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Fall 2019, Volume 15, Number 2

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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) José Becerra (United States & Puerto Rico) Celeste Jamerson (United States) Vijay Srinath Kanchi (India) Katherine O'Brien (New Zealand) Miguel Malagreca (Italy) Michael J. Stacy (United States) James Moffatt (Canada) Irina Kuzminsky (Australia)

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Fall 2019

The Esoteric Quarterly

Contents Volume 15, Number 2. Fall 2019 ______

FEATURES Editorial 4 Publication Policies 5 Poems of the Quarter 6 “Unrelenting Freedom Carves My Soul,” and “Teach Us How to Speak Justice,” by Christian Saade Picture of the Quarter 7 “Cosmic Embrace” by Melina Del Mar Quotes of the Quarter 8 Advertising 10 ESOTERIC ASTROLOGICAL COMMENTARY The Stars Alcyone and Aldebaran in the Constellation of Taurus, by Maureen Temple Richmond 13 ARTICLES The Creative Hierarchies, by John F. Nash 27 The Rediscovery of Byzantine Orthodox Mysticism: An Introduction to the Medieval Hesychasts’ Theory of Humanity’s Deification, by Nikolas Laos 47 The Fifth Ray Cause of Inharmony and Disease, by Zachary F. Lansdowne 59 BOOK REVIEW An Introduction to Agni Yoga, by Vincente Beltrán Anaglada 85 Living on the Inner Edge: A Practical Esoteric Tale, by Cyrus Ryan 87

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 Esoteric Philosophy & Mystical Christian Theology

hree of the articles in this issue deal with the function of these Hierarchies and their T one or more branches of esoteric synthetic cooperation with the governing philosophy as propounded by Djwhal Khul, constellations, the seven rays, the ruling through Alice A. Bailey. Two of these address planets, and their relationship to humanity. The aspects of esoteric astrology, or the science of hierarchical structure of these creative powers relationships, which concerns itself with the is explained along with the idea that “the conditioning and governing energies that play consciousness of the Monads in any given upon the entire field of space. The first Hierarchy are evolving individually and explores the influence of certain fixed stars on collectively toward the attainment of a human development. The second article draws particular Logoic goal.” Nash’s contribution attention to the great orders of Spiritual Beings serves as a lucid guide for those wanting to upon whom the mystery of the universe is understand more about the Creative built. The third article in this category explores Hierarchies’ profound significance for the psychological cause of dissonance and its humanity and all planes of existence. healing via the Science of the Seven Rays. A Next, Nicolas Laos elucidates the philo- fourth article challenges some of the sophical and spiritual visions of Medieval misleading interpretations of the mystical Hesychasm and its theory of humanity’s quietist tradition and highlights the manner in deification in the Eastern Christian tradition. which it can help one achieve inner The article delineates an interpretation of illumination and liberation. hesychasm based on the meaning of the Greek Maureen Richmond’s ongoing series in words “nepsis,” meaning wakefulness or an Esoteric Astrology now focuses on two Alpha alert and stable mind, and “heresy” derived Stars—Alcyone and Aldebaran—in the from herō, meaning to receive, to grasp or constellation of Taurus. Combining pertinent conquer. It contrasts knowledge that can be extracts from the works of Alice A. Bailey and understood in a natural language from that of Helena Blavatsky, as well as astronomy, the inner, mystical approach. An historical legend and myth, with her own insights, account of hesychastic acceptance along with Richmond provides a revealing portrait of its Platonic and Hermetic influences is Alcyone’s and Aldebaran’s spiritual included along with a synopsis of the significance in radiating universal light and hesychastic system of spiritual practices. Also inspiration to Humanity. She also discusses the included are an Orthodox understanding of respective star groupings—the Pleiades and the God’s hypostatic existence as well as a greater and inclusive constellation of Taurus— distinction between “energies” and “essence” in which they are found. Her article shows that and “intellect” and “mind.” “the characteristics associated with the stars Zackary Lansdowne contributes the seventh Alcyone and Aldebaran are timeless, and final article in his series on the seven archetypal designs applicable to all human psychological causes of inharmony and spiritual striving.” disease. In this article, Lansdowne analyzes John Nash explores the subject of the Twelve Alice A. Bailey’s cryptic stanza for the Fifth Creative Hierarchies, the mysterious entities Ray of Concrete Knowledge and Science. The responsible for building, creating and primary imperfection of fifth-ray energy is its stimulating life in our solar system. Drawing cleavage-making characteristic. The verses of upon the writings of Helena Blavatsky and the stanza depict the accrual of “many Alice A. Bailey, Nash provides an overview of cleavages: projection, emotional isolation,

shutting out the higher illumination, cleavage must read for any serious esoteric student. The within an individual, cleavage between an second review is for Living on the Inner Edge: individual and a group, separative scientific A Practical Esoteric Tale, by Cyrus Ryan. dogma, and barriers to love and joy.” Ryan’s book is a spiritual memoir about his However, these same characteristics, as the 30-year journey into the world of experimental author points out, are later turned to advantage Group Work and his efforts to synthesize the as the fifth ray individual directs his or her essence of various Esoteric Traditions. attention to the science of the soul and Donna M. Brown becomes receptive to illumination. Editor-in-Chief Christian Saade contributes our Poems of the Quarter. Saade is an author, poet, and Publication Policies psychological and spiritual teacher, with rticles are selected for publication in the degrees in counseling, economics, religion and A Esoteric Quarterly because we believe history. After serving as a therapist in private they represent a sincere search for truth, practice, he spent the next 20 years training support the service mission to which we aspire, therapists and coaches in the method he and/or contribute to the expansion of human developed called “Authentic Individuality and consciousness. Global Solidarity.” His 14 years’ experience working for peace and humanitarian activities Publication of an article does not necessarily during the Lebanese war taught him to imply that the Editorial Board agrees with the approach tragedy through service and the views expressed. Nor do we have the means to heart. Saade is the director of “The Olive verify all facts stated in published articles. Branch Center” along with his wife: www.the We encourage critical thinking and analysis olivebranchcenter.net. He is the author of from a wide range of perspectives and Second Wave Spirituality, and Prayers from traditions. We discourage dogmatism or any the Heart. Saade has collaborated with Andrew view that characterizes any tradition as having Harvey on Evolutionary Love Relationship and greater truth than a competing system. two CD sets: An Evolutionary Vision of Relationships, and Sacred Activism and the Neither will we allow our journal to be used as Epic Spirituality of Love. a platform for attacks on individuals, groups, institutions, or nations. This policy applies to Our Picture of the Quarter is from the Chilean articles and features as well as to letters to the artist, Melina Del Mar. Del Mar comes from a editor. In turn, we understand that the author of long lineage of important South American an article may not necessarily agree with the artists. After many years under their tutelage views, attitudes, or values expressed by a Melina, she left her homeland for Rome to referenced source. Indeed, serious scholarship study the works of the renaissance masters. sometimes requires reference to work that an Her work with South American Shamans, her author finds abhorrent. We will not reject an studies with Asian and Indian Mystics, Yogic article for publication simply on the grounds Masters and her everyday experiences living that it contains a reference to an objectionable side by side with the indigenous people of source. these ancient lands form the rich tapestry of An issue of concern in all online journals is inspiration in Melina’s life. Her paintings have potential volatility of content. Conceivably, been exhibited around the world. For articles could be modified after the publication additional information visit: date because authors changed their minds https://melinadelmarart.wordpress.com/. about what had been written. Accordingly, we This issue also offers reviews for two new wish to make our policy clear: We reserve the books. The first is a review for An Introduction right to correct minor typographical errors, but to Agni Yoga, by Vincente Beltrán Anaglada. we will not make any substantive alteration to This noteworthy book, beautifully translated an article after it “goes to press.” from the original Spanish by José Becerra, is a

Poems of the Quarter ______

by Chris Saade

Unrelenting Freedom Carves My Soul You, Life mysterious and abundant, are the unbending urge for freedom within me— to be free, to live free, to remain unshackled, unburdened from self-hate and self-doubt.

Free to become the body that I am. free to wear the spirit that bears my name, Free to walk proud, bowing my head to no dictates, other than the invitation to love.

My I, in my freedom, continue to love passionately, to seek justice for all, and to stand compassionately for justice.

Today, I offer my gratitude for the call to love’s freedom. I praise the sacred freedom that is the essence of life, I praise the unrelenting freedom that carves my soul, repeatedly assigns dignity to my heart, and sheer beauty to my existence!

Teach us How to Speak Justice

Oh you, who see beyond our seeing, Oh you, who are in love with our spirits, You, who are the signature of the timeless within our souls, Teach us how to love without limits.

Teach us how to speak justice with the passion of our longing and let a great strength be born in us from our sisters’ and brothers’ tears.

Let us always revere Your vision of justice and pray without ceasing.

For You are within us—the heart, the longing, and the prayer. You are the ineffable demands of love within and without. May we remain faithful to the limitless aspirations of Your sacred heart.

Picture of the Quarter

Cosmic Embrace | Melina Del Mar | https://melinadelmarart.wordpress.com/

Quotes of the Quarter ______

he One permeates every number. It is the Michael Besack, The Journey is Parmenides’ T measure common to all numbers. It Poem (Oakland, CA: Regent, 2005), 9-10. contains all numbers united in itself but eople who define themselves as scientific, excludes any multiplicity. One is always the secular-liberal and open-minded are same and unchangeable, that is why it has P actually very narrow-minded in scope. Instead itself as a product when multiplied by itself. of seeing an infinite Intelligence manifest in Although without part, it is indivisible. the chemistry of life and in the miracle of However, by division it is divided not into human consciousness that chemistry supports, parts but rather into new units. None of these they choose to perceive chance and random units, however, is larger or smaller than the processes. Having closed their mind to whole unit, and every smallest part of it is Godliness, they simply cannot fathom what again itself in its wholeness. spiritual and religious people are all about. Agrippa of Nettesheim, as quoted Annemarie Furthermore, because they think in Schimmel in The Mystery of Numbers (Oxford: materialistic terms, they close themselves off Oxford University Press, 1993), 41. from seeing that which is beyond matter—or within it. materialist is not very intelligent... the Chaim Kramer, Anatomy of the Soul A true reality remains hidden for him. (Jerusalem: Breslov Research Institute, Man’s mind keeps him from seeing the 1988), 169. essential, the living side, the Source of all things, the Primal Cause. Intellectuals are he central underlying theme (is) the concerned with the objective side of life, and T unbroken wholeness of the totality of with matter, and they have no idea of the existence as an undivided flowing movement subjective side, which is life, or the living without borders. ... in the implicate order the currents, forces, fluids, emanations, totality of existence is enfolded with each quintessences, heavenly entities, planetary region of space (and time). So, whatever part, geniuses, and all the hierarchy of angels element, or aspect we may abstract in thought, throughtout the universe... they sense none of this still enfolds the whole and is therefore that: the mind is destroyed by reality. intrinsically related to the totality from which Omraam Mikhael Aivanhove, The Spendor of it has been abstracted. Thus, wholeness Tipheret, (Editions Prosveta: Fréjus, France, permeates all that is discussed, from the very 1977), 190-191. outset. David Bohm, Wholeness and the Implicate eason is the opium of scholars who have Order (London” Ark Paperbacks , 1980), 172. R lost touch with open-ended reality. The consequences of their tragic choice is he supranatural change is a thing decreed dramatized in the legend of Faust, where the T and inevitable in the evolution of the good doctor abandons the real world to better earth-consciousness; for its upward ascent is discover its secrets. He locks himslef up in his not ended and mind is not its last summit. But studies, finds, abosolutley nothing of value in that the change may arrive, take form and the books he reads, and finally has to invoke endure, there is needed the call from below Mephistopheles to recover his youth. But here with a will to recognize and not deny the Light youth is only a metaphor for the primordial when it comes, and there is needed the state of being that has been lost and is not a sanction of the Supreme from above. The reference to age.

8 Copyright © The Esoteric Quarterly, 2019. Fall 2019 power that mediates between the sanction and measureless.... The soul unfolds itself like a the call is the presence and the power of the lotus of endless pearls.” Divine Mother. Kahil Gibran, The Prophet (New York: Alfred Sri Aurobindo, The Mother (Pondicherry, IN: A. Knopf), 1986), 54-55 Sri Aurobindo Ashram Trust, 1974), 61. he whole cosmos is guided, controlled, he one God cannot be acquired in a T and animated by an almost endless series T definite manner in an exclusive way. Only of Hierarchies of sentient Beings, each having in the totality, out of historical depth, in the a mission to perform, and who—whether we Encompassing of everything thinkable and give them one name or another and call them everything that can be experienced, is the Dhyan-Chohans or Angels—they are ascent possible to the One who is not less, not “messengers” in the sense that they are the emptier, not more abstract than the world, but agents of Karmic and Cosmic Laws. They vary who encompasses the world in which infinitely in their respective degrees of everything, through the fact that it is in relation intelligence and consciousness... to Him, can be elevated to its highest Helena Blavatsky, The Secret Doctrine, vol. 1 potentialities. (reprint; 1974; Pasadena, CA: Theosophical Karl Jaspers, Truth and Symbol (New Haven, University Press, 1988), 274-275. CT: Twayne Publishers, 1959, 78. he heart of the usual Man, or the he whole world is the manifestation of that T emotional-psychic root-being of the T Being and Reality and is found in It, unawakened individual, is chroncially which has no beginning, end or middle, which disturbed, contracted upon itself, dissociated is not born nor dies, into which change and from the Universal-Life Principle that is its transformation have no access.... Know that all own Condition, Help, and Origin.... The these variegated creations and determined Salvation of Man or Happiness of Man is in forms which come into sight, innumerable and emotional conversion, or in the conversion of without limit, are all just occasions for the the heart from the automaticities of self- appearance of the Essence and manifestations possession to the Conscious Realization of of Absolute Bieng. Ecstasy, or self-transcending Love- Communion with the Universal Principle of Farīd al-Dīn ‘Attār, “The Dīvān,” as quoted by Being that is Life... We must surrender to Life Shankar Nair, in Universal Dimensions of in order to be full of Life. Islam (Bloomington, IN: World Wisdom, 2011), 128. Adi Da, The Enlightenment of the Whole Body (Lower Lake, CA. Dawn Horse Press,1978), peak to us of self-knowledge. And he (the 13-15. S prophet) answered, saying: “Your hearts know in silence the secrets of the days and he present contains nothing more than the nights. But your ears thirst for the sound of T past, and what is found in the effect was your hearts knowledge. You would know in already in the cause. words what you have always known in thought. ...The Treasure of your infinite depths Henri Bergson, Creative Evolution (New would be revealed to your eyes. But let there York: Camelot Press, 1911), 14. be no scales to weigh your unknown https://www.gutenberg.org/files/26163/26163- treasure;... For self is a sea boundless and h/26163-h.htm.

Greetings to the Ageless Wisdom Community from Astrologer and Author Maureen Temple Richmond, M.A.

Author of Sirius “An esoteric classic.” ~ Donna M. Brown, editor of Esoteric Quarterly “…a jewel of astrological literature, forged as an Interstellar Symphony, according to the highest academic standards. ~ Reinaldo Batista, Barcelona, Spain Astrological Consultant by Phone and Voice Recording "I testify to the impeccability of Maureen’s esoteric astrological readings, having consulted her psychological depth and erudition since 2002.” ~ R. Batista “Maureen works from the higher mind.“ ~ Catherine Nuccio, Franklin, NC Publisher of Weekly Subscription Newsletter, The Starfire Messenger “When I get the newsletter in my mailbox, I know what to expect from the coming week, which helps me to plan my time and activities better.” ~ L.F., Washington, D.C. Founder and Director of The Starfire School of Astrology “Maureen’s distillations and interpretations of esoteric material rate as scholarly, yet are still easily comprehensible.” ~ Ann Frazier West, Ed. D., Nashville, TN ______For all services, please contact Maureen Temple Richmond, M.A. [email protected] or (919) 308 – 9241.

Dignity is an esoteric order for the defense of human dignity www.dignityorder.com/it/

The Stars Alcyone and Aldebaran in the Constella- tion of Taurus Maureen Temple Richmond

The Star of Intelligence and of the Individual and The Eye of the Bull

Abstract Introduction ocated in the constellation of the Bull, the tar life as sources of distinct evolutionary L stars Alcyone and Aldebaran are often S energies constitutes one of the unique fac- discussed in the esoteric astrology of Alice tors of the metaphysical literature generated by Bailey and hence merit study. Using relevant Alice A. Bailey under the inspiration of the passages from Alice A. Bailey’s Esoteric As- Tibetan Master, Djwhal Khul. In this literature, trology, supportive information from the Theo- the Tibetan Master referred not only to entire sophical literature of H.P. Blavatsky, and rele- constellations as sources of energies impelling vant sources in astronomy and myth, this essay spiritual evolution, but also to specific stars. demonstrates that Alcyone and Aldebaran can Alcyone and Aldebaran are two such. Denom- be understood as intensified versions of the inated by the Tibetan Master as the Star of In- star groupings in which they are found. For telligence and of the Individual and the Eye of Alcyone, this is the Pleiades; for Aldebaran, it the Bull respectively, these two stars play a is the greater and inclusive constellation of significant role in both the objective and sub- Taurus. Drawing on these placements and in- jective dimensions of manifestation, the first terpreting the myths and legends associated associated with tangible geological forces with these stars and constellations, the discus- which act at the ends and beginnings of vast sion uncovers the central themes of Alcyone evolutionary periods as well as with the estab- and Aldebaran of importance to striving seek- lishment of the sense of individuality, the sec- ers, disciples, and initiates: the intelligence in ond representative of fundamental subjective matter, response of matter to changes of evolu- spiritual lessons concerning desire, its con- tionary periods, the submergence of old Atlan- quest through right detachment and the tis, the crisis of individualization, the power of ______axial rotation as a segregative force, the nature of desire, the transcendence of desire, the de- About the Author struction of personality obstacles, distribution Maureen Temple Richmond is a lifelong astrolo- sequences for the transmission of stellar ener- ger and esotericist known for her scholarly study gies, and transformation through the vision of titled Sirius, a comprehensive examination of the synthesis. The essay concludes with the re- teaching on that great star as revealed in the works minder that the published literature of Alice of Alice Bailey. Author of numerous essays, poetry, Bailey’s esoteric astrological doctrine provides and fiction, Richmond holds a M.A. in English and no mathematical or geometrical method for Creative Writing from SNHU, and is currently locating star energies at specific degrees of the working on a Ph.D. program in Heritage Studies at zodiac in birth chart astrology, but rather calls Arkansas State University where she now makes the seeker to a recognition of encompassing her home. A counseling astrologer, Richmond ad- issues and labors of universal relevance on the vises Anglophone clients around the world. She can be reached at: [email protected]. spiritual path.

destruction of subjective impediments, and To zero in on the type of esoteric influence ultimately the victorious expression of the Di- radiated by this star, a study of its name and vine Will. Significantly, the esoteric influence mythic associations might be of help. The of these two stars is grounded in the issues and name of Alcyone apparently hails from the transformations associated with the constella- Greek words alkyonein and alkyonion, terms tion Taurus, the Bull. Hence, understanding the for a type of bird known as a kingfisher.1 The natures of these two stars rests on a journey kingfisher is important in this context because which leads outward from and back again into it makes a nest which was thought by the an- the fundamental ground of the constellation cient Greek-speaking people to resemble a cer- Taurus. Ultimately, these two stars embody the tain type of soft coral. Soft corals in general universal perspective which is proper to the were called in Latin alcyonium, a word which great solar beings which inhabit them. They also figures into the genesis of the name for the radiate the universal light which streams down star, Alcyone.2 Thus, it would seem that the upon and into Humanity and Hierarchical dis- word origin for the name of this star is linked ciples, providing inspiration for evolution and in some way with the marine life form known eventual initiation. as coral. An important question is here to be raised. Why would ancient sea-faring peoples Alcyone have associated a star with the calciferous re- ituated in the shoulder of the Bull constel- mains of underwater sea life? After all, the S lation, Alcyone is Eta Taurii, the seventh two are a bit disparately positioned, to say the brightest star in the constellation of Taurus, least. The answer to this question will reveal certainly not the brightest star in that constella- important facts about the star under considera- tion. That distinction goes to the star Aldeba- tion, just as might be expected from the Tibet- ran, discussed below. In this section however, an’s general dictum that more real occultism the star of the moment is Alcyone, which in- hides in the names of the stars than has previ- deed claims pride of position as the star of ously been recognized. greatest magnitude (or brilliance) within the As the reader may recall, the stars in the Pleia- subgrouping of the Pleiades. This fact might des grouping were referred to by famed nine- well suggest that the nature of Alcyone is an teenth-century Theosophical occultist H.P. intensified and concentrated version of all the Blavatsky as the Atlantides.3 Today we call themes associated with the Pleiades. These these stars the Pleiades, but to Blavatsky, they themes constellate around the theme of form were the Atlantides. The moment the esoteri- and its production. Thus, Alcyone as the most cist hears the word Atlantides, the notion of the noticeable star in the Pleiades might be ex- great Atlantean continent leaps to mind, and pected to reproduce that theme in some form. indeed, this connection is relevant. As it turns In fact, it might legitimately be expected that out, the term Atlantides comes from the fact Alcyone shall prove to be the very epitome of that the seven stars of the Pleiades were con- the themes and energies radiated generally by sidered in Greek myth to have been the daugh- the entire Pleiades grouping, which itself is ters of Atlas. Hence, they can be referred to positioned in the constellation Taurus. Thus, under a permutation of their father’s name. But the subject of inquiry here resembles a nested there is more to this patronymic name game Russian doll: Taurus is the biggest doll, the than meets the eye. It takes but little imagina- Pleiades the next smaller, and finally tiny Al- tion to see that the name Atlas is a great deal cyone. In this case, the interior smallest doll like the word Atlantic (as in Atlantic Ocean), represents a great intensification of the general or even Atlantis. Indeed, Blavatsky equates characteristics typical of its two greater con- Atlas with just this, with the etymologically texts. Still, the nature of Alcyone is much of a similar Atlantis in particular, and goes on to mystery. The Tibetan Master mentions it often, say that the seven daughters reputed to be the however, so it’s a topic worthy of study. progeny of Atlas are in fact none other than the

seven subraces which ran their courses on the at the appearance and disappearances of the Atlantean continent.4 In other words, the oc- various root races.7 Since a change of root rac- cult reading of the Atlantides is that they are so es (from the Fourth or Atlantean to the Fifth or named because they constitute the seven races Aryan) is exactly what occurred at the sub- spawned by Atlas. Since the Atlantides equal mergence of the Atlantean continent, the link- the Pleiades, this means that the seven races age of the Pleiades in general and Alcyone in which manifested during the Atlantean period particular with the site of such an occurrence are either symbolically or literally represented near the close of the Fourth Race is entirely by the constellation today called the Pleiades. consistent. It is as if ancient peoples stated to posterity in their choice of a name for this star, Such a dramatic assertion is of course difficult “The influence of this star causes great lands to to reconcile with the twenty-first century’s as- subside, and to join the underwater world tronomical concepts. According to Blavatsky, where corals can be found.” Hence, it might be the knowledge had by contemporary astrono- concluded that the only slightly veiled refer- my about the Pleiades is but a weak and pale ence to undersea life in the name of Alcyone reflection of actual historic events, vaguely does just what the Tibetan Master said it hinted at by the name and myths connected would, for it both conceals and reveals actual with these stars. “Astronomically,” she stated, occult teaching. “the Atlantides have become the seven Pleia- des….”5 In this process, all has been forgotten However, there exists yet another explanation about the seven races run on the continent of for the origin of the name, Alcyone, this one Atlantis, save a very tattered remnant in the offered by Blavatsky in her Theosophical form of exoteric stellar lore. Blavatsky’s inter- Glossary. Blavatsky indicated there that the pretation thus fills in missing information and word Alcyone is the same as the Greek word suggests that the Pleiades are symbolically halcyone, which word is surely related to the equivalent to old Atlantis, now long underwa- English word halcyon, meaning calm or peace- ter. The mystery as to why ancient peoples ful. According to Blavatsky’s entry on Alcyo- connected the Pleiades to underwater life is ne in the Glossary, Alcyone or Halcyone was thus solved. If Blavatsky’s claim is accepted, not a daughter of Atlas, but rather of Aeolus, then it can be reasoned that ancient peoples the god of wind. Halcyone was married to Ce- connected the Pleiades to underwater life be- yx, who met misfortune and drowned on the cause they knew that the Pleiades were linked way to consult an oracle. Halcyone’s grief was to the submergence of the old Atlantean conti- so great that she, too, cast herself into the sea, nent. It’s a strange argument to the modern thus to be at one in death with her beloved. mind, akin not to scientific astronomy but ra- Then, Halcyone and Ceyx were both trans- ther to mythic thinking. Indeed, myth serves to formed by the gods into kingfisher birds, the substantiate this connection, for in ancient female of which is known in legend for its Greek myth, Alcyone as the brightest star of purported habit of laying eggs on the surface the Pleiadean cluster was held to have once of the sea to calm it during the critical period been an “Atlantid nymph” who was mated to seven days before and seven days after the the Ocean as Poseidon or Neptune.6 Winter Solstice.8 In other words, Alcyone itself represents a Oddly enough, this story of Alcyone leads di- nymph of the Atlantic Ocean. Even more rectly to the sea, just as did the previously re- simply stated, Alcyone and her sister Pleiades counted version. And what is even more stand for old Atlantis. Consider now the role astounding, both versions involve kingfisher for the Pleiades claimed by Blavatsky. As birds, for the first version of the Alcyone story stated earlier, Blavatsky held that forces from connected this star with a soft coral resembling the Pleiades (together with that of other celes- the nest of the kingfisher, and the second ends tial factors) both determine the time and ema- with two loved ones transformed post mortem nate the causative energies for the upliftment into these special birds. In certain parts of the and subsidence of continents and land masses world, the kingfisher is called by the name

halcyon, and is held in reverence for its mythic Thus, there emerges a picture of Alcyone as a ability to “calm the waters.” Might this possi- potent agent for the distribution of the Ray of bly be a reference to the final calming of the Active Intelligence, and this seems to have waters after the fury of the Atlantean deluge been the case not only in aeons past, but to be had subsided, and smooth waters folded over so in the present solar system as well. Here is what had been the frothing maelstrom of a land one obvious reason why Alcyone is called The mass in process of implo- Star of Intelligence. It is sion? ... the influence of Alcyone because Alcyone embod- Whatever is the case, it is reaches equally into the ies and distributes all that clear that the Pleiades in depths of matter, the indi- the Third Ray of Active general and Alcyone in Intelligence connotes. particular are in some way vidual psyche, and the Prime amongst these connected with the sub- mainsprings of human characteristics is that of manas, or mind, which mergence of old Atlantis, group destiny. This is so be- parts of which land mass contains within itself all survive today in the Unit- cause the Third Ray, which the necessary characteris- ed States, according to the expresses through Alcyone, tics for the unfoldment of 9 the four rays of attribute. Tibetan. There a strong governs matter and the en- Pleiadean vibration might Thus, intelligence in this be expected, together with tire material manifestation sense represents a vast all that it connotes con- of Deity’s self-expression capacity for adaptation cerning the creation of and meaningful variation. material forms. The affluent and materialisti- It represents the fullness of Divine Mind diver- cally-oriented American culture—obsessed as sifying itself into the full range of its possible it is with the manufacture, purchase, and pos- permutations. This is the intelligence manifest- session of items—might well attest to this lin- ing through Alcyone, a distributor of the Third gering Pleiadean influence, now exaggerated Ray. and focused in a tangible and concrete way. It was this same force which played an im- After all, the Tibetan did call the Pleiades “the portant part in the creation of the human king- mothers of the seven aspects of form life.”10 dom at the crisis of individualization some To this can now be added the fact that the star eighteen and a half million years ago. Accord- ing to the Tibetan, mind force came forth from Alcyone in particular is implicated in the gen- 14 eration of material form,11 just as is the Third Alcyone during the crisis of individualization Aspect. Of course, the Third Aspect is also and joined in with other celestial influences to known as the Third Ray, or the Ray of Active instigate the great happening of which present Intelligence, and it is this ray which is particu- day human intelligence is the partial evidence. larly linked with Alcyone, said by the Tibetan Alcyone, then, was one of the factors which to be called the star of intelligence in Hierar- brought mind to animal man and raised him to chical parlance.12 Active Intelligence was the the status of the Fourth Kingdom. Apparently dominant note in the previous solar system, the Third Ray made a large contribution to this during which Alcyone was extremely influen- process. tial, according to the Tibetan. So very influen- Expressing through Alcyone, the Third Ray tial was Third Ray Alcyone, according to the brings to bear yet another important effect dis- Ageless Wisdom teaching, that it was from this cussed at length in Alice Bailey’s A Treatise very celestial body that the entire substance of on Cosmic Fire. In that work, Bailey explains our portion of the manifested universe was that according to the esoteric occult teaching, it infused with manas, or the capability for intel- is the Third Ray which brings about the ability ligent response.13 of any individual atom (whether chemical,

human, or cosmic) to distinguish itself from general and Alcyone in particular. Perhaps this the surrounding environment by establishing terminology is reflective of the fact that Alcy- its own unique properties via the effects of ax- one does in fact function as a point of origin or ial rotation. This being so, The Third Ray is a pivot point in a way not yet susceptible of therefore that power inherent in creation which verification by science. separates the unit from the mass and allows the Certainly, India makes obeisance to the spir- unit to set up its own characteristic life sphere itual centrality of Alcyone in more than one and vibrational rate. way. In the early literature of Hinduism, the It is this power to which the Tibetan referred star Alcyone was referred to as Arundhati, and when he called Alcyone the Star of the Indi- was held to be the “wife” of Vashishta, the vidual,15 for Alcyone is a distributing agent of chief or leading star of the Seven Rishis (the the Third Ray, which ray confers the power to Great Bear).20 Arundhati and Vashishta thus establish segregated existence in a material constituting a stellar and somewhat ultimate sense. Undoubtedly, to call Alcyone the Star of archetype for the wedding of the opposites, the Individual is to suggest not only the obvi- these two stars were customarily worshipped ous material sense in which this is the case, but by the newlywed Hindu couple upon first en- also the ready implications in connection with tering the newly established marital home.21 the psychologically individualized human per- Here is a picturesque exoteric demonstration of son, who senses difference from others and the general esoteric principle that the stars of thus moves out of the mass into his or her own the Pleiades are paired with the stars of the defined sphere of existence and character. It Great Bear in a polarity relationship of signal can be said, then, that the influence of the star import. Of note is the fact that in this Hindu Alcyone governs this phase of individuation in belief, Alcyone is paired with the chief star of human evolution, providing power and ener- the Seven Rishis, a positioning which might be gies for the creation and integration of the sep- interpreted as a hint suggesting an extraordi- arative personality expression. This is in keep- nary role for Alcyone. From this linkage being with the nature of the Third Ray and its tween Alcyone and on the Seven Rishis, it propensity for the creation of distinct identity might be gathered that there is more concern- in contrast to uniform, melded homogeneity. ing the potentially central cosmic position of Axial rotation, then, is an important expression Alcyone than has currently been discovered. of the Third Aspect, responsible for the segre- gation of units into specific spheres of being, Just as Alcyone may exert a great influence over the life of space in a number of ways, this and typical of emanations from Alcyone. star is said by the Ageless Wisdom tradition to Yet, axial rotation is characteristic of Alcyo- exercise an equally widespread influence upon ne’s influence in yet another way. According our planet. Alcyone, said the Tibetan, holds to the Ageless Wisdom, Alcyone functions as sway over the entire collective of Humanity,22 some type of orbit point for an unspecified but a contention mirrored by Blavatsky’s earlier 16 large number of stars, which collectively assertion that the Pleiades (in which Alcyone is might be thought to rotate around an axis pass- found) are connected in occult science with the ing through that star. The idea that Alcyone destinies of nations.23 Certainly, this would be might function in this way was once a widely true given the powers levied by the Pleiades in 17 entertained hypothesis, but mainstream as- general and Alcyone in particular over the geo- tronomy no longer accepts such a possibility.18 logical foundations upon which the lands of However, the role of Alcyone in greater space nations rest. It also makes sense that Alcyone, may yet prove to be something more along the the star of the individual, would govern Hu- order of what the esoteric teaching suggests. manity, for Humanity seen from one angle is The ancient wisdom of India calls Alcyone nothing but a collection of individuals. “Amba,” or Mother,19 linking Alcyone’s nature with precisely those characteristics said the by As is apparent, the influence of Alcyone Ageless Wisdom to inhere in the Pleiades in reaches equally into the depths of matter, the

individual psyche, and the mainsprings of hu- manifestation. Hence, it might properly be man group destiny. This is so because the concluded that the energies and forces of Third Ray, which expresses through Alcyone, Aquarius match up particularly well with that governs matter and the entire material manifes- of Alcyone and its basic Third Ray vibration. tation of Deity’s self-expression. This is yet This is likely the underlying reason for the another reason why Alcyone is both the star of close linkage between this constellation and the individual and that of humanity, for both star, Aquarius and Alcyone.25 the individual and Humanity are manifesta- Although the Tibetan did not say so, it is likely tions of the Third Aspect, the personality facet that Aquarius, Alcyone and Humanity consti- of deity, that of outer appearance. This aspect tute a triangle of energies and forces dealing of Deity appears as matter in time and space, with the resolution of tensions between indi- demonstrating as diversity and particularity. viduality and group affiliation, ultimately fus- Just as the First Aspect expresses as spirit, and ing the drive for diversity (embodied in Alcyo- the Second Aspect as soul, so the Third Aspect ne) with the greater purposes at hand (embod- manifests the personality facet. It is this facet ied in Aquarius). Consequently, this triangle is of divine expression to which the energies of likely a very potent psychospiritual influence Alcyone contribute. upon the New Group of World Servers, who Consequently, the influence of Alcyone en- must straddle the line between Humanity and hances that Third Aspect urge (found within individualism on one hand, and the world of the stuff of creation, the individual and groups) souls or group collaboration on the other. to spin off from the greater mass and establish Members of the New Group of World Servers, a unique character. It is this which causes the working as they do to knit together the frac- physical and psychological peregrinations of tious nature of Humanity with the inclusive Humanity (including the mass movements of nature of soul consciousness, may use the en- peoples over vast territories), as Humanity ex- ergies of the Aquarius-Alcyone-Humanity tri- plores all the possible ramifications inherent in angle to help humanity gain greater perspec- manas, or the prolific and diverse Third Ray tive and then to direct the immense creativity power. It is also this Third Ray diversifying of the Third Aspect into channels consistent urge which causes the individual person to di- with the greater group good. The energies verge from the herd and to explore the creation inherent in this triangle also likely provide the of his or her personal identity and point of material vehicles and conditions for arrange- view. All this is strongly tied to the influence ments in space and time required by the un- of Alcyone, intimately involved with the mak- folding Plan, with Aquarius providing the right ing of the individual person and the explora- mental orientation and Alcyone providing the tions of potential by the Human Kingdom. material bases, both of these merging into ex- Interestingly, Alcyone is also linked to a zodi- pression through the field of human endeavor. acal influence characteristically known for its Thus, the Aquarius-Alcyone-Humanity trian- ability to overcome excessive individuality and gle likely makes itself felt. It is the flexibility to promote group coherence. According to the inherent in the Third Ray, pouring through Al- Tibetan, Alcyone is especially linked to the cyone, and the tolerance of uniqueness con- constellation and sign of Aquarius,24 which ferred by Aquarius which makes this possible, zodiacal influence is deeply involved with as the two working together serve to leaven matters of groups and collectives, normally Humanity’s consciousness in the direction of a functioning to integrate the individual into an much wider world of possibilities. Perhaps it is association with others of his or her kind. in this way that the eldest of the Atlantides However, the influence of Aquarius is also redeems her work in the previous solar system known for its inclination toward the unique, and simultaneously advances the onward the distinctive, and the independent—all con- march of evolution toward the goals of this stituting characteristics of the Third Aspect in system and the next.

