Alice Bailey Talks

Summer 2012, Volume 8, Number 2

The Esoteric Quarterly A publication of the School for Esoteric Studies ______Esoteric philosophy and its applications to individual and group service and the expansion of human consciousness.

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The Esoteric Quarterly

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The Esoteric Quarterly

Contents Volume 8, Number 2. Summer 2012

Page Page

Features Stigmata and the Initiatory 49 Path Editorial 5 John F. Nash Publication Policies 6 Fundamentals of the Poem of the Quarter: “In the 7 Work End: The Beginning” by Jay Meditation with Seed Thought Ramsay 73

Picture of the Quarter: 8 Book Review “Seven Point Blue-Gold And if He Has not been Raised 75 Mandala” by Ron Gang and Secrets of the Stations of Quotes of the Quarter 9 the Cross and the Grail Blood. By Judith von Halle Advertisements 11 News of the School Articles Easter Festival: The Full Moon 78 Emerson’s Essays Compared 17 in Aries to Bailey’s Technique of Integration for the Fifth Ray Wesak Festival: The Dynamic 82 Zachary F. Lansdowne of Determination-Enlightened, Enthusiastic Will Reading the Heavens: 35 Astrological Perspectives Goodwill Festival: The Full 85 Towards an Astrosophy, 2012 Moon in Gemini June Solstice Istituto di Ricerche Urusvati

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

ALICE BAILEY TALKS n the course of her many activities as an esoteric teacher and writer, Alice I Bailey presented a series of regular Friday evening talks to students of the Arcane School. Fortunately, about 100 of these talks were transcribed and archived at the School for Esoteric Studies, and they include the informal discussions that took place during these talks. Thus they offer a fascinating glimpse of the personality of the co-worker with whom Master DK chose to work for 30 years – during which time we can see history being made. The School for Esoteric Studies has published nearly 40 of these talks, covering 1943 and 1944, online at their website: School for Esoteric Studies 345 S. French Broad Ave. Asheville, NC 28801

Editorial Hidden Motifs and their Spiritual Significance

soteric philosophy teaches us that there is yet rich spiritual sustenance of Emerson’s E a hidden motif behind all outer appear- work to give each a new and added weight. ance. Behind the world of external form lies an Our next offering, from the Istituto di Ricerche inner world of meaning that “is spread like an Urusvati, seeks to reintegrate astrology and intricate network over all activity and every astronomy into a synthetic whole in an effort aspect of the phenomenal world.” Our to create a” new science of the stars” for the responsibility, as esotericists and especially as Aquarian Age. Reading of the Heavens: Astro- educators in the New Age, is to seek out this logical Perspectives towards an Astrosophy world of veiled patterns and to glean explores four astrological perspectives for the something of their spiritual import for the 2012 June solstice and beyond. Using both group. Penetrating this world of subjective geocentric and heliocentric charts, the article forces with its manifold layers of veiled truth, focuses on four aspects of the One Heart, “the requires, among other things, an inquiring and altar and the very unity of Life,” which “like a flexible mind, the ability to accept the Sun can orient in all directions of Space to relativity of truth, and the fortitude to find the recognize its collective destiny.” The inner meaning in oneself and in terms of the hierarchical points of view considered in this larger whole. With these thoughts in mind, we reading of the Heavens are: the solar system in offer several articles in this issue of the the cosmos, the solar system in the zodiac, the Quarterly that provide a unique and planetary system in the zodiac and the illuminating look behind the world of planetary system in the cosmos; in other generally accepted interpretations and widely- words, the interpenetrating solar, planetary and held beliefs to reveal new levels of meaning galactic “heart centers” receiving particular and significance. emphasis at this time. Our first offering is the final article in a seven- The last full-length feature in this issue part series by Zachary Lansdowne comparing explores the seemingly inexplicable Alice Bailey’s Techniques of Integration for phenomena of religious stigmatism, its the Seven Rays with ancient texts and other authenticity and spiritual significance. The inspired writings depicting archetypal methods article, written by John Nash, examines the of integration. Previous articles explored the lives and accomplishments of six notable parallels between the Bhagavad Gita and First stigmatics—Francis of Assisi, Anne Catherine Ray Technique, the Second Epistle of Peter Emerich, Therese Neumann, Padre Pio and the Second Ray Technique, the Revelation (Francesco Forgione), Dorothy Kerin, and one of St. John (chapter 10) and the Third Ray living esotericist, Judith von Halle—all of Technique, the Tao Te Ching and the Fourth whom experienced the appearance of bodily Ray Technique, Ecclesiastes and the Sixth Ray lesions or wounds like those suffered by Jesus Technique, and the Book of Habakkuk and the during his crucifixion. Also discussed are the Seventh Ray Technique. This article compares various theories that have been put forward to Alice Bailey’s Technique of Integration for the explain stigmata, including those suggesting Fifth Ray with the writings of Ralph Waldo that the phenomena may be “an outer Emerson, the famed American Transcend- manifestation of an inner transformation.” entalist, essayist, poet and philosopher. Nash concludes by placing the physical, Lansdowne’s analysis clarifies Bailey’s etheric, emotional and mental changes symbolic formula and illuminates the subtle

Copyright © The Esoteric Quarterly, 2012. 5 The Esoteric Quarterly associated with stigmata, i.e., its exoteric and scholarly excellence are sincerely appreciated. esoteric aspects within the framework of the We miss Joann and wish her the very best in initiatory process up to and including the Great her future endeavors. Renunciation. As such, he demands that we Donna M. Brown abandon previously held notions regarding stigmata’s emergence. Publication Policies In this issue we offer a short paper on Articles are selected for publication in the “Meditation with Seed Thought,” by Gail Esoteric Quarterly because we believe they Jolley, as well as a book review of two works represent a sincere search for truth, support the written by Judith Von Halle, one of the service mission to which we aspire, and/or stigmatic’s touched upon in the featured article contribute to the expansion of human mentioned above. Also included are three consciousness. Festival Talks on the Full Moons of Aries, Taurus and Gemini. Publication of an article does not necessarily imply that the Editorial Board or the School We also draw your attention to our “Quotes of for Esoteric Studies agrees with the views the Quarter,” many of which are related to the expressed. Nor do we have the means to verify featured articles in this issue, and to a new all facts stated in published articles. poem: In the End: The Beginning, by Jay Ramsey, who has been described as one of We encourage critical thinking and analysis England’s foremost transformational poets. from a wide range of perspectives and Ramsay, a healer and psychospiritual psycho- traditions. We discourage dogmatism or any therapist, has created a rare synthesis between view that characterizes any tradition as having poetry and personal development. For further greater truth than a competing system. information on his poetry and other work visit: Neither will we allow our journal to be used as http://www.jayramsay.co.uk/. a platform for attacks on individuals, groups, institutions, or nations. This policy applies to The transcendent painting featured in the articles and features as well as to letters to the “Picture of the Quarter” is from the “Mandala editor. In turn, we understand that the author of Series” by the Israeli artist, Ron Gang. Gang’s an article may not necessarily agree with the Seven Point Blue-Gold Mandala is built up views, attitudes, or values expressed by a mainly from Arabic Calligraphy, specifically referenced source. Indeed, serious scholarship the well-known sentence from the Hadith or sometimes requires reference to work that an authenticated aphorisms of Muhammad: “He author finds abhorrent. We will not reject an who knows his self knows his Lord (Man article for publication simply on the grounds `arafa nafsuhu `arafa rabbuhu).” The artist that it contains a reference to an objectionable makes use of quotes from several different source. traditions to emphasize the universality of Truth and the idea that “we are all children of An issue of concern in all online journals is the Creator, no matter to what culture or nation potential volatility of content. Conceivably, we belong.” For more information on these articles could be modified after the publication mandalas and artist’s other inspired works date because authors changed their minds visit: http://www.iarc.org/~4x1mk/index.html about what had been written. Accordingly we or www.rongang.net. wish to make our policy clear: We reserve the right to correct minor typographical errors, but We are sorry to announce Joann Bakula’s we will not make any substantive alteration to retirement from the Editorial Board. Since an article after it “goes to press. 2008, Joann has served as the Esoteric Quarterly’s Review Editor where she managed Additionally, we expect authors to disclose any the peer review process and served as a prior publication of an article, adapted from a member of the Review Board. Her experience, book or any another source, at the time of its dedication and adherence to the standards of submission.

Poem of the Quarter

In the End: The Beginning by Jay Ramsay

There is something in the end there is no avoiding That is more present than breath, than self, than distraction More present than this moment? Yes, even that --

Even than all those birds perched high in the Tree of Heaven That broke into all your wondering -- even than That huge exotic shrine at the center of your heart, Your voice, your whole face turned inward... Or mine now -- as I cut it back, back From my thoughts: to my being; then my breath And then, not even that

And across the gulf of silence from before Names, images -- before whiteness was even born -- And now, at the heart of emptiness Where there is no I, nor breathing even Or only this suspended pause

‘There is only Love that made us, only Love’ And you in the vast silence like an ocean without water, Like rain before rain -- like an unbroken mirror

You in the Womb of Love.

The Esoteric Quarterly

Seven Point Blue-Gold Mandala “2003” by Ron Gang www.rongang.net.

Quotes of the Quarter

______

od offers to every mind its choice universe is defined by a unity of wisdom in G between truth and repose. Take which you which there is a diversity of levels. What we please, — you can never have both. Between see around us is a huge globe of space with the these, as a pendulum, man oscillates. He in observer at its geometrical center. The center whom the love of repose predominates will of consciousness of the observer is the key to accept the first creed, the first philosophy, the unlock the secrets of wisdom. By this process first political party he meets, — most likely his of unlocking, the individual pervades into the father's. He gets rest, commodity, and whole universe. Only when there is an reputation; but he shuts the door of truth. He individual, with the objectified self as the in whom the love of truth predominates will universe before him, there is the process of keep himself aloof from all moorings, and unfolding wisdom. Therefore, it is propounded afloat. He will abstain from dogmatism, and that the individual and the universe put recognize all the opposite negations, between together form the two complementaries of the which, as walls, his being is swung. He one whole. This double unit is called wisdom. submits to the inconvenience of suspense and As we observe the horizon around us we imperfect opinion, but he is a candidate for realize that it is a horizon relative to the truth, as the other is not, and respects the observer. To itself there is no horizon. The highest law of his being. earth and the heaven appear to meet along the Ralph Waldo Emerson, Intellect, Essay XI horizon. In fact they do not meet, but in truth (New York, NY: Thomas Y. Crowell Co. Inc. they meet to form a symbol through which the 1951, 229.) individual derives wisdom. The space represents the subtle state of matter and the f that ineffable Essence which we call earth represents the gross state. The union which is apparent produces the state of the O Spirit, he that thinks most will say individual. Here we find the birth of least. When we try to describe it, both symbolism and the beginning of the process language and thought desert us. That through which the individual unfolds wisdom. Essence refuses to be recorded. Language This process is said to have six approaches cannot paint it with colors. It is too subtle. which serve as the keys to wisdom. Astrology It is undefinable, unmeasurable, but we is among them and forms the true key. know that it pervades and contains us. E. Krishnamacharya, Spiritual Astrology (Madras, India: The World Teacher Trust, Ralph Waldo Emerson, Nature, The Complete 1966, xiii.) Prose Works of Ralph Waldo Emerson (Whitefish, Mont: Kissinger Publications, 2006), 325. editate upon the structure of the M heavens, so that thou may praise the “Truth” in its theophanies. Behold the world he seers of all times believe that wisdom is from end to end within thyself. Whatever T ageless and impersonal. The intensity and comes at the end, thou may see beforehand. vastness of wisdom is dependent upon the The world of Adam appeared last of all, Yet vision of the observer of this universe. The the two worlds became depend upon his point of view decides the nature of the horizon essence. Thou art the kernel of the world, that surrounds the observer of Māyā. The situated at its center; Know thyself for thou art whole universe is only one, in the sense that it the soul of the Universe. Thou knowest all the is one among the series of universes. A Names of God, because thou art the reflection Copyright © The Esoteric Quarterly, 2012. 9

The Esoteric Quarterly of the “Named.” O first who art identical with The dual capacity for suffering and a fullness the last! O inward who art identical with the of joy beyond the normal is the hallmark of outward! Thou are cogitating about thyself day their attainment. To them is granted to gather and night, It is better that thou shouldst think up in the crucible of their souls, the pain, the no more of the self. sorrows, the cruel strains and stresses of those whom life has crucified. Through the Sa'd ud Din Mahmud Shabistari, The Secret transforming alchemy of their Christ-like love, Rose Garden. Translated from the Persian by God often releases in men and women who Florence Lederer (1250 CE: reprint; Phanes come within the influence of their ministry the Press: Grand Rapids, Mich. 2002.) hidden springs of the Divine Life in which we live, move and have our being. rom the traditional point of view, there is F of course no legitimate domain which can Dorothy M. Arnold, Dorothy Kerin: Called by be considered as completely profane. The Christ to Heal, (London: Hodder and universe is the manifestation of the Divine Stroughton, 1965, 21-22.) Principle and there is no realm that can be completely divorced from that Principle. To he essential character of Supermind is participate in the realm of the Real and to T Truth-Consciousness that knows by its belong to that which is real also implies being own inherent light: It has not to arrive at immersed in the ocean of the sacred and being knowledge but possess it. It may, indeed, imbued with the perfume of the sacred. The especially in its evolutionary action, keep metaphysical and cosmological sciences of knowledge behind its apparent consciousness traditional civilizations are certainly sacred in and bring it forward as if from behind a veil; that they are based on knowledge of but even then this veil is only an appearance manifestation not as a veil or Māyā but as and does not really exist: the knowledge was symbol and “signature” of the Divine, as the always there, the consciousness its possessor vestigia Dei. and present revealer. Seeyed Hossein Nasr, The Need for a Sacred Sri Aurobindo, The Mind of Light (New York, Science (Albany, NY: SUNY Press. 1993), 96. NY: E. P. Dutton & Co., 1971) 114.

eep, unspeakable suffering may well be onsciousness is the fabric from which we D called a baptism, a regeneration, the C fashion the tapestry of our lives. Each initiation into a new state. thought, each emotion weaves a pattern, which in time, takes visible form. Thought by George Elliot, Adam Bede (1859) ch.42. thought, feeling by feeling—like a spider spinning its web—we create the world in ouls such as these, to whom it has been which we live. given to tread the Transcendental Way of S This is Power beyond measure, but seldom the Unitive Life, no longer live and work of realized. For it is easier to blame others, or themselves, but God lives and works in and fate, for the unwanted circumstances that through them. The Divine Energy which burns imprison us. But the same Creative Power, as the Living Flame of Love in their hearts which is a primary impulse of Consciousness, drives them with unrelenting pressure, in the can also fashion a world of beauty, bounty, and fullness of God’s timing for them, into the benevolence, a world in which the full world of men to live lives of creative, fertile potential of God in man is both realized and and active participation in Christ’s redemptive expressed. sacrifice for creation. The arduous travail of their contemplative years brings forth spiritual Donald Craig - 2012, Arden, North Carolina. fruits which they feel constrained to use in the service of mankind.

Monthly Meditations for World Service at the time of the full moon * A website rich in resources for all who share in meditation work for world service during the full moon period * New commentaries each month from Steve Nation, Michelle Pearce, Joann S. Bakula and Malvin Artley Archives from 2004 include papers from Glenys Lowery, Jan Nation, Phillip Lindsay, Jon Darrell-Rew and others. * Hundreds of pages dedicated to meditation at the time of the full moon from a variety of perspectives. www.worldservicegroup.com

The Esoteric Quarterly

Principles of Abundance for the Cosmic Citizen

ENOUGH FOR US ALL

VOLUME ONE

Dorothy I. Riddle

Principles of Abundance is a thoughtful and engaging book that translates the findings of quantum physics and metaphysics into practical tools that we can use to transform ourselves, our communities, and our world view. Lots of practical exercises help us shift from scarcity to abundance, from fear to joy.

The Enough For Us All series reflects the breadth of Dr. Riddle’s awareness and her ability to integrate disparate fields into a meaningful whole with practical strategies for moving forward.

