phase of personality integration and who then marries her and returns her to her the incentive toward the life of discipleship. spiritual source at the Fifth Initiation. The star myth that follows is the Sea Monster The book includes two Appendices. Appendix (Cetus). In this myth the arrogant Cassiopeia A includes a “Sky Clock,” (Table 1) used by is punished by Poseidon who sends a sea the ancients to tell the time at night. Also in- monster to ravage the coast of her country. cluded is a “Likeness Key” (Table 2), and a She fends off the attack by sacrificing her table (Table 3), that numbers the constella- daughter, Andromeda, to the monster. Posei- tions according to their place on the Sky don is said to represent the forces of desire, Clock. These are combined to arrive at the which creates the sea monster or dominant “Sequence Key” (Table 4), which tells the personality. Hence the myth can be under- unfolding story of the Path of Initiation. Ap- stood to symbolize the phase of inner conflict pendix A is somewhat complicated and may between the self-centered personality (Cassi- be difficult for the novice or non-astrologer to opeia) and the newly sensed, higher, spiritual follow. Given the importance of these Tables, reality or consciousness (Andromeda). the author might have included them in the first chapter to give the reader a better under- In the next myth Orion is promised the hand standing of how he arrived at the Sequence of a maiden in return for ridding the King’s Key. Appendix B contains information on the land of wild animals. After the King reneged various myths that were used by the author as on his promise, Orion takes the maiden by well as a Pronunciation Guide. force (representing the fulfillment of personal desires). As a punishment Orion is blinded Mandala in the Heavens provides insightful and banished to Lemnos where Hephaestus interpretations of the symbolism contained in takes pity upon him and offers one of his as- each of the 36 star myths. It weaves key ele- sistants to serve as Orion’s eyes. Orion heads ments of esoteric philosophy into the text, in eastward where the dawning light restores his such a way as to provide an accessible intro- vision. LaFerla sees this third phase of the duction to the Ageless Wisdom teachings and journey as a struggle with the remnants of the Path of Initiation. It should be noted here desire, and as a crisis of disillusionment that this book, which breaks new ground on a where the personality-centered life loses its fascinating but somewhat complex theme, appeal and the man or woman gropes blindly deserves to be reviewed by an astrologer with in search for greater meaning. Greater mean- a solid understanding of the decanate constel- ing comes from Hephaestus, who symbolizes lations and the ordered relationship between the Soul as the shaper of the personality, and them. whose young apprentice, sitting atop Orion’s That said, this book makes a valuable contri- shoulders, implies the first attempts at medita- bution to the subject. The author’s effort to tion. introduce the reader to the rich symbolism of From here, LaFerla leads the reader through the star myths, and unlock the meaning of the the star myths for each of the decanate con- Mandala in the Heavens represents an in- stellations leading up to and including the spired and welcome achievement. First Initiation. The chapters that follow guide Contributed by Donna M. Brown the reader through the decanate constellations Washington, DC