Aldebaran rather than from prominent stars). Aldebaran thus helped make astrological mapping possi- ocated not far from Alcyone, Aldebaran is ble. L yet another bright and highly noticeable star in the constellation of Taurus. In fact, Al- The Tibetan never referred to Aldebaran by its modern quasi-Arabic name, speaking of this debaran is Alpha Taurii, the very brightest star 32 26 star only as the Eye of the Bull and the Gold- in the constellation of Taurus. Perceived by 33 many ancient peoples as well as today’s as- en Eye of Taurus. However, there can be no real doubt as to which star he meant, for his tronomers to be located right where an eye might be in the head of the Taurean Bull, Al- terminology closely matches the popular name debaran is also called the Eye of the Bull, or of this star, which name was also used by the early dwellers of the very country from which sometimes the Red Eye of the Bull for the rud- 34 dy light it casts.27 Its name comes from the hailed the Tibetan’s amanuensis. Given that Arabic, Al Debaran, which means The Follow- Aldebaran is characterized by the Tibetan as er, an allusion to the fact that the star Aldeba- the Eye of the Bull, or in other words, the Eye ran rises just following the ascension of the of Taurus,” is not likely that a full esoteric understanding of this star can be had apart from Pleiades.28 In fact, Aldebaran, Alcyone, and the Pleiades are all close neighbors in a fairly an understanding of the constellation in which compact area of the sky. this star exists. The constellation Taurus exerts a complex in- Aldebaran holds an important place in the his- fluence, according to the Ageless Wisdom. At tory of astrology and astronomy because it is the most basic level, this constellation deals one of four stars used by the ancient Mesopo- with the energies and forces like unto the ani- tamian and Persian sky watchers as reference mal for which it is named. Since the bull tradi- points against which to measure the circle of tionally stands for brute strength, sexual prow- the ecliptic. The four stars used in this manner ess, and a fierce disposition when under threat, were Aldebaran in the constellation of Taurus, so this constellation deals with the energies Antares in the constellation of Scorpio, Regu- that stoke the fires of the reproductive urge, the lus in the constellation of Leo, and Fomalhaut instinct to rebuke all intrusion, and the tenden- in the constellation of Aquarius.29 These four cy to establish ownership. Plainly these points establish an almost precise square in the tendencies play their appropriate and necessary celestial sphere, allowing for the delineation of roles, promoting the necessary population of the 360 degree circle with considerable accu- the globe, bodily protection, and the continuity racy. Thus, these four stars were used as the of physical existence. original reckoning points for the structure of the zodiac, perhaps as early as 5000 years Reproduction generally falls under the domin- ago.30 ion of the sacral center, for this center governs sexuality. It is the transfer of forces from the Aldebaran as one of these has been called one sacral center to the throat center, however, of the prime fiducials (or main reckoning which is the esoteric objective under the influ- stars), considered by ancient astrology to mark ence of Taurus.35 Of course, this process of the 15th degree of the sidereal constellation of th transfer requires time to complete, and in the Taurus. The other three stars also held the 15 early stages of Taurean influence, the concen- degree position in their respective constella- tration of forces remains in the lower (and not tions, functioning as marking points upon the higher) of the two centers concerned. Thus, which the remaining constellations were meas- 31 at one level, Taurus symbolizes physical appe- ured out in even 30 degree arcs in much the tite and the force of carnal or material desire, a same way as today’s tropical signs are meas- characteristic aptly portrayed by the virile and ured off in the ecliptic (though the tropical determined animal after which this constella- signs are figured from the equinoctial points tion is drawn.

The sexual, self-protective, and possessive one hand, as opposed to right aspiration and tendencies of bull-like psychology are only the appropriate intention on the other. Taurus thus most basic level of the Taurus influence, how- represents a wide spectrum of possibilities. ever. According to the Tibetan, under the in- The influence of this constellation evokes such fluence of Taurus, the individual or group so a divergent response because it is a repository affected also learns through repeated scenarios of not only the Fourth Ray (or the Ray of of mounting desire, its eventual gratification, Harmony via Conflict), which ray is usually consequent satiation, and eventual disinterest, associated with this constellation and sign, but that the most basic level of material craving also the First Ray, which ray is notorious for represents no spiritual ultimate.36 This process its tendency to bring out both the worst and the takes place slowly, over vast periods of time, best in that which it contacts. According to the spanning many incarnations. Tibetan, it is this potent ray of Will and Power Thus, according to the Tibetan, the influence which works through the constellation and sign of Taurus when working at the level of form of Taurus, and in so doing, evokes vastly di- (or personality) slowly and repeatedly brings verging responses from Humanity. about situations in which lessons can be Here is how the Tibetan characterized the two learned concerning the nature of desire—the extremes of Taurean influence as it channels fact that it is ephemeral, repetitive, and if ex- Ray One into our system and planet.40 pressed in excessive degrees and wrong directions, can lead to a problematic identification On the downside, he said, this Ray One influ- with the sheaths of consciousness rather than ence pouring through Taurus evokes from with consciousness itself.37 In sum, it might be Humanity a bullish, headstrong insistence hell- said that the Taurus influence, when speaking bent upon following the way of aggression and to the awakening soul conscious individual, greed, resulting in a blindered forward rush ultimately conveys the all-important soul les- into materialistic systems of life, thought, and son that detachment from form is a natural desire.41 In this collective tendency can clearly process, and that gradual relinquishment of the be seen the instinctive belligerence of the Bull, more primitive desires is a natural evolutionary surging forward to overcome any who might movement. invade its territory. However, there is also a sense in which the onward rush of the Bull is a However, the esoteric meaning of Taurean in- good and necessary factor, as it does also facil- fluence goes even beyond this, for the influ- itate the accomplishment of the underlying ence of Taurus in its refined form is also said goal of the evolutionary process.42 All the to stand for those urges which function as a same, there seems to be a large component of vehicle for the Will or Purpose of Deity,38 for the Taurus influence which leads to pugna- finally, when the individual or group functions cious and even militant stances in parts of at the monadic level, the influence of Taurus Humanity. brings about a connection to the highest levels of Divine Will and Purpose.39 As a result, it On the upside, said the Tibetan, Ray One might be said that Taurus represents the force working through Taurus stimulates in the ad- of material personal desire at one extreme, vanced members of Humanity a very different while it represents the intent of Deity in the set of impulses. When the energies of Ray One overall evolutionary Plan on the other. working through Taurus impact members of Though it is indeed possible that the former this group, instead of being roused to material serves the latter in many a case, there remains and martial ambitions, they rise to a vision of a divergence of quality in the apparent oppo- far distant evolutionary possibilities, as though sites represented by the influence of this con- glimpsed through the very Eye of the Bull it- stellation. For the striving individual seeker, self, and consequently undertake a determined perhaps it might be said that Taurus represents and steady forward movement on the evolu- raw, unrestrained physical appetite and stub- tionary path, in service to the Divine Plan, no born insistence upon individual demands on matter what the immediate dangers and diffi-

culties might be.43 Within this characterization strating in initiates, disciples, and aspirants.48 of the refined Taurean influence is likely con- As can be seen, again a great divergence of tained a broad hint in regard to the nature of effect is to be noted, the opposite ends of Aldebaran, which as the brightest star in Tau- which bracket the possibilities presented by the rus, is quite likely the apotheosis of the Taurus potent influence of the Taurean influence influence. mixed with Ray One Of immediate interest to ... Alderbaran embodies in a energies. Clearly, this the esoteric astrologer is concentrated form the entire mixture can equally the link through which throw into high gear the all this Ray One power evolutionary lesson coded in selfish and acquisitive gains entrance to Tau- the constellation and sign of instincts of unregener- ate human nature on rus. The Tibetan stated Taurus.... It might even be said plainly that this Ray one hand, and the con- One influence acting in that the influence of Aldeba- secrated spiritual will Taurus comes from the ran itself brings about the re- of the most refined seeker on the other.49 Great Bear, the agent of orientation of force necessary Divine Will and Pow- That Aldebaran is in- er.44 He went on to say to move from control by the volved in bringing all that in recent times, and separative will to cooperation this psychospiritual on account of evolu- with the Cosmic Will. influence into our sys- tionary advancements, a tem was stated forceful- new linkage has arisen between several astro- ly but symbolically by the Tibetan, who put it logical factors, including the Great Bear and this way. “This Shamballa force…proceeds Taurus. This linkage begins with the Great from far distant places, pouring through the Bear, from which Ray One energies emanate, eye of illumination into those spheres of influ- and flows through the large physical constella- ence upon…the Earth, impelling the Bull upon tion and related zodiacal sign of Taurus. It then its onward rush.”50 Interpreted, this statement continues through the smaller and more fo- might be restated as the following: The Ray cused Pleiades star cluster (being relayed by One energies which power Shamballa on our one of the Pleiades in particular), then the spe- planet come from the far distant stars of the cific star Aldebaran, and finally the planet Great Bear. These Ray One energies ultimately Pluto (which planet distributes the First Ray), pour through Aldebaran to reach our Earth, to usher Ray One energies into our solar sys- thus bringing the energies and tests of Taurus tem.45 It is likely that the Tibetan also intended (in which constellation Aldebaran is located) the invisible planet Vulcan to be included in fully into our region of experience. this distribution sequence, for he mentioned Note here that all the additional factors in the this body within the general context of the dis- previously described Ray One distribution se- cussion on Ray One force as it pours through Taurus.46 This would establish the entire Ray quence are not enumerated. However, they might be understood as implied, and it would One distribution sequence as follows: Great thus appear that in this statement, the Tibetan Bear, Taurus, Pleiades, Aldebaran, Pluto/Vulcan. The Ray One energies thus simply emphasized the essential factors, refer- channeled then surge through Shamballa, our ring under cover of symbolism to only the Great Bear and Aldebaran. In so doing, the planetary head center, and from thence right Tibetan may have used Aldebaran as a repre- into our planetary life.47 sentative of the entire constellation of Taurus The impact of Ray One energies coming and all that it connotes, for he stated that Ray through this linkage results in the evocation of One force “pours through the eye of illumina- not only all the problematic bull-headedness tion…impelling the Bull on its onward rush, ” and territoriality evidenced by mass Humanity, which is as much to assert that the “eye of il- but also the will to serve the Plan as demon- lumination” in some way facilitates the expres-

sion of energies from Taurus, the Bull. This is Compelling as this analogy between star and one reason why it may be suspected that in etheric center may be, it nonetheless seems Aldebaran are concentrated the energies of the that in other contexts, the term Eye of the Bull constellation Taurus in which it is found, just almost undoubtedly refers straightforwardly to as may be the case with Alcyone and the Plei- the star Aldebaran. Thus, there emerges a pic- ades. ture of the star Aldebaran as an illumined orb capturing the massive Ray One energies ema- All the same, it is possible that the term eye of nating from the Great Bear, which then pour illumination as used here refers to some un- through this star as though it were an open eye known subjective factor or even the third eye casting the rays of its light-filled gaze down- in the human being. Certainly, the Tibetan did ward into creation, thus prodding the Taurean equate the Eye of the Bull with the ajna or Bull and all its effects the more forcefully into brow center in the individual person in particu- action. lar passages in which this star was discussed. For example, in one passage the Tibetan indi- In so doing, this great Taurean celestial eye cated that the Eye of the Bull is like unto the functions also, according to the Tibetan, as the single eye of the New Testament, which when “eye of revelation.”54 The revelation here re- “single” (or perhaps concentrated), makes the ferred to is no doubt of both cosmic and per- whole body full of light.51 Clearly, this is a sonal scope, affecting universal process and reference to the organ of spiritual vision individual progress alike. But just exactly what which, when developed, reveals the clairvoy- does the Eye of the Bull reveal? According to ant view of existence, a light filled energy the Tibetan, it reveals nothing less than “…the field. Another passage in this same vein sug- stupendous and sublime plan of Deity.”55 This gests that the star Aldebaran is the archetype is the essential esoteric function of the star Al- for the eye of spiritual vision in the individual debaran, known since ancient times as the Eye person.52 Yet a third asserts that the Eye of the of the Bull. It has the power to pull aside the Bull and the focused, opened eye of illumina- curtains of matter shrouding the central mys- tion in the individual person are the same tery of existence, and in so doing, expose the thing.53 In this sense, then, to say that far dis- workings of Divine Intent to full view. This it tant star energies flow through the eye of the does not only for the individual seeker, but for bull is to say that such stellar energies flow the collective as well, though the collective through the ajna center of the human person at may only grasp such a communication slowly. some point in evolution, and it is in this way Still, such is the potential for subjective expe- that the true esoteric work of the Taurus arche- rience conferred by the rays of Aldebaran, type is facilitated. which star was said by the Tibetan to convey a spiritual vision of synthesis as an ultimate rev- There can be little doubt that the Tibetan elation.56 meant to indicate a strong correlation between the functioning of Aldebaran, the star, and the Of course, such a majestic stellar revelation is Eye of the Bull as the etheric “eye” near the hardly a simple thing to receive, even though forehead of the human person. In fact, it might requiring only a few words to declare. To perhaps be well to go so far as to say that the glimpse the entirety of the Divine Plan is a equivalence between the celestial Bull’s Eye staggering experience surpassing the confines and the human ajna suggests a linkage between of normal human mentation. Much preparation the mastery of the forces of Taurus and the must take place before cosmic content such as development of the ajna center, such that when this can be contained in the consciousness of a the mastery of these Taurean forces takes group or individual. Many erroneous structures place, so also occurs the unfoldment of the eye of thought and behavior must be swept away, of illumination in the individual human person, that an opening in mind and matter may be unto the point of complete clairvoyant percep- made. And much must be changed in the ori- tion. entation toward material embodiment itself if

such an insight is to be grasped. Otherwise, This is to say a great deal, as might be imag- the mind will simply be too narrow and earth- ined, but even at its simplest level, it makes en to comprehend the complexity and nuances clear that Aldebaran is a potent distributor of of the unfolding Divine Plan. the Destroyer Ray, Ray One. This ray influence leads directly to the invisible planet, Vul- Fundamental resistance to tremendous change can, which distributes Ray One itself, and such as that required for cosmic understanding which planet sways the affairs of Taurus from resides right in the form nature, for the form its position as both esoteric and hierarchical nature is geared toward considerations other ruler of this constellation and sign. Obviously, than the comprehension of the entirety of the the influence of Vulcan participates in the dec- Divine Plan. This resistance inherent in the imation and neutralization of those resistances form nature is symbolized by the Bull of Tau- to be found hiding so stubbornly in the form rus itself, which animal stands staunchly as nature, so aptly represented by the Bull. The master of its territory, unwilling to compro- Tibetan hinted that this is so when he implied mise, bend, or adapt. The exoteric astrological that it is really the forces of Ray One Aldeba- portrayal of Taurus underscores this fact, hold- ran and Vulcan which guide the person or ing that Taurus represents that which is imper- group much affected by Taurus.58 vious, set in its ways, and bound by habit. Thus, it might profitably be speculated that the Thus, the constellation of Taurus contains all essential lesson to be learned under Taurean the elements of an evolutionary drama, with influence concerns the difference between the both the incentive to evolve and the resistance stubborn little self-will of the separative per- to doing so well represented. Little mystery sonality and the majestic cosmic will of the that this constellation and its representative are monad and beyond. Aldebaran plays a central also associated with Ray Four, the ray under role in rendering that distinction in starkest which understanding is only achieved via dras- terms to the advancing disciple, though the tic contrast, for here the contrasts are marked, fullness of its message arrives only over long indeed. The battle between these contrasts periods of time. The fact that Aldebaran’s in- makes for the Taurean drama, which results fluence is only fully accessible to persons on from the impact of Ray One as it strikes the later stages of the spiritual path was under- elementary material tendencies embodied in scored by the Tibetan, who stated that the in- this archetype. Once this Ray One energy pass- fluence of Aldebaran can only act freely in an ing from the Great Bear, to Taurus, and individual when all glamour and illusion have through the Eye of the Bull reaches Earth, its been dissipated, which stage is reached at the kingdoms, and the striving seeker in particular, Third Initiation.59 This qualification falls right it is ready to take on any of the resistances the in line with other statements made by the Ti- form nature might muster. The Tibetan has betan regarding the stage of evolution at which indicated that Aldebaran is critical in this pro- star energies in general are truly available for cess, stating that is through this star (or the eye the individual seeker. Thus, it can be expected of illumination as he called it) that pours the that until the Third Initiation is reached, an force responsible for the removal of all ob- individual will be slightly to very discomfited structions, thus letting the entire impact of by the influence of Aldebaran, as with that of Taurus do its work for evolution on our plan- other stars, for until monadic awareness super- et.57 Ray One influence from Aldebaran thus venes, stellar impact is perceived as relatively makes way for all the lessons of Taurus, which inimical, especially to the consciousness (stated positively) concern right direction of strongly identified with form. Hence, to those desire and right orientation to the form nature. on an early stage of the path, Aldebaran signi- In this process, Ray One influence from Al- fies somewhat of an ominous influence, wield- debaran acts to enhance or increase the pres- ing as it does the Ray One capacity for destruc- ence of spiritual light in the planet and the per- tion of attachments and mistaken identifica- son, simply by ridding all levels of those fac- tions. tors which impede spiritual evolution.

In sum, it appears that Aldebaran embodies in of Humanity, perhaps through the constellation a concentrated form the entire evolutionary and related zodiacal sign of Aquarius, through lesson coded in the constellation and sign of personal awakening into individuated exist- Taurus. This star teaches of the necessity to ence and through the instinctual mass migra- orient force away from the more primitive tions or explorations undertaken periodically physical impulses, and to replace those im- by large groups of Humanity. pulses with a sense of the greater cosmic Likewise, the esoteric astrological doctrine movement and one’s place therein. It might maintains that Alcyone’s close neighbor, Al- even be said that the influence of Aldebaran debaran, brings to bear a major influence with- itself brings about the reorientation of force in the plan of spiritual evolution. Addressing necessary to move from control by the separa- itself to the question of desire and its manage- tive will to cooperation with the Cosmic Will. ment, Aldebaran is characterized in the esoter- The counseling esoteric astrologer and serious ic astrological teaching as the epitome of the student should take note that this dramatic in- themes connected with the constellation and fluence from Aldebaran enters our solar sys- related zodiacal sign of Taurus. In this sense, tem through its astrological intermediaries — Aldebaran brings intensive focus to the process which are the visible and invisible planetary of experiencing desire, learning to detach from representatives of Ray One, Pluto and Vulcan form control, and ultimately connecting with respectively. This fact imparts new meaning to the Greater Cosmic Purpose. Within this de- those lifetimes and periods when the individual velopment is implied the gradual lifting of en- is strongly influenced by either or both of these ergies from the lower etheric centers of the two Ray One bodies, which carry the stellar disciple and initiate to those above the dia- imperative of Aldebaran into the region of hu- phragm. For this purpose, in individuals and man psychology. the collective, energies from a Ray One source Conclusion in the Great Bear pour through the constellation and sign of Taurus, the Pleiades, the star s this essay has shown, the stars Alcyone Aldebaran, and the planets Pluto and Vulcan to A and Aldebaran play significant roles in reach life on our planet. The end effect is the the esoteric astrology of Alice Bailey and the destruction and elimination of all impediments Tibetan. Within this context, these two stars to spiritual evolution, a profoundly disruptive are regarded as sources of powerful evolution- process which inevitably entails the temporary ary energies, often but not always operating in intensification of seemingly adverse qualities. a manner which is apparently destructive to the The esoteric astrological doctrine thus charac- form nature. terizes the effects of Aldebaran as signally The esoteric astrological teaching maintains purgative, removing by force and fury those that Alcyone exerts this influence in numerous obstacles in the personality and in the collec- ways, generating form and maintaining a fun- tive which would resist the grander vision damental connection with it, governing the emerging through stellar stimulation. uplift and subsidence of land masses associat- The question of exactly how in astrological ed with vast evolutionary periods, activating chart technique this stellar stimulation reaches and governing the intelligent response coded the individual disciple and initiate is not taken into matter in the previous solar system, and up by the Tibetan Master in the esoteric astrol- driving the segregative effect of axial rotation, ogy of Alice Bailey. In the published sources together with its psychospiritual correlate in representing this doctrine, the Tibetan Master the process of individualization. Further, Alcy- speaks only of energy flows, the reception of one stands as a pivotal representative of the energies by consciousness and its sheaths, and negative or female polarity, paired as it is with the consequent results in the human outlook. one of the stars of the positive and masculine Nowhere in this doctrine are there given spe- polarity found in the Great Bear. Finally, the cific degrees of the zodiac through which such esoteric teaching holds that Alcyone affects all stellar energy flows are indicated. Modern as-

trologers often find this lack of specificity maddening, accustomed as they are to the use 4 Ibid., 768. of the 360 degrees of the zodiac as specific 5 Ibid. placements for the Sun, Moon, Ascendant, 6 R.H. Allen, Star Names, Their Lore and Midheaven, planets, and other significant Meaning (New York: Dover Publications, points in the astrological birth chart of the in- 2000 reprint of 1899 original edition), 403; dividual. As centuries of use have proven, Vivian Robson, The Fixed Stars and Constel- these specific placements and their activations lations in Astrology (London: Cecil Palmer, by transiting planets are valuable and reliable 1923), 119. 7 Blavatsky, Secret Doctrine, vol. II, 785. elements of astrological analysis. However, a 8 technique answering to this level of modern H.P. Blavatsky, Theosophical Glossary, (Adhyar: Theosophical Publishing House, re- astrological analysis was not ever provided by print of 1892 edition), 16. the Tibetan Master in regard to the actual stars 9 Alice A. Bailey, The Destiny of the Nations, themeselves. Thus, until another installment is (New York: Lucis Publishing Company, received from authentic Hierarchical sources, 1949), 46. it seems best to limit inquiry and discussion to 10 Alice A. Bailey, Esoteric Astrology, (New the concepts the Tibetan Master did articulate York: Lucis Publishing Company, 1951), 201. in the published Bailey writings. 11 Ibid. 12 Ibid., 200. Given that, it is possible to see that the charac- 13 Ibid. teristics associated with the stars Alcyone and 14 Ibid. Aldebaran are timeless, archetypal designs ap- 15 Ibid. plicable to all human spiritual striving. As 16 Ibid., 111, 679. enumerated by the presently available esoteric 17 Robson, Fixed Stars, 14, 119; H.P. Blavatsky, literature, Alcyone and Aldebaran point all The Secret Doctrine vol. I (Wheaton: Theo- sincere seekers to the work of transforming the sophical University Press, reprint of 1888) stubborn ways of the separative personality edition, 501. 18 Allen, Star Names, 405; Robson, Fixed Stars, into the inspired ways of the one who has seen 14. the Greater Cosmic Vision and has committed 19 Robson, Fixed Stars, 119. According to Bla- oneself to it. This would seem enough for the vatsky in the Theosophical Glossary, 17, Am- moment. ba is the Sanskrit name for the “eldest Pleiad,” which fact would make Alcyone the eldest or senior of the Pleiades. 1 Philip Babcock Gove, ed. Webster’s Third 20 Allen, Fixed Stars, 404. New International Dictionary (Cambridge: 21 Ibid. Riverside Press, 1961). The word “kingfisher” 22 Bailey, Esoteric Astrology, 198. brings to mind the “Fisher King,” an im- 23 Blavatsky, The Secret Doctrine, vol. II, 768. portant figure in Grail Legendry. This poten- 24 Bailey, Esoteric Astrology, 194. tial connection between Alcyone, kingfishers, 25 This linkage between Third Ray Alcyone and Fisher Kings, and Grail Legendry is no doubt Aquarius might also indicate an additional ray worthy of further research by those so in- signature for Aquarius beyond that which is clined. most frequently mentioned by the Tibetan in 2 Of interest is the fact that Renaissance alche- connection with this sign. Perhaps it shall ul- mists equated coral with the philosopher’s timately be found that Aquarius distributes stone. On this point, see Francis Yates, The Ray Three, in addition to the conventional Rosicrucian Enlightenment (Abingdon: Taylor Ray Five, and the previously proposed Ray and Francis, 2001), 120, 205. This connection One. between coral and the alchemical quest sug- 26 J.D. Staal, The New Patterns in the Sky: Myths gests yet another line of inquiry that might be and Legends of the Stars (Newark, OH: taken up in connection with the star Alcyone. McDonald and Woodward Publishing Com- 3 H.P. Blavatsky, The Secret Doctrine vol. II pany, 1996), 76. (Wheaton: Theosophical University Press, re- 27 Ibid. print of 1888 edition), 772. 28 Allen, Star Names, 383.

29 Staal, New Patterns, 54. 45 Ibid. 30 Allen, Star Names, 385. 46 Ibid., 375. 31 Cyril Fagan and Roy Firebrace, A Primer of 47 Ibid., 376. Sidereal Astrology (publisher unknown, 48 Ibid., 377. 1961), 135. 49 Whenever the striving server registers the 32 Bailey, Esoteric Astrology, 154, 393, 403, irresistible intent to aid in the Plan, it is the 565, 566. mark and evidence of this Ray One linkage 33 Ibid., 379. from the Great Bear via Taurus, the Pleiades, 34 According to Allen in Star Names, 384, the Aldebaran, and Pluto to our planet, coming to early English called Aldebaran “Bull’s Eye.” resonate in the very head center of the indi- 35 Bailey, Esoteric Astrology, 398. vidual, from thence to affect the surroundings. 36 Ibid., 107. 50 Bailey, Esoteric Astrology, 376. 37 Ibid., 205, 381. 51 Ibid., 154. 38 Ibid., 376, 381. 52 Ibid., 403. 39 Ibid., 381. 53 Ibid., 565, 566. 40 The two paragraphs that follow are summa- 54 Ibid., 376. rized from Bailey, Esoteric Astrology, 377, 55 Ibid. 378. 56 Ibid., 162, 381. 41 Bailey, Esoteric Astrology, 377, 378. 57 I bid., 376. 42 Ibid., 376. 58 I bid., 393. 43 Ibid., 377, 378. 59 Ibid., 383, 384. 44 Ibid., 376.

The Creative Hierarchies John F. Nash

Summary Master claimed to have provided some of Bla- vatsky’s material. Bailey frequently drew upon he twelve Creative Hierarchies are fre- Blavatsky’s terminology, implying that readers T quently mentioned in the esoteric literature were familiar with the earlier writer’s work. but rarely explained or even defined. This article draws upon the writings of Helena Blavat- Communicating information about the Crea- sky and Alice Bailey to offer insights into the tive Hierarchies seems to have been part of the meaning, purpose and relevance of the Hierar- Tibetan’s mission. Yet it is still far from clear chies. It explores their correspondences with precisely what the Hierarchies are and how the planes and kingdoms of nature, and the they relate, on the one hand, to the kingdoms Hierarchies’ relationship with the Seven Rays. of nature, and on the other, to the Seven Rays. Much of the discussion is vague or cryptic, and Four of the Hierarchies achieved “liberation” occult blinds seem to have been planted in the in the first solar system but continue to influ- texts. The message is that the topic is not to be ence us through a fifth which is in transition understood on cursory reading but requires in- toward liberation. The lower seven are in ac- depth study and contemplation. Even then, cer- tive manifestation in the present solar system. tain information and explanations have been Humanity is active in the fourth and fifth ac- withheld, to be revealed at the third initiation tive Hierarchies (counting from above), the or later. This is indeed an esoteric topic. former representing “perfected” humanity and the latter humanity at large. Advance to the In the face of these challenges the article of- fourth Hierarchy is a process centered on the fers, to the extent possible, an accessible de- fourth, “crucifixion,” initiation. Significantly, scription of the Creative Hierarchies and how the Planetary Logos and the fifth higher Hier- they fit into the larger picture of human, plane- archy are in the process of taking the fourth tary, solar and cosmic realities. Its main objec- cosmic initiation, and the world shares in their tive is to stimulate further discussion. Bailey’s suffering. work provides correspondences—not always consistent—between the Hierarchies, the Rays, Introduction the signs of the zodiac, and the planets. Brief remarks are made about these correspondenc- he Creative Hierarchies are mentioned es, but further study is called for. Research is T twenty-seven times in the books of Alice most urgently needed to explore the Hierar- Bailey, written during the period 1919–1949, chies’ astrological significance, and other au- when she served as amanuensis to the Tibetan thors are encouraged to contribute. Master Djwhal Khul. Several of the books comment on the Hierarchies; and two: A Trea- ______tise on Cosmic Fire (1925) and Esoteric As- About the Author trology (1951),1 discuss them at length and provide detailed tabulations. John F. Nash, Ph.D., is a long-time esoteric student, author, and teacher. Two of his books, Quest The present article collects and analyzes the for the Soul and The Soul and Its Destiny, were most important statements regarding the Crea- reviewed in the Winter 2005 issue of the Esoteric tive Hierarchies from Bailey’s books and the Quarterly. Christianity: The One, the Many, was brief references in Helena Blavatsky’s The Se- reviewed in the Fall 2008 issue. His latest book: cret Doctrine (1888), where the Hierarchies The Sacramental Church was published in 2011. For further information see the advertisements in were first mentioned. Significantly, the Tibetan this issue and the website http://www.uriel.com.