256 pages. $14.95 AuthorHouse, 201. ISBN: 9781449079253 For ordering information, see:

www.EnoughForUsAll.com

Positive Harmlessness in Practice

ENOUGH FOR US ALL

VOLUME TWO

Dorothy I. Riddle

Positive Harmlessness in Practice explores what we mean by “doing no harm” and helps us build our “harmlessness muscle” through exercises and a three-step daily practice. A Harmlessness

Scale™ helps us identify our habitual ways of behaving so that we can shift to automatic patterns of harmlessness.

The Enough For Us All series reflects the breadth of Dr. Riddle’s awareness and her ability to integrate disparate fields into a meaningful whole with practical strategies for moving forward.

288 pages. $15.95 AuthorHouse, 2010. ISBN: 9781452036311 For ordering information, see:

www.EnoughForUsAll.com

The Esoteric Quarterly

Within-Without from Zero Points:

The Heart Doctrine Mystical Views of the Origin and Nature of Human Consciousness By Christopher P. Holmes

The Heart Doctrine, book one of the Within-Without Series explores the mysteries of human consciousness, the spiritual nature of the heart, and the question of existence of an ‘I’ within the individual—a divine spark, a Monad, a jivatma, a quantum self or a “god spark.”

The Within-Without Zero Point series puts forth an original perspective on consciousness studies and a theoretical model of “intelligent design”—allowing for a novel view of the relationship between science, religion and mysticism.

285 pages. $24.95 Zero Point Publications 2010. ISBN: 978-0-9689435-0-2 For ordering information, see: Available through Amazon.com or www.zeropoint.ca

m God, Science & The Secret Doctrine The Zero Point Metaphysics & Holographic the Space of H. P. Blavatsky

By Christopher P. Holmes

God, Science & The Secret Doctrine explores the cosmogenesis and metaphysics of H. P. Blavatsky and the archaic Stanzas of Dzyan—in light of newest theories in physics and science. Includes material on zero point origins and dynamics, seven dimensional hyperspace, creation physics and holographic theory. “… a lucid and provocative book. It unseals many of the Secret Doctrine mysteries as it weaves the seeming opposites of spirit and science into a new synthesis.” Donna Brown

322 pages. $24.95 Zero Point Publications 2010. ISBN: 978-0-9689435-6-4 Available through Amazon or ordering information, at: www.zeropoint.ca

Zero Point Teachings Selected Writings of Mystical Psychologist & Scientist Christopher P. Holmes

I invite you to consider an alternative view of the nature and structure of reality--to view the world in a magical and mystical way. The basic concept is that all living beings, including you, have a zero point center within connected to the higher dimensional physics of the heart. This is the means by which “the Gods and other invisible powers clothe themselves in bodies”—as explained by mystic scholar Madame Blavatsky in The Secret Doctrine (1888). ZPT includes Christopher’s articles series as published in www.esotericstudies.net.

272 pages. $24.95 Zero Point Publications 2010. ISBN: 978-0-9689435-7-1 Available through Amazon OR: www.zeropoint.ca

Summer 2012

Emerson’s Essays Compared to Bailey’s Tech- nique of Integration for the Fifth Ray

Zachary F. Lansdowne

Summary dentalists based their philosophy on principles derived from what they believed was the inner alph Waldo Emerson, one of the most in- spiritual essence of a human being. In Emer- R fluential writers of nineteenth-century son’s words, “The Transcendentalist … be- America, could be regarded as the chief fore- lieves in miracle, in the perpetual openness of runner of Helena Blavatsky, founder of the the human mind to new influx of light and Theosophical Society, who in turn could be power; he believes in inspiration, and in ecsta- regarded as the chief forerunner of Alice Bai- sy.”2 ley, a prominent theosophical writer during the twentieth century. Emerson’s essays are often Emerson helped prepare the way for Helena criticized for being difficult to understand, and Blavatsky (1831–1891) to launch the Theo- Bailey’s “Technique of Integration for the sophical Society in New York City in 1875. Fifth Ray” is written with abstruse symbols, so Blavatsky acknowledged Emerson’s contribu- it is also difficult to understand. This article tions by incorporating some quotations of his into her own writing and by citing “his superb clarifies both sources by showing that they 3 have passages that are similar in meaning, and Essay on The Over-Soul.” Mitch Horowitz, a it is part of a series of articles that corroborate publisher and writer, reports, “Emerson … fa- the following hypothesis: Bailey’s “Tech- miliarized the reading public with esoteric ide- niques of Integration” for the seven rays depict as in a way that later made it possible for The- osophy and other occult movements to be un- symbolically the archetypal patterns of integra- 4 tion that aspirants are intuitively directed to derstood in America.” Alvin Kuhn, a religious apply to themselves. scholar, writes: It may seem ludicrous to suggest that Em- Ralph Waldo Emerson erson was the chief forerunner of Madame alph Waldo Emerson (1803–1882) was an Blavatsky, her John the Baptist. Yet seri- R American essayist, lecturer, and poet. Ra- ously, without Emerson, Madame Blavat- ther than developing a unified system of sky could hardly have launched her gospel thought, he produced a series of linked reflec- when she did with equal hope of success. tions on various topics. His writing greatly in- There is every justification for the assertion fluenced the authors, thinkers, and poets who that Emerson’s Orientalistic contribution to followed him, and his Collected Essays is of- the general Transcendental trend of thought ten cited as one of the top 100 books in the was preparatory to Theosophy.5 English language. He wrote in his journal the ______following summary of his work: “In all my lectures I have taught one doctrine, namely, the About the Author infinitude of the private man.”1 Zachary F. Lansdowne, Ph.D., who served as Emerson led the Transcendentalist movement President of the Theosophical Society in Boston, that began in New England and flourished dur- has been a frequent contributor to The Esoteric ing the early to middle years of the nineteenth Quarterly. His book The Revelation of Saint John, century, about 1836 to 1860. The publication which provides a verse-by-verse analysis of the of his essay Nature in 1836 is usually consid- entire Revelation, was reviewed in the Fall 2006 ered the key moment when Transcendentalism issue. He can be reached at: became a major cultural force. The Transcen- [email protected].

Emerson made his reputation in the areas of lished works. They were religiously set literature, religion, philosophy and social re- down just as they came, in no order except form, but he also was a lifelong student of both chronological, but later they were grouped, natural and social science—including astron- enlarged or pruned, illustrated, worked into omy, physics, geology, botany, anthropology, a lecture or discourse, and after having in and sociology—and befriended many of the this capacity undergone repeated testing leading scientists of his age. Emerson wel- and rearranging, were finally carefully sift- comed scientific activity and findings, even if ed and more rigidly pruned, and were print- they seemed to challenge traditional religious ed as essays.10 beliefs. He wrote, Emerson’s writing is often criticized as diffi- Science corrects the old creeds; sweeps cult to understand. For example, David away, with every new perception, our in- Maulsby, author of Emerson: His Contribution fantile catechisms, and necessitates a faith to Literature, reports, commensurate with the grander orbits and To turn now to the more formal qualities of universal laws which it discloses. Yet it style, one of the favorite complaints of does not surprise the moral sentiment. That those who have read a little Emerson, and was older, and awaited expectant these who perhaps are impatient of any reading larger insights.6 that requires concentration, is that he is dif- Emerson’s approach to gaining knowledge ficult to understand. The difficulty grows about himself and the world was to combine mainly out of the frequent lack of obvious the perspectives of both poet and scientist. The connection in the course of his thought.11 poetic vision, which shows things in their right This “frequent lack of obvious connection” connection and procession, is needed because, may be due to Emerson’s method of composi- in Emerson’s words, “He only can derive all tion that was just described, as Oliver Wendell the advantage from intimate knowledge who Holmes, a Justice of the Supreme Court of the forces the magnified objects back into their United States, explains: “We can easily under- true perspective; who, after he has searched the stand that in adjusting his mosaic fragments to proximate atoms, integrates them again, as in each other there are likely to be occasional nature they are integrated.”7 The scientific misfits which puzzle weary eyes and brains.”12 method, which tests all hypotheses and theo- Charles Rubin, a Professor of Political Sci- ries against observed facts, is needed because, ence, reports from another standpoint, again in Emerson’s words, “It is certainly true that the tendency of imaginative men is to rash Emerson’s thought is notoriously difficult generalization and to the confounding of intui- to understand. For a writer of such tremen- tive perception with conjecture.”8 Peter dous popularity, his prose is complex and Obuchowski, a Professor of English Literature, nuanced to an extent that impressed even concludes, “The Poet-Scientist, the Emer- his contemporaries, who were accustomed sonian ideal, is … the man who is able to wed to complexity and nuance far beyond what the facts of science to the spiritual dimension would be acceptable today for any literary of experience without violating the validity of production speaking to more than a highly those facts.”9 specialized audience.13 Emerson’s son, Dr. Edward Emerson, gave this This “complexity and nuance” may be due to account of his father’s method of composing Emerson’s building into his composition the essays: perspectives of both poet and scientist. All through his life he kept a journal … Vince Brewton, a Professor of English, pro- This book, he said, was his “Savings vides this overall assessment: Bank.” The thoughts thus received and gar- Emerson remains the major American phi- nered in his journals were indexed, and a losopher of the nineteenth century and in great many of them appeared in his pub- some respects the central figure of Ameri-

can thought since the colonial period. Per- techniques are written in such a way that they haps due to his highly quotable style, Emer- are difficult to understand: “It is difficult to son wields a celebrity unknown to subse- make easily comprehensible the nature and quent American philosophers. The general purpose of these techniques”; “Our study of reading public knows Emerson’s work pri- the Techniques of Integration was definitely marily through his aphorisms, which appear abstruse and couched in language quite sym- throughout popular culture on calendars bolic.”19 She also says, “these ray techniques and poster, on boxes of tea and breath are imposed by the soul upon the personality mints, and of course through his individual after it has been somewhat integrated into a essays. Generations of readers continue to functioning entity and is, therefore, becoming encounter the more famous essays under slightly responsive to the soul, the directing the rubric of “literature” as well as philoso- Intelligence.”20 phy, and indeed the essays, less so his poet- For Bailey, the term “personality” denotes the ry, stand undiminished as major works in mental, emotional, and physical bodies; and the American literary tradition.14 “soul” denotes the “superconscious self,” be- Bailey’s Technique of cause she speaks of “The downflow of the superconscious self, the soul, carrying inspira- Integration for the Fifth Ray 21 tion, higher knowledges and intuitions.” For eachings on the seven rays were part of Emerson, the term “soul” denotes a similar T the ancient Hindu Rig Veda, often dated faculty, because he writes in a letter: “Reason between 1700 and 1100 BCE, and were intro- is the highest faculty of the soul, what we duced into the modern era by Blavatsky.15 Al- mean by the soul itself; it never reasons, never ice Bailey (1880–1949), who was a member of proves; it simply perceives, it is vision.”22 the Theosophical Society and wrote extensive- Thus both Bailey and Emerson appear to use ly on the seven rays, states: the term “soul” in a similar manner. A ray is but a name for a particular force or If Bailey’s claim is correct, then her techniques type of energy, with the emphasis upon the depict the archetypal patterns that underlie all quality which that force exhibits and not inspired methods of integration. For example, upon the form aspect which it creates. This the written esoteric teaching of any religion is a true definition of a ray.16 might be a verbal expression of one of these archetypes, but with some distortions due to Every human being is swept into manifesta- the limitations of words. Different exoteric tion on the impulse of some ray, and is col- religions might be expressions of the same ar- ored by that particular ray quality, which chetype but with varying distortions. Thus, if determines the form aspect, indicates the her claim is true, it should be possible to show way he should go, and enables him (by the that her techniques, in part or in whole, are time the third initiation is reached) to have similar to various recorded methods of integra- sensed and then to have cooperated with his tion that are thought to be inspired. ray purpose.17 This article is concerned with only the Fifth In Theosophy, an “initiation” is said to be a Ray, which is called “the ray of concrete milestone on the spiritual journey. Thus, acknowledge or science.” Bailey’s Technique of cording to Bailey’s account, every human be- Integration for the Fifth Ray is as follows: ing is connected to a specific ray and can receive guidance on the spiritual journey from “Towards me I draw the garment of my that ray. God. I see and know His form. I take that garment, piece by piece. I know its shape Bailey claims that her “Seven Techniques of and color, its form and type, its parts com- Integration” depict “the pattern of the thought ponent and its purposes and use. I stand and the process of the life” of aspirants guided amazed, I see naught else. I penetrate the by each of the seven rays.18 She admits that her

mysteries of form, but not the Mystery. I n the first phase of the integration process, see the garment of my God. I see naught I the aspirants bring their personality— else.” consisting of their mental, emotional, and physical bodies—into increased alignment Love of the form is good but only as the with their soul. As a result, their personality form is known for what it is—the veiling becomes slightly responsive to their soul. vase of life. Love of the form must never hide the Life which has its place behind, the Throughout this article, our interpretation of One who brought the form into the light of each segment of Bailey’s Technique of Inte- day, and preserves it for His use,—The One gration for the Fifth Ray is given in italic and Who lives, and loves and serves the form, followed by parentheses that contain the corre- the One Who Is. sponding words of the Technique. The Tech- nique’s first paragraph, which uses the first- The Word goes forth from soul to form: person grammatical perspective, depicts an “Behind that form, I am. Know Me. Cher- aspirant’s pattern of thought during the align- ish and know and understand the nature of ment phase, as explained next. the veils of life, but know as well the One Who lives. Know Me. Let not the forms of The first part of the first paragraph characteriz- nature, their processes and powers prevent es the practice of scientific research: I investi- thy searching for the Mystery which gate material forms based on two key assump- brought the mysteries to thee. Know well tions (“Towards me I draw the garment of my the form, but leave it joyously and search God”): empiricism, which is the belief that for Me.” sensory experience is the only valid source of knowledge (“I see and know His form”); and “Detach thy thought from form and find Me reductionism, which is the belief that under- waiting underneath the veils, the many- standing is acquired by reducing phenomena sided shapes, the glamours and the thought- to more elementary ones (“I take that garment, forms which hide my real Self. Be not de- piece by piece”). With these assumptions, I ceived. Find Me. Know Me. Then use the accumulate knowledge about material shapes forms which then will neither veil nor hide and colors, structures and classifications, the Self, but will permit the nature of that components, interrelations, and applications Self to penetrate the veils of life, revealing (“I know its shape and color, its form and type, all the radiance of God, His power and its parts component and its purposes and use”). magnetism; revealing all there is of form, of life, of beauty and usefulness. The mind Bailey makes this comment: “For the Fifth reveals the One. The mind can blend and Ray, the method of approaching the Path is by fuse the form and life. Thou art the One. scientific research, pushed to ultimate conclu- Thou art the form. Thou art the mind. sions, and by the acceptance of the inferences Know this.”23 which follow these.”25 The words “know” or “known” appear ten The second part of the first paragraph charac- times in the foregoing Technique, which is terizes the alignment that is achieved through consistent with it being associated with the the practice of scientific research: I stand “ray of concrete knowledge.” The purpose of amazed at my inference of a vitalizing force this article is to demonstrate that the foregoing that is non-material (“I stand amazed”), be- Technique is similar in meaning to passages in cause I cannot see it (“I see naught else”). I Emerson’s essays. Bailey states that each of have penetrated the mysteries of the material her techniques can be divided into five phases: world but not the mystery of life (“I penetrate “The words, covering the process in every the mysteries of form, but not the Mystery”). I case, are Alignment, Crisis, Light, Revelation, see that nature is a symbol, or indication, of a Integration.”24 In what follows, our commen- deeper reality (“I see the garment of my tary is also divided into these five phases. God”), but I do not see that reality (“I see naught else”). Alignment

“I stand amazed” in the Technique could be the quality of a particular ray, which is called construed as “I wonder,” because “stand its “soul ray.” In the second phase of the inte- amazed” and “wonder” are synonyms. The gration process, the aspirants sense intuitively word “stand,” however, also signifies align- their soul ray, which in this case is the Fifth ment, as in Romans 5:2, “this grace wherein Ray of Concrete Knowledge or Science, be- we stand.”26 Bailey supports this association cause they have increased their alignment with by speaking of an aspirant who “can take his their soul. The inconsistency between their stand and there align himself.”27 Accordingly, sensed potential and their personal life brings increased alignment with the soul brings about them to an inner crisis in which they begin to the inference that a purely materialistic ac- bring forth the guidance of their soul. The count of nature is inadequate. Put differently, Technique’s second paragraph treats this crisis, this inference is actually, in Bailey’s words, which also uses the first-person perspective, as “illumination, coming through the medium of explained next. the feebly established soul contact.”28 Else- The first sentence of the second paragraph where, Bailey describes the viewpoint of peo- characterizes the achievement of a balanced ple who have this inference: vision: Appreciation of the material world is Men everywhere are recognizing the accu- good but only if it is known for what it is: a racy of … material science, yet at the same form for life (“Love of the form is good but time they feel innately that there is, under- only as the form is known for what it is—the lying the proven objective manifestation, veiling vase of life”). some vitalizing force, and some coherent Emerson’s balanced vision is as follows: purpose which cannot be accounted for in terms of matter alone.29 We learn that … spirit creates; that behind nature, throughout nature, spirit is present; Emerson also considers both parts of the one and not compound, it does not act upon alignment phase. He treats the first part by us from without, that is, in space and time, characterizing the practice of scientific re- but spiritually, or through ourselves: there- search: fore, that spirit, that is, the Supreme Being, Our dealing with sensible objects is a con- does not build up nature around us, but puts stant exercise in the necessary lessons of it forth through us, as the life of the tree difference, of likeness, of order, of being puts forth new branches and leaves through and seeming, of progressive arrangement; the pores of the old. As a plant upon the of ascent from particular to general; of earth, so a man rests upon the bosom of combination to one end of manifold forc- God; he is nourished by unfailing fountains, es.30 and draws, at his need, inexhaustible power.33 He treats the second part by describing the viewpoint of scientists who have reached the The rest of the second paragraph describes the above inference: new inquiry that arises from the balanced vision: Inquiry into the material world must nev- In all animal and vegetable forms, the phys- er supplant inquiry into occultism, defined as iologist concedes that no chemistry, no me- the intelligent study of what is hidden (“Love chanics, can account for the facts, but a of the form must never hide the Life which has mysterious principle of life must be as- its place behind”), such as teleology, or the sumed, which not only inhabits the organ, idea that an overall design or purpose in na- but makes the organ.31 ture has caused material phenomena and is Crisis of Evocation directing that phenomena toward a definite end (“the One who brought the form into the ailey writes, “The soul is a unit of energy, light of day, and preserves it for His use”); ho- B vibrating in unison with one of the seven lism, or the idea that a greater irreducible ray Lives, and colored by a particular ray whole is responsible for life, love, and activity light.”32 In other words, each human soul has

Copyright © The Esoteric Quarterly 21 The Esoteric Quarterly in the material world (“The One Who lives, Emerson proceeded with his inquiry into oc- and loves and serves the form”); and mysti- cultism, as shown by his writings on the three cism, or the idea that ultimate reality can be topics mentioned in the Technique. Emerson’s directly apprehended (“the One Who Is”). teleology can be found in this quotation, which encourages us to inter- According to the pat- rogate nature and learn tern of thought de- It may seem ludicrous to sug- its purpose: picted above, the as- gest that Emerson was the pirants conclude that Undoubtedly we have their inquiry into the chief forerunner of Madame no questions to ask material world must Blavatsky, her John the Bap- which are unanswera- be balanced with their ble. We must trust the inquiry into occult- tist. Yet seriously, without Em- perfection of the crea- ism. This conclusion erson, Madame Blavatsky tion so far, as to believe brings them to an in- could hardly have launched that whatever curiosity ner crisis, or predica- the order of things has ment, because they do her gospel when she did with awakened in our minds, not know how to pro- equal hope of success. There is the order of things can ceed with their new every justification for the as- satisfy. Every man’s inquiry. Bailey indi- condition is a solution cates that modern sci- sertion that Emerson’s Orien- in hieroglyphic to those entists are increasing- talistic contribution to the gen- inquiries he would put. ly making this shift in eral Transcendental trend of He acts it as life, before emphasis: “Already, he apprehends it as the trend of modern thought was preparatory to truth. In like manner, science is shifting Theosophy. nature is already, in its into the realm of the forms and tendencies, intangible and into the world of the non- describing its own design. Let us interro- material. Hence also the fact that the opposi- gate the great apparition, that shines so tion to occultism is waning and its day of pow- peacefully around us. Let us inquire, to er approaching.”34 what end is nature?36 Emerson was a scientific forerunner during the Emerson’s holism can be found in his view of nineteenth century, because he concluded that the world, in which each part is a reflection of the “preponderance of the senses,” which char- the whole: acterizes inquiry into the material world, must Herein is especially apprehended the unity be balanced with “the lightnings of thought of Nature, — the unity in variety, — which which … reveal the moral order,” which char- meets us everywhere. All the endless varie- acterizes inquiry into occultism: ty of things make an identical impression. This preponderance of the senses can we Xenophanes complained in his old age, balance and redress? Can we give perma- that, look where he would, all things has- nence to the lightnings of thought which tened back to Unity. He was weary of see- lick up in a moment these combustible ing the same entity in the tedious variety of mountains of sensation and custom, and re- forms … A leaf, a drop, a crystal, a moment veal the moral order after which the earth is of time is related to the whole, and partakes to be rebuilt anew? Grave questions truly, of the perfection of the whole. Each particle but such as to leave us no option. To know is a microcosm, and faithfully renders the the facts is already a choosing of sides, likeness of the world.37 ranges us on the party of Light and Reason, Emerson’s mystical vision is part of his essay sounds the signal for the strife, and prophe- Nature: sies an end to the insanity and a restoration of the balance and rectitude of man.35

Standing on the bare ground, — my head other comparison of known quantities, but bathed by the blithe air, and uplifted into is arrived at by untaught sallies of the spirit, infinite space, — all mean egotism vanish- by a continual self-recovery, and by entire es. I become a transparent eye-ball; I am humility. He will perceive that there are far nothing; I see all; the currents of the Uni- more excellent qualities in the student than versal Being circulate through me; I am preciseness and infallibility; that a guess is part or particle of God. The name of the often more fruitful than an indisputable af- nearest friend sounds then foreign and acci- firmation, and that a dream may let us dental: to be brothers, to be acquaintances, deeper into the secret of nature than a hun- — master or servant, is then a trifle and a dred concerted experiments.43 disturbance. I am the lover of uncontained and immortal beauty.38 Learn about your self The rest of the third paragraph, which uses the Light second-person grammatical perspective, de- he aspirants begin their pursuit of occult picts the series of intuitive instructions that are T knowledge by asking themselves ques- given. The first instruction is: Behind the per- tions about the unseen world. Bailey says, sonality is your super-conscious self (“Behind “asking of intelligent questions is the occult that form, I am”), and the time has come to method of focusing the mind, of synthesizing study that self (“Know Me”). knowledge, and of becoming aware of the field Bailey writes, “The study of the super- of inquiry, and of possible expansions of con- 39 conscious must be undertaken, and not simply sciousness.” According to Emerson, this the study of the self-conscious or of the sub- process of questioning evokes subtle guidance: conscious. Through this study, carried forward “But when, following the invisible steps of with an open mind, modern psychology will thought, we come to inquire, Whence is mat- eventually arrive at a recognition of the ter? and Whereto? many truths arise to us out soul.”44 of the recesses of consciousness.”40 Eventual- ly the aspirants enter the phase of light and see Emerson also tells us to study ourselves: clearly the approach that they need to take. The Our ignorance is great enough, and yet the Technique’s third paragraph treats this phase. fact most surprising is not our ignorance, Bailey mentions “the intuitions which are sent but the aversation of men from knowledge to you from your soul.”41 “The Word” at the … Tell men to study themselves, and for beginning of the third paragraph is taken as an the most part, they find nothing less inter- intuition, because it is said to go forth from the esting. Whilst we walk environed before soul. Bailey speaks of “the personality or and behind with Will, Fate, Hope, Fear, form,”42 showing that she uses these two terms Love, and Death, these phantoms or angels, as synonyms. Thus the first sentence in the whom we catch at but cannot embrace, it is third paragraph has this meaning: Intuitive droll to see the contentment and incuriosity guidance, which shows how to pursue occult of man. All take for granted, — the learned knowledge, goes forth from the soul to the per- as well as the unlearned, — that a great sonality (“The Word goes forth from soul to deal, nay, almost all, is known and forever form”). settled. But in truth all is now to be begun, and every new mind ought to take the atti- Emerson also describes the activity of inner tude of Columbus, launch out from the gap- guidance that shows how to pursue occult ing loiterers on the shore, and sail west for knowledge: a new world.45 But the best read naturalist who lends an Study each veil of life entire and devout attention to truth, will see that there remains much to learn of his rela- Cherish and know and go beyond each veil of tion to the world, and that it is not to be life that you inwardly discover (“Cherish and learned by any addition or subtraction or know and understand the nature of the veils of

Copyright © The Esoteric Quarterly 23 The Esoteric Quarterly life”), until you reach the indwelling life (“but proven and regarded by even the more know as well the One Who lives”). open-minded of the academicians as a possible hypothesis, but lacking demonstration. Bailey writes about this inward journey: It is not accepted as a fact in the conscious- The veils are discarded one by one; the ness of the race. Only two groups of people sheaths are dropped and superseded; the accept it as a fact; one is the gullible, unde- vehicles are dispensed with and the forms veloped, childlike person who, brought up are no longer required, but the life ever re- on a scripture of the world, and being reli- mains … When the man does this con- giously inclined, accepts the postulates of sciously, when he willingly and with full religion—such as the soul, God and immor- comprehension of what he has to do en- tality—without questioning. The other is deavors to set the indwelling life free from that small but steadily growing band of the veils that hide, and from the sheaths that Knowers of God, and of reality, who know imprison, he discovers that the method the soul to be a fact in their own experience whereby this is accomplished is by the sub- but are unable to prove its existence satis- jective life of occult meditation, and the ob- factorily to the man who admits only that jective life of service. In service is renun- which the concrete mind can grasp, ana- ciation, and, under the occult law, therefore, lyze, criticize and test.50 in service the subjective finds liberation, Emerson describes how self-study can broaden and is set free from objective manifesta- into knowledge of the soul: tion.46 If we consider what happens in conversa- Emerson describes the same journey: tion, in reveries, in remorse, in times of Within every man’s thought is a higher passion, in surprises, in the instructions of thought,—within the character he exhibits dreams, … we shall catch many hints that to-day, a higher character. The youth puts will broaden and lighten into knowledge of off the illusions of the child, the man puts the secret of nature. All goes to show that off the ignorance and tumultuous passions the soul in man is not an organ, but ani- of youth; proceeding thence, puts off the mates and exercises all the organs; is not a egotism of manhood, and becomes at last a function, like the power of memory, of cal- public and universal soul. He is rising to culation, of comparison, but uses these as greater heights, but also rising to realities; hands and feet; is not a faculty, but a light; the outer relations and circumstances dying is not the intellect or the will, but the master out, he entering deeper into God, God into of the intellect and the will; is the back- him, until the last garment of egotism falls, ground of our being, in which they lie, — and he is with God,—shares the will and an immensity not possessed and that cannot the immensity of the First Cause.47 be possessed. From within or from behind, a light shines through us upon things, and Gain knowledge of the soul makes us aware that we are nothing, but the Know the soul to be a fact in your experience light is all.51 (“Know Me”). Avoid glamour Bailey says, “the true Fifth Ray person is apt to negate and refuse to admit, the fact of the Let not the forms of nature, with their unfold- Higher Self. He feels self-sufficient.”48 Here, ing details and glamours, prevent an investiga- the “Higher Self” is a synonym for the soul.49 tion of the deeper mystery of life that is re- She also says that there are people who know sponsible for the mysteries of the material the soul as a fact in their experience: world (“Let not the forms of nature, their processes and powers prevent thy searching for The soul is as yet an unknown quantity. It the Mystery which brought the mysteries to has no real place in the theories of the aca- thee”). demic and scientific investigators. It is un-

Bailey writes, “Fifth Ray people … respond so on his guard against this cup of enchant- easily and with such satisfaction to the power ments, and must look at nature with a su- of thought; pride in their mental competence is pernatural eye. By piety alone, by convers- their besetting sin and they are, therefore, set ing with the cause of nature, is he safe and in their purposes and preoccupied with the commands it … You will not understand it world of the concrete and the intellectual.”52 as when understanding some particular Bailey gives this definition, “Glamour, in its thing, but with the flower of the mind.56 turn, veils and hides the truth behind the fogs and mists of feeling and emotional reaction,”53 Practice Raja Yoga and lists seven glamours that are specifically Practice Raja Yoga: during the concentration related to Fifth Ray people and that tie them to stage, analyze a form of nature (“Know well the world of the concrete and the intellectual: the form”); during the meditation stage, discover the abstract content being veiled by that The glamour of materiality, or over- form (“but leave it joyously”); and during the emphasis of form. contemplation stage, identify with the soul of The glamour of the intellect. that form (“and search for Me”). The glamour of knowledge and of definition. Raja Yoga, which in Sanskrit means “royal The glamour of assurance, based on a nar- union,” is a method of spiritual development row point of view. that was first systematized in the ancient Hindu The glamour of the form which hides reali- Yoga Sutras of Patanjali, often dated shortly ty. after the beginning of the Common Era. Bailey The glamour of organization. writes, “Raja Yoga … completes the work of The glamour of the outer, which hides the development in the human kingdom. It is the inner.54 science of the mind and of the purposeful will, and brings the higher of man’s sheaths in the Emerson speaks about how empirical science three worlds under the subjection of the Inner can block an aspirant’s poetic vision, or con- Ruler.”57 templation of the whole: The Yoga Sutras (Book III, Sutras 1, 2, and 3) Empirical science is apt to cloud the sight, and, by the very knowledge of functions describe the stages of concentration, meditation, and contemplation, which in Sanskrit are and processes, to bereave the student of the called dharana, dhyana, and samadhi: manly contemplation of the whole. The sa- vant becomes unpoetic.55 1. Concentration is the fixing of the chitta (mind stuff) upon a particular object. This He also speaks about the need to guard against the enchantments of nature: is dharana. 2. Sustained concentration (dharana) is Every star in heaven is discontented and in- meditation (dhyana). satiable. Gravitation and chemistry cannot content them. Ever they woo and court the 3. When the chitta becomes absorbed in eye of every beholder. Every man who that which is the reality (or idea embodied comes into the world they seek to fascinate in the form), and is unaware of separateness and possess, to pass into his mind, for they or the personal self, this is contemplation or desire to republish themselves in a more samadhi.58 delicate world than that they occupy. It is Bailey distinguishes between the first two not enough that they are Jove, Mars, Orion, stages: “Prolonged concentration upon some and the North Star, in the gravitating fir- form or another eventually becomes meditation mament: they would have such poets as upon that which is not of the nature of form.”59 Newton, Herschel and Laplace, that they The Technique’s phrase for the meditation may re-exist and re-appear in the finer stage, “but leave it joyously,” is taken as the world of rational souls, and fill that realm discovery of the abstract content being veiled with their fame … Therefore man must be