What Are the Creative Nearly eight billion—the current world popu- Hierarchies? lation—are in third grade (eight to nine), for limited periods of time. The rest of the sixty n The Secret Doctrine Helena Blavatsky billion are eligible for third grade but are wait- I stated: “[T]he Monads cycling round any ing for positions to become available on a ro- septenary chain are divided into seven classes tating basis.8 All other grades in the school or hierarchies according to their respective system are occupied by members of nonhuman stages of evolution, consciousness, and mer- lifestreams. it.”2 The septenary chain Complementary defini- of interest is the Earth ... a Creative Hierarchy can tions of the Hierarchies Chain, and the Monads be defined as a group of will emerge in due are the Divine Sparks, or Monads at a particular stage course. The richness in fragments of Logoic es- meaning reflects how sence, that invest life in on their evolutionary journey much we have been told entities of all statures and active at a particular lev- of the Hierarchies but, and all types within it. more importantly, how Among those Monads— el of reality. “Activity,” in much awaits our under- possibly a small frac- this context, refers to the standing as research con- tion—are the sixty bil- awakening of consciousness, tinues and as the Masters lion that make up the reveal more information. human lifestream.3 expression of creative potential, and response to the evo- Meanwhile, the very Blavatsky stated that the term hierarchy deserves seven Hierarchies are lutionary impulse. attention. part of “twelve great orders.”4 She also used the terms “hierarchies of A hierarchy implies “vertical” stratification or ‘Creators’”5 and “hierarchies of Creative Forc- ranking, in which some units are represented es.”6 Several decades later Alice Bailey spoke as “above” or “below” others (direction, of specifically of twelve Creative Hierarchies,7 course, being no more than a metaphor). Strati- establishing the terminology and schema fa- fication in the context of the Creative Hierar- miliar today. chies can be understood in at least two ways. Based on Blavatsky’s statement and citations It can be understood in terms of Monads’ urge to follow, a Creative Hierarchy can be defined to express their creative potential through de- as a group of Monads at a particular stage on scent into form. The forms are lives in their their evolutionary journey and active at a par- own right residing on lower levels of reality. ticular level of reality. “Activity,” in this con- For example, the human Monad births a soul, text, refers to the awakening of consciousness, and in turn the soul assembles lower vehicles expression of creative potential, and response from devic and elemental substance. During to the evolutionary impulse. embodiment in the present globe and root races, our vehicles extend down to the dense From this perspective we can compare the Hi- physical plane. erarchies to classes of children in a school system. The American system provides an appeal- Alternatively, stratification can be understood ing analogy because it is divided into twelve in terms of different stages of development grades. Children in each grade have age- among Monads in a given Hierarchy or span- appropriate experiences and opportunities to ning multiple Hierarchies. The human learn relevant lessons. If successful, they move lifestream descended into matter and now, car- up to the next grade. Using that analogy, we rying with it the wisdom of the ages, is ascend- discover that humanity corresponds to children ing again toward spirit. But individual human in but two grades. A tiny fraction have gradu- entities range in consciousness from what Bai- ated to fourth grade (nine-to-ten years of age). ley called “animal-man” to Christ and beyond.

Figure 1. Cosmic Planes and Systemic Planes and Subplanes

The twelve Hierarchies themselves form a hi- Bailey offered a musical analogy for the fractal erarchy, and Bailey explained that the “twelve pattern of Hierarchies: creative Hierarchies are themselves but subsid- They form but one chord in the cosmic iary branches of one cosmic Hierarchy.”9 Simi- symphony. When that sevenfold cosmic lar fractal patterns occur in other contexts; for chord, of which we form so humble a part, example: “The seven planes of Divine Mani- reverberates in synthetic perfection, then, festation, or the seven major planes of our sys- and only then, will come comprehension of tem, are but the seven subplanes of the lowest the words in the Book of Job: “The morn- cosmic plane. The seven Rays ... are likewise ing stars sang together.” Dissonance yet but the seven subrays of one cosmic Ray.”10 sounds forth, and discord arises from many The fractal pattern of the cosmic planes, sys- systems, but in the progression of the eons temic planes, and systemic subplanes is illus- an ordered harmony will eventuate, and the trated in Figure 1.

The Esoteric Quarterly

day will dawn when (if we dare speak of Monads progress from one Hierarchy to the eternities in the terms of time) the sound of next, experiencing changes in Ray influence. the perfected universe will resound to the The Rays determine the Hierarchies’ qualities uttermost bounds of the furthest constella- or forms. Bailey explained that “the Rays are tion. Then will be known the mystery of the positive aspect in manifestation and pass “the marriage song of the heavens.”11 down into negative matter, deva or hierarchical Another statement attributed to the Tibetan substance, thus causing certain evidences of Master places more emphasis on the timing of activity. The Hierarchies are the negative as- this cadence—and suggests that discord may pect as far as the Rays are concerned and are underlie the very nature of manifest existence: responsive to Ray impulse.”15 In other words, “When the final great chord sounds, struck by the Rays are the active, “masculine,” elements the Master Musician, when the seven-fold ar- of a functional polarity, and the Hierarchies are peggio has become the grand dominant chord the receptive, “feminine,” elements. and sounds forth as one sound, the effect will The Rays also create further relationships or be to call back again into the One, the circle of interconnectedness among the Hierarchies: manifestation will be disrupted and pralaya will supervene.”12 These seven hierarchies are veiled by the Rays, but each is found behind the veil of The consciousness of the Monads in a Hierar- every ray, for in their totality they are the chy is evolving, individually and collectively, informing lives of every planetary scheme toward the attainment of a particular Logoic within the system; they are the life of all in- goal. Synthesis at the planetary level and the terplanetary space, and the existences who “ordered symphony” and “final great chord,” are expressing themselves through the at the solar or cosmic level, express the com- planetoids, and all forms of lesser inde- pletion of an evolutionary phase—and most pendent life than a planet.16 likely the attainment of a Logoic initiation. We shall see that the goal of the Hierarchies in the Monads clearly are to be understood in a very first solar system was to express Intelligence, broad sense, even to include the “life of inter- and the goal of those in the present solar sys- planetary space.” Meanwhile, the reference to tem is to express Love. The goal of Hierarchies planetoids and interplanetary space provides in the third solar system can be expected to be insight into the extent of a Planetary Logos’ to express Will. domain of influence, or “ring-pass-not.” Bailey emphasized the importance of relation- The “originating Sources of the seven rays of ship: “All such terms as planes, groups, crea- our solar system” are the stars of the Great tive Hierarchies, and centers are simply word Bear, Ursa Major.17 We also read: “Sirius, the modes of inferring relationship, interplay and Great Bear and the Pleiades work through the mutual impression between the beings or the medium of the twelve constellations, pouring lives who make up the sum total of our mani- their influences through nine of them in partic- fested universe.” But she added that these rela- ular.”18 The twelve constellations define the tionships are “signs of our leading up to a zodiac. planetary synthesis or a planetary integrity of a 13 Bailey frequently mentioned that the star sys- nature hitherto not even visioned by man.” tem Sirius and the constellations of the Great The Creative Hierarchies are closely related to Bear and the Pleiades are of great importance the Seven Rays, but Bailey warned that they to humanity, Earth, and the solar system. She should not be confused: “The ‘Rays’ are but commented that the Great Bear has a posi- the primordial forms of certain Lives who ‘car- tive—that is, masculine—energy, and the Plei- ry in their Hearts’ all the Seeds of Form. The ades have a negative, feminine, energy, add- Hierarchies are the manifold groups of lives, at ing: “Perhaps these two types of energy, one all stages of unfoldment and growth who will from the Pleiades and the other from the Great use the forms.”14 Over long periods of time, Bear, meet, and in their conjunction produce

that blazing forth in the heavens which we call The twelve Creative Hierarchies can be divid- our solar system.”19 This statement would ed into higher and lower groups. They are seem to have alchemical significance. shown in Table 1, which is based primarily on The “seven sisters” of the Pleiades are men- Tabulations I and II on pages 34 and 35 of Bai- tioned three times in the Bible. Job comments ley’s Esoteric Astrology. In the upper group of 20 five Hierarchies, four “achieved liberation in on “the sweet influences of Pleiades.” And in 26 the first solar system” and a fifth is “nearing Amos we read: “ Seek him that maketh the sev- 27 en stars and Orion, and turneth the shadow of liberation.” The seven Hierarchies in the death into the morning, and maketh the day lower group are said to be in manifestation, or dark with night.”21 Bailey noted that the Pleia- “active planetary expression,” in the present des “are connected with the Mother aspect solar system. The meaning of the terms “liber- which nurtures the infant Christ.”22 Evidently ated” and “active” will be examined in due the Pleiades have a strong connection with the course. The incarnating human entity extends Hierarchies, and “the infant Christ” represents over six of the seven systemic planes and, cor- evolving human Monads. Bailey’s statement respondingly, six of the seven lower Hierar- that the first initiation can be described as “the chies. But human Monads are now in active birth of the Christ” may be relevant in this re- expression in the fourth and fifth lower Hierar- gard.23 chies (counting from above), while our astral and physical bodies are animated by lives in Correspondences are to be expected between the sixth and seventh. the twelve Creative Hierarchies and the twelve signs of the zodiac. Bailey explained that this Confusion may arise because three distinct is indeed the case, and that the correspondenc- numbering systems are used to refer to the Hi- es have implications for humanity: “One thing erarchies. Bailey numbered the twelve Hierar- which will later emerge, but which is at present chies in ascending or descending order, or the impossible of elucidation, is the fact that the lower seven Hierarchies separately (Table 1). twelve Creative Hierarchies are all connected And she was in the habit of switching from one with one or other of the twelve signs of the system to another without warning. “The fifth zodiac and these all definitely affect the human Hierarchy,” to take an example, might refer to family and the unit in that family also.”24 any of three different Hierarchies, to be identified solely by context. In what follows, all Hi- The phrase “all connected with one or other of erarchies—as well as all planes and sub- the twelve signs of the zodiac” is ambiguous. It planes—will be counted from above. could mean that there is a one-to-one correspondence between the Hierarchies and signs; The Higher Creative but those correspondences had already been Hierarchies “elucidated” earlier in the same book. Alterna- he goal of the five higher Creative Hierar- tively, it could mean that all twelve Hierar- chies, which attained or approached lib- chies have a special connection to a single, as T eration in the first solar system, was “Intelli- yet undisclosed, zodiacal sign. In any event gence or Manas.” Indeed, the “five liberated Bailey offered a cautious prediction: hierarchies are in their totality the sumtotal of A close study of the relations indicated in manas.”28 The Sanskrit word Manas is derived this new tabulation and a study also of the from the verbal root man “to think,” and is be- Hierarchies and the signs will cause a dras- lieved to be the origin of our word “man.”29 tic revolution in modern astrology and one Bailey’s use of the word in this context draws of most basic importance. More than this I attention to the higher Hierarchies’ importance cannot here indicate and more will not be to humanity and our challenge to express the possible until the present astrologers have mental nature. done some concentrated work along the Bailey commented that the names of the five lines here designated.25 Hierarchies are unknown, but their energies

Table 1. The Twelve Creative Hierarchies

can be described as “Intelligent substance,” lated to the first or highest Creative Hierar- “Unity thro’ [sic] effort,” “Light thro’ chy which is, in its turn, related to the third knowledge,” “Desire for duality,” and “Mass Ray of Active Intelligence. It was the prod- life.”30 These terms are not explained, nor do uct of the first solar system. The develop- they appear anywhere else in Alice Bailey’s or ment of illumination through an awakened Helena Blavatsky’s writings. intelligence is the first goal of humanity.32 The five higher Hierarchies are associated, From information provided elsewhere in the respectively, with Rays III through VII31 and same book, we infer that the five Hierarchies with the astrological signs of Pisces, Aries, are associated, respectively, with the planets Taurus, Gemini and Cancer. One might expect Pluto, Uranus, Vulcan, Earth, and Neptune.33 Aries to be the first, but Bailey explained: The planets are products of the present, second, solar system, so these attributions can Pisces is seen at the head of the list of zodi- only relate to the Hierarchies as they are now, acal signs because it is governing the pre- not as they were in the first system. The same sent great astrological world cycle of may be true of the zodiacal signs or constella- 25,000 years. It was also one of the domi- tions. Although these are patterns and qualities nant signs, influencing our planet at the of the “fixed” stars, we do not know whether time of individualization when the human they had the same significance in the first solar kingdom came into being. It is basically re-

system, or whether the constellations even ex- an entity’s ability to move up to a higher level isted. The comment concerning Pisces clearly is determined not only by its own efforts but refers to events in the present system and our also by the ability of lower entities to take its current understanding of the sign’s meaning. place. The “sixth Creative Hierarchy” would be the first lower Hierarchy. Bailey declared that the first four Creative Hi- erarchies in the upper group achieved libera- Bailey commented that the fifth Hierarchy ex- tion in the first solar system. She did not define ists on the highest etheric level.”40 Presumably “liberation” in that context, but elsewhere she this is the highest cosmic etheric subplane. indicated that the term means the attainment of Significantly, in relation to the statement that a state free from form;34 that is, an arupa state. the fifth Hierarchy is the channel through Importantly, it should be understood that which the upper four Hierarchies influence “formlessness” is relative; what might be con- Earth, this is our systemic Logoic plane. sidered formless from a lower level of con- The upper group of Creative Hierarchies are sciousness might appear to have form when “related to the four rays which work as minor viewed from above. rays of Attribute under the great major third The “four Creative Hierarchies which have Ray of Active Intelligence.”41 The first Hierar- achieved liberation are now ... focused upon chy is said to be associated with Ray III, and the cosmic astral plane; hence their potency the remaining members of the upper group even when out of manifestation.”35 “Their in- with the Rays of Attribute. This statement rais- fluence,” she continued, “reached our Earth es an interesting question: Where are Rays I through the medium of the fifth Creative Hier- and II? 36 archy.” One might expect all three Rays of Aspect to The fifth Hierarchy of “Mass Life” is associat- appear explicitly in the upper group of Hierar- ed with Ray VII and the sign of Cancer, It is chies, as they do in the lower. The most likely said to be “in process of achieving final libera- answer is that they precede the whole hierar- tion, or taking its fourth Initiation, which is the chy of Hierarchies. They are not themselves cause of certain phenomena upon our planet Hierarchies but are the Overshadowing Princi- which has merited our planet being called the ples in which the Hierarchies have their origin. ‘Star of Suffering.’” 37 We also read: Table 1 shows them in their respective positions. [T]he planetary Logos of our scheme ... is midway through His career upon the cos- Ray I is associated with the One whom Blavat- mic Path of Initiation, and consequently is sky described as “the Universal Mystery,” “the eternally Self-Existent One,” “the unmanifest- to take the fourth Initiation in this chain. 42 Well may this globe, therefore, be consid- ed Logos.” Ray II is associated with the ered the globe of sorrow and of pain, for “Primordial,” the “Heavenly or Celestial Vir- through it our planetary Logos is undergo- gin,” “the immaculate Virgin-Mother, who is ing that which the mystic calls “the Cruci- overshadowed, not impregnated, by the Uni- fixion.”38 versal Mystery—when she emerges from her state of Laya or undifferentiated condition.”43 Bailey did not specifically identify the fifth The Celestial Virgin comes into manifestation Hierarchy with the Planetary Logos, but their at the beginning of a manvantara and passes similar positions on the initiatory path might out of manifestation at the end. She has attrib- prompt that conclusion. In either case, it is un- utes and is at least partially knowable; by con- clear what she meant by “Mass Life.” trast, “the Self-Existent One” remains eternally The fifth Creative Hierarchy reportedly “will unmanifest, unknown and unknowable. join the other four Hierarchies when the sixth Blavatsky cited an ancient Japanese tradition Creative Hierarchy has measured up to cosmic that explained the emergence of the Celestial 39 opportunity.” This is an interesting concept: Virgin, or “Invisible Celibate,” Mother thus:

“The male aethereal” (Yo) principle ascends form of a blazing altar of pure fire out of and the female grosser or more material which is escaping a bird of green and gold principle (In) is precipitated into the Uni- plumage with five wings outspread. Above this verse of substance, when a separation oc- symbol appear certain hieroglyphics in the ear- curs between the celestial and the terrestri- liest Sensa script signifying, ‘Still I seek.’”49 al. From this the female, the mother, the Perhaps “seeking” captures a characteristic of first rudimentary objective being is born. It the higher Hierarchies; seeking in the sense of is ethereal, without form or sex, and yet it is curiosity is stimulated by Intelligence or Mind, from this and the mother that the Seven Di- said to be the goal of the higher Hierarchies. vine Spirits are born, from whom will ema- Much concerning the symbols of the higher nate the seven creations.44 Hierarchies remains veiled. Bailey did not ex- It is highly significant that Blavatsky assigned plain what the symbols meant; nor did she dis- feminine gender to the first manifestation from close what the “five letters or symbolic words” the unmanifest Logos. She is a virgin “not im- in the symbol of the fifth Hierarchy were. pregnated, by the Universal Mystery,” yet she Writing for the Master Djwhal Khul, Bailey births the Creative Hierarchies. The Celestial warned that any additional information about Virgin’s association with Ray II is appropriate the symbols would reveal “much that it is since the even-numbered rays have a feminine deemed wiser to guard in secrecy.”50 We recall polarity.45 One, origin of all the natural num- that the names of the higher Creative Hierar- bers, can be considered either masculine or chies were not revealed either. presexual. A major reason for Bailey’s reticence, in these Bailey did not reveal the symbols of any of the several instances, may be is that the Hierar- Creative Hierarchies, “as they are known to chies are the “mediators between Spirit and Adepts.” But she listed the symbols of the five matter” and “transmitters of force from sources higher Hierarchies “accessible to disciples” extraneous to the solar system to forms within thus: the solar system.”51 Occult practices invoking their names or symbols might summon dan- 1. A ball of green fire with three rays of gerously powerful forces; we would literally rose. be playing with Cosmic Fire. We may meditate 2. A sphere, divided by a Tau [T], in colors on the symbolism of the Hierarchies, but any green and silver. attempt to penetrate it intellectually would ei- 3. A bird, with plumage dark and with the ther be fruitless, until we have reached an ap- eye of radiant fire. propriate level of initiation, or might inadvert- ently reveal privileged information. 4. Two stars of vivid rose linked by a band of violet. The Lower Creative 5. An ovoid of color indigo with five letters Hierarchies or symbolic words within its borders.46 onads in the five higher Hierarchies are Bailey added: “These hierarchies are also M formless, or approaching that state, and classed together and viewed as one and are presumably are fully conscious. By contrast, called in esoteric parlance: ‘The Lives of that those in the seven lower Hierarchies are expe- which appeared, rotated and gathered to them- riencing the descent into form and the gradual selves the fifth aspect of Mahat.’”47 Mahat is awakening of consciousness. Within a group of “the universal mind,” or “mind manifesting in related Monads, consciousness may be awak- the macrocosm.”48 ened to different degrees because some members are evolving faster than others. Variations The unifying symbol of the five Hierarchies, can be expected within any given Hierarchy “which signifies the liberation achieved and and may be large enough that the monadic the gains attained in System One, takes the group is active in more than one Hierarchy.

Such is the case with the human lifestream and ments. First, the planets are neither the exoteric the deva evolution. nor esoteric rulers of the associated signs. For One of the factors shaping a Monad’s experi- example, the exoteric and esoteric rulers of Aries are Mars and Mercury, respectively; but ence is the plane on which its associated Hier- 55 archy is situated. Bailey commented: “Full its “hierarchical” ruler is said to be Uranus. expression and consciousness on each and eve- The hierarchical ruler is described as the planet ry plane is the objective, remembering that to which an initiate of the third or higher de- each plane with its varying states of con- gree is expected to be responsive. Bailey ex- sciousness is equally a part of the divine Life. plained: “The forces of these Hierarchies ... What is lacking as yet with the majority of as- sweep into and through the initiate and awaken pirants is a synthetic consciousness and the those major group responses which eventually capacity to hold and register continuity.”52 A give him systemic consciousness and make him a world server in Aquarius and a world better understanding of the Hierarchies might 56 remedy what is lacking. savior in Pisces.” Typically, a Hierarchy is anchored on a plane Second, the signs listed in Table 1 are not in lower than the Monads’ “own plane.” Tension their naturally occurring sequence in the annu- between them contributes to the impulse for al cycle. Sagittarius is placed between Capri- evolutionary progress. To illustrate, human corn and Aquarius, rather than between Scor- Monads reside (as their name implies) on the pio and Capricorn. The sequence is cited in two separate tabulations in Esoteric Astrolo- monadic plane. The most advanced members 57 of the human family are in the fourth Hierar- gy, discouraging any suggestion of a typo- chy, which resides on the buddhic plane, while graphical error. A note attached to one of the the rest of us are in the fifth Hierarchy, on the tabulations concedes that “[m]uch in this chart mental plane. But we all feel, directly or indi- may seem obscure and even erroneous” but rectly, consciously or unconsciously, the “pull” predicts that an explanation will be revealed as of the Monad, urging us forward on our jour- a mystery of initiation. Information from both ney.53 tabulations is incorporated into Table 2 of the present article. According to Alice Bailey the lower Creative Hierarchies bear the names: “Divine Flames,” Third, the Rays associated with the seven low- “Divine Builders,” “Lesser Builders,” “Human er Hierarchies are not, in every case, the same Hierarchy,” “Human Personality,” “Lunar as those assigned to their hierarchical ruling Lords,” and “Elemental Lives.” They are asso- planets (Table 2). The first Hierarchy is associated, respectively, with the signs Leo, Virgo, ciated with Ray I, whereas its ruling planet, the Libra, Scorpio, Capricorn, Sagittarius and Sun, is normally associated with Ray II. The Aquarius, and with the Sun, Jupiter, Saturn, seventh Hierarchy is associated with Ray VII, Mercury, Venus, Mars and the Moon. They but its ruling planet, the Moon, is associated 58 correspond in direct numerical sequence to the with Ray IV. 54 seven Rays (Table 1). One way to explain the ambiguities in Rays is The sign, planet, Ray—and perhaps the to recall Bailey’s assertion that the Sun and name—shape the experience offered by the Moon both veil hidden planets.59 Vulcan, a Hierarchy with which they are associated. In Ray I planet, “is spoken of sometimes as being the school analogy they provide the learning veiled by the Sun.”60 Similarly, “the moon is opportunities appropriate to the particular age spoken of in the ancient teaching as ‘veiling group; the plane on which the Hierarchy lies is either Vulcan or Uranus’”;61 Uranus is a Ray the classroom. VII planet. The stated correspondences among signs, planets and Rays call for a number of com-

Table 2. The Lower Hierarchies: Rays, Signs, and Planetary Rulers

Alternatively, we could turn to Bailey’s state- collectively and individually to glean what in- ment that each planetary Logos has both a formation is currently available. “personality” Ray and an “egoic” Ray, and that According to Bailey the “Rulers of the seven these are “in esoteric conflict.”62 Perhaps Rays [lower] Creative Hierarchies” are the “seven I and II are the Sun’s soul and personality Rays Rishis of the Great Bear.”66 These Rulers ap- (respectively or otherwise), and Rays VII and pear to be the great Lives from whom the sev- IV are the Moon’s. Bailey offers a hint relating en Rays originate. As noted earlier, the Hierar- to the Sun: “Hercules, the Sun-God, had a first chies’ qualities or forms are determined by the ray soul, a second ray personality.”63 But there Rays, which emanate from the Great Bear.67 is no “Lunar Logos,” and no suggestion can be found in the literature that the Moon might Bailey did not list symbols of the lower Hier- have a Ray VII soul or personality.64 In any archies “accessible to disciples,” but she stated event, speculation on the planets’ soul and per- that they are “all enclosed in a circle denoting sonality Rays is not encouraged. Writing for limitation and the circumscribing of the Life.” the Tibetan Master, Bailey warned darkly: Bailey added: “Too much accuracy and too detailed infor- All these hierarchies are Sons of Desire, mation is not at this time good for humanity, and are paramountly an expression of the which is yet too selfish to be entrusted with desire for manifested life of the solar Log- 65 it.” os. They receive their primary impulse Again, we are faced with a number of occult from the cosmic astral plane. They are also blinds and must await our own progress on the the expression of a vibration emanating initiatory path or the Planetary Hierarchy’s from the second row of petals in the logoic 68 judgment that humanity is ready to receive Lotus on the cosmic mental plane.” more accurate or consistent information. Set- The statement that the lower Hierarchies ex- ting aside these difficulties, however, we can press a vibration “from the second row of pet- examine the seven lower Creative Hierarchies als in the logoic Lotus” deserves special

attention. By analogy with the human egoic viewed as subplanes of the cosmic physical lotus, the petals of the second row are the Love plane (Figure 1). We have already seen that the Petals.69 Bailey drew attention to “a direct first systemic plane, our logoic plane, is the stream of energy flowing through” the “logoic first cosmic etheric subplane, or “first cosmic twelve-petalled egoic lotus,” the “solar twelve- ether.” To cite two more examples: the fourth petalled lotus,” the “planetary logoic heart, systemic plane, our buddhic plane, is the fourth also a twelve-petalled lotus,” the “twelve- cosmic ether; and the sixth systemic plane, our petalled human egoic lotus,” and the “twelve- astral plane, is the cosmic “liquid” physical petalled heart center in a human being.”70 The subplane. Solar Logos unmistakably expresses the Sec- ond Aspect of Love-Wisdom, and the number The Lower Hierarchies in Detail twelve seems to be fundamental in the way it The First Three Hierarchies flows down to humanity. he first lower Creative Hierarchy, to quote We are told that a Solar Logos “has His main Helena Blavatsky, “is composed of the focal point on the cosmic mental plane,” T 71 divine Flames, so-called, also spoken of as the though his origin is on a higher cosmic level. ‘Fiery Lions’ and the ‘Lions of Life,’ whose The cosmic mental plane has a strong connec- 72 esotericism is securely hidden in the Zodiacal tion with the star Sirius. We also read that the sign of Leo.”76 Alice Bailey referred to them as causal body of a Planetary Logos lies on the “Divine Flames,” “Divine Lives,” “the burning third subplane of the cosmic mental plane, Sons of Desire,” and “the Sons of Necessity.” “while that of the solar Logos and those of the Bailey added: “It is said of them in the old three Persons of the logoic Trinity are upon the 73 Commentary: ‘They burned to know. They first subplane.” The following quote is also rushed into the spheres. They are the longing of interest: of the Father for the Mother. Hence do they The planetary Logos works—as far as His suffer, burn, and long through the sixth sphere manifestation, the Earth, is concerned— of sense.’”77 from cosmic mental levels; all that is mani- Not surprisingly, the first Hierarchy is associ- fested through His Creative Word is His fo- ated with the fire element and the color or- cused thought and His fixed mental inten- ange.78 It is associated with Leo and the Sun, tion. In order to create a material world, He and with Ray I—though the Ray of its plane- directs His thought from what can be re- tary ruler is Ray II.79 As noted, Ray I may be garded as the concrete levels of the cosmic the Sun’s “Egoic Ray,” or it may come into mental plane; the whole process is one of play because Vulcan, a Ray I planet, is veiled precipitation, consolidation and irradia- 74 by the Sun. The First Ray would be appropri- tion. ate for the first Hierarchy, progenitor of the As noted, four of the higher Hierarchies reside other six lower Hierarchies, though in this case on the cosmic astral plane, They influence us it is mediated by Ray II, the Ray of the Solar via the fifth higher Hierarchy which resides on Logos. the first cosmic “etheric” subplane—that is, 75 The first Hierarchy is anchored on the logoic our logoic plane. The first lower Hierarchy plane, sharing that plane with the fifth higher also resides on the systemic logoic plane, es- Hierarchy, the conduit for energy flowing from tablishing the potential for considerable inter- the four liberated Hierarchies. In turn, the first action between the two. lower Hierarchy serves as the conduit for ener- The seven lower Hierarchies are paired numer- gy flowing to the lower systemic planes and ically with the systemic planes: the first Hier- their respective lives. archy lies on the logoic plane, the second Hier- The second Creative Hierarchy is referred to as archy on the monadic plane, and so forth. Be- the “Divine Builders Conferring Soul” or cause of the fractal pattern that governs the “Burning Souls of Desire.” It is anchored on planes, the seven systemic planes can be the monadic plane. The second Hierarchy is

associated with Virgo and Jupiter, Ray II (un- Broad support exists among teachers in the ambiguously), the element “ether,” and the trans-Himalayan tradition for belief in the color blue.80 World Mother, and the belief that Mary now holds that office. But it should be noted that Among the denizens of the second and third Bailey dismissed notions of a World Mother as Creative Hierarchies are the archangels and purely symbolic, adding: angels: members of the deva evolution whose consciousness is higher than our own. They Such an individual has never existed in our have “passed beyond the human stage alto- particular planetary life, though the avatars gether.”81 The lower devas: nature spirits and of a previous solar system, expressing itself elementals, are found in the sixth and seventh through planetary life, always took this Hierarchies. form. But not in this solar system.... This symbolism has come down from the far-off The second Hierarchy, we are told, is “closely period of the Matriarchate, which had a re- allied with the Great Bear,” “the source of mo- ligion that recalled the ancient ways of the nadic Life.” But Bailey emphasized that its earlier system and in which period of time lives “are not the Monads; They are far high- Lilith symbolized the World Mother, until er.” The second Hierarchy “is the influx into Eve took her place.85 our system of those Lives who in the first solar system remained on their own plane, being too The issue is discussed elsewhere and readers sinless and holy to find opportunity in that are referred to relevant literature.86 very material and intellectual evolution.”82 Yet The third Creative Hierarchy is called the we may question whether the second Hierar- “Lesser Builders Conferring Form” or “The chy is composed entirely of Monads from the Triple Flowers.” It is associated with Libra and first solar system. Pluto, Ray III, and the color Green.87 The third A likely senior member of the second Hierar- Hierarchy is associated with the water element chy is Mary the mother of Jesus. “[F]inding the and is anchored on the atmic plane. seven paths open before her,” to quote Theos- Blavatsky commented that the third Hierarchy ophist Charles Leadbeater, she “chose to enter “corresponds to the Atma-Buddhi-Manas: the glorious Deva evolution and was received Spirit, Soul and Intellect, and is called the into it with great honor and distinction.”83 Or ‘Triads.’”88 Bailey found the third Hierarchy in the words of fellow Theosophist Geoffrey “peculiarly interesting,” noting that its mem- Hodson, Mary “left the human kingdom alto- bers are gether and entered the Angelic Hierarchy, being naturally moved to do so, knowing that “Triads” for they hold in themselves the po- with Her nature She could best help onward tencies of triple evolution, mental, psychi- the evolution of human beings and animals as cal, and spiritual. These Triads of Life are a Member of the Angelic Hosts.”84 Certainly, inherently the three Persons and the flower traditional Christianity regards Mary, the Im- of the earlier system.... They are the eight- maculate Conception, as “sinless”; but it is fold points awaiting opportunity to flame hard to think of her as a product of the first forth. They are the devas who are ready for solar system. service, which is to give to another hierarchy certain qualities which are lacking. It is highly significant that the second Hierar- This Hierarchy is regarded as the great do- chy is associated with the sign of Virgo and nors of immortality whilst themselves with the color blue: the color of Mary’s robes “standing aloof from incarnation.”89 in many recent apparitions. Moreover, to place Mary in the second Hierarchy would create an She added that they are “Lords of Sacrifice and appropriate correspondence with the Ray II Love ... but They cannot pass out of the logoic “Celestial Virgin” who birthed the five higher etheric body into the dense physical vehicle.” Hierarchies.