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly by the concrete form, because Bailey speaks of 3. Contemplation Stage. “But when a “the joy of discovery.”60 She also describes the faithful thinker, resolute to detach every ob- contemplation stage in more detail: ject from personal relations, and see it in the light of thought, shall, at the same time, In contemplation, … all the emotional reac- kindle science with the fire of the holiest af- tions of the desire-mind (kama-manas) ve- fections, then will God go forth anew into hicle are subdued and the yogi is unaware the creation.”66 of them. He is, however, intensely alive and alert, positive and awake, for the brain Revelation and the mind are held by him in a steady grip, and are used by him without any inter- y applying the foregoing intuitive instruc- ference on their part … All sense of sepa- B tions to themselves, the aspirants enter the rateness or of the lower personal self are fourth phase and receive the revelation of the lost sight of, and he becomes identified path and what they need to do in connection with the soul of that form which has been with it. Each aspirant receives the revelation of the object of his meditation.61 only his or her next step ahead, which, when taken, enables the subsequent step to be re- Emerson emphasizes the following principle in vealed. The first part of the Technique’s several essays: “Man is such as his affection 62 fourth paragraph, which uses the second- and thought are … As he is, so he sees.” He person grammatical perspective, depicts the applies this principle to explicate the state of revelation phase. science: Act as if you were controlled by the soul Therefore, science always goes abreast with the just elevation of the man, keeping step Detach your thought from your personal con- with religion and metaphysics; or, the state cerns (“Detach thy thought from form”), act as of science is an index of our self- if you were controlled by the soul (“and find knowledge. Since everything in nature an- Me”), and the result in your daily life will be swers to a moral power, if any phenomenon as if all deceptive veils that hide your soul remains brute and dark, it is that the corre- were non-existent, including your identifica- sponding faculty in the observer is not yet tions with the lower self, glamours that distort active.63 perceptions, and thought-forms based on ignorance (“waiting underneath the veils, the As an illustration of this principle, Emerson many-sided shapes, the glamours and the describes three ways of perceiving the world thoughtforms which hide my real Self”). that correspond to the three stages of Raja Yo- ga: Acting “as if” is part of the psychotherapy developed by Alfred Adler (1870–1937), founder 1. Concentration Stage. “Some men clas- of the school of individual psychology, as psy- sify objects by color and size and other ac- chologists Jon Carlson and Len Sperry explain: cidents of appearance; others by intrinsic likeness.”64 For example, the Adlerian technique, acting “as if,” reflects the constructivist perspec- 2. Meditation Stage. “The progress of the tive. When someone has difficulty acting intellect is to the clearer vision of causes, prosocially, that is, speaking assertively or which neglects surface differences. To the responding with some measure of empathy, poet, to the philosopher, to the saint, all the clinician might encourage them to act things are friendly and sacred, all events “as if” they were assertive or empathic sev- profitable, all days holy, all men divine. For eral times a day until the next session. The the eye is fastened on the life, and slights rationale for this reconstruction strategy is the circumstance. Every chemical sub- that as someone begins to act differently stance, every plant, every animal in its and to feel differently, they become a dif- growth, teaches the unity of cause, the vari- ferent person.67 ety of appearance.”65

Bailey describes how acting “as if” can be ap- Jiddu Krishnamurti (1895–1986), a spiritual plied to bring in the soul’s activity: philosopher, explains: There comes a time in the disciple’s life Ignorance of the ways of the self leads to il- when he must assume that he knows; he lusion; and once caught in the net of illu- must take the position that he comprehends, sion, it is extremely hard to break through and must proceed to act upon the compre- it. It is difficult to recognize an illusion, hended knowledge … Govern yourself al- for, having created it, the mind cannot be ways “as if” your divine comprehension aware of it.71 was perfected and the result in your daily The illumination of the soul enables illusion to life will be “as if” all concealed glamours be recognized in the mind, because, in Bailey’s and all hiding deceptive veils were words, “It is the soul itself which dispels illu- non-existent …The as if type of behavior sion, through the use of the faculty of the intui- (for the disciple) brings in a still higher fac- tion.”72 tor than that of thought; it involves the constant attempt to live as if the soul (not the Bailey writes, “The concept of separateness, of mind but through the mind) is in constant individual isolation, is an illusion of the unil- control and the dominating aspect of ex- lumined human mind,”73 and calls it “the great pression.68 illusion which has held, and still holds, the sons of men in thrall.”74 The presence of this Emerson also describes how acting “as if” can illusion can be inferred by its effects, so Bailey bring in the soul’s activity: advises, “A deep distrust of one’s reactions to A certain wandering light appears, and is life and circumstances, when such reactions the distinction, the principle, we wanted. awaken and call forth criticism, separateness But the oracle comes, because we had pre- or pride, is of value.”75 viously laid siege to the shrine. It seems as Emerson emphasizes the extent of illusion: “I if the law of the intellect resembled that law find men victims of illusion in all parts of life. of nature by which we now inspire, now Children, youths, adults, and old men, all are expire the breath; by which the heart now led by one bawble or another.”76 He also indi- draws in, then hurls out the blood, — the cates that illusion is involved in reactions of law of undulation. So now you must labor separateness and pride: with your brains, and now you must forbear your activity, and see what the great Soul We live by our imaginations, by our admi- showeth.69 rations, by our sentiments. The child walks amid heaps of illusions, which he does not Here, Emerson tells us to act “as if” the law of like to have disturbed. The boy, how sweet the intellect resembles nature’s law of undula- to him is his fancy! … In the life of the tion, so that we first labor with our brains and dreariest alderman, fancy enters into all de- then forbear mental activity, while waiting to tails, and colors them with rosy hue. He im- see what the soul shows. itates the air and actions of people whom he Overcome illusion admires, and is raised in his own eyes. He pays a debt quicker to a rich man than to a Be not deceived by illusion when your reac- poor man. He wishes the bow and compli- tions call forth criticism, separateness, or ment of some leader in the state, or in so- pride (“Be not deceived”); instead act as if you ciety; weighs what he says; perhaps he nev- were controlled by the soul (“Find Me”) and er comes nearer to him for that, but dies at then know the soul’s intuition (“Know Me”). last better contented for this amusement of Bailey says, “Fifth Ray people suffer the least his eyes and his fancy.77 from glamour but are primarily the victims of Emerson describes how to overcome illusion: illusion.”70 Victims of illusion have difficulty “The one miracle which God works evermore in recognizing that they are such victims, as is in Nature, and imparting himself to the

Copyright © The Esoteric Quarterly 27 The Esoteric Quarterly mind. When we ask simply, ‘What is true in This part of the Technique is similar to Bai- thought? what is just in action?’ it is the yield- ley’s description of “The process of ‘unveiling of the private heart to the Divine mind.”78 ing’ so that one by one those bodies which veil Here, “true in thought” indicates freedom from the Self are brought to a point where they are illusion; “the yielding of the private heart to simply transparencies, permitting the full shin- the Divine mind” indicates receiving an intui- ing forth of the divine nature.”82 tion from the soul, be- Emerson also de- cause Emerson also What we commonly call man, scribes the effects of speaks of “the an- the eating, planting, counting expressing the soul’s nouncements of the nature outwardly: soul” as “an influx of man, does not, as we know the Divine mind into our him, represent himself, but A man is the façade of mind.”79 a temple wherein all misrepresents himself. Him we wisdom and all good As Emerson explains, do not respect, but the soul, abide. What we com- knowledge of the soul monly call man, the actually signifies whose organ he is, would he let eating, planting, knowledge of the soul’s it appear through his action, counting man, does intuition: “For the soul’s would make our knees bend. not, as we know him, communication of truth represent himself, but is the highest event in When it breathes through his misrepresents himself. nature, since it then does intellect, it is genius; when it Him we do not re- not give somewhat from spect, but the soul, itself, but it gives itself, breathes through his will, it is whose organ he is, or passes into and be- virtue; when it flows through would he let it appear comes that man whom it his affection, it is love. through his action, enlightens; or, in pro- would make our knees bend. When it portion to that truth he receives, it takes him to breathes through his intellect, it is genius; itself.”80 Bailey expresses a similar idea: “The when it breathes through his will, it is vir- intuition is in reality only the appreciation by tue; when it flows through his affection, it the mind of some factor in creation, some law is love.83 of manifestation and some aspect of truth, known by the soul.”81 Thus, in the interpreta- Serve humanity tion given above, “Know Me” in the Tech- Use the mind to receive a revelation from the nique is construed as “know the soul’s intui- soul, such as a new idea, discovery, invention, tion,” because “Me” denotes the soul. or account of divine purpose (“The mind re- Express the nature of the soul outwardly veals the One”), and then use the mind to manifest that revelation in the material world so Then use the mental, emotional, and physical that human beings will live a more spiritual bodies as transparencies (“Then use the forms life (“The mind can blend and fuse the form which then will neither veil nor hide the Self”) and life”). that permit the nature of the soul to be expressed outwardly (“but will permit the nature Bailey describes Fifth Ray servers carrying out of that Self to penetrate the veils of life”), re- this form of service: vealing the full shining forth of the divine na- Ray V. The servers on this ray are coming ture (“revealing all the radiance of God, His rapidly into prominence. They are those power and magnetism”), bringing about a who investigate the form in order to find its more beautiful and useful life in the material hidden idea, its motivating power, and to world (“revealing all there is of form, of life, this end they work with ideas, proving them of beauty and usefulness”).

either true or false … From the sensed spir- part of the Technique’s fourth paragraph, itual ideas, lying behind the form side of which also is written with the second-person manifestation, from the many discoveries in perspective, depicts the integration phase. the ways of God with man and nature, from You are the soul, which is the knower (“Thou the inventions (which are but materialized art the One”); you are the personality, which is ideas) and from the witness to the Plan the field of self-knowledge (“Thou art the which law portrays, they are preparing that form”); and you are the mind, which is the new world in which men will work and live agent of knowing (“Thou art the mind”). Know a more deeply conscious, spiritual life.84 the conjunction of these three factors, and Emerson also describes this form of service but thereby become illumined (“Know this”). uses the term “Revelation,” which is the past The Technique’s integration phase is similar to participle of the verb appearing in the Tech- an aphorism (Book IV, Sutra 23) in the Yoga nique: Sutras of Patanjali: “Then the mind stuff, re- We distinguish the announcements of the flecting both the knower and the knowable, soul, its manifestations of its own nature, becomes omniscient.”87 Here, “mind stuff” is a by the term Revelation. These are always translation of the Sanskrit word chitta and de- attended by the emotion of the sublime. For notes the mental body, or mind.88 Thus this this communication is an influx of the Di- aphorism includes the same three factors listed vine mind into our mind. It is an ebb of the in the Technique and indicates that integration individual rivulet before the flowing surges of these factors leads to omniscience. of the sea of life. Every distinct apprehen- Bailey provides her commentary on this apho- sion of this central commandment agitates rism: men with awe and delight. A thrill passes through all men at the reception of new This sutra is in the nature of a summation truth, or at the performance of a great ac- and emphasizes the fact that the mind, be- tion, which comes out of the heart of na- ing stilled and quiescent through the prac- ture. In these communications, the power to tice of concentration and meditation, be- see is not separated from the will to do, but comes the reflector of “that which is above the insight proceeds from obedience, and and of that which lies below.” It is the the obedience proceeds from a joyful per- transmitter of the knowledge of the self to ception.85 the physical brain of the man in incarnation, and the transmitter also of all that which the Bailey states, “Fifth Ray methods carry self knows and perceives. The field of through to the physical plane; there they en- knowledge is seen and known. The knower gender conflict and eventually produce a phys- is also perceived, and the “perception of all ical precipitation of the desired nature.”86 The objects” becomes possible … Thus the Technique illustrates this principle by depict- knower, the field of knowledge and ing the server’s effort to receive a revelation knowledge itself are brought into conjunc- and then to carry it through to the physical tion and the medium of this union is the plane. In the above quotation, Emerson states mind.89 that “the power to see is not separated from the will to do,” which explains why a server is mo- The foregoing aphorism and commentary are tivated to carry his or her revelation into the somewhat obscure, so let us try to clarify the outer world. integration phase. Bailey writes, “It must be remembered that each ray embodies an idea Integration which can be sensed as an ideal.”90 An ideal is ntegration is the fifth and final phase in the the mind’s concrete formulation of an abstract pattern of guidance depicted by Bailey’s idea known by the soul. Bailey speaks of the I “seven groups of ideas and their resultant ide- Technique. This phase refers to uniting per- 91 sonality with soul so that they act in unison als,” indicating that each of the seven rays and function as a single organism. The final embodies multiple ideas that are transformed

Copyright © The Esoteric Quarterly 29 The Esoteric Quarterly into multiple ideals. These ideas are similar to I am somehow receptive of the great soul, the concepts in Plato’s ethical and metaphysi- and thereby I do overlook the sun and the cal philosophy that are often translated as stars, and feel them to be the fair accidents “Forms” or “Ideas,” because they are unchang- and effects which change and pass. More ing, abstract yet substantial, and blueprints for and more the surges of everlasting nature emulation, and because they are independent enter into me, and I become public and hu- entities whose existence and nature are graspa- man in my regards and actions. So come I ble by the mind but are not dependent on being to live in thoughts, and act with energies, so grasped in order to exist.92 which are immortal. Thus revering the soul, and learning, as the ancient said, that “its Bailey speaks of the progress that occurs when beauty is immense,” man will come to see “your ideals have been superseded by greater that the world is the perennial miracle and more spiritual ones,”93 which suggests that which the soul worketh, and be less aston- each ray embodies a sequence of ideas that ished at particular wonders; he will learn forms a sequence of ideals. According to the that there is no profane history; that all his- Technique’s revelation phase, the sequence of tory is sacred; that the universe is repre- ideals formed by the Fifth Ray includes the sented in an atom, in a moment of time. He following: act as if you were controlled by the will weave no longer a spotted life of soul, overcome illusion, express the nature of shreds and patches, but he will live with a the soul outwardly, and serve humanity. When divine unity.95 the mind has transformed an idea into an ideal and made the personality conform to that ideal, Conclusions the mind is able to grasp the next idea in its sequence. Thus increased illumination occurs hat are the purposes of the two authors through the conjunction of the soul’s idea, the W that we have been comparing? David mind’s ideal, and the personality’s activity. Robinson, a Professor of American Literature, considers the case of Emerson: “We find the Our interpretation of the integration phase is as author who reports his experience and observa- follows: the conjunction of the soul’s idea, the tions, building from them a vantage point from mind’s ideal, and the personality’s activity is which to engender the work of self-culture in progressively attained for even higher, or more himself and in others.”96 Bailey’s “Technique evolved, ideals than were explicitly depicted of Integration for the Fifth Ray” depicts a pat- for the revelation phase. Bailey describes the tern of guidance that is said to lead to integra- illumination towards which this series of con- tion with the soul. Thus both Emerson and Bai- junctions progresses: ley had the same purpose: encouraging the The mode or method of development for work of self-culture. humanity is self-expression and self- Emerson’s essays and Bailey’s Technique are realization. When this process is consum- often thought of as difficult to understand. By mated the self-expressed is the One Self or showing that Emerson’s essays have passages the ray Life, and the realization achieved is that are similar in meaning to those in Bailey’s the revelation of God as the quality of the Technique, the foregoing demonstration clari- manifested world and as the Life behind fies both sources. Emerson’s essays are clari- appearance and quality. The seven ray fied, because we can see how cardinal points in Lives, or the seven soul types, are seen as his essays fit together to form a coherent tech- the expression of one Life, and diversity is nique. Bailey’s Technique is also clarified, lost in the vision of the One and in identifi- 94 because we can see how her symbolic state- cation with the One. ments can be expressed in a more comprehen- Emerson describes a similar experience of il- sible way and be applied. lumination, mentioning “soul,” “energies,” and Our comparison of Emerson’s essays to Bai- “thoughts,” which correspond to the three fac- ley’s Technique is related to some earlier tors listed in the Technique: work. Newton Dillaway (1904–1973), a con-