The Triads, to which Blavatsky and Bailey Solar Logos.97 Blavatsky noted that the sixth both referred, bear some resemblance to the Hierarchy “remains almost inseparable from Nirmanakayas, “perfected beings who re- man, who draws from it all but his highest and nounce Nirvana ... and choose a life of self- lowest principles, or his spirit and body.”98 sacrifice.”90 Nirmanakayas dwell in the spiritu- Bailey’s comment that the four lowest hierar- al triad, as we dwell in the lower vehicles. chies are man’s “very self” provides the clear- These perfected beings originated in the hu- est example of the descent of Monadic force man lifestream, but, like Mary, they may have through forms on multiple planes. Our Mon- made the transition to the deva evolution. Also, ad’s “own plane” is the monadic plane; we are like Mary, they are normally considered to be currently focused on the fourth or fifth Hierar- products of our present solar system.91 chy; and our mental, astral, etheric, and dense The Fourth and Fifth Hierarchies: the physical vehicles are built from the four lower Human Hierarchies Hierarchies. In its entirely the incarnating human entity is an expression of life extending Esoteric writers often assert that humanity is over the immense range of six systemic planes. the fourth Creative Hierarchy. Indeed, Bailey herself might have given that impression when The fourth Creative Hierarchy is referred to as she wrote of “the fourth Creative Hierarchy, the “Human Hierarchy,” “Initiates,” and the human kingdom.”92 But the assertion is “Lords of Sacrifice.” It is associated with 99 over-simplistic, even presumptuous; and it is Scorpio, Mercury, and the color yellow. Its not supported by the great volume of Bailey’s plane of activity is the buddhic plane. No ele- teachings. The fourth Hierarchy resides on the ment is assigned to either the fourth or fifth buddhic plane. Most of us are still in the fifth Hierarhcy. Hierarchy, focused on the mental plane.93 Blavatsky declared that the Fourth Hierarchy In broad terms the fourth Hierarchy is the “is the highest group among the Rupas.... It is kingdom of souls, and the fifth the realm of the nursery of the human, conscious, spiritual personalities. We are, in the words of the Souls. They are called the ‘Imperishable psalmist, created “a little lower than the an- Jivas,’ and constitute, through the order below 94 their own ... the great mystery of human con- gels” —to which many people have added “... 100 and a little higher than the apes.” Bailey ex- scious and intellectual Being.” Rupa means plained that the fourth Hierarchy is “in form,” or in some sense “embodied.” Jiva, “a living being,” is somewhat ill-defined. the group wherein the highest aspect of Sometimes it is used synonymously with Mon- man, his “Father in Heaven” finds place. ad, but here it seems to connote “soul.” These lives are the points of fire who must become the flame; this they do through the Those of us on the path of aspiration or disci- agency of the fifth Hierarchy and the four pleship, or on the early stages of the initiatory wicks, or the two dual lower hierarchies. path, are striving toward the fourth Hierarchy Thus, it can be seen that where man is con- and receive help from higher entities, whose cerned, the fourth, fifth, sixth and seventh work on our behalf involves individual and hierarchies are, during the cycle of incarna- collective sacrifice. They include the Masters tion, his very self. They are the “Lords of and our Solar Angels. Bailey commented: Sacrifice” and “Lords of Love,” the flower The Lords of Will and Sacrifice come down 95 of Atma-buddhi. into manifestation, sacrificing their high Atma-buddhi (Sanskrit: atman “self” + buddhi position and opportunities upon the higher “spiritual soul”) is the “divine-spiritual part of planes of manifestation in order to redeem a human being. The ... higher duad.”96 matter and raise the lives by which it is in- formed (the lower Creative Hierarchies) to The fourth through seventh lower hierarchies, the status of Themselves in so far as They the “lower quaternary,” represent the dense constitute the fourth Creative Hierarchy. physical body (plus the fourth ether) of the This is the subjective purpose, underlying

the sacrifice of these divine Lives Who are gy from the Spiritual Triad, via the antahka- ourselves essentially, Who are qualified by rana, to his mind and brain. This brings to knowledge, love and will, and animated by the forefront of his consciousness the sud- ceaseless persevering devotion.101 den and appalling recognition that the soul itself, the egoic body on its own level, and Advancement to the fourth Hierarchy is a pro- that which for ages has been the supposed cess spanning the third, fourth and fifth initia- source of his existence and his guide and tions. The third initiation frees the individual mentor, is no longer needed.103 from the authority of the personality. At the fourth initiation, the indi- Reaching the fourth Hier- vidual repudiates not only Monads in the five higher archy is the culmination of the personality but all that a long process of develop- is material and all that Hierarchies are formless, ment of the human soul. relates to the world of or approaching that state, For long eons the Solar appearances. Bailey de- and presumably are fully Angel—whose point of clared: contact is the egoic lotus, conscious. By contrast, or causal body—serves as It is instituted during our “soul,” investing us every fourth round, those in the seven lower with consciousness, urging and its peculiar interest Hierarchies are experienc- us forward on our evolu- lies in the fact that the ing the descent into form tionary journey, and or- emphasis for the fourth chestrating the construction Creative Hierarchy in and the gradual awaken- of lower vehicles at the every fourth chain and ing of consciousness. beginning of each incarna- globe during the fourth tion. Our own human soul gradually gains co- round is laid upon the fourth initiation, that herence and permanence, capable of spanning of the Crucifixion. The fourth Creative Hi- incarnations, and by the third initiation is ready erarchy is the great expression of the con- to take over the Solar Angel’s responsibilities. scious will and sacrifice of the Solar Logos, At the fourth initiation the causal body is de- and the great symbol of the intelligent un- stroyed and the Solar Angel departs.104 ion of spirit and matter. Hence the fourth initiation, with its presentation of these What happens to the human soul is a matter of cosmic truths, and its epitomizing of the controversy. Some authorities suggest that the purpose of this fundamental sacrifice, has a soul is absorbed into the spiritual triad, while pre-eminent place.102 others insist that it loses individual identity or is annihilated. Supporting the argument for the The fourth initiation typically involves great soul’s survival in some fashion is the recogni- suffering, and in Christian esotericism it is of- tion that a soul is the inevitable “result of the ten termed the “crucifixion initiation.” As not- union of spirit and matter.”105 Moreover, it ap- ed earlier, the Planetary Logos and the fifth pears that even Planetary Logoi have soul higher Hierarchy are in the process of attaining Rays, implying that they also have souls. the fourth cosmic initiation, and the pervasive suffering in the world is a consequence there- At the fifth initiation the “fires” of personality, of. mind, and higher self merge “with the Divine The fourth-degree initiate appreciates the full Flame.... Matter has been correctly adjusted to potential of the antahkarana, only to discover spirit, and finally the indwelling life slips forth out of its sheath which forms now only a chan- that it is no longer of service. In Bailey’s 106 words: nel for liberation.” The fifth initiation com- pletes the transition to the fourth Hierarchy. In One tremendous experience is vouchsafed Bailey’s words, the individual “stands in his to the initiate at this time; he realizes... that buddhic sheath,” “Master in the three the antahkarana has been successfully com- worlds.”107 It will be recalled that the buddhic pleted and that there is a direct line of ener-

plane is the native plane of the fourth Hierar- Ego. The fourth and the fifth Hierarchies chy. are the ninth and tenth [of all twelve Hier- The fifth Hierarchy is called the “Human Per- archies], or the “Initiates” and the “Perfect sonality.” It is associated with Capricorn, Ve- Ones.” All human beings ... evolve through nus, and the color indigo.108 The fifth Hierar- a graded series of initiations.... This they chy seems to echo some of the qualities of the achieve through a “marriage” with the order first. Both are associated with the fire element. next to them, the fifth. They are then com- The lives of the fifth Hierarchy, to quote Bai- pleted or perfected, and it is owing to this ley, are “called ‘The Hearts of Fiery Love.’” occult fact that the fourth Hierarchy is regarded as masculine and the fifth as femi- [T]hey save through love, and in their turn nine.113 these lives are peculiarly close to the great The statement that we attain initiation through Heart of Love of the solar Logos. These a “marriage” with fifth-degree initiates is great redeeming Angels, who are the Sons evocative. Notions of a gender polarity be- of Men on their own true plane, the mental, tween struggling humanity and the higher enti- are ever, therefore, pictured as taking the ties who seek to help us provide an interesting form of twelve-petaled lotuses—this sym- perspective on the relationship with our Adept bology linking them up with “the Son of mentors. On the other hand, assignment of the Divine Love,” the manifested solar system, masculine gender to the fourth Hierarchy which is said to be a cosmic twelve-petalled might seem to support traditional—and, in the lotus, and with the logoic causal lotus, view of many commentators, anachronistic— equally of a twelve-petalled nature.109 assumptions that attainment of the fifth initia- The fifth Hierarchy is anchored on the mental tion requires a male body and that Masters plane, the fifth systemic plane. The soul’s necessarily have male “personas.” point of contact is the egoic lotus, or causal body, on the second or third mental sub- The Sixth and Seventh Hierarchies plane,110 and the personality’s highest point of The sixth Hierarchy is said to comprise the contact is the mental unit on the fourth mental “Lunar Pitris,” “Lunar Lords” or “Sacrificial subplane. “[U]nder the law,” we read, the fifth Fires.”114 The seventh Hierarchy comprises the Hierarchy is “a distributor of energy to the “Elemental Lives,” “The Baskets of Nourish- fifth subplane of each plane in the system.” ment,” and “The Blinded Lives.”115 The sixth Bailey added: “This hierarchy wields, as we and seventh Hierarchies are associated, respec- know, the dual aspects of manas, one in the tively, with Rays VI and VII. three worlds and one which makes itself felt in Blavatsky commented that the sixth and sev- higher spheres.”111 enth Hierarchies “partake of the lower qualities The fourth and fifth Hierarchies are associated, of the Quaternary.” Their lives are respectively, with Rays IV and V. Elsewhere conscious, ethereal Entities, as invisible as Bailey states that the human kingdom is gov- Ether, which are shot out like the boughs of erned by Ray IV, in terms of “experience,” and a tree from the first central group of the Ray V in terms of intellect.112 Certainly the four, and shoot out in their turn numberless Ray IV quality of Harmony through Conflict is side groups, the lower of which are the Na- evident in humanity’s long evolutionary jour- ture-Spirits, or Elementals of countless ney. Ray V has been of particular importance kinds and varieties; from the formless and during the fifth root race—and even more im- unsubstantial—the ideal thoughts of their portant in the fifth subrace—with its emphasis creators—down to the Atomic, though, to on the development of intellect. The fourth and human perception, invisible organisms. The fifth Hierarchies are latter are considered as the “Spirits of At- the “Seekers of satisfaction” and the cause oms” for they are the first remove (back- of the second fall into generation, the fact wards) from the physical Atom—sentient, behind the taking of a lower nature by the if not intelligent creatures.116

Here, Blavatsky seemed to include not only Builders of the second and third Hierarchies, natural but also “artificial elementals”: that is, or by our own Solar Angels. One might expect thoughtforms created by human activity. the vegetable kingdom itself—that is, aside from its animating devas—to be associated Bailey offered the following information about with the sixth Hierarchy, but the literature pro- the two Hierarchies, emphasizing the roles vides no information on where the animal and they play in relation to the Planetary Logos as vegetable kingdoms fit into the Hierarchical well as to ourselves: structure. These sixth and seventh Hierarchies which The seventh, or lowest, Hierarchy is associated provide the substance forms of the three with Aquarius, the Moon, and the color vio- worlds have a vital use and a most interest- let.121 Like the first Hierarchy, it seems to be ing place. From the logoic standpoint, they under the influence of two Rays; the seventh are not regarded as providing principles, Hierarchy is numerically associated with Ray but from the standpoint of man they do VII, but the Ray of its planetary ruler, the provide him with his lowest principles. Moon, is Ray IV (see Table 2). As noted, the They hold the same relation to the Logos as Moon sometimes is said to veil Uranus, a Ray the dense physical body does to man, and VII planet. all that concerns the evolution of man must (in this particular place) be studied as going The seventh Hierarchy is associated with the on within the physical, logoic vehicle. They earth element, and its lives reside on the physi- deal with the display of physical energy; cal plane, or the cosmic solid physical sub- with the working out in the physical vehi- plane. Its lives comprise the raw material from cle, of all divine purposes, and with the which physical forms are built. The seventh physical organization of a certain great Hierarchy may be an exception to the notion of cosmic Life.117 lives extending down to lower planes, but it should be remembered that elementals are on She added that the sixth and seventh Hierar- an involutionary arc, and the physical plane is chies are the lowest residue of the previous the goal of their present phase of development. solar system: [T]he energy of that matter (liquid, gaseous Conclusions and dense) which the vibration of the logoic he writings of Helena Blavatsky and Alice permanent atom (on the plane adi) attracts T Bailey establish that the Creative Hierar- to itself in the building of the divine form. chies can be understood in three ways, as: For purposes of clarification and of general- ization, it might be noted that the seventh • A classification system of Monads in Hierarchy is the life or energy found at the the body of the Solar Logos, based on heart of every atom, its positive aspect, and where they are on their involution- the sixth Hierarchy is the life of the forms ary/evolutionary journeys. of all the etheric bodies of every tangible • A way of understanding the Logoic object.118 Life in its diversity. Adi literally means “first” or “primal.”119 • Cohesive groups of Monads, at particular stages of development, serving as The sixth Hierarchy is associated with Sagitta- 120 centers of force originating from out- rius, Mars, and the color red. It is associated side the solar system. with the water element, and its lives are anchored on the astral plane, or the cosmic liquid Four of the twelve Hierarchies attained libera- physical subplane. The sixth Hierarchy is the tion in the first solar system but continue to domain of the nature spirits that animate the influence us through a fifth, which is in pro- mineral, vegetable and animal kingdoms; they cess of achieving liberation. “Liberation,” in also animate the cells of the human body. Na- this context, is interpreted as freedom from ture spirits are swept into activity by the form. The lower seven Hierarchies are current-

ly in manifestation—that is, creatively active Logos and the fifth higher Hierarchy are taking in relative levels of form. The second and third the fourth cosmic initiation, and all lives on lower Hierarchies encompass the higher devas, Earth share in their suffering. or angels, while humanity spans the fourth and Correspondences exist between the Creative fifth. Hierarchies, the signs of the zodiac, the plan- Hierarchy implies “vertical” stratification. ets, and the Rays. The planets assigned to the This can refer to the different stages of awak- zodiacal signs, in the context of the Hierar- ening among Monads of the same group. Or it chies, are distinct from the signs’ exoteric and can refer the descent into form—a process that esoteric rulers. Moreover, the Rays associated placed Monads in the Hierarchies where they with the first and seventh Hierarchies are am- are currently active and may also bring them biguous. The two Hierarchies themselves are into contact with neighboring Hierarchies. assigned to Rays 1 and VII, but the Rays of Each of the lower Hierarchies resides on one their respective planets, the Sun and Moon, are or other of the seven systemic planes. Typical- Rays II and IV. It turns out that Rays I and VII ly, a Hierarchy resides on a plane lower than are the Rays of hidden planets that the Sun and the Monads’ “own plane.” Inter-plane tension Moon “veil.” contributes to the impulse to evolve, and the The purpose of this article has been to draw gap narrows as consciousness is awakened and attention to an area of esoteric studies which the Monads express their creative potential. has received little attention beyond the texts Meanwhile, the evolving Hierarchy may re- where it was first revealed. What is presented ceive help from Hierarchies on higher planes, here is no more than a starting point. Much or it may sweep lower Hierarchies into activity more research needs to be done, particularly to to further its own—and their own— address astrological aspects of the Hierarchies. development. Esotericists versed in esoteric astrology have Human Monads reside on the second, monad- opportunities to contribute much to our collec- ic, plane, but humanity’s present phase of de- tive knowledge. velopment extends no higher than the buddhic Research is challenging because occult blinds plane. Advanced members of the human fami- seem to have been planted in the texts. Bailey ly, like the Masters, have reached the fourth herself conceded that critical information is Hierarchy, which resides on the buddhic plane. withheld until the third initiation, or later, be- The rest of us remain in the fifth Hierarchy, cause it cannot yet be entrusted to humanity at anchored on the mental plane. During incarna- large. Clearly, we are working at the limits of tion, our mental, astral and physical vehicles what is currently permitted to be known, and are built from lives that share the lower reach- all of us must tread lightly to avoid inadvert- es of the fifth Hierarchy and lives native to the ently disclosing privileged information. Higher sixth and seventh Hierarchies. In response to guidance should be sought to avoid the dan- monadic impulse, transmitted via the soul, we gerous scenario in which insights by different yearn to advance to the fourth Hierarchy and writers could be pieced together and used for can receive help from its denizens. unlawful purposes. Themes running through Bailey’s commentary on the Creative Hierarchies are renunciation 1 Alice Bailey made her transition in 1949, but and sacrifice. For us, advancement to the several of her books were published posthu- fourth Hierarchy is a process spanning the mously. third, fourth and fifth initiations. But our great- 2 Helena P. Blavatsky, The Secret Doctrine, vol. est challenge is the fourth initiation, when we I (Krotona, CA: Theosophical University renounce the lower self. Typically, the fourth Press, 1888), 171. Emphasis added. initiation involves great suffering, prompting 3 Alice A. Bailey, A Treatise on Cosmic Fire Christian esotericists to call it the “crucifixion” (New York: Lucis, 1925), 579. initiation.122 On a higher level, the Planetary 4 Blavatsky, The Secret Doctrine, vol. I, 213.

5 Ibid., 426. 29 G. de Purucker, Encyclopedic Theosophical 6 Helena P. Blavatsky, The Secret Doctrine, vol. Glossary. Online: II (Los Angeles: Theosophical University https://www.theosociety.org/pasadena/etgloss/ Press, 1888/1993), 33. etg-hp.htm (Last accessed July 31, 2019). 7 Blavatsky used the term “Celestial Hierarchy” 30 Bailey, Esoteric Astrology, 34. to refer to higher beings in general. 31 Ibid. 8 If we are humbled to learn that we are only in 32 Ibid., 37. third grade and face many more years of 33 Ibid., 68. school, we might consider that an enormously 34 See for example Bailey, The Consciousness of longer time will be needed to reach the the Atom, 62. “twelfth grade” in a real world of the Creative 35 Bailey, Esoteric Astrology, 33. Even though Hierarchies. the four highest Hierarchies have achieved 9 Alice A. Bailey, Initiation Human and Solar liberation, tension presumably continues be- (New York: Lucis, 1922), 4. tween them and cosmic evil, which is also 10 Ibid., 3-4. centered on the cosmic astral plane. See Alice 11 Ibid., 4. Parenthesis in original. A. Bailey, The Externalization of the Hierar- 12 Mary Bailey, A Learning Experience (New chy (New York: Lucis, 1957), 688. York: Lucis, 1990), 61. This quote is from a 36 Bailey, Esoteric Astrology, 36. section headed “Extracts from D.K.’s Instruc- 37 Bailey, A Treatise on Cosmic Fire, 1197. tions to A.A.B. during 1919.” 38 Ibid., 384. 13 Alice A. Bailey, Telepathy and the Etheric 39 Bailey, Esoteric Astrology, 33. Vehicle (New York: Lucis, 1950), 124. 40 Ibid. 14 Bailey, A Treatise on Cosmic Fire, 1194- 41 Ibid., 37. 1195. Elsewhere she stated: “A ray is but a 42 Blavatsky, The Secret Doctrine, vol. I, 88, name for a particular force or type of energy, 216. with the emphasis upon the quality which that 43 Ibid, 88, 215. Emphasis removed. force exhibits and not upon the form aspect 44 Ibid., 216-217. Note that in these teachings the which it creates.” Alice A. Bailey, Esoteric masculine gender is assigned to the One from Psychology, vol. 1 (New York: Lucis, 1936), whom the Celestial Virgin proceeds. “As- 316. cends” seems to be a reference to the procrea- 15 Alice A. Bailey, Esoteric Astrology (New tive act. York: Lucis, 1951), 703-704. 45 John F. Nash, “A Study of Gender, Part I: 16 Bailey, A Treatise on Cosmic Fire, 1196. Gender at the Human and Higher Levels,” The 17 Bailey, Esoteric Astrology, 85. Esoteric Quarterly (Fall 2017), 61-89. 18 Ibid., 112. For an in-depth study of the Pleia- 46 Bailey, A Treatise on Cosmic Fire, 1225. des see Maureen T. Richmond “The Pleiades,” 47 Ibid. The Esoteric Quarterly (Summer 2019), 13. 48 Alice A. Bailey, The Light of the Soul (New 19 Alice A, Bailey, The Consciousness of the York, Lucis, 1927), 15. Atom (New York: Lucis, 1922), 157. 49 Bailey, A Treatise on Cosmic Fire, 1225. 20 Job 38:31. All biblical references herein are 50 Ibid., 1224. from the King James Bible. 51 Bailey, Esoteric Astrology, 38. 21 Amos 5:8. Orion’s belt, one of the most famil- 52 Alice A. Bailey, A Treatise on White Magic iar features of the constellations, points to- (New York: Lucis, 1934), 324. ward the Pleiades. In the other direction it 53 Until the third initiation there is no conscious points to the star Sirius. connection between Monad and personality, 22 Bailey, Esoteric Astrology, 201. so the Solar Angel provides the upward 23 Alice A. Bailey, Discipleship in the New Age, “pull.” vol. 1 (New York: Lucis, 1944), 717. 54 Bailey, Esoteric Astrology, 35. 24 Bailey, Esoteric Astrology, 334. 55 Ibid., 68. The hierarchical ruler is also called 25 Ibid., 334-335. the “unconventional” ruler. 26 Ibid., 36. 56 Ibid., 268. For a discussion of the planetary 27 Ibid., 33. rulerships see Maureen T. Richmond, “The 28 Bailey, A Treatise on Cosmic Fire, 1197. Threefold Rulership System in Esoteric As-

trology,” The Esoteric Quarterly (Winter 84 Sandra Hodson (ed.), Light of the Sanctuary: 2018), 53-72. The Occult Diary of Geoffrey Hodson (Ma- 57 Bailey, Esoteric Astrology, Tabulation II, p. nila, Philippines: Theosophical Publishers, 35, and Tabulation VII, p. 68. 1988), 268. 58 Ibid., 66, 513, 649. 85 Alice A. Bailey, Esoteric Healing (New York: Lucis, 1953), 362-363. 59 See for example, Bailey, Esoteric Psychology, 86 See for example John F. Nash, “The World vol. 1, 335. Mother: Teachings of Helena Roerich and 60 Bailey, Esoteric Astrology, 393. Geoffrey Hodson” The Esoteric Quarterly 61 Ibid., 13. (Winter 2006), 35-46; “Adept, Queen, Moth- 62 Ibid., 335. Precisely what “Ego” and “person- er, Priestess: Mary in the Writings of Geoffrey ality” mean in that context is unclear. In hu- Hodson,” The Esoteric Quarterly (Winter manity, the personality is sacrificed at the 2019), 37-65. fourth initiation. 87 Bailey, Esoteric Astrology, 35. 63 Alice A. Bailey, The Destiny of the Nations 88 Blavatsky, The Secret Doctrine, vol. I, 218. (New York: Lucis, 1949), 38. 89 Bailey, A Treatise on Cosmic Fire, 1198- 64 It is hard to imagine that the Moon has a soul 1199. Ray —or even a soul—since it is a dead plan- 90 Bailey, Initiation Human and Solar, 222. et. 91 Blavatsky distinguished this use of the term 65 Bailey, Esoteric Astrology, 335. Nirmanakaya from Buddhist usage: “the body 66 Ibid., 270. ‘in which a Buddha or a Bodhisattva appears 67 Ibid., 85. on earth.’” Helena P. Blavatsky, The Theo- 68 Bailey, A Treatise on Cosmic Fire, 1225. 69 sophical Glossary (Krotona, CA: Theosophi- Our egoic lotus is centered on the second (sys- cal Publishing House, 1973), 231. temic) mental subplane. See Bailey, Initiation 92 Alice A. Bailey, Esoteric Psychology, vol. II Human and Solar, 141. 70 (New York: Lucis, 1942), 63. Bailey, Esoteric Astrology, 47. 93 71 With regard to the school-system analogy, it Bailey, A Treatise on Cosmic Fire, 272. should be noted that grades are numbered 72 Ibid., 571. 73 from the bottom up. Thus the fifth Hierarchy Ibid., 532. It is unclear why the Solar Logos, corresponds to third grade, and the fourth Hi- who has far surpassed the fourth cosmic initia- erarchy to fourth grade. tion, would still have a causal body. 94 74 Psalm 8:5. Alice A. Bailey, Discipleship in the New Age, 95 Bailey, A Treatise on Cosmic Fire, 1200. vol. 2 (New York: Lucis, 1955), 385. 96 75 Purucker, Encyclopedic Theosophical Glossa- Terms like “first cosmic etheric subplane” and ry. “cosmic dense physical subplane” have no lit- 97 Bailey, A Treatise on Cosmic Fire, 1202. eral meaning, but they draw useful attention to 98 Blavatsky, The Secret Doctrine, vol. I, 222. the fractal pattern of the cosmic planes, sys- 99 Bailey, Esoteric Astrology, 35. temic planes, and their respective subplanes 100 Blavatsky, The Secret Doctrine, vol. I, 218- (Figure 1). Appropriate correspondences may 219. also exist with the systemic etheric and dense 101 Bailey, Esoteric Astrology, 116-117. Paren- physical subplanes. 76 thesis in original. Blavatsky, The Secret Doctrine, vol. I, 213. 102 77 Bailey, Initiation Human and Solar, 94-95. Bailey, A Treatise on Cosmic Fire, 1197. This 103 Alice A. Bailey, The Rays and The Initiations section of A Treatise on Cosmic Fire is repro- (New York: Lucis, 1960), 695. duced in Bailey, Esoteric Astrology, begin- 104 For a discussion of the soul and its develop- ning on page 39. ment see: John F. Nash, “The Solar Angel,” 78 Bailey, Esoteric Astrology, 35. 79 The Beacon (March/April 2001), 7-14; “The Ibid., 35, 68. Human Soul,” The Beacon (January/February 80 Ibid., 35. 81 2003, 6-10 & March/April 2003, 6-10. See al- Bailey, A Treatise on Cosmic Fire, 1201. so John F. Nash, The Soul and Its Destiny 82 Ibid., 1197-1198. 83 (Bloomington, IN: AuthorHouse, 2004), chs. Charles W. Leadbeater, The Masters and the 7-9. Path (Adyar, India: Theosophical Publishing 105 Bailey, Esoteric Healing, 158. House, 1925), 288.

106 Bailey, A Treatise on Cosmic Fire, 47. 113 Bailey, A Treatise on Cosmic Fire, 1200. 107 Bailey, Initiation, Human and Solar, 16-17. 114 Bailey, Esoteric Astrology, 35. 108 Bailey, Esoteric Astrology, 35. 115 Ibid. 109 Bailey, A Treatise on Cosmic Fire, 1204. 116 Blavatsky, The Secret Doctrine, vol. I, 221. 110 The causal body of “average man” is located Parenthesis in original. Capitalization of on the third mental subplane. But the causal whole words removed. body expands, and its center moves to the 117 Bailey, A Treatise on Cosmic Fire, 1207. second subplane, in advance of the fourth ini- 118 Ibid. tiation. Alice A. Bailey, Letters on Occult 119 Purucker, Encyclopedic Theosophical Glossa- Meditation (New York: Lucis, 1922), 3; 29- ry. 33. See also Bailey, A Treatise on Cosmic 120 Bailey, Esoteric Astrology, 35. Fire, 532, 542-543, 578. 121 Ibid. 111 Ibid., 1205. 122 Indeed, Jesus is believed to have attained the 112 Alice A. Bailey, Esoteric Psychology, vol. 1 fourth initiation at the crucifixion. (New York: Lucis, 1936), 412.

The Rediscovery of Byzantine Orthodox Mysti- cism: An Introduction to the Medieval Hesychasts’ Theory of Humanity’s Deification Nicolas Laos

Abstract “canonical”) theology. The term “nepsis” comes from the New Testament (1 Peter 5:8), n the present essay, I investigate and eluci- and it means to be vigilant and of sober mind. I date the principles of the Byzantine Ortho- Nepsis is a state of watchfulness and sobriety dox mystics’ theory of humanity’s deification acquired after a period of inner cleansing. The in a way that helps one to understand the dif- term “hesychasm” (Greek: ἡσυχασμός) comes ference between a propositional and a mystical from the New Testament (Matthew 6:6), and it approach to Christianity, as well as to contem- is a process of retiring inward by quieting plate the significant yet elusive relationship (cleansing) the body and the mind in order, between “Orthodoxy” and “Gnosticism.” The ultimately, to achieve an experiential Byzantine tradition of “hesychasm” is the fo- knowledge of God. The emphasis that the hes- cus of this essay. In particular, I use the term ychasts, or Neptic Fathers, place on inner “Orthodoxy” in order to refer to a canonical cleansing as a precondition of true theology theological system, namely, a theological sys- and for seeing God is a clear Platonic influ- tem approved by a theologically legitimate ence,3 and it resonates with Gnostic epistemol- Church Council. I interpret hesychasm not ogy and Gnostic mystical quests for illumina- merely as a medieval monastic practice but as tion.4 In the eighteenth century, the monk, the- a system of spirituality that can be endorsed by ologian, and philosopher Nikodemos of the any person who appreciates hesychasm’s Holy Mountain and Makarios of Corinth teachings about the deification of humanity (Bishop of Corinth and theologian) compiled and inner illumination and as a system of phil- the works of the hesychasts, written between osophical anthropology focused on and under- the fourth and the fifteenth centuries, into a pinned by the thesis that the human being is a collection that is called The Philokalia.5 potential god. In addition, I use the term “Gnosticism” in order to refer to the following ______three things: firstly, a language (not a particu- About the Author lar religion or sect) that enables people to communicate with each other regarding that Dr. Nicolas Laos is a philosopher, religious vision- which transcends words and concepts by using ary, mathematician, and noopolitics expert and con- symbols and allegories; secondly, a poetic ap- sultant, and he has taught courses in political philosophy and international relations theory at the proach to the transcendent; and, thirdly, an University of Indianapolis (Dept. of International attitude towards religion whose purpose is the Relations). He is also a Freemason (regularly in- spiritualization of the material world (accord- stalled Grand Hierophant–97ο of the Ancient and ing to Armunn Righ’s “The Gospel of the Liv- Primitive Rite of Memphis–Misraim), and the ing,”1 and Miguel Conner’s “A Summary of Founder and Grand Master of the Scholarly and Gnosticism Both Aeons and Archons Agree Political Order of the Ur-Illuminati (SPOUI). He is On”2). the author of several scholarly books, including The Meaning of Being Illuminati (Cambridge Scholars The Meaning of Hesychasm Publishing, 2019), in which he elucidates his research program of “Ur-Illuminism.” His corre- esychasm, or “nepsis” (Greek: νῆψις), is spondence address is: Nicolas Laos, P.O. Box 9316, Hthe hallmark of sanctity, according to the Athens 10032, Greece. He can also be contacted via medieval Byzantines’ Christian Orthodox (or the following email: [email protected].

It is important to understand that hesychasm is and Life of Theoria is included in the fifth vol- not merely a medieval monastic practice, nor is ume of the Philokalia, exposes and elucidates it merely confined to the life of Byzantine the hesychasts’ conception of the deification monks. On the contrary, I interpret hesychasm (Greek: “theosis”) of humanity and the hesy- as a system of mystical theology and especially chasts’ theses about the operation of the mind as a system of philosophical anthropology that (Greek: “nous”). In the aforementioned trea- highlights and elucidates the potential divinity tise, Katafygiotis argues that all beings (includ- of the human being and the manner in which ing the mind) have received their movement the human being can actualize humanity’s di- and their natural characteristics from the divine vine potential. Therefore, I interpret hesy- Logos, who has created them, and that the chasm in the context of my attempt to endow movement of the mind, in particular, has as its humanism with ontological underpinnings. In characteristic the “for ever,” which is infinite particular, my conception of humanism is un- and unlimited. Therefore, Katafygiotis main- derpinned by a creative reinterpretation and tains, it would have been beneath the nature “rediscovery” of Platonism, medieval Christian and the value of the mind if it moved in a finite mystics’ and scholars’ writings, and various and limited way, namely, if it had its move- “illuminist” systems, from the Orphic mystical ment in finite and limited things. According to cult to the European Enlightenment and thence Katafygiotis, due to the mind’s logos and na- to the eighteenth-century Illuminati fraternities ture, the perpetual movement of the mind and beyond (including such schools of mysti- needs to move towards something eternal and cal belief as Hermeticism, the Kabbalah, al- unlimited, and nothing is really (that is, by its chemy, the Rosicrucian movement, and Free- nature) infinite and unlimited but God, who by masonry).6 nature is One. Hence, the mind must gaze at and move towards the infinite One, God. Evagrius Ponticus (345–399 A.D.), Maximus the Confessor (ca. 580–662 A.D.), and In the aforementioned treatise, Katafygiotis Symeon the New Theologian (949–1022 argues that there are only three ways in which A.D.), three of the most influential Greek hes- the mind ascends to the “theoria” (vision) of ychasts, understood hesychasm as a practice of God: the self-mobilized way (Greek: “autoki- psychic cleansing and inner prayer aimed at netos”), the other-mobilized way (Greek: “het- achieving union with God in a way that trans- erokinetos”), and the mixed way. The self- cends images, concepts, and language (Philo- mobilized way is performed with the mind’s kalia, vols. 1, 2, and 4). However, Gregory of own will accompanied by imagination, and its Sinai (ca.1260s–1346), another prominent conclusion is the “theoria” of things related to Greek hesychast, pointed out that, even though God (namely, an indirect and imperfect images and thoughts are to be excluded, hesy- knowledge of God). The other-mobilized way chasm does not reject all feelings. He asserts is performed only with the will and illumina- that, rightly practised, inner Christocentric tion of God, and, therefore, it is supernatural; prayer leads to a sense of joyful sorrow and to in such a state, the entire mind is found under a feeling of spiritual warmth, which, the hesy- divine possession, and it is caught in divine chasts maintain, make the aspirant capable of revelations. The mixed way consists partly of experiencing the divine illumination that three both the self-mobilized way and the other- Apostles, namely Peter, James, son of Zebe- mobilized way: as long as one works with dee, and John, experienced at the Transfigura- one’s own will and imagination, one is in tion of Jesus Christ on Mount Tabor (Matthew agreement with the self-mobilized way, 17: 1–9; Mark 9:2–8; Luke 9:28–36; 2 Peter whereas one partakes of the other-mobilized 1:16–18). The hesychasts emphasize that the way as long as one unites with oneself by light that shined at the Transfiguration of Jesus means of the divine illumination, and sees God Christ is the uncreated light of God’s Glory.7 ineffably, beyond the mental union with oneself. Moreover, in the same treatise, Katafygio- Kallistos Katafygiotis,8 a fourteenth-century tis makes the following remarks about faith, hesychast whose treatise On Union with God

divine illumination, and union with God: when tivated by and oriented towards the knowledge the mind uses its imagination in order to con- of and one’s connection with God, namely, the template the ineffable, it is guided by faith; source of the significance of the beings and when the mind receives the divine illumination things that exist in the world. Searching for the of God’s grace, it is assured with hope; and, ultimate and transcendent Logos of the world, when the divine light takes hold of it, the mind namely, for the effective and the final cause of becomes a repository of love towards humani- the world, the religious personality is unsatis- ty and much more so towards God. Thus, the fied with beholding this life bound by space triune alignment and movement of the mind, and time, and seeks mystically to transcend the with faith, hope, and love, becomes perfect and limits of the created, material universe. This is deifying. the “religious human being.” In Nikiphoros the Hesychast’s treatise On From the perspective of mysticism, as opposed Watchfulness and the Guarding of the Heart to propositional religion, the religious human (which is included in the fourth volume of the being is primarily motivated by the desire to Philokalia) and in Symeon the New Theologi- know God, and is oriented to seeking to realize an’s treatises The Three Methods of Prayer and union with God. Hence, in the context of mys- 153 Practical and Theological Texts (which ticism, the religious human being’s thoughts are also included in the fourth volume of the and actions are directed at knowing God. As Philokalia), the following physical hesychastic the renowned fifth-century A.D. hesychast techniques are exposed: the aspirant should sit Mark the Ascetic maintains in his book On the with his head bowed, with his gaze fixed on Spiritual Law (paragraph 54), “to journey the place of the heart or on his navel, he should without direction is wasted effort.” slow his breathing rhythm, and, at the same Mystical experience is the sense of the pres- time, he should search inwardly for the place ence of the supreme reality (specifically, the of the heart. Moreover, in that prescribed state, deity) all around and within us as well as a de- the aspirant should recite the “Jesus Prayer,” sire to hold communion with this supreme real- whose standard form is: “Lord Jesus Christ, ity and, in this way, understand who we really Son of God, have mercy on me, a sinner,” or are and what the world really is. To understand “Lord Jesus Christ, Son of God, illuminate my this, we must begin with the question of the darkness.” The significance of the Jesus Prayer relation between being and personal identity. has been emphasized by Gregory of Sinai and “Personhood” is not a quality added to the hu- Gregory Palamas (1296–1359), two of the man being, but it has an ontological weight. most influential hesychasts, whose treatises are Inherent to “personhood” is the claim of abso- included in the fifth volume of the Philokalia. lute being, namely, a metaphysical claim. The hesychastically observant Christian Mysticism is a form of awareness of one’s per- emerges from a critical and creative synthesis sonhood. Specifically, let us consider the ques- of the best qualities of two human prototypes: tion: “Who am I?” This question includes three “cognitive human being” and “religious human elements, namely: being.” On the one hand, there is the intellectual and scientifically aware human being who, (i) “Who”: the “who” element calls for in one’s quest to explain and master the uni- some sort of definition, and it expresses verse cognitively as well as to understand the a desire to articulate knowledge. In meaning of “explaining” and “mastering” the mysticism, the “who” question is a call universe cognitively, orders one’s existence on of consciousness, and it leads to higher the basis of reason, reflection (careful exami- levels of consciousness. In mysticism, nation and assessment of life), and the empiri- the “who” question arises from an cal knowledge resulting from the autonomous awareness that we are faced with a giv- investigation of the world. This is the “cogni- en world which obliges us to develop tive human being.” On the other hand, there is our identity through comparison with the religious personality, who is primarily mo- other beings that already exist in this

world. Thus, in mysticism, self- ads in Defense of the Sacred Hesychasts, assertion always is identified with a which was probably written between 1338 and tendency to transcend ourselves, specif- 1341, is comprised of nine treatises in the form ically, depart from the confines of our of questions and answers. After a period of own entity or ego, in order to meet oth- fierce theological controversies, on August 15, er beings and, through our communica- 1351, a decree of a Church Council at Con- tion with them, to become aware of stantinople made the hesychastic theological ourselves. In the context of hesychastic doctrines the exclusive “binding truth for the mysticism, in particular, that significant whole Orthodox Church,” and, in 1368, the Other Being, whose presence and Patriarch of Constantinople, Philotheos, con- whose interaction with us underpins our vened a new council on hesychasm, which self-knowledge is the Absolute, or the proclaimed Gregory Palamas, the major de- good-in-itself, and the place of encoun- fender of hesychasm against its critics, a saint. ter with the Absolute is the human The fact that, before its vindication by the mind, whose seat is the heart. Empha- Church Councils of Constantinople in 1347 sizing the importance of the Absolute and 1351, hesychasm was attacked and as the existential mirror in which one deemed to be heretical by several members of can really recognize, assess, and con- the Byzantine Orthodox intelligentsia and by template oneself, the seventh-century Western (Roman Catholic) scholastics (the A.D. Greek hesychast and leading Or- latter continued to treat hesychasm as a heresy thodox theologian Maximus the Con- even after its vindication by the Church Coun- fessor, in his Ambiguum 10 (Patrologia cils of Constantinople in 1347 and 1351) has Graeca, vol. 91, 1113 BC), writes that urged me to try to restore the conceptual vir- “God and man are examples of each ginity of the term “heresy”―which is derived other,” and that “God makes himself from the Greek verb “herō” (“αἱρῶ”), meaning man out of love for men as much as to receive, to conquer (e.g., to grasp the inner man deifies himself out of love for meaning of something), and to be courageous God.” and bold enough to defend one’s theses and (ii) “Am”: the “am” element―which, by spiritual discoveries―by articulating and pro- the way, is the central issue and the posing an “Orthodox Heresy,” which is under- spiritual core of Heidegger’s philoso- pinned by the research program of “Ur- phy of existence―calls for security, in Illuminism,” which I articulate and elucidate in the sense that one inquires into one’s my book The Meaning of Being Illuminati being in the face of the facts that one (Cambridge Scholars Publishing, 2019).9 From has not always been here, and one will my perspective, “orthodoxy” means (or should not always remain here. mean) sensitivity to and pursuit of the real (iii) “I”: the “I” element calls for particu- truth, and “heresy” means (or should mean) the larity, or otherness, and, therefore, it erection of an illumined mind that is deter- expresses some sort of uniqueness. mined and bold enough to communicate its A Historical Notice awarenesses and spiritual discoveries to the rest of humanity. esychasm was called into question and Hchallenged during the decade 1337–47, in The zenith of hesychasm in medieval Byzanti- what is known as the hesychastic controversy. um was followed by the fall of Byzantium to The attack on hesychasm was launched by a the Ottomans in 1453. Thus, the hesychastic learned Greek from southern Italy, Barlaam the renaissance that took place in Byzantium dur- Calabrian (ca. 1290–1348), who was influ- ing the fourteenth and the fifteenth centuries, enced by the fourteenth-century rationalist primarily due to Gregory Palamas, was vio- schools of Western Europe. Barlaam was an- lently interrupted by the Ottoman empire. The swered by a learned monk from Mount Athos, Ottoman rule inhibited the development of the Gregory Palamas. Palamas’s famous book Tri- hesychastic spirituality in the Greek East for

approximately four centuries. However, after Alaska Brotherhood. The six volumes of the the liberation of the Greeks from the Ottoman previous book are devoted to the following rule in the 1830s, the development of the hesy- Russian hesychasts: Vol. 1: Seraphim of Sa- chastic spirituality was inhibited due to various rov; Vol. 2: Abbott Nazarius of Valaam; Vol. historical and societal reasons pertaining to the 3: Herman of Alaska; Vol. 4: Paisius Veli- modern Greek State (political instability, cul- chkovsky; Vol. 5: Elder Theodore of Sanaxor; tural and social underdevelopment, underquali- and Vol. 6: Elder Zosima of Siberia. fied ruling elites, etc.) and However, in the Middle due to the flaws of the neo- It is important to under- Ages, Slavic peoples, hellenic theological estab- including Russians, lishment, which have been stand that hesychasm is adopted Byzantine Or- thoroughly analyzed by the not merely a medieval mo- thodox Christianity distinguished Greek histori- nastic practice, nor is it without having previ- an and theologian Panag- ously become partakers iotes Chrestou.10 In particu- merely confined to the life of Greek philosophy, on lar, as Chrestou has argued, of Byzantine monks. On which the Greek Church the heart of the neohellenic Fathers had been based theology was rooted in the the contrary, I interpret in order to form Ortho- Eastern Orthodox tradition, hesychasm as a system of dox Christian theology. but the neohellenic theology mystical theology and es- The fact that many Slav- was intellectually fed and ic peoples, including conditioned by Protestant- pecially as a system of Russians, adopted Byz- ism (especially Puritanism philosophical anthropolo- antine Orthodox Christi- and Pietism), and its argu- gy that highlights and elu- anity, specifically, the mentation derived from me- theology of the Greek dieval scholasticism (ration- cidates the potential divini- Church Fathers, without alist rhetoric).11 Thus, from ty of the human being. having assimilated the the beginning of the nine- genuine content of clas- teenth century until the beginning of the twen- sical Greek philosophy, which played a key ty-first century, on several occasions, in the role in the formation of Byzantine Orthodox modern Greek State, the defense and the Christianity, did not allow the medieval Rus- preservation of hesychasm was either formalis- sian Orthodox to articulate a Russian philo- tic or subconscious (on the part of simple, in- sophical and social discourse that would be in sufficiently educated people). It often reflected agreement with Byzantine Orthodox Christian- a spiritually puny kind of traditionalism, and it ity, especially with hesychasm, and would was commonly used as a rhetorical fig leaf in provide a philosophically rigorous and attrac- order to conceal the spiritual incompetence of tive alternative to rationalist theological sys- several members of the Greek Orthodox cler- tems (such as scholasticism) and legalistic and gy. formalistic religious attitudes (such as Puritan- Even though the Ottoman rule in Byzantium ism and Pietism). marked the end of the hesychastic renaissance In general, the Russian civilization is marked in the Greek East, and even though hesychasm by an inner, psychic conflict between the fol- could not be easily transplanted in Western soil lowing three spiritual forces: (i) the Byzantine due to the hesychasts’ opposition to scholasti- Orthodox religious identity and heritage of the cism and Western rationalism, hesychasm Russian people, (ii) particular, medieval and found fertile land in Russia, and it blossomed modern Western “schools” of thought that there after the fall of Byzantium. The Russian have influenced the development of philoso- hesychastic tradition is contained in the six phy and political thought in Russia and conflict volumes of the Little Russian Philokalia, with the spiritual core of Russia’s Byzantine which has been published by the St. Herman of Orthodox religious identity and heritage, and

(iii) Eurasian Pagan mystical traditions. In the mon and what is particular, for example, be- nineteenth century, through his novels, Fyodor tween animal and a certain man.” In summary, M. Dostoevsky indirectly yet clearly pointed the Cappadocian Fathers developed the follow- out that the Russian people (“narod”) still had ing conceptual correspondences: not made its final, conscious choice for the Essence = common = species (according to orthodox Christ and that it, therefore, still was Aristotle’s terminology: universal or secondary capable of “throwing itself―while staying and substance) seeking for its [historical destiny]―into the most monstrous deviations and experimenta- Hypostasis = proper = individual (according to tions.”12 In modern, pre-Soviet Russia, the ma- Aristotle’s terminology: primary substance). jor center of hesychastic theology was the According to hesychasm, God’s essence is to- Optina Hermitage (or Pustinia). Paisius Veli- tally transcendent, totally inconceivable, and chkovsky (1722–94) was very influential in totally unknowable. Many hesychasts used to reviving hesychasm in Russia, and his hesy- refer to God’s essence as the “inconceivable chastic work found in Optina Monastery a nothing,” in the sense that, from the perspec- “headquarters” from which hesychasm spread tive of the human mind, God’s essence is the throughout Russia. positive void from which the ultimate signifi- The Three Levels of God’s cance of every being and thing in the world derives. However, God’s essence exists hypo- Existence statically (specifically, as a communion of n the era of the early Church Councils, there three persons), and manifests itself through its I was much confusion concerning the mean- uncreated energies. ing of the Trinitarian formula. The Cappadoci- In order to understand God’s hypostatic way of an Fathers―namely, Basil the Great (330– existence (that is, the Trinitarian doctrine), let 379), who was Bishop of Caesarea, Gregory of us consider the poet T. S. Eliot. The poetry of Nyssa (ca. 332–395), who was Bishop of T. S. Eliot is his “logos,” or word, it is begot- Nyssa, and Gregory of Nazianzus (329–389), ten from Eliot’s “nous” (mind), and it provides who became Patriarch of Constantino- those who read it with Eliot’s “spirit,” specifi- ple―made major contributions to the defini- cally, with a special culture and a special feel- tion of the Holy Trinity finalized at the Second ing of participation in Eliot’s personal world. Ecumenical Council (convened in Constanti- Eliot’s spirit remains with the readers of Eli- nople, in 381 A.D.). In the final version of the ot’s poetry (his “logos”) even when they do Nicene Creed, finalized there, they clarified not have his poems in front of them. By analo- the three levels of God’s existence, namely: gy, God the Father is the Nous (Mind) of God, God’s uncreated essence, God’s uncreated hy- God the Son is the Logos (Word) of God, and postases (Holy Trinity), and God’s uncreated the Holy Spirit is the Spirit of God. However, energies (e.g., God’s omnipresence, omnisci- in the case of the Holy Trinity, the Nous of ence, omnipotence, goodness, provision, crea- God (Father), the Logos of God (Son), and the tivity, etc.). Holy Spirit are not attributes or functions of a Gregory of Nyssa emphasized the difference being, but they are distinct Persons (hyposta- between the terms “ousia” (essence) and “hy- ses) of the same divine nature/essence. There- postasis.” The distinction between essence and fore, God is a communion of three hypostases. hypostasis corresponds to the distinction be- According to the Nicene Creed, the relation- tween what is common (Greek: “koinon”) and ship between the Father and the Son is called what is particular and proper (Greek: “idion”). begotteness/generation: the Logos (God the Essence is related to hypostasis as the common Son) of God is begotten from the divine Nous is to the particular. Following the same reason- (God the Father) “before all ages,” that is, being, in his Epistle 236, Basil the Great writes fore creation, before the commencement of that “there is the same difference between es- time, in an eternally timeless existence without sence and hypostasis as between what is com-

beginning or end. Moreover, according to the ual characteristics of the subject, but also ex- Nicene Creed, the relationship between the ists in itself, whereas nature does not exist in Father and the Holy Spirit is called procession. itself, but is to be found in hypostasis. Through Gregory of Nazianzus is the first to use the the distinction between hypostasis and na- idea of procession to describe the relationship ture/essence, the Church Fathers managed to between the Holy Spirit and the Fa- explain how God can assume the human nature ther/Godhead. In his Fifth Theological Ora- without losing or degrading His divinity. In tion, Gregory of Nazianzus writes that “the particular, in the case of Jesus Christ, the same Holy Spirit is truly Spirit, coming forth from hypostasis of the Logos (Word) became the the Father indeed but not after the manner of hypostasis of divine and human natures. the Son, for it is not by generation but by pro- The early Greek Church Fathers, such as the cession, since I must coin a word for the sake Cappadocian Fathers, emphasize the ontology of clearness.” of particularity and freedom. The hypostatic John of Damascus (ca. 675/676–749), a Syrian way of God’s existence implies that God is not monk and priest, and one of the most influen- constrained by His nature, and that God’s tial Fathers of the Eastern Orthodox Church, in mode of being is freedom. In the second book his essay entitled The Exact Exposition of the of his Answer to Eunomius, Gregory of Nyssa Orthodox Faith, defines “nature” as the princi- wrote that “God has created everything by His ple of motion and repose, and, on this ground, will and without any difficulty and pain the he identifies “nature” with “substance.” How- divine will became nature” (Patrologia Grae- ever, he endorses the Aristotelian distinction ca, vol. 46, 124B). In other words, God’s ac- between primary substance and secondary sub- tion does not admit any mediation, and the on- stance. The distinction (central to Aristotle’s ly “raw material” that God used in order to Categories) between primary and secondary create the world was His own free will. Hence, substances is reformulated by John of Damas- God is free from every logical determination, cus with the help of the non-Aristotelian con- and the cosmos is an actualization of God’s cept of “hypostasis.” His originality with re- will, and not an emanation of God’s nature (the gard to Gregory of Nyssa lies in the priority nature of the cosmos is created, whereas God’s given to the “hypostasis.” John of Damascus nature is uncreated). The aforementioned the- reinterprets the Cappadocian Fathers’ distinc- sis has been systematically elucidated by Max- tion between essence and hypostasis from the imus the Confessor.13 perspective of the priority of primary sub- In his Ambiguum 7, Maximus the Confessor stances in Aristotle’s Categories. In other writes that the act of bringing being out of non- words, according to John of Damascus, reality being, which only a sovereign God can do, can is fundamentally hypostatic: everything exists only be understood in terms of a common as, or in relation to, hypostases. “arche” (beginning) and a common “telos” Hypostasis signifies an existential otherness (end) of being in God, and, therefore, as the (and, hence, individuality), and John of Da- source and the ultimate purpose of all being, mascus defines individuality as numerical dif- the divine Logos is in the particular logoi of ference. He defines hypostasis and, hence, in- His creation (“logoi” is the plural form of dividuality by following Porphyry’s Isagoge “logos”). Moreover, in his Ad Thalassium 64, (7, 19– 27), according to which one individual Maximus the Confessor adds that both creation is distinct from other individuals of the same and Scripture contain the fullness of the Logos species due to one’s unique bundle of proper- in their logoi, and, therefore, they function to- ties; these properties are not essential, and, gether, and they are mirror images of one an- thus, John of Damascus calls them “acci- other (ibid, 167). However, in his Ambiguum 7, dental.” Maximus makes an important clarification: the particular logos of a creature is not a sub- John of Damascus emphasizes that hypostasis stance, and, therefore, it does not subsist in not only possesses common as well as individ- itself, but it only exists potentially in the crea-

tive divine Logos as a yet unmanifested possi- history. Therefore, apart from Jesus Christ, bility. Furthermore, in his Ambiguum 7, fol- human beings cannot be united with God at the lowing Dionysius the Areopagite,14 Maximus level of God’s hypostases, either. However, the Confessor names the logoi (of the beings each human being can participate in God’s and things that exist in the world) divine uncreated energies since, according to hesy- “wills” (Greek: “thelemata,” which is the plu- chasm, the human mind is the repository of ral form of “thelema”). Hence, God knows and God’s uncreated energies, and the Incarnation treats the beings and things in the world as ac- of the divine Logos restored human nature’s tualizations of His will, and He relates to them ability to carry the uncreated grace of the Holy through love, and not according to any logi- Spirit, sent by the divine Nous in the name of cal/natural necessity (since God’s mode of be- the divine Logos (John 14:26). Therefore, ac- ing is freedom). cording to the hesychasts’ theory of humanity’s deification, the human being can be dei- According to Maximus the Confessor, the in- fied without negating one’s humanity (human carnation of the divine Logos in Jesus Christ essence) since the union between humanity reveals the “telos,” namely, the ultimate scope, and deity takes place at the level of God’s un- of the cosmos. In his Ad Thalassium 60, Max- created energies (without calling for the nega- imus the Confessor argues that “the Logos, by tion of the human essence). In addition, ac- essence God, became a messenger of this plan cording to the hesychasts, humanity’s partici- when he became a man and . . . established pation in God’s uncreated energies, that is, the himself as the innermost depth of the Father’s union between humanity and deity at the level goodness while also displaying in himself the of God’s uncreated energies, is the essence of very goal for which his creatures manifestly pure theology and the kind of theoria that the received the beginning of their existence” Greek philosophers had been seeking before (ibid, 125). Moreover, in his Ambiguum 7, Christ. Maximus the Confessor writes that the Logos of God, who is God, wills always and in all The Distinctions between His creatures to accomplish the mystery of His “Essence” and “Energies” and embodiment (ibid, 60). between the “Mind” and the According to the Greek Church Fathers, apart from the levels of His divine essence and His “Intellect” according to divine hypostases, God exists also at the level Hesychasm of His divine energies, which disclose His he Greek Church Fathers in general and mode of being. In other words, the will of God T the hesychasts in particular emphasize that is manifested through the energies of God. God alone is uncreated, and everything else, From the aforementioned perspective, the un- including the human soul, is created. In chap- created energies of God should be differentiat- ters 5 and 6 of his Dialogue with Trypho, Jus- ed from God’s creatures, or acts, which are tin Philosopher and Martyr puts forward the created results of God’s uncreated energies. following arguments: “if the world is begotten, Since the essence of the human being is creat- souls also are necessarily begotten,” and, if the ed, the human being cannot be united with God soul were life, “it would cause something else, at the level of God’s essence (in other words, and not itself, to live, even as motion would the “essential union” between deity and hu- move something else than itself”; even though manity is ontologically impossible). The union the soul lives, “it lives not as being life, but as between humanity and God at the level of the partaker of life . . . the soul partakes of life, God’s hypostases (namely, the “hypostatic un- since God wills it to live.” According to hesy- ion” between the divine and the human na- chasm, the human soul and the body are united tures) took place only once, that is, in the case into a psycho-somatic nexus, and the soul of Jesus Christ, the Incarnate Logos of God, should be understood as the hypostatic (“per- who is the incarnate channel of God’s love in sonal”) carrier of the impersonal life-force,

namely, it is what makes a human being a hy- er hand, a soul that is submerged in the lower postasis (or “person”). and the animalistic nature cannot reach immortality, but it will instead perish with the ani- In the first triad of his treatises In Defense of malistic part, as it is written in Ecclesiastes the Holy Hesychasts, Gregory Palamas15 ar- (3:19); this is the meaning of “spiritual death” gues that the heart is the essence of the mind, (Romans 6:23; Colossians 2:13; Ephesians and the mind is a power of the heart: “the heart 2:1–3, 5:8; 1 John 5:12). is the secret chamber of the mind and the prime physical organ of mental power.” Addi- Gregory Palamas argues that, through the soul, tionally, in the same triad, he attacks the idea God’s grace is extended throughout the body, that the human being must drive one’s mind and that God’s gifts to humanity are actualized out of one’s body in order to attain spiritual through the body. According to Gregory Pala- visions as an erroneous belief, and he argues as mas, apathy does not consist in the deadening follows: “We who carry as in vessels of clay, of the passionate part of the soul, but it con- that is in our bodies, the light of the Father, in sists in the re-orientation of the passionate part the person of Jesus Christ, in which we know of the soul from evil to good. Instead of con- the glory of the Holy Spirit―how can it dis- demning and rejecting the passionate part of honor our mind to duel in the inner sanctuary the soul, Gregory Palamas points out that we of the body?” Furthermore, in the second triad love through the passionate part of the soul, of his treatises In Defense of the Holy Hesy- and, therefore, if we deaden the passionate part chasts, Gregory Palamas adds the following: of the soul, we are unable to fulfill Christ’s “When spiritual joy comes to the body from Law, which is to love God and one’s fellow the mind, it suffers no diminution by this humans (Mark 12:28–31). communion with the body, but rather transfig- It is very important to clarify that, for the hes- ures the body, spiritualizing it. For then, reject- ychasts, the three aspects of the human soul, ing all evil desires of the flesh, it no longer which are mentioned in the fourth book of Pla- weighs down the soul that rises up with it, the to’s Republic―namely, the appetitive aspect whole man becoming spirit.” of the soul (which is responsible for the human Hesychasm does not fight against the body, but being’s base desires), the high-spirited, or hot- it aims at liberating the body from the law of blooded, aspect of the soul (namely, the part of sin (specifically, from impersonal, uncon- us that loves to face and overcome great chal- trolled impulses and instincts and from selfish- lenges, and that loves victory, winning, chal- ness), and at establishing there the mind as an lenge, and honor), and the rational aspect of overseer. The hesychasts lay down laws for the soul―are not organic, or essential parts of every power of the soul and for every member the soul, but they are only consequences of the of the body: they dictate to the senses what human being’s exercise of free will. Thus, ac- they have to receive and in what measure, thus cording to hesychasm, the human being is re- achieving self-mastery; they purify the desiring sponsible for one’s psychological contents and part of the soul through love; and they improve states, and the essence of “psychological ill- the intellectual part of the soul by eliminating ness” consists in the dispersion of humanity’s everything that prevents the mind from soaring mental energy upon sensibilia (the sensible to God, thus achieving “nepsis.” realm) and in an injury to the sociality of the human soul (which underpins the communion According to hesychasm, through its participa- between humanity and God). From the per- tion in the uncreated energies of God, the hu- spective of hesychasm, the phrase “sociality of man soul can be deified, and, thus, it can be the human soul” refers to the soul’s receptive- existentially fulfilled and filled with the uncre- ness to God’s uncreated grace and the soul’s ated light of God’s glory. In the language of openness to one’s fellow humans. Therefore, ancient mystics, a soul that is a partaker of as I explain in my book The Meaning of Being God’s uncreated energies is called a standing Illuminati, hesychastic psychotherapy is inex- soul. Such a soul is truly immortal. On the oth- tricably linked to a radical and, indeed, liberat-

ing form of unselfishness and mental nobility. ous system. The mind can be united with the In my aforementioned book, I maintain that, supra-rational, absolute good only if it is “by losing the link between God’s Spirit and the cleansed from the passions of the senses, and human mind, that is, by losing the power of partici- this can be achieved through repentance, pating in God, human life and human behavior are namely, through the return of the mind to the determined by the egocentric powers of self- heart. By being detached from the world of the gratification and self-vindication, whose nature senses and by returning to the heart, where it may be either rational or emotional,” and I explain remains exclusively oriented towards the di- why neither emotion nor reason (“ratio”) has the vine Logos, the mind experiences God’s free- power of communion.16 dom, because then it is capable of making pas- Hesychasm emphasizes that the mind does not sionless choices, namely, choices that are in- have any organs, but it is an image of God, dependent from natural determinism. and, therefore, it is not essentially determined to succumb to corporeal passions, nor is it es- Conclusion sentially attracted to the sensible realm. his study has examined a mystical aspect Whereas the intellect (the rational faculty of T and tradition of Orthodox Christianity. In the soul), desire, and passion are powers of the particular, this study has provided a synopsis soul, and are natural channels of knowledge, of the spiritual content of hesychasm. In this the mind is the inner region of supra-natural way, it paves a new way for a spiritually fruit- wisdom. ful and significant rediscovery of the relation- According to the hesychasts, the intellect is ship between “Orthodoxy” and “Gnosticism,” naturally oriented towards and concerned with and even between “Orthodoxy” and “Heresy,” the world of the senses, and it organizes sense- through and within the context of a new re- data into a rational whole, whereas the mind is search program of humanity’s illumination, naturally oriented towards and concerned with which I have articulated and called “Ur- the divine Logos. Hence, the mind should not Illuminism.” I have coined the term “Ur- be mingled with the intellect. As a result of the Illuminati” in order to refer to an ontologically hesychasts’ distinction between the mind and grounded conception of illumination, specifi- the intellect, it is the mind, and not the intel- cally, to one that is underpinned by Plato’s lect, that must be detached from the world of theory of ideas and the hesychasts’ teachings the senses. The intellect cannot function with- about humanity’s real (that is, ontological) dei- out processing sense-data, and, therefore, if the fication. Thus, in order to distinguish my con- intellect is detached from the world of the ception of illumination/Illuminism from other senses, it enters into a sleep state, such as the conceptions of illumination/illuminism, I have yogic sleep, which is irrelevant to the hesy- used the term “Ur,” which denotes that some- chasts’ notion of mental stillness. According to thing/someone embodies the basic or essential- the terminology of hesychasm, the intellect is ly deepest qualities of a particular class or the rational faculty (“power”) of the human type. As I have argued in this study, the essen- soul, whereas the mind (Greek: “nous”) is the tially deepest quality of humanity’s illumina- vessel or repository of God’s uncreated ener- tion is humanity’s participation in God’s un- gies (uncreated grace) within the human being. created energies, namely, humanity’s deification. The intellect, being concerned with sense-data and their rational organization, does not have free will. The mind alone has free will, since it 1 Armunn Righ, “The Gospel of the Living,” loves and seeks the supra-rational, absolute The Aeon Byte Gnostic Radio; online at: good (the good-in-itself), namely, it seeks to https://thegodabovegod.cp,/the-gospeal-of- participate in the deity. It is exactly due to the the-living (Last accessed June 9, 2019). distinction between the mind and the intellect 2 Miguel Conner, “A Summary of Gnosticism that hesychasm leads to the conclusion that the Both Aeons and Archons Agree On,” The Ae- human soul is something more than the nerv- on Byte Gnostic Radio; online at:

https://thegodabovegod.com/a-summary-of- 10 Panagiotes K. Chrestou, “Neohellenic Theol- gnosticism-both-aeons-and-archons-agree-on/ ogy at the Crossroads,” The Greek Orthodox (Last accessed July 24, 2018). Theological Review, vol. XXVIII, 1983, 39– 3 In his Republic (443d–e), Plato writes that the 54. just person has cured one’s soul by keeping 11 Ibid, p. 51. the three elements (namely, reason, the emo- 12 Quoted in: Irene Masing-Delic, Exotic Mos- tions, and the appetites) that make up one’s cow under Western Eyes (Boston: Academic inward self “in tune, like the notes of a scale,” Studies Press, 2009), 99; Dostoevsky as quot- by setting one’s house to rights, by attaining ed in: Boris Vysheslavtsev, “Russkaia stikhiia “self-mastery and order,” and by living “on u Dostoevskogo,” in F. M. Dostoevskii 1881– good terms with oneself,” thus bounding 100–1981 (London: Overseas Publications In- “these elements into a disciplined and harmo- terchange Limited, 1981), 119. nious whole.” Moreover, in his Phaedo (67b), 13 Initially, Maximus the Confessor was an aide Plato argues that psychic cleansing is a key to the Byzantine Emperor Heraclius. Howev- presupposition of our transformation into the er, he gave up his career as a senior civil serv- real good, because “it cannot be that the im- ant in order to become a monk. He moved to pure attain the pure.” Hence, according to Pla- Carthage, where he studied Greek philosophy to, the knowledge of the real good presuppos- and especially Neoplatonism, and he became a es not only the ability to give an account, but prominent author also a psychic cleansing or cure. 14 Dionysius the Areopagite was a judge of the 4 See: Miguel Conner, Voices of Gnosticism, Areopagus who, as related in the Acts of the Dublin: Bardic Press, 2011; Miguel Conner, Apostles (17:34), was converted to Christiani- Other Voices of Gnosticism, Dublin: Bardic ty by the preaching of the Apostle Paul during Press, 2016. the Areopagus Sermon. According to Diony- 5 In Greek, the word “philokalia” means love of sius of Corinth (Bishop of Corinth; died in the beautiful and good. 171 A.D.), quoted by the Roman historian and 6 Nicolas Laos, Interview by Miguel Conner, exegete Eusebius of Caesarea, Dionysius the The Aeon Byte Gnostic Radio; online: Areopagite then became the first Bishop of https://thegodabovegod.com/the-quest-for- Athens. In the early sixth century A.D., a se- inner-illumination/ (Last accessed August 26, ries of famous writings, employing Neopla- 2019). tonic and Gnostic language to elucidate Chris- 7 See: Nicolas Laos, The Meaning of Being Il- tian theology, was ascribed to Dionysius the luminati (Newcastle upon Tyne: Cambridge Areopagite Scholars Publishing, 2019), 2.2.2. 15 For a systematic study of Gregory Palamas’s 8 “Kallistos Katafygiotis” is the pen name of an theology and anthropology, see: Nicolas Laos, anonymous hesychast. Upon ordination, many The Meaning of Being Illuminati (Newcastle hesychasts were given the name “Kallistos.” upon Tyne: Cambridge Scholars Publishing, 9 Nicolas Laos, Interview by Ryan Burns, HE- 2019), 2.2. ROparanormal podcast; online at: 16 Laos, The Meaning of Being Illuminati, 95. https://www.youtube.com/watch?v=xP0hLwF e1Yg (Last accessed August 23, 2019).