30 Copyright © The Esoteric Quarterly, 2012. Summer 2012 tributor to the New Thought movement, be- lumination and eclipse; its obstructions and lieved that Emerson’s spiritual gospel was hid- its provocations, that I may learn to live den within many essays, poems, and letters. He with it wisely, court its aid, catch sight of wrote The Gospel of Emerson as a digest to its splendor, feel its approach, hear and highlight that gospel with virtually all of the save its oracles and obey them. But this text consisting of direct quotations. Dillaway watching of the mind, in season and out of described his objectives: season, to see the mechanics of the thing, is a little of the detective.”101 The main objectives were to bring out the cardinal points of the subject under consid- Third, in the essay entitled “Instinct and In- eration, and to arrange the quotations in spiration,” he described the traits of the “in- some semblance of order and progression.97 spired state,” which suggests that he had knowledge of that state. For example, one Our comparison is related to Dillaway’s book, such trait is “incessant advance”: “For it is because we used Bailey’s Technique to bring the curious property of truth to be uncon- out the cardinal points in Emerson’s essays and tainable and ever enlarging.”102 to arrange Emerson’s quotations in the associated order. Fourth, in the essay entitled “Inspiration,” he lamented, “We cannot make the inspira- Although Emerson’s essays often use the term tion consecutive.” Consequently, he an- “inspiration,” we could not find in them any swered the question “Are these moods in explicit experiential definition of this term, but any degree within control?” by discussing did infer the following implicit definition: In- nine ways of inducing inspiration. 103 spiration denotes an involuntary perception of the mind. This definition is implied, because Fifth, as reported earlier, Emerson kept a one essay prescribes leaning on inspiration (“I journal all through his life in which he care- believe that nothing great and lasting can be fully set down the thoughts just as they done except by inspiration, by leaning on the came to him, and composed each essay by secret augury”98), while another essay pre- assembling together some of those scribes a perfect faith in involuntary percep- thoughts. Emerson wrote, “All men are in- tions (“Every man discriminates between the spirable. Whilst they say only the beautiful voluntary acts of his mind, and his involuntary and sacred words of necessity, there is no perceptions, and knows that to his involuntary weakness, and no repentance. But the mo- perceptions a perfect faith is due”99). Evidence ment they attempt to say these things by that Emerson was an inspired writer, in the memory, charlatanism begins.”104 Emer- sense that he converted his involuntary percep- son’s method of composition suggests that tions into words, is as follows: his essays incorporate his inspired thoughts in roughly the form in which they came, First, in the essay entitled “Self-Reliance,” and it is consistent with his notion that reli- he included himself as part of the “we” who ance on memory could distort those receive truth: “We lie in the lap of immense thoughts. intelligence, which makes us receivers of its truth and organs of its activity. When we Bailey, in her autobiography, claimed that her discern justice, when we discern truth, we writings were inspired by what Theosophy do nothing of ourselves, but allow a pas- calls the “Masters of the Wisdom.”105 If her sage to its beams.”100 teachings on the seven rays were accepted on the basis of that claim of authority, then her Second, in the essay entitled “Powers and teachings would be like a revealed religion, Laws of Thought,” he described his disci- because they would be regarded as based on pline of studying his mind to learn its laws, revelations given to humankind from super- including that of inspiration: “I wish to human beings. Can Bailey’s teachings be know the laws of this wonderful power that transformed into a science? In other words, can I may domesticate it [the mind]. I observe these teachings be tested in a scientific way, so with curiosity its rising and its settings, il-

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly that they can be accepted on the basis of empirical evidence rather than a belief in the au- of Ancient Wisdom (New York: Henry Holt, thority of an external source of information? 1930), 27. Any scientific test entails formulating a hy- 6 Ralph W. Emerson, “Progress of Culture,” Let- pothesis, collecting evidence, and analyzing ters and Social Aims (London: Macmillan, results, although procedures vary from one 1903), 204. field of inquiry to another. 7 Ralph W. Emerson, “The Naturalist,” The Early Lectures of Ralph Waldo Emerson (Cambridge, Let us consider the following hypothesis: Bai- MA: Harvard University Press, 1959), 81. ley’s “Techniques of Integration” for the seven 8 Ralph W. Emerson, “Humanity of Science,” The rays depict symbolically the archetypal pat- Selected Lectures of Ralph Waldo Emerson terns of integration that aspirants are intuitive- (Athens, GA: University of Georgia Press, ly directed to apply to themselves. This hy- 2005), 30. pothesis can be tested by comparing Bailey’s 9 Peter A. Obuchowski, Emerson and Science ray techniques with various methods of psy- (Great Barrington, MA: Lindisfarne Books, 2005), 2. chological or spiritual integration that are 10 thought to be inspired. The foregoing demon- Oliver W. Holmes, “Emerson,” Chambers’s Encyclopaedia: A Dictionary of Universal stration, which shows the similarity between Knowledge, vol. IV (Philadelphia: Lippincott, the Fifth Ray technique and Emerson’s essays, 1889), 325. corroborates this hypothesis, because of the 11 David L. Maulsby, Emerson: His Contribution evidence that Emerson was an inspired writer. to Literature (Tufts College, MA: Tufts College Previous articles show that the initial chapters Press, 1911), 29. 12 Holmes, “Emerson,” 325. of the Bhagavad Gita are similar to the First 13 106 Charles T. Rubin, “The Mystery of Nature and Ray technique, the Second Epistle of Peter is Culture: Ralph Waldo Emerson,” Conservation 107 similar to the Second Ray technique, chapter Reconsidered: Nature, Virtue, and American 10 of the Revelation of St. John is similar to Liberal Democracy (Lanham, MD: Rowman the Third Ray technique,108 the Tao Te Ching and Littlefield, 2000), 161. is similar to the Fourth Ray technique,109 Ec- 14 Vince Brewton, “Ralph Waldo Emerson,” In- clesiastes is similar to the Sixth Ray tech- ternet Encyclopedia of Philosophy, nique,110 and the Book of Habakkuk is similar http://www.iep.utm.edu/emerson/#H3 (accessed 111 May 20, 2012). to the Seventh Ray technique. Thus there is 15 increasing evidence that the above hypothesis Zachary F. Lansdowne, “Vedic Teachings on the Seven Rays,” Esoteric Quarterly, Spring is valid, namely, that Bailey’s ray techniques 2010. do symbolically depict the archetypal patterns 16 Alice A. Bailey, Esoteric Psychology, vol. I of integration. (1936; reprint; New York: Lucis Publishing Company, 1979), 316. 17 1 Ibid., 61. Julius H. Ward, “Emerson in New-England 18 Alice A. Bailey, Esoteric Psychology, vol. II Thought,” The Andover Review, vol. VIII, Oc- (1942; reprint; New York: Lucis Publishing tober 1887, 389. 2 Company, 1981), 345, 352. Ralph W. Emerson, “The Transcendentalist,” 19 Ibid., 346-347, 378. from Lectures, published as part of Nature; Ad- 20 Ibid., 351. dresses and Lectures, collected in Essays and 21 Ibid., 439. Lectures (New York: Literary Classics of the 22 Barry M.Andrews, Emerson as Spiritual Guide: United States, 1983), 196. 3 A Companion to Emerson’s Essays for Personal Helena P. Blavatsky, “What is Theosophy?” Reflection and Group Discussion (Boston: The Theosophist, vol. I, no. 1, October 1879, 2- Skinner House Books, 2003), 14. 5; reprinted in H. P. Blavatsky, Collected Writ- 23 Bailey, Esoteric Psychology, vol. II, 368-369. ings, vol. II (Wheaton, IL: Theosophical Socie- 24 Ibid., 347. ty in America, 2002), 87-97. 25 4 Bailey, Esoteric Psychology, vol. I, 208. Mitch Horowitz, Occult America (New York: 26 King James Version. Bantam Books, 2009), 50. 27 5 Bailey, Esoteric Psychology, vol. II, 373. Alvin B. Kuhn, Theosophy: A Modern Revival

28 Alice A. Bailey, Glamour: A World Problem 45 Emerson, “The Senses and the Soul,” 1191. (1950; reprint; New York: Lucis Publishing 46 Alice A. Bailey, Letters on Occult Meditation Company, 1973), 55. (1922; reprint; New York: Lucis Publishing 29 Alice A. Bailey, The Consciousness of the Atom Company, 1974), 239-240. (1922; reprint; New York: Lucis Publishing 47 Ralph W. Emerson, “Immortality,” Letters and Company, 1973), 13-14. Social Aims (London: Macmillan, 1903), 257. 30 Ralph W. Emerson, “Discipline,” Chapter V 48 Bailey, Glamour, 223. from Nature, published as part of Nature; Ad- 49 Alice A. Bailey, A Treatise on Cosmic Fire dresses, and Lectures, collected in Essays and (1925; reprint; New York: Lucis Publishing Lectures (New York: Literary Classics of the Company, 1973), 48. United States, 1983), 26. 50 Alice A. Bailey, A Treatise on White Magic 31 Ralph W. Emerson, “The Method of Nature” (1934; reprint; New York: Lucis Publishing from Addresses, published as part of Nature; Company, 1979), 17. Addresses, and Lectures, collected in Essays 51 Ralph W. Emerson, “The Over-Soul,” Essays: and Lectures (New York: Literary Classics of First Series, collected in Essays and Lectures the United States, 1983), 119. (New York: Literary Classics of the United 32 Bailey, Esoteric Psychology, vol. I, 42. States, 1983), 386-387. 33 Ralph W. Emerson, “Spirit,” Chapter VII from 52 Bailey, Glamour, 223. Nature, published as part of Nature; Addresses, 53 Ibid., 241. and Lectures, collected in Essays and Lectures 54 Ibid., 122. (New York: Literary Classics of the United 55 Emerson, “Prospects,” 43. States, 1983), 41. 56 Emerson, “The Method of Nature,” 126. 34 Alice A. Bailey, Esoteric Astrology (1951; re- 57 Alice A. Bailey, The Light of the Soul (1927; print; New York: Lucis Publishing Company, reprint; New York: Lucis Publishing Company, 1979), 216. 1978), 120. 35 Ralph W. Emerson, “The Senses and the Soul” 58 Ibid., 237. from Dial Essays, published as part of Uncol- 59 Alice A. Bailey, Discipleship in the New Age, lected Prose, collected in Essays and Lectures vol. II (1955; reprint. New York: Lucis Publish- (New York: Literary Classics of the United ing Company, 1972), 213. States, 1983), 1195. 60 Ibid., 655. 36 Ralph W. Emerson, “Introduction” from Nature, 61 Bailey, The Light of the Soul, 249. published as part of Nature; Addresses, and 62 Ralph W. Emerson, “Swedenborg; or, the Mys- Lectures, collected in Essays and Lectures tic,” Representative Men, collected in Essays (New York: Literary Classics of the United and Lectures (New York: Literary Classics of States, 1983), 7. the United States, 1983), 678. 37 Emerson, “Discipline,” 29-30. 63 Ralph W. Emerson, “The Poet,” Essays: Second 38 Ralph W. Emerson, “Nature,” Chapter I from Series, collected in Essays and Lectures (New Nature, published as part of Nature; Addresses, York: Literary Classics of the United States, and Lectures, collected in Essays and Lectures 1983), 453. (New York: Literary Classics of the United 64 Ralph W. Emerson, “History,” Essays: First States, 1983), 10. Series, collected in Essays and Lectures (New 39 Alice A. Bailey, Esoteric Healing (1953; re- York: Literary Classics of the United States, print; New York: Lucis Publishing Company, 1983), 241. 1978), 307. 65 Ibid., 241-242. 40 Emerson, “Spirit,” 41. 66 Emerson, “Prospects,” 47. 41 Alice A. Bailey, Discipleship in the New Age, 67 Jon Carlson and Len Sperry, “Adlerian Psycho- vol. I (1944; reprint; New York: Lucis Publish- therapy as a Constructivist Psychotherapy,” in ing Company, 1976), 476. Michael F. Hoyt (ed.), The Handbook of Con- 42 Bailey, Esoteric Astrology, 187. structive Therapies: Innovative approaches 43 Ralph W. Emerson, “Prospects,” Chapter VIII from leading practitioners (San Francisco: from Nature, published as part of Nature; Ad- Jossey-Bass, 1998), 73. dresses, and Lectures, collected in Essays and 68 Bailey, Discipleship in the New Age, vol. II, Lectures (New York: Literary Classics of the 554-556. United States, 1983), 43. 69 Ralph W. Emerson, “Intellect,” Essays: First 44 Bailey, Esoteric Psychology, vol. I, 100. Series, collected in Essays and Lectures (New

York: Literary Classics of the United States, 97 Newton Dillaway, The Gospel of Emerson (Uni- 1983), 420. ty Village, MI: Unity Books, 1949), 5. 70 Bailey, Glamour, 223. 98 Ralph W. Emerson, “Inspiration,” Letters and 71 Jiddu Krishnamurti, Commentaries on Living, Social Aims (London: Macmillan, 1903), 199. First Series (1956; reprint; Wheaton, IL: Theo- 99 Ralph W. Emerson, “Self-Reliance,” Essays: sophical Publishing House, 1970), 82. First Series, collected in Essays and Lectures 72 Bailey, Glamour, 83. (New York: Literary Classics of the United 73 Alice A. Bailey, Telepathy and the Etheric Ve- States, 1983), 269. hicle (1950; reprint; New York: Lucis Publish- 100 Ibid. ing Company, 1975), 148. 101 Ralph W. Emerson, “Powers and Laws of 74 Bailey, Glamour, 16. Thought,” Natural History of Intellect and Oth- 75 Ibid., 82. er Papers (Boston: Houghton, Mifflin and 76 Ralph W. Emerson, “Illusions,” The Conduct of Company, 1904), 13-14. Life, collected in Essays and Lectures (New 102 Ralph W. Emerson, “Instinct and Inspiration,” York: Literary Classics of the United States, Natural History of Intellect and Other Papers 1983), 1117. (Boston: Houghton, Mifflin and Company, 77 Ibid., 1116-1117. 1904), 78. 78 Ralph W. Emerson, “The Sovereignty of Eth- 103 Emerson, “Inspiration,” 200-201. ics,” Lectures and Biograpical Sketches (Bos- 104 Emerson, “Instinct and Inspiration,” 79. ton: Houghton, Mifflin and Company, 1893), 105 Alice A. Bailey, The Unfinished Autobiography 157. (1951; reprint; New York: Lucis Publishing 79 Emerson, “The Over-Soul,” 392. Company, 1987), 166. 80 Ibid. 106 Zachary F. Lansdowne, “The Bhagavad Gita 81 Bailey, A Treatise on White Magic, 15. compared to Bailey’s Technique of Integration 82 Alice A. Bailey, The Rays and the Initiations for the First Ray,” Esoteric Quarterly, Autumn (1960; reprint; New York: Lucis Publishing 2011. Company, 1976), 6. 107 Zachary F. Lansdowne, “Second Epistle of Peter 83 Emerson, “The Over-Soul,” 387. compared to Bailey’s Technique of Integration 84 Bailey, Esoteric Psychology, vol. II, 143. for the Second Ray,” Esoteric Quarterly, Spring 85 Emerson, “The Over-Soul,” 392. 2011. 86 Bailey, Esoteric Healing, 711. 108 Zachary F. Lansdowne, “Use of Ancient Texts 87 Bailey, The Light of the Soul, 416. to Test Hypotheses on the Seven Rays,” Esoter- 88 Bailey, A Treatise on White Magic, 361. ic Quarterly, Summer 2010. 89 Bailey, The Light of the Soul, 416-417. 109 Zachary F. Lansdowne, “Tao Te Ching com- 90 Bailey, Esoteric Psychology, vol. I, 391. pared to Bailey’s Technique of Integration for 91 Bailey, Glamour, 130. the Fourth Ray,” Esoteric Quarterly, Winter 92 Nicholas P. White, “Plato’s Metaphysical Epis- 2010. temology,” in Richard Kraut (ed.), The Cam- 110 Zachary F. Lansdowne, “Ecclesiastes compared bridge Companion to Plato (Cambridge, UK: to Bailey’s Technique of Integration for the Cambridge University Press, 1992), 277-310. Sixth Ray,” Esoteric Quarterly, Summer 2011. 93 Bailey, Discipleship in the New Age, vol. II, 111 Zachary F. Lansdowne, “The Book of Habakkuk 532. compared to Bailey’s Technique of Integration 94 Bailey, Esoteric Psychology, vol. I, 142-143. for the Seventh Ray,” Esoteric Quarterly, Win- 95 Emerson, “The Over-Soul,” 400. ter 2012. 96 David M. Robinson, Emerson and the Conduct of Life (Cambridge, UK: Cambridge University Press, 1993), 10.

Reading the Heavens: Astrological Perspectives Towards an Astrosophy, June 2012

Istituto di Ricerche Urusvati

The perfect inspiring model of government is exercised by the unfathomable Heaven, the un- matched symbol of total and ordered freedom, true source of the cosmic Law, unwritten but recognizable.1 Abstract sponse to energies, i.e., global and individual initiate, disciple and aspirant. Ordinary humani- his study presents four main perspectives ty reacts to exoteric astrology, a mostly unrelia- T for the evolution of an astrosophy (etymo- ble veil of the esoteric one. On the other hand, logically, the wisdom of Stars), which envisions the heliocentric model,2 a more recent perspec- the reunification of astrology and astronomy, of tive, offers humanity the possibility of serving the subjective and objective aspects of the Sci- as a “solarized group” on Earth, who can also ence of Spatial Relationships, into only one sci- begin to direct its focus to the greater Whole. ence-religion-art of the Reading of the Heavens. The Signs of the Heavens for the 2012 June sol- The boundaries of the Cosmos touch us, and the stice and Cancer-Capricorn direction attempts teachings, which serve as the launch site, guide to provide an interpretative and practical por- us by heavenly leaps, to co-measure different trait of the energies that are active in the four points of view and various entities of Space. It perspectives/charts of the One Heart, the point is like marking, on the causal plane, the layout of Light which goes forward and unifies all the of the cosmic Temple guarded by those unities worlds. of Life who can recognize and apply, at all levels, the heavenly decrees. The foundations of Introduction the Temple have been placed by the Masters, by

he basis for decoding and “singing” the those Hearts who are the Temple itself. Em- T celestial sounds is esoteric astrology. Eso- blematic of this is what the Tibetan Master re- teric astrology rules, has ruled and will rule (in ports of the Zodiacal Signs, being the values of proportion to the degree of connection with the the Zodiac that guide and support all astrologi- Hierarchy of Masters) any reading of the gen- cal interpretations, both in the geocentric and eral and individual “heaven,” as well as any heliocentric perspectives, either tropical or side- astronomical discovery. As we know, it was real, set by the planetary Hierarchy on the men- mainly (and is still unceasingly) revealed to tal plane millions of years ago. The accuracy of humanity by the Tibetan Master Djwhal Khul ______only about a century ago. About the Author It is a fact that all science is based on the occult The Urusvati Institute of Researches (Istituto di Ri- knowledge of real models or archetypes, and cerche Urusvati) is an international group with a that humanity gradually recognizes this is an- large membership in Italy. The group works with the other fact. So it is for astrology, called the laws and models of Sound & Light in resonance “primary science” in the Ageless Wisdom with the energies of the Third Ray as indicated by teachings and the Science of Spatial Relation- DK for Italy and France. Each member seeks to em- ships. body a divine Number/Interval/Color and express its power as if. Our shared aim involves working with As originally presented, the matrix of esoteric the Sciences of Harmonics, Astrology and Cycles in astrology is geocentric because it is directed to alignment with the Plan for Earth and in an effort to terrestrial humanity in its three degrees of re- imitate the hierarchical Model. www.urusvati.org.

Copyright © The Esoteric Quarterly, 2012 35 The Esoteric Quarterly astrological prediction and interpretation will to recognize its collective destiny and trace the be based, in part, upon the following factor: trails of the “point of light that moves for- The potency of the thoughtforms which ward.” have been built up in connection with the We look at the main features of these four per- twelve signs. spectives: These thoughtforms were originally construct- 1. The solar system in the cosmos (first ed or anchored upon the mental plane by the heliocentric sidereal chart). The solar Heart Hierarchy in Atlantean days and they have is identified with the Sun at the center of steadily gained in power ever since. They the cosmic sphere, and directs its cen- 3 serve as focal points for certain forces. ters/luminaries to the higher stellar centers:4

Astrological Perspectives  The origin or starting point on the Towards an Astrosophy ecliptic is identified with the alignment between the Sun and the Galactic Cen- n these cornerstones, established by those ter, the cosmic ascendant of the solar O who are able to think at least as a solar system between the Constellations humanity, the Temple of the human Heart (the focus of sidereal astrology while grows stable and well oriented by the Ritual of Signs are of the tropical one) of the the Mysteries. This Temple is established and Archer and of the Scorpion. Approxi- works, currently, according to a triad of Fires, mately every 12500-13000 years, this or “tension points” listed below: cosmic Gate is close to the direction of 5  The synthetic one of the solar Hiero- the current solstices, or to the Door of phant, who at the altar, raises his eyes Initiation (Capricorn) and the Door of to the Heavens, to the lantern of the Incarnation (Cancer). central dome, the summit of the pyr-  Significantly, from the “point of view” amid, and anchors the celestial ener- of the central Sun, the ecliptic align- gies into the Temple (electric fire). ments between Stars and Planets, such  The unitary one of the solar Hiero- as vital impulses to the solar Temple phant, who before the altar, distributes and Plan, especially from the three the Eucharist to the assembly, the sac- main Stars of the Constellations of the rament of Communion (solar fire). cosmic Triad (1. Merak/Great Bear; 2.  The differentiated one of the partici- Sirius; 3. Alcyone/Pleiades). pants (the planets, the creatures) who  The Initiate-Humanity, at the center can give back what they receive and (Heart) and at the top (Head), serves react to (fire by friction). the perspective of universal or cosmic life and consciousness as if it were— These “tension points” correspond to four here and now—the planetary head cen- main “points of view" to be considered in the ter of Shamballa. “Readings of the Heavens,” the four perspectives of the Heart established on the plan of 2. The solar system in the zodiac (second love and light of the ecliptic (the Temple), pul- heliocentric chart). The planetary Heart is sating in united breath and unified rhythm identified with the “Heart of the Sun” at the with: center of the twelve zodical signs. 1. The solar system in the cosmos  The origin of divine manifestation be- 2. The solar system in the zodiac gins with the first Zodical Sign of Ar- 3. The planetary system in the zodiac ies, the solar ascendant. This “subjec- 4. The planetary system in the cosmos tive” starting point coincides with the Sun-Earth alignment at the “objective” The Heart, the altar and the very unity of Life, March Equinox, or planetary ascend- like a Sun, can orient in all directions of Space

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ant, which is currently rising among Humanity. We could also consider the full the astronomical Constellations of the moons from the perspective of unification or Fishes and of the Water-Bearer, in the synthesis between Highest and Lowest. In oth- coming Age of Aquarius. er words, assuming the point of tension of the “central spiritual  Significantly, from Ordinary humanity reacts to presence,” the Heart the Sun's “point of exoteric astrology, a mostly redirects the general view,” the psycho- human invocation- geometries of the unreliable veil of the esoteric evocation to the pu- solar Plan created one. On the other hand, the tative cosmic ruler of by the Luminaries the current Zodiacal in the Signs, the 12 heliocentric model, a more Sign – as it happens “petals” of the recent perspective, offers for example, in the Heart of the Sun. humanity the possibility of connection between  The Disciple- serving as a “solarized Sirius and Leo: Humanity, at the group” on Earth, who can al- “Leo, in the cosmic center, serves the sense (and apart perspective of so begin to direct its focus to from our solar sys- group or solar the greater Whole. tem altogether) is consciousness, as ruled by Sirius” – if it were— here & now—the planetary thus consciously carving in Space the synthetic heart center, the Hierarchy. direction:

3. The planetary system in the zodiac Cosmic entity-Zodiacal axis-Sun-Earth-Moon. (third geocentric tropical chart). The human 4. The planetary system in the cosmos Heart is identified with the Planet at the (fourth geocentric sidereal chart). The hu- center of the 12 Signs: man & planetary Heart is identified with  The origin of planetary manifestation the Cosmic Sphere, just where & when It is, is the starting point of the equinoctial whether it be on Earth, on Jupiter, on Siri- 0° (degrees) of Aries, the direction of us, on Andromeda, etc.: the planetary soul (the cornerstone of  The origin or starting point of the 12 the vision defined as tropical). sacred sectors/petals on the ecliptic is  The human Heart at the center, identi- also identified with the alignment be- fied with its planet (the person-Earth), tween the Sun and the Galactic Center, looks at and follows the soul-Sun, as it is for the heliocentric sidereal per- whose influence is colored by the 12 spective. This supernal direction is the signs/qualities of the golden 12 pet- cosmic ascendant of all the creatures alled Lotus of the planetary Logos. of the solar system, darting between Compared to the heliocentric view, the Constellations of the Archer and of what changes is above all the aspects, the Scorpion. In the wheel of Becom- the positions or values of the other ing or manifestation, the cosmic as- Luminaries in the Signs, especially cendant actually rises on the local those of “fast” planets (Mercury, Ve- horizon, to release its abstracting and nus, Mars). initiating power, at a different time for each terrestrial horizon corresponding  The Aspirant-Humanity serves as the to the location of the individual Heart. perspective of the individual or plane- But the direction is the same in each tary consciousness. case. What is unceasingly changing is From the geocentric perspective, the full the elusive but real time of each local moons6 are considered especially favorable or here & now alignment. Heart can periods of approach between Hierarchy and look for and find this cosmic ascend-

ant in each day or minor planetary learns to think in larger Wholes and to be breath. more deeply concerned with the emanat-  The human Heart at the center, identi- ing Sources and with the eternal persistent fied with every being including the Causes than with the effects of these Heart of the planet (the monad-Earth), Sources upon that ephemeral creation, a “oriented” to and through the cosmic human being and his temporary existence Origin, follows the infinite and quali- upon a most unimportant planet. As he fied Sphere of the Heavens, stars, seeks to do this, he will discover for him- planets, directions, plans, etc. Each self the signs of the essential divinity of Heart is one of them and One with man—a divinity which is to be found in them. He has the Heavens in the Heart the infinite grasp of man's consciousness and his Heart IS the Heavens, in the when illumined by the light of the soul eternal and infinite here & now. and in his power to project his thought in-  The infinite Idea of Humanity serves to the consciousness of those manifold Be-ness and all It’s perspectives im- Lives Whose “energetic movements” he mersed in the individual universal con must perforce share because his small sciousness. modicum of energy is an integral part of Theirs.7 As the Tibetan Master Djwhal Khul states: Therefore, let us raise our eyes to the Heav- Much has been given in the occult books ens and listen to the scintillating numbers and of which the average astrologer remains harmonious paths of Fire. (Figure 1 follows) profoundly unaware. It is essential that he

Summer 2012

(Figure 1) Heliocentric sidereal chart of the Sun-Earth-Galactic Center alignment for June 17 (The Sun at the center is seen entering into the Twins constellation by Earth entering into the Archer constellation) Alignments on the Ecliptic between Stars and Luminaries

- F1 = ecliptic projection of the Galactic Center, established as 0° of the Archer-Sagittarius (sidereal) - F10 = Merak (Ursa Major) (1st Aspect of the cosmic Triad) - F2 = Sirius (2nd Aspect) - F3 = Alcyone (Pleiades) (3rd Aspect) – F7 = Polaris (Ursa Minor) - F5 = Vega (Lyra) - F6 = Eltanin (Dragon) – F8 = Kaus Australis (Archer) - F9 = Betelgeuse (Orion) – F4 = Pollux (Twins-Gemini) – F11 = Castor (Twins-Gemini)

In the first heliocentric sidereal chart, the Heart, pulsate in the celestial segments magnified by immersed in its highest depths, lost in the su- the Stars of the Twins (Gemini) and of the op- pernal Light of the firmament, in the cosmic posite Archer (Sagittarius). horizon of the Sun, can join, even in the relative In this chart the cosmic “horizontal” orientation but real cycle of Becoming, the electrical im- corresponds to our (normally vertically repre- pulses coming from the Stars (solar and cosmic sented) terrestrial solstices’ axis. This occult Logoi), through the directions created by Their double impulse restarts the whole alignment with the solar Luminaries (planetary breath/revolution around the Sun, which is cur- Logoi), vibrations that stir and move “the entire rently very close to the alignment with the Ga- solar system considered as a unit.” lactic Center, the great cosmic Origin, Source The Heart co-vibrates with these primary im- and Goal. Across the June solstice, the Sun pulses both in the deep silence of its work and points to the Galactic Center Magnet through through the radiant light of understanding. We the Earth as a viewfinder, intersecting one of know something about the qualities of the Stars the primary heavenly planes perpendicular to and the Constellations and their relationship to the ecliptic, the one vitalized and qualified by our solar system through the Teachings, as well the Stars Polaris (Little Bear/Ursa Minor), Be- as from the Rays or the solar functions of the telgeuse (Orion) and Eltanin (Dragon). planets. The Hierarchy imparted the Science of The Direction is fixed at another time (Pola- the Spatial Relationships to teach us the sub- ris) at all levels (Earth) in the solar system, lime order of spiritual Sources. It unveiled the driven by the supernal Life energy (Galactic Science of Cycles to teach us the art of follow- Center, Dragon) and held by the “septenary ing the solar Plan, so that the Purpose of our clairvoyance” and Heart sensitiveness (Be- planetary Logos could be revealed from out of telgeuse-Orion).8 the “fiery sea” of higher solar and cosmic energies. Everything resurrects at each of the four discon- tinuities (solstices and equinoxes) of the plane- “Do not miss the date” is written in letters of tary annual cycle. The four sacred Doors of the fire, and humbly but boldly we look into the Cross of Life, of the Heart, are strengthened by Heavenly Heart for the directions and signs that these highest Fires, and in the Cross solstices’ will guide us toward the vital sources of Being. arm the planetary spine (the rotation polar axis) Thus, well-oriented, we lightly proceed, on this functions as an initiatory Rod that liberates the our globe so crucified, but nestled in the deep- relentless and solving power of the planetary est flight of Life. Heart. We can honor and try to suggest the possible This 2012 solstice shows a wonderful solar tri- quality of some of these events which the solar angle starting from the peak guarded by Betel- Eye, turned toward its Cosmic Abode, traces. geuse and Polaris and drawn by Saturn (Third And in accordance with these cosmic events, Ray the solar Architect and Thinker) very close we can begin to orient the Centers of the human to Mars (Sixth Ray, the solar Desire put into central Presence, the Jewel of Synthesis at the Action) and flying together between the Stars of center of Humanity, to the guiding Stars of the Balance, and by Neptune (Sixth Ray, the Lord firmament. Now is the time to plant the seed of of spatial Waters) in the Water Bearer. The re- the future Humanity who will recognize its own sultant triangle or bow of energies creates a ten- universal dignity and will consciously collabo- sion that spreads outward in creative and reuni- rate with their cosmic Brothers, already glori- fying vortexes, via the immense energy of the ous Servants of Freedom. As the eye sees what galactic Arrow. the Heart knows, Humanity can see what Hier- archy knows. The proximity of Jupiter (Second Ray, the solar Master of Love) to Alcyone (the evidence of The first chart (Figure 1) highlights the Stars of the Central Spiritual Sun in the Pleiades con- the cosmic Triad and, in particular, the ecliptic stellation) opens the Heart to higher or deeper projection of those primary Stars which live and worlds, namely to our “local” cosmic Magnet. 40 Copyright © The Esoteric Quarterly, 2012

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Many other extra-solar connections should be January 5 to Sirius (Canis Major) considered, as many as the visible (and invisi- January 14 to Pollux (the Twins) ble) Stars “touched” by the solar Cen- February 7 to Merak (Great Bear-Ursa Ma- ters/Luminaries during Their orbital revolution. jor) For now, it will suffice to mention the “meet- February 18 to Regulus (Leo) ings,” or better “identifications,” occurring in April 13 to Spica (Virgo) the celestial channel being magnified by Sun- May 1 to Acrux (Southern Cross) Earth direction through the Stars of the Twins May 20 to Rigil/Alpha Kentauri (Centaurus) and of the Archer. (The exact alignment be- May 31 to Antares (Scorpio) tween Earth-Sun axis and the Two Twins, Cas- June 18 to Eltanin (Dragon) and to the Ga- tor “the mortal” and Pollux “the immortal”, the lactic Center personal and soul Mind, occurs between July 12 July 7 to Vega (Lyra) and 15.) In this heavenly hourglass pulsates August 26 to Fomalhaut (Piscis Austrinus) another primary stellar direction, i.e., the polari- November 22 to Alcyone (Pleiades) ty between Sirius, the Son of Suns and Isis, and December 1 to Aldebaran (Taurus) Vega (Lyra), the player of the sevenfold lyre, December 18, sacred to Polaris (Little Bear) crossed at every turn by our Planet on July 7 December 20 to Betelgeuse (Orion) and now also by Venus on June 25, 2012. These dates signify supreme appointments with It is worth noting that Earth always intersects very high and deep sources, as well as infinite the fiery points of cosmic Stars on the ecliptic, directions for the solar Heart qualified by the that is, at a certain degree of its annual cycle. Units of cosmic Life. They are cyclic and direc- For all the other Luminaries (either faster or tional moments whose inspirations interpene- slower), to have the same constancy of trate and refract through the various cosmic, date/grade you must consider the individual solar, planetary and human spheres of influ- daily and yearly cycles of each Planet. This al- ence. lows us to recognize that some days/degrees of The “objective” sphere is not all of reality, the year of each Planet are sacred to certain likewise the “subjective” sphere, but the key stellar directions, as if this might be their pri- which is able to merge them together flies on mary cosmic archetype characterizing that in- the wings of the synthetic vision, and reveals fluence within the solar system of reference what the heart has always known, namely that (heliocentric perspective) or planetary (geocen- the Form does not lie and that Matter and Spirit tric perspective). Thus, in the heliocentric point are the only entity for the liberated conscious- of view or point of tension for the Earth, it is ness.( Figure 2 follows ) important that the following dates (which per- tain to certain primary Stars) are duly noted:

(Figure 2) Heliocentric tropical chart (Sun at the center) Entrance of Sun/Vulcan into Cancer Sign - Earth in the Sign of Capricorn (June 21, 2012) Psychogeometries on Ecliptic between Luminaries in the Zodiacal Signs

Third Word of Power (for the third quarter of 2012 cycle): The supernal Light reveals the models of the Work.