Fall 2019

The Fifth-Ray Cause of Inharmony and Disease Zachary F. Lansdowne

Abstract Ray I—Will or Power he seven rays denote seven primary Ray II—Love-Wisdom T differentiations of energy, and doctrines Ray III—Active Intelligence or Adaptabil- on the seven rays have been expounded by ity various theosophical writers. Alice Bailey, in her book Esoteric Healing, presents seven Ray IV—Harmony, Beauty, Art symbolic stanzas that portray “The Seven Ray Ray V—Concrete Knowledge or Science Causes of Inharmony and Disease,” but with very little explanation. She acknowledges that Ray VI—Devotion or Idealism these stanzas are “abstruse and difficult,” but Ray VII—Ceremonial Order or Magic.5 says that their comprehension leads to “the Bailey provides this definition, “When we isolation of the seven psychological causes of speak of ray energy we are in reality disease, inherent in the substance of all forms considering the quality and the will-purpose in this world cycle.” This series of articles elu- aspect of a certain great Life to Whom we give cidates the practical significance of these seven the name ‘Lord of a Ray.’”6 She considers the stanzas. The present article, which is the sev- Lords of the Seven Rays to be “the seven enth and last in the series, clarifies the fifth-ray Spirits who are before His throne,” as rendered stanza by assembling related quotations from in Revelation 1:4,7 and gives this analysis: the writings of Bailey and others. As this article shows, the cleavage-making characteristic The seven Spirits, we are told in the of fifth-ray energy is disadvantageous during a Scriptures of the world, are “before the person’s early stage of development, because Throne of God”; this signifies that They are of its limiting and hindering effects; but the not yet in a position to mount the Throne, same characteristic becomes advantageous dur- symbolically speaking, owing to the fact ing a later stage, because of its help in achiev- that They have not yet achieved complete ing higher states of consciousness. divine expression.8 The Seven Rays Bailey concludes that the Lords of the Seven Rays must be imperfect Gods, so the seven he seven rays are mentioned in both the rays, which are their emanations, must also be T ancient Hindu Rig Veda and modern The- imperfect: osophy,1 and the following definition is often used: “A ray is but a name for a particular It will be apparent to you that these streams force or type of energy, with the emphasis up- of force, emanating from the Lords of the on the quality which that force exhibits and not ______upon the form aspect which it creates.”2 Alice Bailey (1880 – 1949), a writer in the theosoph- About the Author ical tradition, says, “Every unit of the human Zachary F. Lansdowne, Ph.D., who served as race is on some one of the seven rays,”3 so the President of the Theosophical Society in Boston, seven rays provide a way of characterizing has been a frequent contributor to The Esoteric human beings according to the qualities that Quarterly. His book The Revelation of Saint John, they exhibit. She also says, “We must bear in which provides a verse-by-verse analysis of the mind that the … synthetic characteristic of entire Revelation, was reviewed in the Fall 2006 each of the rays is denoted by the ray name,”4 issue. He can be reached at: zflans- [email protected]. and gives the following ray names:

Seven Rays, are coloured, therefore, and The Seven Stanzas “tainted”—if I may use such a word—by the limitations of these same great Beings; ailey’s book Esoteric Healing addresses They are Gods, from our point of view, but B the various ways that the topic of healing in reality, Gods in the making, even though is related to the seven rays. In its chapter on much nearer solar divinity than the most karmic liabilities, this book gives seven advanced human being is near to planetary symbolic stanzas, one for each ray, that portray divinity. They are the “imperfect Gods” “The Seven Ray Causes of Inharmony and 12 spoken of in The Secret Doctrine and are Disease.” Bailey introduces these stanzas the planetary Logoi of the sacred and non- with the following comment: 9 sacred planets. If the great informing Lives of the planets Helena Blavatsky (1831 – 1891), a founder of within our solar system are imperfect, the the Theosophical Society, expresses a similar effect of this imperfection must inevitably notion: affect Their planetary creations, Their bodies of manifestation, and thus introduce The millions upon millions of imperfect a karmic condition over which the works found in Nature testify loudly that individual human being has absolutely no they are the products of finite, conditioned control, but within which he moves and beings—though the latter were and are which he shares. It is obviously impossible Dhyani-Chohans, Archangels, or whatever for me to elucidate this theme. All I can do else they may be named. In short, these im- or am permitted to do is to give you seven perfect works are the unfinished production stanzas from one of the most ancient of evolution, under the guidance of the im- 10 volumes in the world; it deals with the perfect Gods. seven ray causes of imperfections in our Blavatsky also writes, “There are seven chief planetary manifestations.13 groups of such Dhyan Chohans, which groups She also describes the benefits of will be found and recognised in every religion, comprehending these stanzas: for they are the primeval SEVEN Rays,”11 so her preceding quotation has this implication: The comprehension of the seven stanzas the millions of imperfect works found in nature which I now propose to give you will lead testify loudly to the imperfection of the seven eventually to the isolation of the seven rays. psychological causes of disease, inherent in the substance of all forms in this world According to these statements from Bailey and cycle, because all forms are infused with Blavatsky, the Lords of the Seven Rays are the life energy of the “imperfect Gods.”14 imperfect Gods, and every human being shares in their imperfection by being on some one of The purpose of this series of articles is to the seven rays. Nevertheless, these stated explain these stanzas. Even though Esoteric relationships between humans and Lords are Healing was first published in 1953, and even not yet practical, because they are too abstract though its seven stanzas are said to embody and too theoretical. Before we can apply such revelatory information, no publicized effort relationships in a practical way to transform seems to have been made, prior to this series of our daily lives, we need to identify specific articles, to explain any of these stanzas. A human imperfections that reflect the reason for this absence is that each stanza imperfection of each Lord of a Ray and then consists of very enigmatic sentences. Bailey observe their occurrence within us. How can herself acknowledges, “These are abstruse and these imperfections be identified and difficult concepts, but they should be pondered observed? upon, and deep reflection will lead to under-

standing.”15 The six preceding articles in this Let us note that Bailey’s commentary appears series provide explanations of the third- as brief and enigmatic as the stanza that it ray,16 sixth-ray,17 second-ray,18 fourth-ray,19 purports to explain, so there is a need for a seventh-ray,20 and first-ray stanzas.21 more clarifying explanation. The present article is the final one in the series, The Fifth-Ray Stanza and it considers the fifth-ray stanza, which consists of nine symbolic sentences: he purpose of this article is to clarify the T practical significance of the fifth-ray stan- The Great One arose in His wrath and za by assembling related quotations from the separated Himself. He swept aside the writings of Bailey and others. Each sentence in great dualities and saw primarily the field the stanza is considered separately and is re- of multiplicity. He produced cleavage on peated in bold print. every hand. He wrought with potent thought for separative action. He 1. The Great One arose in His wrath and sep- established barriers with joy. He brooked arated Himself. no understanding; He knew no unity, for He In the fifth-ray stanza’s first sentence, what was cold, austere, ascetic and forever cruel. does “the Great One” denote? The Lords of the He stood between the tender, loving centre Seven Rays are sometimes called “the seven of all lives and the outer court of writhing, great Lords,”24 so the straightforward meaning living men. Yet He stood not at the of “the Great One” is that it denotes the Lord midway point, and naught He did sufficed of the Fifth Ray. With this meaning, however, to heal the breach. He widened all the first sentence would depict events in the cleavages, erected barriers, and sought to 22 macrocosmic world that seem to have little make still wider gaps. practical significance for the mundane world of Bailey’s entire commentary on the fifth-ray human beings. Bailey relates these two worlds stanza is as follows: by regarding the Lords of the Seven Rays as “the Prototypes of man.”25 Accordingly, the It has been most difficult to describe the na- alternative meaning of “the Great One” is that ture of the imperfection of the energy of the it denotes the people who are on the fifth ray, Lord of the fifth ray. In the activity of this because such people reflect their prototype, energy which demonstrates primarily upon namely, the great Lord of that ray. the fifth or mental plane will be found eventually the source of many psychologi- This alternative meaning may seem unusual, cal disorders and mental trouble. Cleavage but it is consistent with two biblical themes: 26 is the outstanding characteristic—cleavage one’s name indicates one’s nature; and one is 27 within the individual or between the indi- influenced by one’s line of descent. For ex- vidual and his group, rendering him anti- ample, in Genesis 32:28, the change in the pa- social. I have dealt with this in an earlier triarch’s name from Jacob to Israel indicates part of this treatise and need not further en- the change in his nature: “Your name shall no large upon the difficulties here. Other re- longer be Jacob, but Israel; for you have striv- sults are certain forms of insanities, brain en with God and with men and have pre- lesions and those gaps in the relation of the vailed.” Israel is also the name of Jacob’s de- physical body to the subtle bodies which scendants (Joshua 3:17, 7:25). James Hastings, show as imbecilities and psychological in A Dictionary of the Bible, is impressed by troubles. Another form of disease, emerg- the remarkable way in which Jacob is the pro- ing as a result of this fifth ray force is mi- totype of his descendants: graine, which is caused by a lack of rela- The patriarchs are … idealized in another tionship between the energy around the direction, in common with many of the oth- pineal gland and that around the pituitary er patriarchal figures in Genesis, by being body.23

invested with the characteristics which af- In psychoanalytic terms, projection is an terwards marked the tribes descended, or unconscious process wherein unacceptable reputed to be descended, from them … But, thoughts, feelings, or motivations are however that may be, it is impossible not to rejected and projected outside of the self, be impressed by the remarkable manner in typically onto other persons. In this fashion, which Jacob, both in the brighter and in the one’s own thoughts and feelings do not darker aspects of his character, is the proto- become conscious self-attributes, but are type of his descendants.28 experienced as aspects of the external world.30 Consequently, as narrated in the Bible, Israel denotes the people who descend from and In other words, by rejecting and projecting thereby reflect the patriarch known as Israel. unacceptable qualities, one mentally separates Similarly, with the alternative meaning, “the oneself from those qualities. Bailey indicates Great One” denotes the people who are on the that projection is a problem faced by disciples: fifth ray and thereby reflect the Great One “An individual disciple … knows too that at known as the Lord of the Fifth Ray. In either present they [other disciples] cannot help but case, the progenitor is the prototype of the en- see in him and even in their Master the very suing people, and a designation used for the qualities which are dominating them. For, my progenitor is also used for the people them- brother, we see in others what is in us, even selves. Thus, even though the alternative when it is not there at all or to the same meaning of “the Great One” may seem unusu- extent.”31 al, it resembles what can be found in biblical What is the relationship between projection accounts. In what follows, we employ this al- and anger? A Course in Miracles (ACIM), a ternative meaning, because our commentary modern system of spiritual psychology that has shows that it yields practical significances that gained wide acceptance in the esoteric are consistent across all sentences of the stan- community,32 gives this answer: za. Projection and attack are inevitably related, Who are the people on the fifth ray? Bailey because projection is always a means of gives this explanation: justifying attack. Anger without projection This is the ray of science and of research. is impossible. The ego uses projection only The man on this ray will possess keen intel- to destroy your perception of both yourself lect, great accuracy in detail, and will make and your brothers. The process begins by unwearied efforts to trace the smallest fact excluding something that exists in you but to its source, and to verify every theory. He which you do not want, and leads directly will generally be extremely truthful, full of to excluding you from your brothers.33 lucid explanation of facts, though some- The second kind of separation is emotional times pedantic and wearisome from his in- isolation. David Wilson, in Anger Management sistence on trivial and unnecessary verbal for Christians, describes it in this way: minutiae. He will be orderly, punctual, business-like, disliking to receive favours People will not like you when you are an- or flattery.29 gry. Your anger does not lend itself to love and it does not cause people to respect you. The stanza’s first sentence, “The Great One If you use your anger and get your way then arose in His wrath and separated Himself,” it is not out of respect that people give in. relates wrath, or fierce anger, to separation. In Instead, they submit to you to appease your fact, wrath is related to two kinds of separa- anger. Therefore, such submission is not tion. The first kind is what psychology calls based on love, or even what is right or projection. Todd Feinberg, a clinical professor wrong. Instead, that submission is based on of psychiatry and neurology, defines it as fol- fear. If you look into the eyes of your lows:

spouse, your children, your co-workers, cause its contrasting poles are on different your neighbors, and all of the other people planes. Bailey gives these examples: “spirit you are having conflict with you will not and matter, life and form, the self and the not- see love or respect, you will see fear … I self.”40 The Apostle Paul, in 2 Corinthians 5:4, want you to realize that your unmanaged gives another example: anger will only serve to isolate you from 34 For indeed while we are in this tent, we the very people you love and care about. groan, being burdened, because we do not A vice is “a failing or imperfection in charac- want to be unclothed but to be clothed, so ter,” whereas a virtue is “the quality or practice that what is mortal will be swallowed up by of moral excellence or righteousness.”35 Bailey life. lists “Unforgiving temper,” “Mental separa- In this case, the vertical duality is between tion,” and “Intensification of the power to iso- 36 “life” and “what is mortal,” the latter being a late” as characteristic fifth-ray vices. In the dying material form. first sentence, “wrath” illustrates “Unforgiving temper”; projection, which is the first kind of A lesser duality, which is used in later sentenc- separation, illustrates “Mental separation”; and es, is a horizontal pair of opposites, because its emotional isolation, which is the second kind contrasting poles are on the same plane. For of separation, illustrates “Intensification of the example, a mental duality is between igno- power to isolate.” Bailey also mentions “the rance and knowledge; and an emotional duality transmutation of what you term vices, into vir- is between asceticism and self-indulgence. 37 tues,” so the first sentence’s three characteris- The second sentence’s initial phrase says, “He tic vices are transmuted eventually into virtues, swept aside the great dualities,” but how is that indicating that this sentence corresponds to an done? By living on the physical plane, human early stage of development for fifth-ray people. beings are aware of the lower poles of the great Thus, the first sentence is given this meaning: dualities, such as matter, multiplicity, and During an early stage in their development, form. They need the higher illumination, how- fifth-ray people arise in their wrath and sepa- ever, to be aware of the higher poles, such as rate themselves in two ways: first, they project spirit, unity, and life. Bailey describes a related their negative qualities onto other people, feature of the mental body, or concrete mind: thereby justifying their attack on them; and By its intense activity and stimulated action second, they attack them, thereby emotionally it [the concrete mind] hinders the downflow isolating themselves from them. of inspiration from on high. It acts as a dark 2. He swept aside the great dualities and saw curtain that shuts out the higher illumina- primarily the field of multiplicity. tion. Only through steadiness and a stable restfulness can that illumination percolate, Before considering this sentence, it is helpful via the higher bodies, to the physical brain to introduce some additional terminology. Ac- and so be available for practical service.41 cording to Theosophy, the planetary life consists of seven worlds that are often called Accordingly, the concrete mind’s intense activ- “planes” and have the following names: 1) lo- ity and stimulated action, which are depicted in goic; 2) monadic; 3) spiritual; 4) intuitional; 5) the first sentence, act as “a dark curtain that mental; 6) emotional; and 7) physical.38 These shuts out the higher illumination.” Blavatsky, planes are regarded as being arranged meta- in The Voice of the Silence, expresses the same phorically in a higher and lower manner, so idea: “The Mind is the great slayer of the re- 42 that the physical plane is the lowest plane. al.” Thus, by shutting out the higher illumination, fifth-ray people sweep aside any aware- Pairs of opposites can be classified by whether ness of the great vertical dualities. they are vertical or horizontal.39 A great duality, which is mentioned in the stanza’s second What does this lack of awareness imply? Bai- sentence, is a vertical pair of opposites, be- ley writes:

Man has to learn through experience and Given Bailey’s earlier explanation that the fifth pain the fact of the duality of all existence. ray is “the ray of science and of research,” we Having thus learnt, he chooses that which infer that “intense materialism”—as a fifth-ray concerns the fully conscious spirit aspect of characteristic—is philosophical materialism. divinity, and learns to centre himself in that The second sentence’s final phrase states: “and aspect.43 saw primarily the field of multiplicity.” Put Thus, the second sentence’s initial phrase has differently, the portrayed people are primarily this meaning: By shutting out the higher illu- occupied with the lower poles of the great du- mination through their intense mental activity, alities, so that they are primarily, in Bailey’s they sweep aside any awareness of the great words, “occupied with the matter aspect in its vertical dualities, and are unable to choose that multiplicity of forms.”47 Moreover, given that which concerns the higher poles of these duali- the portrayed people are on the fifth ray, they ties. characteristically adopt the theory of philosophical materialism. Bailey describes a related fifth-ray vice: “In- tense materialism and temporarily the negation In summary, the second sentence has this over- of Deity.”44 But what is “intense materialism”? all meaning: By shutting out the higher illumi- Random House Webster’s Dictionary provides nation through their intense mental activity, two definitions of materialism: they sweep aside any awareness of the great vertical dualities—such as between spirit and 1. Preoccupation with or emphasis on mate- matter, unity and multiplicity, or life and rial objects, comforts, and considera- form—and are unable to choose that which tions, as opposed to spiritual or intel- concerns the higher poles of these dualities. lectual values. Instead, they are primarily occupied with the 2. The philosophical theory that regards matter aspect in its multiplicity of forms, and matter as constituting the universe, and adopt the theory of philosophical materialism, all phenomena, including those of which regards all reality as material or physi- mind, as due to material agencies.45 cal. The first definition is for what is called “con- 3. He produced cleavage on every hand. sumer materialism”; the second definition is for what is called “philosophical materialism.” Before considering this sentence, it is helpful Paul Moser and John Trout, in Contemporary to introduce additional terminology. Every Materialism, report that contemporary philos- human being has both a lower self and a higher ophers and scientists typically adopt the theory self. The lower self is the personality, and it of philosophical materialism: consists of the mental, emotional, and physical bodies. The higher self is the soul, and its Materialism, put broadly, affirms that all characteristics are described later.48 phenomena are physical. Questions about materialism, or “physicalism,” currently In the stanza’s third sentence, on every hand guide work in various areas of philosophy: means “on all sides; in all directions,”49 so the for example, metaphysics, philosophy of sentence indicates that fifth-ray people produce mind, philosophy of language, and theory many kinds of cleavage. Why do they do so? of value. Materialism is now the dominate Bailey writes, “It is the mind which separates systematic ontology among philosophers and divides,”50 and “this mental body must be and scientists, and there are currently no es- guided into being an instrument of illumina- tablished alternative ontological views tion.”51 Accordingly, by utilizing their mental competing with it. As a result, typical theo- body—with its discriminating and analyzing retical work in philosophy and the sciences faculty—without the higher illumination, they is constrained, implicitly or explicitly, by separate themselves from many factors. Let us various conceptions of what materialism identify those factors by considering seven entails.46

qualities that Bailey lists as additional vices First, your … soul ray focusses itself in and characterizing fifth-ray people: through your fifth ray mental body. This … has given you your defined mental focus, a. The implications of wrong emphasis. your critical attitude and your isolation, rel- b. Mental devotion to form and form activi- atively speaking. It is this combination ty. which has always enabled you to rationalise c. The power to rationalise and destroy. yourself into a confidence in the rightness d. Criticism. of your decisions and into a surety that your e. Distorted views of truth. particular life choices and your preferred f. Theology. circumstances are correct and justified.55 g. The energy of ignorance.52 The Collins English Dictionary provides this a. “The implications of wrong emphasis.” Bai- definition: “Self-deception involves allowing ley illustrates this vice by giving related in- yourself to believe something about yourself struction: that is not true, because the truth is more un- It is not the evil rampant in the world today pleasant.”56 Accordingly, “the power to ration- which is hindering the revelation and hin- alise and destroy” is the power to deceive one- dering the unfoldment of the spiritual life. self and destroy truth. Through their use of this That evil is the result of the misapprehen- power, the portrayed people separate them- sion and the wrong orientation of the hu- selves from their own truthful thinking about man mind, of the emphasis upon material themselves. things which ages of competitive activity have brought about.53 d. “Criticism.” Bailey illustrates this vice by giving related instruction to a fifth-ray student: Thus, the wrong emphasis of the human mind is “the emphasis upon material things,” so this What, therefore, constitutes your major dif- vice is the direct result of the stanza’s second ficulty, for you are not satisfied yourself sentence. Moreover, the implications of the with your progress, and rightly so? The wrong emphasis include “hindering the revela- main reason lies in your fifth ray personali- tion and hindering the unfoldment of the spir- ty, wherein the emphasis is laid upon the itual life.” Thus, through their wrong empha- critical, analytical mind. This leads you to sis, the portrayed people separate themselves watch and criticise and to argue with your- from the revelation of divine truth and the un- self and with circumstances … It is your- foldment of their spiritual life. self, however, whom you mainly criticise, but this can be as wrong and as unnecessary b. “Mental devotion to form and form activi- as criticising others.57 ty.” This vice is another direct result of the stanza’s second sentence. Bailey writes, Accordingly, this student is mainly involved with self-criticism, for which Wikipedia gives We are so apt always to think in terms of this description: form and form activity, that it seems necessary again and again to reiterate the necessi- Self-criticism involves how an individual ty for thinking in terms of consciousness evaluates oneself. Self-criticism in psychol- and awareness, leading to an eventual reali- ogy is typically studied and discussed as a zation.54 negative personality trait in which a person has a disrupted self-identity. The opposite Thus, through their mental devotion to form of self-criticism would be someone who has and form activity, the portrayed people sepa- a coherent, comprehensive, and generally rate themselves from thinking in terms of con- positive self-identity.58 sciousness and awareness. Thus, through their criticism of themselves, the c. “The power to rationalise and destroy.” Bai- portrayed people separate themselves from a ley illustrates this vice by giving related in- generally positive self-identity. struction to a fifth-ray student:

e. “Distorted views of truth.” Bailey describes ignorance,” which further obscures his or her how a partial view distorts and misinterprets perception of reality. Thus, the “veil of igno- ideas: rance” is a kind of energy with which a person interacts, so it is taken as denoting the final The idea, a vital entity or a germ of living listed vice: “The energy of ignorance.” potency, is seen through the medium of a partial view, distorted through the inade- The notion of the “veil of ignorance” can be quacy of the mental equipment, and fre- found in the Indian philosophy of Vedanta. For quently stepped down into futility. The example, Swami Vivekananda (1863 – 1902), mechanism for right understanding is lack- a key figure in the introduction of Vedanta to ing, and though the man may be giving his the Western world, writes: highest and his best, and though he may be Here [in a longing for spiritual freedom] we able in some measure to hold his mind see the divine dimly shining through the steady in the light, yet what he is offering to veil of ignorance. The veil is very dense at the idea is but a poor thing at the best. This first and the light may be almost obscured, leads to illusion through misinterpretation.59 but it is there, ever pure and undimmed— Thus, through their distorted mental views, the the radiant fire of freedom and perfection.65 portrayed people separate themselves from Thus, Vivekananda agrees that the “veil of ig- right understanding of ideas. norance” varies in density and obscures the f. “Theology.” Bailey considers that theology ever-present divine light, which is sometimes exemplifies dogmatic assertions,60 and that denoted with the Sanskrit term Atman. Moreo- being dogmatic leads to being separative: ver, the Vedanta Society of Southern Califor- nia states: The one point you should remember is that the fifth ray is a crystallising factor and … Like a diamond buried in mud, the Atman could tend to make you dogmatic and con- shines within us, yet its presence remains sequently separative.61 obscured, its shining purity masked by countless layers of ignorance: wrong identi- Thus, through their theology, whether a reli- fication, incorrect knowledge, misguided gious creed or a systematic ontology, the por- perceptions. It is important to emphasize trayed people separate themselves from that we are not trying to become something whomever disagrees with their dogmatic asser- other than what we already are. We are not tions. trying to become pure; we are pure. We are g. “The energy of ignorance.” Blavatsky de- not trying to become perfect; we are perfect fines the Sanskrit word avidya as “Ignorance already. That is our real nature. Acting in which proceeds from, and is produced by the accordance with our real nature—acting illusion of the Senses.”62 Bailey similarly men- nobly, truthfully, kindly—tears away the tions, “Ignorance or avidya, the result of this veil of ignorance that hides the truth of real- wrong identification [with form] and at the ity.66 same time the cause of it.”63 The earlier cleav- Accordingly, the “veil of ignorance” hides the ages entail wrong identification with form, so truth, or knowledge, of the divine reality and these cleavages produce ignorance and at the consists of these layers of ignorance: “wrong same time are the result of it. Bailey also says, identification, incorrect knowledge, misguided Every time, however, that “thoughts contra- perceptions.” ry to yoga” are knowingly entertained, the The notion of the “veil of ignorance” can also self submerges itself still more in the illuso- be found in the Bible. Paul envisions the unbe- ry world and adds to the veil of ignorance.64 lieving mind as having a veil over it (2 Corin- Making any of the earlier cleavages entails thians 3:12-15), and says, “whenever a person “thoughts contrary to yoga,” so a person mak- turns to the Lord, the veil is taken away” (2 ing such an effort adds to his or her “veil of Corinthians 3:16). He describes how this veil

keeps people ignorant of spiritual truth (2 Co- In her earlier commentary on the fifth-ray rinthians 4:3–4): stanza, Bailey says in part: And even if our gospel is veiled, it is veiled In the activity of this energy which demon- to those who are perishing, in whose case strates primarily upon the fifth or mental the god of this world has blinded the minds plane will be found eventually the source of of the unbelieving so many psychological dis- that they might not It has been most difficult to orders and mental trou- see the light of the describe the nature of the im- ble. Cleavage is the out- gospel of the glory perfection of the energy of standing characteristic— of Christ, who is the cleavage within the indi- image of God. the Lord of the fifth ray. In vidual or between the individual and his group, Here, ignorance, or the activity of this energy rendering him anti- avidya, is “the god of which demonstrates primarily social. this world”; the veil of upon the fifth or mental ignorance is formed In the preceding analysis, when “the god of this plane will be found eventual- “cleavage within the in- world has blinded the ly the source of many psycho- dividual” is illustrated by minds of the unbeliev- these vices: The implica- ing”; and the effect of logical disorders and mental tions of wrong emphasis; this veil is “that they trouble. Cleavage is the out- Mental devotion to form and form activity; The might not see the light standing characteristic… of the gospel of the glo- power to rationalise and ry of Christ.” In contrast, Paul describes what destroy; Criticism; and people see when this veil is removed (2 Corin- Distorted views of truth. In addition, “cleavage thians 3:18): … between the individual and his group” is illustrated by this vice: Theology. But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being 4. He wrought with potent thought for separa- transformed into the same image from glory tive action. to glory, just as from the Lord, the Spirit. Ignorance and knowledge constitute a pair of In summary, the preceding analysis clarifies opposites on the mental plane. During the stage the meaning of seven characteristic fifth-ray of the stanza’s third sentence, fifth-ray people vices. Based on this analysis, the stanza’s third are at the pole of ignorance, because they live sentence, “He produced cleavage on every behind the “veil of ignorance.” Bailey speaks of “the swing, consciously registered, between hand,” is explained through accumulating the 67 preceding meanings: By utilizing their mental the pairs of opposites,” so these people eventually acquire the fifth-ray characteristic that body—with its discriminating and analyzing 68 faculty—without the higher illumination, they Bailey describes as “Desire for knowledge” separate themselves from the following fac- and thereby swing towards the opposite pole. tors: the revelation of divine truth and the un- The fourth sentence depicts such a swing. foldment of their spiritual life; thinking in Bailey writes, “For the fifth ray, the method of terms of consciousness and awareness; their approaching the Path is by scientific research, own truthful thinking about themselves; a gen- pushed to ultimate conclusions, and by the ac- erally positive self-identity; right understand- ceptance of the inferences which follow ing of ideas; and whomever disagrees with these.”69 The stanza’s fourth sentence is inter- their dogmatic assertions. Their making any of preted as depicting this fifth-ray method of these cleavages adds to their veil of ignorance approaching the spiritual path. This method and at the same time is the result of it. implements in an orderly manner the fifth-ray