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The second heliocentric tropical chart high- “the God finger”), acts as a trigger for this lights, as noted above, the planetary aspects very powerful amount of initiatory energy. It or psycho-geometries from the standpoint of is now a unique time for revelation, orienta- the Sun and according to the esoteric wheel tion to Brotherhood, renewal, moved by and of the 12 Signs. In fact, this is the perspective to the Beauty of Being. called tropical, i.e., referring to the planetary For the entire quarter of the cycle that will take positions in the ideal9 Zodiac (30° sections) us to the fall/spring equinox, the patterns of the with respect to the Point of Beginning of energies available for the centers of the solar Earth's equinox (the direction of planetary field (seven sacred Luminaries) could be ex- Soul). This Point veils the electrical and initi- pressed by the following Formulas (composed atory power of the Sign and Constellation of through group intuitive reading of planetary Aries and of the Cardinal Cross in manifesta- psychogeometries). This pattern is ruled by the tion. first formula, emanated from the Heart of the The Fire of Life enters from each of the four Sun Vulcan (First Ray): corners of the Cross overflowing all re- 1. The supernal Light reveals the models of sistance to the New. In particular, the June the Work. (Vulcan in Cancer) solstice is sacred to the energies of Cancer- Capricorn (First, Third and Seventh Rays) 2. I exalt the radiant geometry of the which organize the right direction. summit. (Jupiter in Taurus) The awakening of new, accelerated rhythms 3. I impress the right direction to the is enhanced by the overwhelming presence of heavenly prototypes. (Saturn in Libra) Uranus (Seventh Ray of Order, Higher 4. The middle way is the central model. Rhythms and Rites) in Aries (First and Sev- (Mercury in Libra) enth Rays), charged by the continued right angle incidence of Pluto (First Ray, the De- 5. I awaken hierarchical dignity in hearts. stroyer and Reformer) in Capricorn (One, (Venus in Capricorn) Three and Seven), now reached by Venus 6. I support the construction of new ideals. (Fifth Ray of loving Intelligence and the in- (Neptune in Pisces) telligent Love), and by Earth (Third Ray, the place of awareness) on June 29. 7. Maximum tension triggers new creative processes. (Uranus in Aries) The Summit of the Mountain of Initiation is thus ruling the solar or causal Heavens, fo- Each center is always in contact with all the cused by the odd propulsive energies of the others and may partake of the energies of the Luminaries. The square (90° angle = 1/4 x other centers because energy is Fire in es- 360° = Fourth Ray aspect sacred to Harmony sence. Fire is the inextinguishable element through Conflict) from Mercury (Fourth Ray, present and dominant in all the centers and the Divine Harmonizer) in Libra (Third Ray) the guarantee of the final union. stokes further its explosive potential, diffused The Models or archetypes have no form, yet however by the fluid aspects with Neptune their glory is manifested in the Stars and in (Sixth Ray) in Pisces (Second and Sixth the Luminaries of the Heavens. Their formu- Rays). Also the duet Saturn (Third Ray) and las are revealed in the numbers and in the Mars (Sixth Ray) between Libra and Scorpio paths of the fiery “sparks” in motion. (Fourth Ray), now in a rare and deep con- (Figure 3 follows) figuration with Uranus and Jupiter (called

(Figure 3) Entrance of Sun into Cancer Sign (June, 21) Geocentric tropical chart

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In the above chart, we come to the actual land- tary configuration but inserted into the wheel ing of the energy into the planetary sphere, of the 12 ideal ecliptic constellations (“ideal” illustrated by the geocentric tropical perspec- to resonate with the 12 petals of the planetary tive, energies which are in full splendor and Lotus) oriented by and to the ascending Galac- 10 fruition at the time of Cancer Full Moon. tic Center. This is the actual real & relative The human Heart, at the center of the current reference for the point of being, which is the solar flares, in the middle of the four arms of awakened Heart here on Earth, looking at the the Cardinal Cross, co-measures itself to the objective Heavens as the subjective field of Its solar Heart and sings (Words of Cancer): collective creation. Heart can see Stars as It- self, points of Being and Be-ness, Brothers of Let isolation be the rule and yet the crowd Light, Love, Will and Freedom. Heart can exists. identify with rising Stars and liberate Their I build a lighted house and therein dwell.11 influence in the field, or rather precipitate Their abstracting power at the highest point on The pull of matter is superseded by the free the local meridian, or again adore and lose it- choice of the soul. Form life becomes a self into Them at Their setting. This is the Rit- conscious method of expression for ser- 12 ual of Life, out of time and distance, here & vice. now, wherever we are, always at the center of The dark matter/matrix of Cancer receives the Infinite. seed liberated by supernal Light and germi- In this last perspective of the planetary system nates new possibilities, cycles and vortexes. in the cosmos, the solsticial Sun is one with These archipelagos of Light organize Sub- Polaris and Betelgeuse, and also with the stance in order to nourish the unities of Life. Dragon and Galactic Center (projected on the Sun/Vulcan at the opening of Cancer receives ecliptic) through the Earth at the chart center. the beautiful trine of Neptune, the “Lord of Jupiter has just passed Alcyone, the central Waters” and the esoteric and hierarchical ruler Sun, and Mercury is between Sirius and the of Cancer. The Call to Brotherhood fills up the two main Twins, Castor and Pollux. These Valley, and every being is ordered to respond. alignments disappear in the radiant daily light Neptune is in tension with Jupiter (Second while the opposing Stars like Vega (and the Ray), geocentrically already in Gemini (Se- prominent and commonly recognized “summer cond Ray) with Venus (Fifth Ray), the two triangle” with Altair/Eagle and Deneb/Swan) solar Masters of Love and Wisdom, and all are now ruling and igniting our nightly sky. together They solve and temper the difficult This perspective integrates Highest and Low- and overwhelming square Uranus-Pluto. est. Heart realizes that to perform miracles it “Love is the Winner” and the real origin of any has to raise its Eye to the Heavens. (Figure 4 organizing energy and integrity. follows) Lastly, in the fourth geocentric sidereal chart (Figure 4), we find again the preceding plane

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(Figure 4) Entrance of Sun into the constellation of the Twins (June, 21) Geocentric sidereal chart

(Figure 4) - F1 = ecliptic projection of the Galactic Center, established as 0° Sagittarius (sidereal) - F10 = Merak (Ursa Major) (1st Aspect of the cosmic Triad) - F2 = Sirius (2nd Aspect) - F3 = Alcyone (Pleiades) (3rd Aspect) – F7 = Polaris (Ursa Minor) - F5 = Vega (Lyra) - F6 = Eltanin (Dragon) – F8 = Kaus Australis (Archer) - F9 = Betelgeuse (Orion) – F4 = Pollux (Twins-Gemini) – F11 = Castor (Twins-Gemini)

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Conclusion his article is thus intended to present an human Hierarchy is part of these 12 Solar Hier- integrated system of perspectives to archies and incorporates the harmonizing force T from Scorpio and the planet Mercury. It is fo- encompass the scope of the spatial relationship cused on the fourth buddhic plane, the central of Man-Earth-Sun-Stars. Such a reading of the the seven planes corresponding to seven mani- Heavens comports with the wider potential and fested Hierarchies of the cosmic physical plane. dignity of humanity. Its cooperation with the other Hierarchies of solar and planetary Builders is intelligible through It does not matter how much time it takes, the these thought-forms “constructed or anchored Heart of Man has to master the hierarchy of on the mental plane” by our planetary Hierarchy perspectives, i.e., the four points of view concerning the twelve Zodiacal Signs as well as discussed in this article. A Science has to through the relationships between Their forms present an elegant and proportional system of of expression, the divine and natural Kingdoms perspectives, as well as art, religion, politics, (on the cosmic astral and physical planes). economics, education or every field of activity, Thus, this “integrated system of relationships,” in order to open mind to sophia or wisdom. even if its imports seem valid for our terrestrial perspective and evolution, is certainly relatively The strength of the Fifth and Seventh Rays real, i.e., it constitutes the analogical reflection ruling this rising Age of Aquarius will prompt of the more general one of the Solar System: and order our steps. The Science of Numbers the relationship between the 12 cosmic Logoi (Harmonics), of Space (Astrology), and of governing the 12 Constellations must be similar Time (Cycles) are the triune One of the Fifth to those shown for the 12 Zodiacal Signs. race that will sound that AUM which will open In this real integrated system of spatial Rela- and carve the paths to the saving force of the tions, the 12 Hierarchies of solar Builders are Heart. each carriers and responding to one of the seven Cosmic Rays (See EA 34-35) issued, for this To paraphrase from the Agni Yoga teachings, part of the cosmos/galaxy (the Great cosmic it is not beauty, but the realisation of beauty Man), by the cosmic Triad. Whereas the Rays 13 will save the world. The comprehension of transmitted by the Signs as well as the affinities beauty by the Fourth human creative hierarchy with the Luminaries, acting as Their intermedi- allows the energy of divine Freedom to restore aries or Rulers for the three levels of human re- the Plan of Power, Love and Light on Earth. sponse, are valid only for the current preces- sional cycle of 25000 years (See EA 589-590). So, for instance, the Fifth unmanifested Hierar- chy which conveys the forces of Cancer (fo- 1 From the documents of the Istituto Urusvati, cused on the seventh cosmic astral plane - 6.7) “Second Sawing,” February 2, 1995. resonates with the energy of veiling the Christ 2 For more information on a text discussing He and through the VII systemic ray in the plane of liocentric Astrology from Istituto Urusvati, manifestation of the solar system (the cosmic pleasecontact: [email protected] physical plane), while Cancer (our fourth and ask for The Solar System in Space - 1993 House, illuminated, in the planetary horoscope) revised 1999. liberates the Third and Seventh Ray in our plan- 3 Alice A. Bailey, Esoteric Astrology, reprint etary cycle. 1979: (New York, NY: Lucis Publishing, 1951), In the current cycle this Seventh Systemic Ray 69. By way of deepening and clarification, these of Magical Order and of Ceremonial Organiza- forces are, for this part of the universe, those is- tion, received-transmitted by Cancer, is in pri- sued by the cosmic Triad (Ursa Major - Sirius - mary resonance with the seventh manifested Hi- Pleiades) and received-transmitted by the cos- erarchy of Aquarius (plane 7.7), and the Earth mic Logoi expressed in the 12 constellations element and the physical dimension. It is also corresponding to the 12 signs, forces which are related to Capricorn and the fifth or tenth entering to this Second Solar System through manifested Hierarchy (plane 7.5 – the will to the 12 Creative Hierarchies, the Builders and express), as well as to Aries (plane 6.4 – the un- the same body of expression of the Solar Logos ion through struggle) and its on the cosmic astral and physical plane. The

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second unmanifested Hierarchy. The urgency to of full moon, variable with the location, could anchor and liberate on physical plane is so be a harbinger of useful information to anchor granted and conveyed through Cancer and Sev- scientifically the very intense energies on enth Ray energy. Earth. In the real & relative manifestation the local & present ascendant is co-significant, here Note that the forces or the transmitted rays co- & now on Earth, both of the “soular”/solar incide, for both the two systemic and planetary equinoctial 0° of Aries sign and of the monad- “perspectives,” only for the Third Ray of Libra ic/galactic direction 0° of the Archer constella- (on the third subplane of the seventh cosmic tion. physical plane 7.3) and for the Fourth Ray of 7 Alice A. Bailey, Esoteric Astrology, 12. Scorpio (plane 7.4), the atmic and buddhic prin- 8 Ibid., 15. “...other streams of energy which def- ciples. initely play upon and affect our planetary life, 4 This is the perspective of the solar Soul serving such as those coming from that great star, Be- Its field but pointing to Its Monad or the higher telgeuse, or from Antares and other stupendous Worlds. Someday there will be recognized the suns and solar systems which are related to the third Astrology of our Great Cosmic Man, cen- constellations of the zodiac and whose force tered in the “central spiritual Sun” veiled by reaches us through these constellations and not Alcyone/Pleiades, and ruled by the major Zodi- directly.” ac of 10 constellations (the cosmic Triad and the 9 The “ideal” solution is not to simplify or leave Seven Solar Systems, which ours is one of and out the different width of astronomical constel- also part of the heart center Sirius of the Great lations but to honor the matrix of the 12 pet- Cosmic Man). The Masters in Shamballa must alled Lotus, of Heart at all levels, the sacred refer to this third perspective and also to a gate to infinite Unity and, for mankind, to the fourth one or more, one of them centered in the fiery world of Ideas. Galactic Centre, the Heart and source of Life of 10 On July 3 GMT (at 8.53 pm, Milan local time). our Cosmos. But up to now we are only able to Cancer constellation and sign are putatively sa- “count” the exchanges and motions from two cred at cosmic level to the Little Dog-Canis main points of “view” (geo and heliocentric) Minor constellation (as Leo to Sirius/Canis Ma- and their plane, the ecliptic. Nevertheless, it is jor), the Source of lower manas. Its main Star healthy and joyful to think as if we were to take Procyon forms the so called “winter triangle” care of the cosmic or even universal contacts. with Betelgeuse (cosmic Soul, the Mind’s Son, At least, with the infinite “parts” of us, we al- part of Orion, the heavenly Hunter) and Sirius ready do. 5 (higher manas). At the center of the triangle Astronomically, solstices' direction is the pro- there is the Unicorn-Monoceros constellation, jection of polar axis, the planetary spine, on the the one-pointedness of the central will and eye. orbital plane of ecliptic, the cycle of manifesta- 11 Alice A. Bailey, Esoteric Astrology, 343. tion, representing as such the two Doors or sa- 12 Ibid., 340. cred points of synthesis. 13 6 Helena Roerich, 1926, New Era Community, § In this case, to consider the heavenly chart ac- 27, http://www.agniyoga.org/search.html. (according to the local ascendant of the exact time cessed June 2, 2012).

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Stigmata and the Initiatory Path

John F. Nash

Summary terized by or relating to the appearance of stigmata. his article examines the phenomenon of Stigmatism is not a popular topic of discussion religious stigmatism and studies the lives T in modern religious, esoteric or secular circles. of six stigmatics to identify characteristic pat- Suggestions that certain people might bear re- terns in their lives, conditions and experiences. ligiously significant wounds on their bodies Stigmata are bodily lesions resembling the are swept under the rug of hagiography, pious wounds suffered by Jesus during his passion. legend, and fairytale: the stuff of a credulous, The stigmatics studied also exhibited excep- superstitious past. If the incidents are too re- tional capabilities, indicative of major changes cent to be disposed of so easily, the individuals to their subtle bodies and transformation to a are written off as imposters and their wounds higher level of consciousness. The article fo- as fake or self-inflicted. Or incidents are given cuses on stigmatism as part of a more inclusive a pathological label, such as “hysteria,” to set of phenomena that spans the physical and shield them from further consideration. A pop- nonphysical. ular Theosophical dictionary provides yet an- Stigmatism is often dismissed as fake or a other insight: symptom of mental illness. The first charge is The whole matter of stigmata in human refuted by credible evidence to the contrary. subjects is but intensification in very unu- The second has validity but is not applicable to sual circumstances of what biological sci- the stigmatics discussed. In addition to display- ence knows to occur commonly and auto- ing exceptional abilities, they enjoyed psycho- matically in the bodies of the lower crea- logical stability and performed outstanding tures, which not merely change color, but works of service, despite the challenges of undergo curious transformations under their condition. 1 conditions of fright, anger, etc. Renunciation of the lower nature, elevation in Critics evidently are capable of displaying as consciousness, and exemplary lives of service much hysteria as do the stigmatics of their im- indicate that some stigmatics are on the initia- agination. tory path. For a few, the stigmata and accompanying phenomena could provide conditions The older Christian traditions may accept favorable to, or even indicative of, attainment stigmatism as a possible “supernatural,” or of the fourth initiation. The implications for “preternatural,” phenomenon, but church lead- both esotericism and Christianity could be ers are reluctant to discuss the authenticity of considerable. ______Introduction About the Author tigmata (Latin: “marks”) are painful le- John F. Nash, Ph.D., is a long-time esoteric student, S sions on a person’s body, resembling the author, and teacher. Two of his books, Quest for the wounds suffered by Jesus the Christ before and Soul and The Soul and Its Destiny, were reviewed during his crucifixion. Lesions typically appear in the Winter 2005 issue of the Esoteric Quarterly. on the hands, feet and side but may also appear Christianity: The One, the Many, was reviewed in on the head, back, shoulders, and other parts of the Fall 2008 issue. His latest book: The Sacramen- tal Church was published in 2011. For further in- the body. A stigmatic is a person bearing the formation see the advertisements in this issue and marks, and stigmatism is the condition charac- the website http://www.uriel.com.