desire for knowledge. Moreover, the adjective Philosophical materialism, however, is a sepa- orderly is also a fifth-ray characteristic.70 Ac- rative assumption, because it separates a re- cordingly, “potent thought” in the fourth sen- searcher from important areas of research. tence denotes scientific research, but what is Mario Beauregard, Gary Schwartz, and Lisa the meaning of “separative action”? Miller, in “Manifesto for a Post-Materialist Science,” describe some of those areas: As shown in the earlier commentary for the stanza’s second sentence, the assumption of Scientific methods based upon materialistic philosophical materialism underlies much of philosophy have been highly successful in contemporary science. Let us consider two not only increasing our understanding of other key assumptions: empiricism, which is nature but also in bringing greater control the “theory that all knowledge is based on ex- and freedom through advances in technolo- perience derived from the senses”;71 and re- gy. However, the nearly absolute domi- ductionism, which is the “theory that all com- nance of materialism in the academic world plex systems can be completely understood in has seriously constricted the sciences and terms of their components.”72 As Wikipedia hampered the development of the scientific explains, these two assumptions also underlie study of mind and spirituality. Faith in this much of contemporary science: ideology, as an exclusive explanatory framework for reality, has compelled scien- In science, empirical evidence is required tists to neglect the subjective dimension of for a hypothesis to gain acceptance in the human experience. This has led to a severe- scientific community. Normally, this vali- ly distorted and impoverished understand- dation is achieved by the scientific meth- ing of ourselves and our place in nature.77 od of forming a hypothesis, experimental design, peer review, reproduction of results, Empiricism is also a separative assumption, conference presentation, and journal publi- because it separates a researcher from other cation.73 sources of knowledge. The Stanford Encyclo- pedia of Philosophy describes two such Reductionist thinking and methods form the sources: “The Intuition/Deduction thesis basis for many of the well-developed topics claims that we can know some propositions by of modern science, including much of phys- intuition and still more by deduction.”78 Re- ics, chemistry and cell biology. Classical ductionism is also a separative assumption, mechanics in particular is seen as a reduc- because it separates a researcher from other tionist framework, and statistical mechan- ways of acquiring understanding. Varadaraja ics can be considered as a reconciliation of Raman, an emeritus professor of physics and macroscopic thermodynamic laws with the humanities at the Rochester Institute of Tech- reductionist method of explaining macro- nology, describes another such way: scopic properties in terms of microscop- ic components.74 Holism is a philosophical view which states that by considering the whole picture one These three assumptions are interrelated. For gets a deeper and more complete view of a example, David Armstrong, an Australian phi- situation than by analyzing it into its com- losopher, notes, “Since contemporary if not ponent parts. What this means is that a sys- past Materialism claims to spring out of scien- tem consisting of several recognizable parts tific results and plausible speculations, it is 75 has properties which are not present in any committed to Empiricism.” Jon Mills, a Ca- of its component parts. nadian philosopher and clinical psychologist, also notes: “Materialists, on the other hand, are It takes time, effort, and careful analysis dogmatic in their insistence that all mental and search to find out the details of the events are ultimately reducible to physical components, that is to say, to establish the events or brain states in the organism. Thus, reductionist basis of a system. There is physical reductionism is the sine qua non of hardly a system without holistic proper- materialism.”76 ties. More often than not, what we experi-

ence is the holistic aspect of a sys- quotation also indicates that a belief can act as tem. From this perspective, the process of a barrier that limits love and thereby joy. As analysis may lead us to the reductionist ACIM also explains, such a belief is the notion components, but on the way some aspect of that one’s reality is bounded by one’s physical the whole is lost.79 body: Thus, in the stanza’s fourth sentence, “separa- While you believe that your reality or your tive action” is construed as activity based on brother’s is bounded by a body, you will philosophical materialism, empiricism, and believe in sin … For the belief that bodies reductionism, because these three assumptions limit mind leads to a perception of the are separative and underlie much of contempo- world in which the proof of separation rary science. seems to be everywhere. And God and His creation seem to be split apart and over- The fourth sentence states: “He wrought with thrown.82 potent thought for separative action.” Given that “potent thought” denotes scientific re- Bailey mentions “love, based on realised uni- 83 search, and “separative action” denotes activity ty,” and “the realisation of the unity of all based on the three preceding assumptions, the beings,”84 thereby indicating that love is based sentence has this meaning: As their method of on the realization of the unity of all beings. approaching the spiritual path, they engage in The belief that one’s reality is bounded by scientific research based on three separative one’s physical body, however, denies the unity assumptions: philosophical materialism, em- of all beings, so holding this belief is a barrier piricism, and reductionism. to the experience of love. 5. He established barriers with joy. Vitalism is “a doctrine that attributes the viabil- ity of a living organism to a vital principle dis- The fifth sentence mentions “joy,” but what is tinct from the physical and chemical processes it? Bailey writes, of life.”85 Philosophical materialism, according The life of Christ is a life to be lived today, to its earlier definition, denies vitalism. Empir- eventually by all. It is a life of joy and hap- icism does not support vitalism, because em- piness, of test and of problems, but its es- pirical testing and experiment have not estab- sence is love and its method is love.80 lished the existence of a vital principle. The philosophers William Bechtel and Robert Thus, “a life of joy” can be lived today, and Richardson describe empiricism’s view in this “its essence is love,” which suggests that joy is way: an attribute of love. ACIM makes this relationship explicit: Vitalism now has no credibility. This is sometimes credited to the view that vitalism Happiness is an attribute of love. It cannot posits an unknowable factor in explaining be apart from it. Nor can it be experienced life; and further, vitalism is often viewed as where love is not. Love has no limits, being unfalsifiable, and therefore a pernicious everywhere. And therefore joy is every- metaphysical doctrine.86 where as well. Yet can the mind deny that this is so, believing there are gaps in love Here, unknowable means “impossible to know, where sin can enter, bringing pain instead especially being beyond the range of human 87 of joy. This strange belief would limit hap- experience,” and unfalsifiable means “unable piness by redefining love as limited, and in- to be shown as false, although possibly 88 troducing opposition in what has no limit not true.” 81 and no opposite. Bailey speaks of “the unity of all life,”89 indi- The above quotation considers that “Happiness cating that her notion of the vital principle is is an attribute of love,” and it uses the words that it constitutes an indivisible whole. Marcel “happiness” and “joy” synonymously, imply- Weber and Michael Esfeld, in “Holism in the ing that joy is an attribute of love. The above Sciences,” make a corresponding observation:

most forms of vitalism are holistic because their area of scientific research and are dis- the vital force or entelechy is assumed to pleased about it, because they feel innately that constitute an indivisible whole which, in a purely materialistic account of nature is inad- contrast to mechanical systems, cannot be equate. analyzed into parts.90 Why is there this lack of understanding? As If the vital principle existed and resembled shown by previous articles in this series on the Bailey’s notion, its holistic nature could not be seven stanzas, each stanza is a carefully crafted analyzed into parts, which means that it could message from beginning to end, with later not be understood through reductionism. Con- parts continually building on earlier parts. The sequently, by accepting the assumptions of stanza’s fifth sentence indicates that fifth-ray philosophical materialism, empiricism, and people lack love, so the adjacency of the fifth reductionism as part of the stanza’s fourth sen- and sixth sentences suggests a relationship be- tence, fifth-ray people must deny vitalism and tween love and understanding. Indeed, Bailey accept this implication: one’s reality is bound- describes such a relationship: “True knowledge ed by one’s physical body. is intelligent love, for it is the blending of the 94 The stanza’s fifth sentence states: “He estab- intellect and the devotion.” Lucille lished barriers with joy.” Here, the preposition Cedercrans (1921 – 1984), who presented a with has this common meaning: “in opposition teaching called the “New Thought-form to; against.”91 The preceding remarks imply Presentation of the Wisdom,” similarly states: that the fifth sentence has the following expla- The energy of Love in the Mind produces nation: By accepting the belief that one’s reali- right understanding or Wisdom.”95 ty is bounded by one’s physical body, they establish a barrier against their realization of Love, then produces comprehension. It is the unity of all beings, which in turn is a barri- the energy which relates many experiences er against their experience of love and its at- in such a way as to produce a pattern, an tribute, joy. evolution, and, finally, intelligent produc- tive thought.96 6. He brooked no understanding; He knew no unity, for He was cold, austere, ascetic and According to these quotations, the lack of love forever cruel. in the fifth sentence brings about the lack of “true knowledge,” “right understanding,” or The sixth sentence’s first clause states: “He “comprehension” in the sixth sentence’s first brooked no understanding.” To brook means to clause. “put up with something or somebody unpleas- ant.”92 In the fourth sentence, fifth-ray people The second clause states: “He knew no unity, use scientific research to learn why things hap- for He was cold, austere, ascetic and forever pen in some area of the natural world; but in cruel.” Let us begin by considering the listed the sixth sentence’s first clause, they put up series of adjectives. Cold is the first adjective with having “no understanding” about their and, in the present context, has this psycholog- research area and are displeased about it. Bai- ical meaning: “unfriendly or unresponsive or 97 ley gives this explanation: showing dislike.” Bailey illustrates this meaning’s use: Men everywhere are recognising the accuracy of … material science, yet at the same The coldness of that light [of the personali- time they feel innately that there is, under- ty] refers to the light of substance, which lying the proven objective manifestation, cannot be warmed into a glow by desire or some vitalising force, and some coherent by the heat of passion, but is now and at last purpose which cannot be accounted for in only responsive to the light of the soul. It is terms of matter alone.93 therefore cold to all that limits and hinders, and this state of personality consciousness Thus, the first clause has this meaning: They has to be realised at the very centre of put up with having no understanding about man’s being.98

Here, the “light of the soul” is a channel for the Ascetic means “Characterized by severe self- intuition.99 The stanza’s first through fifth sen- discipline and abstention from all forms of in- tences depict fifth-ray people as accumulating dulgence,”103 so ascetic and self-indulgent con- many cleavages that may limit and hinder their stitute a pair of opposites on the emotional research. According to the above quotation, plane. Bailey speaks of “the balancing between “this state of personality consciousness” is the pairs of opposites,”104 so being ascetic in- “cold to all that limits and hinders,” but is “re- dicates an unbalanced, inharmonious emotion- sponsive to the light of the soul.” Thus, psy- al nature. Bailey writes, “in place of the rest- chological coldness in this context has two less self-centered emotional nature and the ac- significances: the portrayed people are cold in tivity of the solar plexus centre (carrying the that they show their dislike for the cleavages powerful forces of the astral plane) there that they perceive as limiting and hindering, should be imposed the steady detached and which means that they question the beliefs that harmonising rhythm of the soul, the higher underlie those cleavages; and they are also self.”105 Here, “astral” is a synonym for emo- cold in that they lack the “light of the soul,” tional.106 Accordingly, being ascetic indicates because they would have been responsive to that the portrayed people lack the “harmonis- that light if it were present. ing rhythm of the soul.” Rupert Sheldrake, who has worked as a scien- Forever cruel is the final modifier in the series. tist in biochemistry and cell biology, observes Bailey writes, “devotion can be fanatical and that most scientists do not think critically about cruel,”107 and “the releasing power of love is the beliefs that govern their scientific thinking: essential but it must be the love of the soul, and not personality love, which must be Contemporary science is based on the claim 108 that all reality is material or physical. There demonstrated.” Thus, being forever cruel is no reality but material reality. Con- indicates that the portrayed people have devo- sciousness is a by-product of the physical tion, which could be regarded as personality activity of the brain. Matter is unconscious. love, but lack the “love of the soul.” Evolution is purposeless. God exists only as Consequently, in the second clause, the series an idea in human minds, and hence in hu- of adjectives has this meaning: they lack the man heads. These beliefs are powerful not light, joy, harmonizing rhythm, and love of the because most scientists think about them soul. This series discloses the meaning of the critically, but because they do not. The facts preceding phrase, “He knew no unity,” because of science are real enough, and so are the in this context “unity” must signify alignment techniques that scientists use, and so are the with the soul. technologies based on them. But the belief system that governs conventional scientific Thus, the entire sixth sentence is given this thinking is an act of faith, grounded in a explanation: They put up with having no understanding about their area of scientific re- 19th-century ideology.100 search and are displeased about it, because Thus, the second clause signifies a change of they feel innately that a purely materialistic direction for fifth-ray people, because it de- account of nature is inadequate. Afterwards, picts them as beginning to question their un- they question the beliefs underlying the cleav- derlying beliefs. ages that they perceive as limiting and hinder- Austere, which is the second adjective in the ing, but without having established alignment series, means “Severe or stern in disposition or with the soul, or higher self, for they lack the appearance.”101 Bailey writes, “As still further light, joy, harmonizing rhythm, and love of the progress is made, the joy of the soul begins to soul. pour through the worn and weary vehicles, and The sixth sentence alludes to two kinds of rea- gradually the positive nature of the soul takes soning: first, there is reasoning that lacks the 102 hold.” Thus, being austere indicates that the light of the soul, which means that it lacks the portrayed people lack the “joy of the soul.” channel for the intuition; and second, there is

intuitional understanding. Bailey explains the signifies the mental plane, to stand at this spot difference: has this symbolic meaning: to raise the Intuitional understanding is always sponta- polarization from the emotional to the mental neous. Where the reasoning to an under- body. Given that the portrayed people “stood” standing enters, it is not the activity of the at this spot, the seventh sentence’s first layer of intuition.109 meaning is as follows: fifth-ray people raise their polarization of consciousness from their At the stage represented by the sixth sentence, emotional body to their mental body. fifth-ray people have not learned how to achieve alignment with the soul and thereby Bailey describes how this standing is achieved: gain access to the intuition. As a result, they In meditation the emotional body should be lack understanding when they question wheth- controlled from the mental plane, and when er their underlying beliefs are false concepts, the polarisation has been transferred into or illusions, because, in Bailey’s words, “It is the mental body through forms of the soul itself which dispels illusion, through meditation and intensity of purpose and of the use of the faculty of the intuition.”110 will, then the emotional becomes quiescent 117 7. He stood between the tender, loving centre and receptive. of all lives and the outer court of writhing, One’s initial effort to achieve mental living men. polarization is successful only intermittently, The seventh sentence has four layers of mean- however, as shown by Bailey’s instructions to ing, the first of which is explained as follows. a fifth-ray student: In the initial phrase, the adjective loving means 111 Figuratively speaking, there is a lack of “showing love or great care,” so the “loving steady contact between the mind and the centre” has love as the dynamic factor. Bailey astral body. Here is the weak place in your writes, “spiritual love … is the paramount soul alignment. When you are mentally alert, characteristic, for only the soul has it as the 112 which is quite often, a temporary dynamic factor.” Accordingly, the “loving coordination is set up and there is what one centre” signifies the soul. might call a momentary alignment. But the In the final phrase, to writhe means “to make moment your mental activity ceases there is twisting movements with the body, especially a complete break. You then function as a because you are feeling strong emotion.”113 sentient, emotionally vital and active Thus, fifth-ray people “stood” at a midway person, with the mental nature remaining spot between the soul (“loving centre”) and the outside the lower alignment.118 emotional plight of other people (“writhing, Consequently, Bailey says that one must work living men”). What is that midway spot? Bai- towards the goal of sustained mental ley gives this answer: polarization: You ask for a clearer definition of the Increasingly must your inner life be lived “midway” spot … For the disciple it is the upon the mental plane. Steadily and without mental plane where form and soul make descent must the attitude of meditation be contact.114 held—not for a few minutes each morning To stand means “to rise or straighten up,”115 or at specific moments throughout the day, but this verb sometimes has a symbolic but constantly, all day long.119 meaning, such as in Romans 5:2, “this grace in Let us consider the seventh sentence’s second which we stand.” Bailey speaks of “humanity layer of meaning: fifth-ray people stand be- as a whole, polarised as it is in the emotional tween “the tender, loving centre,” which de- nature,”116 and the phrase “forever cruel” in the picts the soul as conveying love, and “writh- stanza’s sixth sentence indicates that the ing, living men,” which depicts other people as portrayed people were emotionally polarized receiving this love. Moreover, the adjective during that stage. Given that the midway spot

tender indicates that the soul’s love is meeting humanity enters into the outer Court of God’s the need of writhing, or distressed, recipients, love,”122 which alludes to several verses in the so the portrayed people must be working as the Bible. The notion that humanity can enter the intermediary between the soul’s love and those outer court is found in Revelation 11:2: “Leave recipients. out the court which is outside the temple and Bailey says, “The work therefore falls into two do not measure it, for it has been given to the categories: that of invoking divine aid (to use nations.” The notion that people in the outer Christian phraseology) and then—through faith court receive God’s love is found in Ezekiel and acceptance—directing the energies of light 10:5: and love (which have been invoked) to all men Moreover, the sound of the wings of the everywhere.”120 These two categories are cherubim was heard as far as the outer needed, because the portrayed people cannot court, like the voice of God Almighty when give what they do not have: they must first re- He speaks. ceive the divine aid from a level that is higher than their own, before they can convey it to Here, the cherubim are angels sent as minister- others. ing spirits (Hebrews 1:14), so they are expres- sions of God’s love. Bailey provides the following instruction to a student for such an effort: In addition, Ezekiel 10:3 states, “the cloud filled the inner court,” which refers to the I would suggest that you concentrate upon cloud of God’s presence (Exodus 13:21-22). “holding the mind steady in the light.” This Accordingly, fifth-ray people enter the inner will involve renewed work in alignment, court when they become aligned with the soul, and in the conscious refocussing of the which is called “the inner divinity,”123 and in- mind towards reality. It is the activity of the voke the love of the soul, which is symbolized inner, conscious man which ceaselessly by the cloud of God’s presence. Afterwards, turns its attention to the soul, seeking iden- they work as the soul’s intermediary by con- tification with that soul. veying this love to the people in the outer The bringing about of a better alignment court. Thus, the second and third layers of would also release more fully the love of meaning are really the same, except that the your soul into your personality life and ren- third layer is expressed with the theological der you more radiant and attractive in the symbols of inner and outer courts. spiritual sense. This would increase your What is the significance of the third layer of usefulness in service and supply a need. It meaning? Bailey makes a related comment: is more a need in expression than a need in fact. This release of love will come through Truth must also be given in a wider form, alignment, decentralisation from the things and with a more general connotation to of the personality and a more loving atten- those who are beginning to live consciously tiveness to the service of others.121 as souls, and who can therefore be trusted to see the meaning behind the symbol and Thus, as the sentence’s second layer of mean- the significance behind the outer appear- ing, fifth-ray people become aligned with the ance of theology.124 soul, invoke the love of the soul, and then con- At the stage of the stanza’s third sentence, vey this tender love outwardly to meet the need fifth-ray people display their characteristic vice of distressed people. called “Theology,” which means that they use Let us consider the third layer of meaning. The theology to separate themselves from other seventh sentence’s final phrase speaks of “the people. At the stage of the seventh sentence, outer court of writhing, living men,” which however, they can see the meaning behind the- alludes to a temple that has both an inner and ological symbols, and can then apply their un- outer court, like Solomon’s temple (1 Kings derstanding of these symbols to serve other 7:12). Bailey mentions a related phrase, “So people. Thus, the third layer of meaning signi-

fies the transmutation of the vice, “Theology,” this apparent contradiction is that the midway into a virtue. point for the seventh sentence is the mental As the fourth and final layer of meaning, let us body, but the midway point for the eighth sen- note that all lacks mentioned in the stanza’s tence is a higher spot. Before the latter spot can sixth sentence are resolved in the seventh sen- be identified, it is necessary to introduce some tence: additional terminology. In the sixth sentence, the portrayed people The mental body, or concrete mind, is the lack understanding because they lack love, highest part of the personality and is that which and they lack love because they lack align- is usually regarded as the mind, because it is ment with the soul. In the seventh sentence, the instrument of discrimination and analysis. however, they become aligned with the soul Esoteric traditions, however, have the notion of and invoke the love of the soul. a higher mind that is sometimes called the “causal body.” The Bible refers to this higher In the sixth sentence, they lack the light of mind as the “house not made with hands, eter- the soul. Bailey mentions “The golden light nal in the heavens” (2 Corinthians 5:1),129 and of love,”125 so in the seventh sentence they Hinduism calls it by its Sanskrit name, karana obtain this light as an attribute of love. sarira. Here, karana means “cause” and sarira 130 In the sixth sentence, the portrayed people means “body.” lack the joy of the soul. The fifth sentence, Theosophy divides the mental plane into seven however, indicates that joy is an attribute of levels, or subplanes: four concrete, or lower, love, so in the seventh sentence they obtain levels; and three abstract, or higher, levels.131 joy as that attribute. The mental body is said to reside on the con- In the sixth sentence, they lack the harmo- crete levels of the mental plane, and the causal nizing rhythm of the soul. Bailey mentions body on the abstract levels of the mental plane, 126 namely, on the second and third highest mental “the balancing factor of love,” so in the 132 seventh sentence they obtain this harmoniz- subplanes. I. K. Taimni, a theosophical writing rhythm as an attribute of love, because er, refers to the mental body as “the vehicle of harmonize is a synonym for the verb bal- concrete thoughts,” and says, “The first func- ance.127 tion of the Causal body is that it serves as the organ of abstract thought.”133 Consequently, at the stage represented by the seventh sentence, the portrayed people Using the foregoing terminology, Bailey iden- acquire the characteristic fifth-ray virtue tifies the higher midway spot: that Bailey calls, “The realisation of the For the advanced disciple and the initiate, soul and its potentialities.”128 the midway spot is the causal body, the ka- In summary, the seventh sentence has this rana sarira, the spiritual body of the soul, overall meaning: They raise their polarization standing as the intermediary between Spirit of consciousness from their emotional body to and matter, Life and form, the monad and 134 their mental body, become aligned with the the personality. soul, invoke the love of the soul, convey this Accordingly, the causal body is the intermedi- tender love outwardly to meet the need of dis- ary between what the stanza’s second sentence tressed people, and thereby also obtain the calls “the great dualities.” Bailey also de- light, joy, and harmonizing rhythm of the soul. scribes the goal of becoming polarized in the 8. Yet He stood not at the midway point, and causal body: naught He did sufficed to heal the breach. The true student seeks to draw his con- The seventh sentence depicts fifth-ray people sciousness away from his physical body, as standing at a midway point, but the eighth and away from the emotional body into the sentence’s initial phrase states, “Yet He stood realms of thought, or into the lower mind not at the midway point.” The explanation for body. Having achieved that much, he seeks

then to transcend that lower mind and to yet they are unable to widen the duration of become polarised in the causal body.135 each occurrence of causal consciousness, and Consequently, in the eighth sentence, to stand nothing that they try suffices to stabilize it. at the midway point has this symbolic mean- 9. He widened all cleavages, erected barriers, ing: to raise the polarization of consciousness and sought to make still wider gaps. from the mental to the causal body. By achiev- Given that the eighth sentence’s first phrase ing this higher polarization, fifth-ray people become the intermediary between the great signifies an inability to widen the duration of dualities, so they acquire the characteristic each occurrence of causal consciousness, the ninth sentence’s first phrase, “He widened all fifth-ray virtue that Bailey calls, “Sensitivity to cleavages,” is taken as widening all such dura- Deity, to light and to wisdom.”136 tions, because each duration is a cleavage, or The term causal consciousness signifies that break, in the occurrence of a lower polariza- the polarization of consciousness is in the tion. Given that the eighth sentence’s second causal body. How is causal consciousness phrase signifies an inability to stabilize causal achieved? Bailey writes, “It is by meditation, consciousness, the ninth sentence’s second or the reaching from the concrete to the ab- phrase, “erected barriers,” is taken as such sta- stract, that the causal consciousness is entered, bilization, because these barriers are self- and man—during this final period—becomes initiated habits that prevent falling back into 137 the Higher self and not the Personality.” mental or emotional polarization. Nevertheless, causal consciousness is difficult to prolong, as Bailey also explains: How can the duration of causal consciousness be prolonged and stabilized? Bailey uses the Seldom is the three-fold Personality yet to term esoteric sense to denote “a constant inner be found lined up, if so I may put it, with contact with the soul”: the causal consciousness. Temporary moments occur when this is the case and when You ask me to define more clearly what I (in moments of highest aspiration and for mean by the words “esoteric sense”. I purposes of unselfish endeavor) the higher mean essentially the power to live and to and the lower form a line direct. Usually the function subjectively, to possess a constant emotional body, through violent emotion inner contact with the soul and the world in and vibration, or a fluctuating restlessness, which it is found, and this must work out is continuously out of alignment. Where the subjectively through love, actively shown; emotional body may be momentarily through wisdom, steadily outpoured; and aligned, then the mental body acts as an ob- through that capacity to include and to iden- struction, preventing the percolation down tify oneself with all that breathes and feels from the higher to the lower, and so to the which is the outstanding characteristic of all 139 physical brain.138 truly functioning sons of God. Consequently, the eighth sentence’s initial Accordingly, we take “esoteric sense” as being phrase, “Yet He stood not at the midway equivalent to stabilized causal consciousness. point,” signifies that the portrayed people are Bailey writes, “The first stage in this develop- unable to widen the duration of each occur- ment and culture of the esoteric sense consists rence of causal consciousness; and the final in the holding of the attitude of constant de- 140 phrase, “and naught He did sufficed to heal the tached observation,” so we conclude that breach,” signifies that nothing that they try developing “the attitude of constant detached suffices to stabilize it. observation” helps to stabilize causal consciousness. Why is developing this attitude In summary, the eighth sentence is given this helpful? meaning: Through meditation, or the reaching from the concrete to the abstract, they tempo- Through constant detached self-observation, rarily raise their polarization of consciousness we can observe the differences between the from their mental body to their causal body; various states of consciousness and observe the

specific thoughts and emotions that pull us out Through which body do I most easily ex- of higher states into lower ones. We can then press myself? Which of my bodies requires free ourselves from those thoughts and emo- the most observation and control? tions, perhaps by recognizing that they are Have I demonstrated the powers of obser- generally about the past vation today? Have I and that the past is gone. … the cleavage-making char- been in conscious con- We can also observe the acteristic of fifth-ray energy is tact at any moment following phenomenon: with the Observer? when we fall from a disadvantageous during a per- higher state to a lower son’s early stage of develop- What activities and state, we often throw qualities of my lower knowledge of that higher ment, because of its limiting nature (good as well as state away and then act as and hindering effects; but the undesirable) need to be though we never had it. same characteristic becomes observed if I desire to Bailey gives this explana- serve more intelligent- tion: advantageous during a later ly? Separation negates stage, because of its help in What is the major hin- comprehension, or achieving higher states of drance to my constant practice of observa- knowledge of that consciousness. which is to be found tion? How can I offset 142 outside the separated consciousness, for this difficulty? separative knowledge entails identification Nevertheless, ACIM does prescribe a definite with that which is expressing itself through practice: the medium of a form.141 “Who walks with me?” This question For example, when we fall into emotional po- should be asked a thousand times a day, till larization, our consciousness becomes more certainty has ended doubting and estab- separated by identifying with separating emo- lished peace. Today let doubting cease. God tions, such as fear and hatred, so we may for- speaks for you in answering your question get the better option of rising out of that condi- with these words: tion into a higher polarization, and may forget I walk with God in perfect holiness. I light what we had learned in a higher polarization, the world, I light my mind and all the minds such as the potentialities of the soul. which God created one with me.143 How can constant detached self-observation be The question “Who walks with me?” is intend- developed? Rather than prescribing a definite ed to evoke our observation of the energies and practice, Bailey presents her students with a qualities that function within us. If we were series of questions that encourage them to de- polarized in the emotional body, the question vise their own practice: “Who walks with me?” might yield these an- I am the redeemer of the lower nature. In swers: desire, guilt, fear, or hatred. If we were what way does observation aid in this re- polarized in the mental body, the question demption? might yield these answers: pride, prejudice, criticism, or mental control of the emotional Does redeeming force, released through ob- nature. If we were polarized in the causal body, servation, pour through me? we would have become the intermediary be- In what fashion will the observation of the tween the great dualities, so each of us could Observer bring changes in my life, my hab- genuinely answer the question in the following its, and my attitudes? way: “I walk with God in perfect holiness.”

In the above quotation, ACIM advises, “This The mental body becomes the centre of question should be asked a thousand times a consciousness and then later—through day,” but how often is that? The advised fre- practice—it becomes the point of departure quency roughly corresponds to asking the for the transference of the polarisation into question during every minute of a seventeen- a higher body, first the causal and later into hour day. If we were to build such a habit, then the Triad.150 we would develop, in Bailey’s previous words, Shifting the polarization of consciousness to “the attitude of constant detached observation.” the Spiritual Triad results in what is called “tri- By building such a habit, we would acquire the adal consciousness.”151 The above quotation characteristic fifth-ray virtue that Bailey calls, indicates that the achievement of mental polar- “Spiritual and mental devotion,”144 because ization, as depicted in the seventh sentence, devotion signifies “the act of binding yourself and the achievement of causal consciousness, (intellectually or emotionally) to a course of as depicted in the eighth sentence, are prereq- action.”145 uisites for the achievement of triadal con- In summary, the ninth sentence’s first and sec- sciousness. ond phrases are given this meaning: By devel- The ninth sentence’s third phrase is: “and oping the attitude of constant detached self- sought to make still wider gaps.” Given that observation, they prolong causal consciousness the first and second phrases depict the prolon- and stabilize it. gation and stabilization of causal conscious- Before considering the third phrase, it is help- ness, the third phrase is taken as seeking triadal ful to introduce some additional terminology. consciousness, because this endeavor builds Bailey provides the following summary of the upon the earlier efforts and makes still wider multidimensional nature of a human being: gaps respect to causal consciousness. Man, in essential essence, is the higher triad Seeking triadal consciousness is equivalent to demonstrating through a gradually evolving building the antahkarana, a Sanskrit term, for form, the egoic or causal body, and utilising which Bailey gives this definition: “The tech- the lower threefold personality as a means nical antahkarana, bridging between the three- to contact the lower three planes. All this fold personality and the Spiritual Triad.”152 She has for purpose the development of perfect provides extensive descriptions of the steps for self-consciousness. Above the triad stands building the antahkarana,153 and says, the Monad or the Father in Heaven—a The antahkarana must be completed and di- point of abstraction to man as he views the rect contact must be established with the subject from the physical plane.146 Spiritual Triad by the time the third initia- Here, “the higher triad” comprises, in Bailey’s tion has been taken.154 words, “these three aspects of the Spiritual Tri- Thus, seeking triadal consciousness acquires ad—the spiritual will, the intuition or pure rea- 147 the characteristic fifth-ray virtue that Bailey son, and the abstract mind.” Bailey states calls, “The power to take initiation.”155 that “The Triad” is synonymous with both the soul and higher self, which are terms used ear- What is the nature of triadal consciousness? lier.148 Regarding the Theosophical planes Bailey speaks of people “who have triadal con- listed earlier, the Spiritual Triad spans the spir- sciousness and can exercise the potency of the itual plane, intuitional plane, and highest men- monadic life and will, via the Spiritual Tri- tal subplane; and “the Monad or the Father in ad.”156 She also describes the effect of shifting Heaven,” which is also mentioned in the above from causal consciousness to triadal con- quotation, is on the monadic plane.149 sciousness: “The centre of consciousness is now in the Will nature, when this point of at- Bailey describes the sequential achievement of tainment is reached, and is no longer in the three polarizations:

love nature. Activity and love are still present 3. By utilizing their mental body—with its in full measure, but the focus of the initiate’s discriminating and analyzing faculty— attention is in the will aspect of divinity.”157 without the higher illumination, they separate themselves from the following factors: “Divinity” is sometimes called “the divine re- the revelation of divine truth and the un- ality.”158 Thus, based on the preceding para- foldment of their spiritual life; thinking in graph, triadal consciousness focuses the initi- terms of consciousness and awareness; their ate’s attention in the will aspect of the divine own truthful thinking about themselves; a reality, thereby yielding the characteristic fifth- generally positive self-identity; right under- ray virtue that Bailey calls “A knowledge of standing of ideas; and whomever disagrees reality.”159 The opposite of knowledge is igno- with their dogmatic assertions. Their mak- rance. As discussed in the commentary for the ing any of these cleavages adds to their veil third sentence, the “veil of ignorance” is a of ignorance and at the same time is the re- characteristic fifth-ray vice that hides sult of it. knowledge of the divine reality. In the fifth-ray stanza. the fourth through ninth sentences de- 4. As their method of approaching the spir- pict the steps needed for removing that veil. itual path, they engage in scientific research In summary, the ninth and final sentence is based on three separative assumptions: given this meaning: By developing the attitude philosophical materialism, empiricism, and of constant detached self-observation, they reductionism. prolong causal consciousness and stabilize it. 5. By accepting the belief that one’s reality Afterwards, by applying the steps for building is bounded by one’s physical body, they es- the antahkarana, they seek triadal conscious- tablish a barrier against their realization of ness. the unity of all beings, which in turn is a barrier against their experience of love and Conclusions its attribute, joy. ailey’s fifth-ray stanza, which we call the 6. They put up with having no understand- “Fifth-Ray Cause of Inharmony and B ing about their area of scientific research Disease,” can be clarified in the following and are displeased about it, because they manner: feel innately that a purely materialistic ac- 1. During an early stage in their develop- count of nature is inadequate. Afterwards, ment, fifth-ray people arise in their wrath they question the beliefs underlying the and separate themselves in two ways: first, cleavages that they perceive as limiting and they project their negative qualities onto hindering, but without having established other people, thereby justifying their attack alignment with the soul, or higher self, for on them; and second, they attack them, they lack the light, joy, harmonizing thereby emotionally isolating themselves rhythm, and love of the soul. from them. 7. They raise their polarization of con- 2. By shutting out the higher illumination sciousness from their emotional body to through their intense mental activity, they their mental body, become aligned with the sweep aside any awareness of the great ver- soul, invoke the love of the soul, convey tical dualities—such as between spirit and this tender love outwardly to meet the need matter, unity and multiplicity, or life and of distressed people, and thereby also ob- form—and are unable to choose that which tain the light, joy, and harmonizing rhythm concerns the higher poles of these dualities. of the soul. Instead, they are primarily occupied with the matter aspect in its multiplicity of 8. Through meditation, or the reaching from forms, and adopt the theory of philosophi- the concrete to the abstract, they temporari- cal materialism, which regards all reality as ly raise their polarization of consciousness material or physical. from their mental body to their causal body;

yet they are unable to widen the duration of The imperfection of fifth-ray energy as cleav- each occurrence of causal consciousness, age making as its outstanding characteristic. and nothing that they try suffices to stabi- The stanza’s first through fifth sentences depict lize it. the accumulation of many cleavages: projection, emotional isolation, shutting out the high- 9. By developing the attitude of constant er illumination, cleavage within an individual, detached self-observation, they prolong cleavage between an individual and a group, causal consciousness and stabilize it. Af- separative scientific dogma, and barriers with terwards, by applying the steps for building love and joy. The sixth sentence signifies the the antahkarana, they seek triadal con- beginning of a change of direction, because it sciousness. depicts the questioning of beliefs upon which As these nine sentences demonstrate, the spir- perceived cleavages are based. As ACIM ex- itual path is a vertical journey with respect to plains, such questioning brings the “hope of the seven planes of Theosophy, because it en- freedom”: tails shifting the polarization of consciousness Belief is powerful indeed. The thoughts you from the emotional body, to the mental body, hold are mighty, and illusions are as strong to the causal body, and then to the Spiritual in their effects as is the truth. A madman Triad. In other words, one moves from emo- thinks the world he sees is real, and does tional consciousness, to mental consciousness, not doubt it. Nor can he be swayed by ques- to causal consciousness, and then to triadal tioning his thoughts’ effects. It is but when consciousness. Bailey refers to this vertical their source is raised to question that the journey as the upward way and tells one stu- hope of freedom comes to him at last.163 dent, “Be not in any way discouraged, brother of old, if you find the upward way stiff and Nevertheless, the sixth sentence depicts the hard to climb”;160 but tells another student, wrong questioning of beliefs, because it looks “You have trodden the upward Way with for answers without accessing the light of the greater speed of late.”161 soul. In contrast, Bailey describes the right questioning, which looks for answers “through Bailey lists “a few succinct and terse phrases” a search for that source of all knowledge”: that signify characteristic vices and virtues of fifth-ray people.162 These phrases are of no There is a questioning which is right and practical use, however, unless they convey proper. It is that “asking of questions” spo- some useful meaning. The stanza’s first, sec- ken of by the Christ in the words “Ask and ond, and third sentences clarify the meaning ye shall receive.” This faculty of enquiry is and use of eleven terse phrases that signify deliberately cultivated in their disciples by characteristic vices: Unforgiving temper; Men- all true Masters in the Orient. They are tal separation; Intensification of the power to taught to formulate questions about the in- isolate; Intense materialism and temporarily ner realities and then to find the answer for the negation of Deity; The implications of themselves through a search for that source wrong emphasis; Mental devotion to form and of all knowledge, latent at the heart of all form activity; The power to rationalise and beings. To ask intelligently and to find the destroy; Criticism; Distorted views of truth; answer, they must first free themselves Theology; and The energy of ignorance. from all outer imposed authority and from all tradition and from the imposition of eve- In contrast, the stanza’s seventh, eighth, and ry theological dogma, whether religious or ninth sentences clarify the meaning and use of scientific. Only thus can the reality be five terse phrases that signify characteristic found and the truth be seen.164 virtues: The realisation of the soul and its potentialities; Sensitivity to Deity, to light and to The stanza indicates that the wrong question- wisdom; Spiritual and mental devotion; The ing of beliefs eventually shifts to the right power to take initiation; and A knowledge of questioning. Moreover, this shift is represented reality.

as occurring between the sixth and seventh sentences, because the seventh, eighth, and Étienne Nodet, Pierre-Maurice Bogaert, ninth sentences depict the undoing of all pre- and Christian Cannuyer, The Bible: Its ceding kinds of cleavage. Languages and Its Translations (New Nevertheless, Bailey says, “We are today gov- London, CT: Bayard, 2014), 64, write: erned by the Law of Cleavages,—a divine law “This New American Standard Bible is and one of fruitful objective.”165 How can mak- considered by nearly all evangelical ing cleavages be fruitful? Christian scholars and translators today to be the most accurate, word-for-word The original statement of the ninth sentence is translation of the original Greek and He- as follows: “He widened all cleavages, erected brew scriptures into modern English that barriers, and sought to make still wider gaps.” has ever been produced. It remains the Accordingly, this sentence depicts how fifth- most popular version among theologians, ray people can use the cleavage-making char- professors, scholars, and seminary stu- acteristic of the fifth ray in a fruitful way: “He dents.” widened all cleavages” portrays widening the 8 Alice A. Bailey, Esoteric Healing (1953; durations of causal consciousness, because reprint; New York: Lucis Publishing each duration is a cleavage, or break, in the Company, 1978), 298. occurrence of a lower polarization; “erected 9 Ibid., 292-293. barriers” portrays stabilizing causal conscious- 10 Helena P. Blavatsky, Collected Writings ness, because these barriers are self-initiated (Wheaton, IL: Theosophical Society in habits that prevent falling back into a lower America, 2002), vol. XIV, 217. polarization; and “sought to make still wider 11 Helena P. Blavatsky, The Secret Doctrine gaps” portrays seeking triadal consciousness, (1888; reprint; Pasadena, CA: Theosophi- because this effort makes still wider gaps re- cal University Press, 1977), vol. I, 573. spect to causal consciousness. 12 Bailey, Esoteric Healing, 298-304. Consequently, the cleavage-making character- 13 Ibid., 293. istic of fifth-ray energy is disadvantageous dur- 14 Ibid., 297. ing a person’s early stage of development, be- 15 Ibid., 304. cause of its limiting and hindering effects; but 16 Zachary F. Lansdowne, “The Third-Ray the same characteristic becomes advantageous Cause of Inharmony and Disease,” The during a later stage, because of its help in Esoteric Quarterly, Spring 2017. achieving higher states of consciousness. 17 Zachary F. Lansdowne, “The Sixth-Ray Cause of Inharmony and Disease,” The Esoteric Quarterly, Summer 2017. 1 Zachary F. Lansdowne, “Vedic Teachings 18 Zachary F. Lansdowne, “The Second-Ray on the Seven Rays,” The Esoteric Quar- Cause of Inharmony and Disease,” The terly, Spring 2010. Esoteric Quarterly, Summer 2018. 2 Alice A. Bailey, Esoteric Psychology, vol. 19 Zachary F. Lansdowne, “The Fourth-Ray I (1936; reprint; New York: Lucis Pub- Cause of Inharmony and Disease,” The lishing Company, 1979), 316. Esoteric Quarterly, Winter 2019. 3 Ibid., 126-127. 20 Zachary F. Lansdowne, “The Seventh- 4 Ibid., 69. Ray Cause of Inharmony and Disease,” 5 Ibid., 63-83. The Esoteric Quarterly, Spring 2019. 6 Alice A. Bailey, The Rays and the Initia- 21 Zachary F. Lansdowne, “The First-Ray tions (1960; reprint; New York: Lucis Cause of Inharmony and Disease,” The Publishing Company, 1976), 568. Esoteric Quarterly, Summer 2019. 7 All biblical quotations in this article come 22 Bailey, Esoteric Healing, 302. from the New American Standard Bible. 23 Ibid. Philippe Le Moigne, Jean-Daniel Macchi,

24 Alice A. Bailey, The Light of the Soul 28 James Hastings, A Dictionary of the Bible, (1927; reprint; New York: Lucis Publish- vol. II, part II (1898; reprint; Honolulu, ing Company, 1978), 268. HI: University Press of the Pacific, 2004), 25 Alice A. Bailey, A Treatise on Cosmic 535. Fire (1925; reprint; New York: Lucis 29 Bailey, Esoteric Psychology, vol. I, 207- Publishing Company, 1973), 1201. 208. 26 John L. McKenzie, Dictionary of the Bi- 30 Todd E. Feinberg, From Axons to Identity ble (1965; reprint; New York: Simon and (New York: W. W. Norton, 2009), 74. Schuster, 1995), 603, writes, “It is a wide- 31 Alice A. Bailey, Discipleship in the New spread cultural phenomenon that the name Age, vol. I (1944; reprint; New York: Lu- is considered to be more than an artificial cis Publishing Company, 1976), 729. tag which distinguishes one person from 32 A Course in Miracles has gained wide another … but it is thought to tell some- acceptance in the esoteric community. For thing of the kind of person he is.” Timo- example, Richard Smoley, “The Future of thy F. LaHaye, Understanding Bible Esoteric Christianity,” Quest Magazine Prophecy for Yourself (Eugene, OR: Har- (Wheaton, IL: Theosophical Society in vest House, 2009), 149, observes, “In the America), July-August 2008, 131-134, Bible, a name reveals the nature of the mentions, “A Course in Miracles, that person.” For example, 1 Samuel 25:25 great monument of contemporary esoteric says: “for as his name is, so is he.” Ro- Christianity.” Bradford C. Olsen, Modern swell D. Hitchcock, An Interpreting Dic- Esoteric: Beyond Our Senses (second edi- tionary of Scripture Proper Names (New tion; San Francisco: CCC Publishing, York: A. J. Johnson, 1871), gives mean- 2017), 14, states, “the modern metaphysi- ings of nearly all the names of persons cal thought system A Course in Miracles and places in the Bible. [is] among the best sources of esoteric 27 William W. “Bill” Gothard, “How do the personal growth material available.” sins of my forefathers affect my life?” In- 33 A Course in Miracles (third edition; Mill stitute in Basic Life Principles, Valley, CA: Foundation for Inner Peace, https://iblp.org/questions/how-do-sins- 2007), Text, 96. my-forefathers-affect-my-life (accessed 34 David M. Wilson, Anger Management for January 26, 2019), states: “Looking back Christians (Morrisville, NC: Lulu Press, to our parents, grandparents, and great- 2011), Introduction. grandparents … we can observe character 35 Collins English Dictionary (seventh edi- traits and spiritual influences that span tion; New York: HarperCollins Publish- the generations. A Godly heritage offers a ers, 2015). sturdy foundation of virtue and faithful- 36 Bailey, Esoteric Psychology, vol. I, 207; ness, but deeds such as anger, lust, and Alice A. Bailey, Esoteric Psychology, vol. bitterness set destructive patterns that II (1942; reprint; New York: Lucis Pub- need to be recognized and overcome. In lishing Company, 1981), 42. the Biblical account of Abraham’s family, 37 Alice A. Bailey, Letters on Occult Medi- the iniquity of deception became a tation (1922; reprint; New York: Lucis stronghold that affected the lives of Abra- Publishing Company, 1974), 233. ham, Isaac, Jacob, and Jacob’s sons. (See 38 Bailey, A Treatise on Cosmic Fire, 117. Genesis 12:10–20, 20, 26:1–11, 27:1–40, 39 Kurt Abraham, Balancing the Pairs of 37:12–36.) On the other hand, the New Opposites: The Seven Rays and Educa- Testament examples of Lois, Eunice, and tion; Other Essays in Esoteric Psychology Timothy demonstrate the richness of a (White City, OR: Lampus Press, 1993), 5, heritage of faith. (See 2 Timothy 1:5.)” also classifies pairs of opposites by whether they are vertical or horizontal.

40 Alice A. Bailey, Initiation, Human and 61 Bailey, Discipleship in the New Age, vol. Solar (1922; reprint; New York: Lucis I, 437. Publishing Company, 1974), 45. 62 Helena P. Blavatsky, The Theosophical 41 Alice A. Bailey, A Treatise on White Glossary (London: Theosophical Publish- Magic (1934; reprint; New York: Lucis ing House, 1892), 45. Publishing Company, 1979), 80. 63 Bailey, The Light of the Soul, 194. 42 Helena P. Blavatsky, The Voice of the 64 Ibid. Silence (sixth edition; London: Theosoph- 65 Swami Vivekananda, “What is Religion?” ical Publishing House, 1903), 14. The Yogas and Other Works (revised edi- 43 Bailey, Initiation, Human and Solar, 35. tion; New York: Ramakrishna- 44 Bailey, Esoteric Psychology, vol. II, 42. Vivekananda Center, 1953), 730. 45 Random House Webster’s College Dic- 66 Vedanta Society of Southern California, tionary (New York: Random House, “Ethical Principles,” 1997). https://vedanta.org/what-is- 46 Paul K. Moser and John D. Trout, Con- vedanta/ethical-principles/ (accessed July temporary Materialism: A Reader (New 30, 2019). York: Routledge, 1995), viii. 67 Bailey, Glamour, 79. 47 Alice A. Bailey, The Externalisation of 68 Bailey, Esoteric Psychology, vol. II, 42. the Hierarchy (1957; reprint; New York: 69 Bailey, Esoteric Psychology, vol. I, 208. Lucis Publishing Company, 1976), 75. 70 Ibid. 48 Bailey, A Treatise on Cosmic Fire, 48. 71 Concise Oxford English Dictionary (twelfth 49 Webster’s New World College Dictionary edition; Oxford, UK: Oxford University (fourth edition; Boston: Houghton Mifflin Press, 2011). Harcourt, 2010). 72 WordNet 3.0, Farlex clipart collection, 50 Bailey, Esoteric Psychology, vol. I, 376. https://www.thefreedictionary.com/reduct 51 Bailey, Discipleship in the New Age, vol. ionism (accessed June 5 2019). I, 540. 73 Wikipedia contributors, “Empirical evi- 52 Bailey, Esoteric Psychology, vol. II, 42. dence,” Wikipedia, The Free Encyclope- 53 Alice A. Bailey, The Reappearance of the dia, Christ (1948; reprint; New York: Lucis https://en.wikipedia.org/w/index.php?title Publishing Company, 1978), 141. =Empirical_evidence&oldid=893553102 54 Bailey, Esoteric Psychology, vol. II, 346. (accessed April 25, 2019). 55 Bailey, Discipleship in the New Age, vol. 74 Wikipedia contributors, “Reduction- I, 125-126. ism,” Wikipedia, The Free Encyclopedia, 56 Collins English Dictionary. https://en.wikipedia.org/w/index.php?title 57 Bailey, Discipleship in the New Age, vol. =Reductionism&oldid=887799863 I, 198. (accessed April 25, 2019). 58 Wikipedia contributors, “Self- 75 David M. Armstrong, “Naturalism, Mate- criticism,” Wikipedia, The Free Encyclo- rialism, and First Philosophy,” in Paul K. pedia, Moser and John D. Trout (eds.), Contem- https://en.wikipedia.org/w/index.php?title porary Materialism: A Reader (New =Self-criticism&oldid=885667847 York: Routledge, 1995), 43. (accessed April 24, 2019). 76 Jon Mills, “Five Dangers of Material- 59 Alice A. Bailey, Glamour: A World Prob- ism,” Genetic, Social, and General Psy- lem (1950; reprint; New York: Lucis Pub- chology Monographs, March 2002, lishing Company, 1973), 59-60. 128(1): 5–27. 60 Alice A. Bailey, From Bethlehem to Cal- 77 Mario Beauregard, Gary E. Schwartz, and vary (1937; reprint; New York: Lucis Lisa Miller, “Manifesto for a Post- Publishing Company, 1989), 117. Materialist Science,” Open Sciences,

http://opensciences.org/about/manifesto- 95 Lucille Cedercrans, Creative Thinking for-a-post-materialist-science (accessed (Roseville, MN: Wisdom Impressions, June 3, 2019). 2001), 400. 78 Stanford Encyclopedia of Philosophy, 96 Lucille Cedercrans, The Nature of the “Rationalism vs. Empiricism,” Soul (Roseville, MN: Wisdom Impres- https://plato.stanford.edu/entries/rationalis sions, 2011), 75. m-empiricism/ (accessed April 27, 2019). 97 WordNet 3.0, Farlex clipart collection, 79 Varadaraja V. Raman, “Reductionism and https://www.thefreedictionary.com/cold Holism: Two Sides of the Perception of (accessed May 1, 2019). Reality,” Metanexus, 98 Bailey, The Rays and the Initiations, 77. https://www.metanexus.net/reductionism- 99 Bailey, Glamour, 210. and-holism-two-sides-perception-reality/ 100 Rupert Sheldrake, “Setting Science Free (accessed April 27, 2019). From Materialism,” EXPLORE, Ju- 80 Bailey, From Bethlehem to Calvary, 79. ly/August 2013, Vol. 9, No. 4, 211; 81 A Course in Miracles, Workbook, 185. https://www.sciencedirect.com/science/art 82 A Course in Miracles, Text, 405. icle/pii/S1550830713001109?via%3Dihu 83 Bailey, The Rays and the Initiations, 300. b (accessed June 3, 2019). 84 Bailey, Discipleship in the New Age, vol. 101 The American Heritage Dictionary of the I, 25. English Language. 85 Random House Webster’s College Dic- 102 Bailey, Discipleship in the New Age, vol. tionary. I, 557. 86 William P. Bechtel and Robert C. Rich- 103 Oxford Dictionary of English (third edi- ardson, “Vitalism,” in Edward Craig tion; New York: Oxford University Press, (ed.), Routledge Encyclopedia of Philoso- 2010). phy (London: Routledge, 1998). 104 Alice A. Bailey, Esoteric Astrology 87 The American Heritage Dictionary of the (1951; reprint; New York: Lucis Publish- English Language (fifth edition; Boston: ing Company, 1979), 251. Houghton Mifflin Harcourt Publishing 105 Bailey, A Treatise on White Magic, 203. Company, 2016). 106 Bailey, Initiation, Human and Solar, 31. 88 Collins English Dictionary. 107 Bailey, From Bethlehem to Calvary, 24. 89 Bailey, Letters on Occult Meditation, 303. 108 Bailey, Discipleship in the New Age, vol. 90 Marcel Weber and Michael Esfeld, “Ho- I, 476. lism in the Sciences,” in Gertrude H. Har- 109 Bailey, Glamour, 4. don (ed.), Unity of Knowledge (in Trans- 110 Ibid., 83. disciplinary Research for Sustainability) 111 Pocket Oxford English Dictionary (Ox- (Oxford, UK: Eolss Publishers, 2009), 94. ford, England: Oxford University Press, 91 Merriam-Webster, “Definition of with,” 2002). https://www.merriam- 112 Bailey, A Treatise on White Magic, 39-40. webster.com/dictionary/with (accessed 113 Cambridge Advanced Learner's Diction- August 19, 2019). ary & Thesaurus, Cambridge University 92 WordNet 3.0, Farlex clipart collection, Press, https://www.thefreedictionary.com/brook https://dictionary.cambridge.org/us/dictio (accessed April 28, 2019). nary/english/writhe (accessed June 26, 93 Alice A. Bailey, The Consciousness of the 2019). Atom (1922; reprint; New York: Lucis 114 Bailey, A Treatise on White Magic, 247. Publishing Company, 1973), 13-14. 115 Collins Thesaurus of the English Lan- 94 Bailey, A Treatise on White Magic, 120. guage.

116 Bailey, The Rays and the Initiations, 578. 137 Bailey, Letters on Occult Meditation, 28. 117 Bailey, Letters on Occult Meditation, 98. 138 Ibid., 5-6. 118 Bailey, Discipleship in the New Age, vol. 139 Bailey, A Treatise on White Magic, 603. I, 192. 140 Ibid., 604. 119 Ibid., 50. 141 Bailey, A Treatise on Cosmic Fire, 1124. 120 Bailey, Discipleship in the New Age, vol. 142 Bailey, Discipleship in the New Age, vol. II, 170. I, 445. 121 Bailey, Discipleship in the New Age, vol. 143 A Course in Miracles, Workbook, 295. I, 294, 298. 144 Bailey, Esoteric Psychology, vol. II, 42. 122 Bailey, Esoteric Psychology, vol. II, 279. 145 WordNet 3.0, Farlex clipart collection. 123 Ibid., 492. https://www.thefreedictionary.com/devoti 124 Bailey, From Bethlehem to Calvary, 117. on, (accessed May 3, 2019) 125 Bailey, Discipleship in the New Age, vol. 146 Bailey, A Treatise on Cosmic Fire, 260- I, 532. 261. 126 Bailey, Discipleship in the New Age, vol. 147 Bailey, The Rays and the Initiations, 712. II, 674. 148 Ibid., 48. 127 Roget’s 21st Century Thesaurus (third 149 Bailey, A Treatise on Cosmic Fire, 117. edition; New York: Dell, 2005). 150 Bailey, Letters on Occult Meditation, 95. 128 Bailey, Esoteric Psychology, vol. II, 42. Bailey, The Rays and the Initiations, 169, 129 Alice A. Bailey, Education in the New 256. Age (1954; reprint; New York: Lucis Pub- 152 Ibid., 476. lishing Company, 1974), 144. 153 Ibid., 444-497. 130 Wikipedia contributors, “Causal 154 Ibid., 437. body,” Wikipedia, The Free Encyclope- 155 Bailey, Esoteric Psychology, vol. II, 42. dia, 156 Bailey, Esoteric Healing, 547. https://en.wikipedia.org/w/index.php?title 157 Bailey, The Rays and the Initiations, 507. =Causal_body&oldid=763456323 158 Bailey, From Bethlehem to Calvary, 127. (accessed March 15, 2017). 159 Bailey, Esoteric Psychology, vol. II, 42. 131 Bailey, A Treatise on Cosmic Fire, 330. 160 Bailey, Discipleship in the New Age, vol. 132 Ibid., 117, 435, 578. I, 599. 133 Iqbal K. Taimni, Self-Culture (Adyar, In- 161 Ibid., 356. dia: Theosophical Publishing House, 162 Bailey, Esoteric Psychology, vol. II, 39. 1976), 83, 110. 163 A Course in Miracles, Workbook, 242. 134 Bailey, A Treatise on White Magic, 247. 164 Bailey, The Light of the Soul, 65-66. 135 Bailey, Letters on Occult Meditation, 94. 165 Bailey, Esoteric Psychology, vol. I, 377. 136 Bailey, Esoteric Psychology, vol. II, 42.

Book Review

Introduction to Agni Yoga: The Way to Sham- that results from separation from the Divine, balla, by Vicente Beltrán Anglada, translated and from the loneness that manifests on the and edited by José Becerra, Fundación Vincente path when intellectual considerations, deceptive Beltrán Anglada, San Juan, Puerto Rico, 2017. mental formulations and faith begin to give way Paperback, 250 pages. List price US $10.95. to the silent voice of the heart. Available at: Amazon.com. Agni Yoga is an advanced, synthetic yoga, one he term Agni Yoga has been variously de- that is indicated for the emerging advanced T fined as the “Yoga of Fire,” the “Mergence souls of the race. VBA links this yoga to the with Divine Fire,” and the “Yoga of Synthesis.” discovery of a new dimension in life and to the It was first introduced to the West in 1920, by influx of the Fourth Ray, which no longer Nicholas and Helena Roerich. Agni Yoga, as demonstrates as conflict in the disciple’s life, given by the Roerichs, has been described as a but “as the harmony of the silent heart of Divin- “living ethic,” a constant “fiery striving” dedi- ity expressing through Humanity.” However, it cated to self-perfection, the common good and would be a mistake to think that the “Yoga of a cognition of the Divine. The Agni Yoga the Heart” is a form of Bhakti or devotional teachings consist of 14 books that are presented Yoga, or that it is “a new discipline that is im- as a series of profound, sometimes complicated posed upon the mind to overcome a given state aphorisms with no structure in the traditional of consciousness.” The latter is the goal of Raja sense. Furthermore, there are no specific tech- Yoga, the yoga for the current racial conscious- niques and disciplines, which can make these ness. Neither is its goal self-perfection, since inspired teachings for spiritual awakening diffi- “perfection” implies rest, fixity and immutabil- cult for some students to utilize or fully com- ity, a state of being that is completely contrary prehend. to the ceaseless dynamism of Divine creative In this book, which was originally written in action. Perfection, as VBA maintains, is “an Spanish in 1981, Vincente Beltrán-Anglada ascending spiral emerging from the heart, as (VBA), takes a more structured approach in his light, in a never-ending motion.” depiction of Agni Yoga. Yet, his approach is Agni Yoga provides no road map, no goal- “exquisitely simple.” It combines a first ray oriented course of action. And, as mentioned approach with what might be described as a above, it offers no techniques or disciplines; for second ray approach in which the “voice of si- “Truth,” as VBA states, “cannot be revealed by lence” is the primary factor. As such, Agni the force of discipline.” Truth arises from the Yoga represents “a Science of the Heart,” or depth of consciousness realized through the what VBA describes as “a practical exposition attitude of serene expectancy. of the mystical but intensely dynamic life born in the heart when the mind stops reflecting its The concept of serene expectancy is, in fact, external circumstances and surrenders to its pivotal to VBA’s conception of Agni Yoga. spiritual purpose.” Such an attitude is predicated on facility with the system of Raja Yoga—the yoga of the mind The first part of the book considers the occult and will—as well as the creation of the principles underlying the psychological makeup Antahkarana of causal light. Thus, only those of a human being and the importance of estab- who have integrated the three-fold-personality lishing a center of unalterable peace in the heart and centered it in the soul are capable of recog- that alleviates tension, fear, conflict, separate- nizing the “insatiable thirst for spiritual life” ness, and a lack of true purpose. Emphasis is which unseals the doors to an inner vision and given throughout the book to the problem of the life of higher service. human loneliness and the sense of isolation

VBA portrays serene mental expectancy as an the Fourth Ray; the 4th or Buddhic plane, and attitude of profound attentiveness toward life the mysteries of the 4th Initiation. This initia- where all events and happenings are “contem- tion—the Renunciation—deals with the myster- plated through the mystical center of the heart,” ies of the Solar Angels, with Words of Power or the center of tranquil reconciliation, which re- mantras that confer power over a certain group veals the truth that lies beyond the confines of of Devas. These mantras give the initiate con- the concrete mind. The challenge of Agni Yo- trol of forces that actively contribute to devel- ga, as he explains: “is the apparent absence of opment of the Plan, making him or her an “Ar- activity on our part, used as we are to weigh, chitect” or builder of primordial substance. measure and calculate everything, building The nature of free will, and the movement, structures at all levels.” He goes on to say that through the path of Agni Yoga to the Spiritual “the apparent absence of activity is … a dynam- will, are considered along with the great re- ic action of the highest transcendence.” sponsibility that power or creative Fire confers Submission to the fiery ordeal of silence, is the on the initiate. A section on the workings of key to Agni Yoga, because it reveals the true space and time is included in which Agni Yoga nature of the spiritual Soul which expands into is portrayed as the path of liberation from fixed the immensity of the Buddhic plane. The deep perspectives, karma and one’s ancestral past. silence of the heart when balanced with the will Eventually, the initiate overcomes the illusion is what allows the disciple to strengthen the of time and learns to extend the mind through Antahkarana and extend “it into the light of the Space.” As this takes place, the initiate “be- Buddhic plane.” It is here, says VBA, that “the comes a container for Solar mysteries and not practitioner of Agni Yoga is immersed into the just the container of knowledge.” great creative void of consciousness where all Another effect of this yoga practice is Thauma- ephemeral things are dissolved.” Such an expe- turgy (from the Greek “wonder” or “miracle”), rience is an “arid desert,” a “trial by fire” that which is traditionally defined as the art and sci- offers no security and threatens us with annihi- ence of using magic to create change in the lation as we lose our self in the ocean of lumi- world. In the context of Agni Yoga, “Thauma- nous light. Thus, says VBA, practitioners of turgy is the higher energy of the Buddhic plane Agni Yoga, must “live fearlessly without any expressed as the magnetic and healing energy… mental speculation about their fate or any other through the power of [spiritual] radiation.” living thing.” They must trust in their own Thus, Agni Yoga is a powerful healing art that great nature and not recoil from the blinding can be applied on physical, emotional and men- light of consciousness with its great rewards. tal levels. These rewards being the appearance of the intuition and the higher psychic powers, as well as In his Introduction to Agni Yoga, VBA provides “the infinite activity of eternal motion,” which a luminous and immensely practical elucidation the author equates with the great possibilities of of the Yoga of Fire—of what it is and how it the human heart, and “life of the great Solar might be achieved. This profound and deeply Heart.” inspiring work is a beacon on the Path. It is filled with sublime insights which awaken the Elsewhere in the book, VBA touches upon Ag- reader to the deeper mysteries of the heart and a ni Yoga and Pranayama, the Science of the transformative way of living—insights that Centers, and Samadhi—the exquisite equilibri- could only have been garnered through direct um or peace that is realized on the 4th Buddhic experience. The book is a must read for every Plane—and its relationship to the constellation student of the Ageless Wisdom. I am grateful to of Libra, which establishes harmony in the hu- have read it and could not recommend it more man heart and in the heart of the Solar Logos. highly. Also discussed are the various connections be- Contributed by Donna M. Brown tween Agni Yoga and the number 4: the 4th Washington, DC Human Kingdom; the 4th center or heart center;

Book Review

Living on the Inner Edge: A Practical Esoter- successes and failures. Above all, Living on the ic Tale, by Cyrus Ryan. Alresford, England: Inner Edge describes not a search for meaning Axis Mundi Books, 2018. Paperback, 232 pag- but the laying bare of an authentic unfoldment es. US $16.35. Available from Amazon. of the soul within, the Essential Nature, of the author. Ryan makes several journeys to India, he gnostic or esoteric way of knowing re- visits various sacred sites, and has extraordi- lies on the development of the esoteric T nary experiences along the way that make for sense, a way of perceiving into and through an entertaining read. His depiction of the dan- words and experiences to arrive at their deeper gers, the struggles and the challenges that face meanings, to grasp the essence in terms of in- the dedicated seeker are portrayed with inner truth and spiritual purpose. The develop- sightful explanations. The strange manifesta- ment of the esoteric sense requires an innate tions of the astral, the latching on of Elemen- disposition or some sort of pre-existing esoter- tals, the confrontation with the consuming ic hardwiring, along with training in medita- Dweller on the Threshold, are all described in tion to cultivate the ability to indwell for sus- rich detail. The path is long, enlightenment is tained periods, and guidance in the form of far away, and the journey begins when the esoteric knowledge. To begin with, the esoteric seeker strips away the delusion that they have way of knowing forges a connection between already arrived at some point of high achieve- the personality and the soul or Essential Nature ment. and starts the long process of aligning the will of the personality with that of the soul. This Ryan has a gift for explaining the complex and process of discriminating between personality abstruse in the most lucid and accessible fash- and soul natures is the first major step on the ion without losing the true essence of meaning. path of spiritual evolution and takes immense There is an awakening, stimulating, attuning effort, discipline and perseverance, all of charge to the writing, the memoir told by which occur both inside and beyond medita- someone with decades of practical experience tion experience and should become central to and a sincere heart. daily life. This memoir will appeal to readers with at Living on the Inner Edge portrays this journey least a passing knowledge of Theosophy and and makes it a lived reality for the reader. the esotericism of the East, as found in Hindu Many books detail the “hows” and “whys” of and Buddhist philosophy, and a healthy dose meditation, few explore the experiential side. of esoteric empathy. Living on the Edge is a Ryan’s testimony sounds a clear note in our journey on the inner planes, where unfoldment current age of confusion. Importantly, Ryan occurs at that interface of exoteric and esoteric cautions against blind adherence to any spir- realities. At the end, Ryan provides appendices itual teachings, repeating them, parrot like, as containing further explanations and meditation if that were an indication of spiritual progress. techniques, in what amounts to a very sound and useful guide. The memoir opens in Toronto in 1975 when a spiritual group is formed around a teacher, RN, Contributed Dr. Isobel Blackthorn and goes on to depict the evolution of the Queensland, Australia group, the highs and lows, the tests and the