Copyright © The Esoteric Quarterly 49 The Esoteric Quarterly individual cases. The Church of Rome, where tist, and a member of a Celtic-revival church most instances of stigmata have occurred, have received the stigmata. At least two stig- seeks to discourage curiosity seekers and per- matics were married, and one was in a same- sonality cults. Occasionally, it attributes stig- sex relationship.7 One living stigmatic is an mata to diabolical agency.2 Even when stig- esotericist. matics are beatified or canonized, Vatican au- Of critical importance to the present study, thorities normally decline to comment on the some stigmatics acquire exceptional abilities. validity of their stigmata. While people of faith One such ability allows them to survive for may be open to “miracles,” stigmatism raises years without eating or sleeping. Another al- questions that religious authorities are unable lows them to view, even to participate in, to answer. scenes in the past or at distances from their No doubt there have been cases of fraud or physical bodies. Stigmatics may also have ex- sorcery, and skeptics eagerly seize upon them ceptional healing and counseling gifts. These to bolster their case. Cases traceable to mental and other abilities will be discussed in detail illness provide additional ammunition. Given later. Suffice it to say that those stigmatics no the weight of evidence, however, it requires a longer function in the “three worlds” the way greater leap of faith to attribute all reported other people do.8 They have experienced instances of stigmata to irregularities or pa- changes to their subtle bodies and transfor- thology than to acknowledge that some may be mation to a new level of consciousness. The of genuine religious significance. Specific evi- present article is concerned with individuals dence will be examined in due course. with this larger set of attributes. A group profile will be constructed, based on the lives and A scriptural passage: “I bear in my body the experiences of six notable stigmatics. marks of the Lord Jesus”3 is sometimes interpreted to mean that the Apostle Paul was a Stigmatism is obviously of religious interest. stigmatic. More commonly the twelfth and Some stigmatics are greatly revered saints of thirteenth-century Francis of Assisi is believed western Christianity, while many more have to have been the first stigmatic. Many more inspired local devotion or drawn people to the followed; one study identified a cumulative church. Stigmatics with healing and counseling total of 321 stigmatics through 1908.4 An es- gifts have served large numbers of people. timated twenty stigmatics are alive today.5 Re- Those who could view the passion or other cent cases generally may have more credibility biblical scenes have provided new information because of improved documentation, greater that can be compared with, or may comple- opportunities for objective scrutiny, and an ment, the scriptures themselves. Stigmatics’ environment freer from the credulity that we exceptional abilities should alert Christians and suspect existed at earlier times. others to what may lie ahead on the evolutionary path. Stigmatics form a tiny subset of mystics but share some of the lifestyle, experiences, and Stigmatism is also of considerable interest to other characteristics of that larger population. esotericists. Stigmatics who bore their suffer- In the past the great majority of stigmatics ings in a spirit of acceptance and love and de- have been Roman Catholics6 from countries in voted their exceptional abilities to service may southern Europe where devotion to Jesus’ suf- have made significant progress on the initiato- ferings is traditionally strong. Many were ry path. While it is inappropriate to speculate members of religious orders—though not, as on specific individuals’ initiatory status, we might be expected, in enclosed, contemplative can do so for hypothetical stigmatics whose orders. Now the phenomenon has spread more attributes resemble the composite attributes of widely. Stigmatism has been reported among the group studied. This article will inquire laypeople, non-Caucasians, people in northern whether the activities, experiences and accom- Europe and the Western Hemisphere, and plishments of these hypothetical stigmatics members of multiple Christian denominations. meet the standards of the fourth initiation. If At least three Anglicans, one Lutheran, a Bap- they do, we may conclude that receipt of the

50 Copyright © The Esoteric Quarterly, 2012. Summer 2012 stigmata, under soul guidance, can provide an Francis received the stigmata on September 17, environment allowing Christian initiates, who 1224 during a forty-day fast on Monte la Ver- have made the necessary spiritual progress in na in central Italy. His hagiographer, the equal- previous lives, to attain the “crucifixion initia- ly famous Franciscan friar Bonaventure, de- tion.” scribed the ecstatic experience in which Fran- cis’ wounds appeared: Six Stigmatics His soul became aglow with the ardor of his section presents brief biographical fervent longing for heaven as he experi- T sketches of six notable stigmatics. Study enced within himself the operations of of their lives will provide insight into what grace. . . . [O]ne morning near the feast of kind of people become stigmatics, what pat- the Exaltation of the Cross . . . he saw what terns can be identified in their experiences, and appeared as a seraph with six bright wings what kinds of activities they engage in. gleaming like a fire descending from the Because several of the individuals are greatly heights of heaven. As this figure ap- revered in their religious circles, some ac- proached in swift flight and came near counts of their lives and accomplishments take [him] it appeared not only winged but also the form of hagiographies. To skeptics, hagi- crucified. The sight of it amazed Francis ographies are so full of exaggerations, even and his soul experienced joy mingled with outright fabrications, that they can never be pain. He was delighted with the sight of taken at face value. Certainly caution is in or- Christ appearing to him so graciously and der, but we should also avoid bias and closed- intimately and yet the awe-inspiring vision mindedness. One of the assumptions of the of Christ nailed to the cross aroused in his present work is that the accounts should be soul a joy of compassionate love. read objectively but should not automatically When the vision vanished after a mysteri- be dismissed when they conflict with precon- ous and intimate conversation it left Francis ceived notions of what is ordinarily possible. aglow with seraphic love in his soul. Exter- We are, after all, dealing with extraordinary nally, however, it left marks on his body people and situations. like those of the Crucified as if the impres- The six stigmatics are Francis of Assisi, Anne sion of a seal had been left on heated wax. Catherine Emerich, Therese Neumann, Fran- The figures of the nails appeared immedi- cesco Forgione (“Padre Pio”), Dorothy Kerin, ately on his hands and feet. The heads of and Judith von Halle. Occasional references the nails were inside his hands but on top of will be made to other individuals whose lives his feet with their points extending through or experiences contribute to our theme. to the opposite side. His right side too showed a blood-red wound as if it had been Francis of Assisi (c.1181–1226), son of a rich pierced by a lance, and blood flowed fre- merchant in the Italian city for which he is quently from it.9 named, renounced privilege and pleasure to pursue a life of extreme asceticism. He and a Francis died in his mid-forties and was canon- small band of followers worked among the ized two years later. He is one of the most be- poor, sick and marginalized segments of socie- loved saints, revered by people of all Christian ty. Their ministry eventually earned papal denominations and beyond. recognition as the Order of Franciscan Friars Anne Catherine Emmerich (1774–1824) was Minor. In addition to his service work Francis born into a peasant family in Flamsche, West- is remembered for his love of the natural phalia, a principality within the Holy Roman world. His famous hymn of praise: Canticle of Empire (now Germany). As a child she con- Brother Sun and Sister Moon, has inspired mil- versed regularly with Christ, Mary, various lions of people over the centuries and in our saints, and her guardian angel. At age twenty- own time. nine, after working a variety of manual jobs,

Copyright © The Esoteric Quarterly 51 The Esoteric Quarterly she entered an Augustinian convent. Soon scrolls. Joachim placed the child on the thereafter she had an ecstatic vision in which arms of the chief priest, who held her aloft, she was offered a crown of flowers or a crown prayed for awhile, and then laid her in the of thorns. She chose the latter, whereupon it little cradle on the altar.11 was pressed onto her head, causing intense Transcripts of her visions fill forty volumes, pain, swelling, and bleeding. and several edited volumes are now available The convent was closed after the conquest of in English translation. Mindful of the suspicion Westphalia by Napoleon’s army and the nuns that the visions might attract among ecclesias- dispersed. Emmerich was taken in by a poor tical authorities, Emmerich preferred to call widow. By that time she was bedridden with them “meditations,” insisting that they were debilitating sickness. On December 29, 1812, “no more than of human value.”12 For twelve during an ecstatic experience, she received the years she ate nothing but Communion wafers. stigmata on her side, hands and feet. Her The ability to live for extended periods of time scribe, the poet Clemens Brentano, recorded without eating is referred to as inedia. Em- the event thus: merich remained bedridden and died at age 49. She was beatified in 2004, the first step toward She . . . saw a light descending toward her, possible sainthood. But ecclesial authorities set and distinguished in the midst of it the re- aside Brentano’s transcripts of her visions as splendent form of her crucified Savior, impossible to authenticate. whose wounds shone like so many furnaces of light. Her heart was overflowing with joy Therese Neumann (1898–1962) was born on and sorrow, and, at the sight of the sacred Good Friday in the village of Konnersreuth, in Wounds, her desire to suffer with her Lord Bavaria, and lived there all her life. She was a became intensely violent. Then triple rays, healthy child, but a series of accidents and pointed like arrows of the color of blood, medical emergencies in her early twenties left darted forth from the hands, feet, and right her paralyzed and blind. Allegedly, through the side of the sacred apparition, and struck her intercession of her role model Thérèse of Li- . . . . The moment these rays touched her, sieux, then in process of canonization, Neu- drops of blood flowed from the wounds.10 mann was completely cured.13 In addition to the marks of the crown of thorns Neumann received the stigmata, beginning on and the nail wounds on her hands, feet and March 5, 1926, the first Friday of Lent. The side, Emmerich had the mark of a cross, three first lesion, corresponding to Jesus’ spear inches long, over her heart. wound appeared above her heart. It was described as being one-and-three-eighths inches Anne Catherine had ecstatic visions in which in length. A series of visions over the next sev- she observed biblical scenes in vivid detail. eral weeks culminated in an intense vision of For instance she described the naming cere- the passion in which other wounds appeared. mony after the birth of the Virgin Mary. It took In addition to lesions on the hands and feet, place in the home of Mary’s mother, Anne: she bore wounds corresponding to the scourg- I saw a great feast in Anne’s house; all was ing, crowning with thorns, and carrying the gladness. The wicker partitions in the front cross. In all she bore forty-five wounds.14 For of the house had been taken away, and a the remaining thirty-six years of her life large room was thusly [sic] made ready. . . . Therese’s wounds bled regularly and often In the middle of the room was an altar cov- profusely. Like many other stigmatics, Friday ered with red and white, and a stand upon was typically her “worst day.” Photographs which scrolls were laid. . . . Enue, Eliza- show her bleeding from the eyes as well as beth’s sister, brought the infant Mary from other parts of the body. swathed . . . in red and transparent white, Neumann endured almost continuous, intense and gave her to Joachim. The priests ap- pain. But she also had almost daily episodes of proached the altar, the attendants bearing ecstasy. On important days in the church year the chief priest’s train, and prayed from the

52 Copyright © The Esoteric Quarterly, 2012. Summer 2012 the episodes lasted twenty-four hours. It is es- mankind. But he also had episodes of ecstasy timated that she experienced Christ’s passion which brought him the utmost joy. 725 times, “all in exact conformity with the Padre Pio’s visible stigmata appeared on Sep- liturgical calendar.”15 Like Emmerich she also tember 20, 1918, in the final months of World had visions of other events in the Bible. On a War I. But he had already had a number of few occasions she reported viewing current related experiences. For example, while hear- events at great distances from her physical ing a boy’s confession, he had a vision of an body.16 “Exalted Being” holding “some kind of weap- From 1922 onward Therese—again like Em- on in His hand, something like a long sharp- merich—refused all food and drink. In fact, pointed steel blade.” The entity thrust the anything but the daily Communion wafer was weapon into Pio’s “soul,” whereupon Pio felt immediately expelled.17 Far from showing such intense pain that he thought he was dy- signs of emaciation, however, her body weight ing.23 The visible stigmata appeared while Pio increased from 140 pounds in 1927 to 215 was reciting the thanksgiving prayer after pounds in 1953. Moreover, Therese rarely Mass. In his own words: slept, though she remained full of energy.18 [S]uddenly I was overtaken by a powerful Neumann became a member of the Third Or- trembling, then calm followed, and I saw der of St. Francis in 1946.19 But she remained our Lord in the posture of someone who is active in her community, tending the family’s on a cross . . . lamenting the ingratitude of livestock and the local cemetery—wearing men, especially those consecrated to him gloves to protect her hands—and receiving and by him most favored . . . . He invited thousands of visitors. Among the visitors was me to partake of his sorrows and to medi- Paramahansa Yogananda, who gave a favora- tate on them . . . . I felt then full of compas- ble account of the meeting in his book Autobi- sion for the Lord’s sorrows, and I asked ography of a Yogi.20 Therese also cared for the him what I could do. I heard this voice: “I sick, and many healings were attributed to her. united you with my Passion.” Once the vi- Konnersreuth became, and still is, a popular sion disappeared, I came to. I returned to pilgrimage destination. my senses, and I saw these signs here, which were dripping blood.24 Francesco Forgione (1887–1968), Neumann’s close contemporary, was born in Pietrelcina, a Pio prayed that the pain continue but that the small farming town in southern Italy. An unu- lesions would disappear. The visible signs, he sually pious child, he had “conversations” with complained, “are an embarrassment and an Christ, Mary, and his guardian angel. At ten indescribable humiliation.”25 His prayers were years of age he resolved to take religious or- not answered, and Pio bore the marks for fifty ders, and in 1903 he entered the Capuchin no- years, though they became less clear with age vitiate.21 The Capuchins were founded in the and were gone by the time of his death. People 16th century as part of a reform movement to claimed that the blood issuing from his wounds recover the Franciscans’ original austerity. had a fragrant aroma, and some claimed to see Although not cloistered, they are among the rays of light emanating from it.26 most ascetic of all religious orders. Forgione Pio had numerous visions, including “human took the name Pio, and when he was ordained manifestations,” in which he witnessed events to the priesthood several years later he became in the life of Christ and other biblical figures.27 “Padre Pio.” The “conversations” with heavenly figures that Pio cheerfully endured the rugged discipline of began when he was a child continued through- the Capuchins and came to embrace a “minis- out his life. Pio was also tormented by demons, try of suffering.”22 He considered suffering for who made loud noises, threw furniture about Christ’s sake to be a divine blessing, and fre- his room, and beat him.28 Despite the limita- quently he prayed to suffer more if it would tions imposed by the stigmata, Pio correspond- save others’ souls or atone for the sins of hu- ed with thousands of people, offered spiritual

Copyright © The Esoteric Quarterly 53 The Esoteric Quarterly counseling, celebrated the Mass almost daily, over, her knowledge of stigmata was rudimen- and heard innumerable confessions. He tary; for example, she did not know that Fran- seemed able to peer into people’s souls and to cis of Assisi’s stigmata were visible. know penitents’ sins even before they entered The following afternoon, while kneeling in the confessional. He is said to have been capa- front of a crucifix, Dorothy again felt the pain ble of levitation and bilocation. Padre Pio was “as if a knife were being driven into her side” always a controversial and collapsed. When she figure, and at least one In the Garden of Gethsemane recovered consciousness pope doubted the au- a wound was visible on thenticity of his stig- Jesus uttered the timeless her side, in the shape of mata.29 But he was words: “Father, if thou be a cross; she also discov- canonized in 2002 and willing, remove this cup from ered the wound on her now is officially right hand. As recorded known as Saint Pio of me: nevertheless not my will, by her biographer: Pietrelcina. but thine, be done.” Theoso- “There remained a mark Dorothy Kerin (1889– phist Geoffrey Hodson. . . on the back of her hand 1963) was born in a commented that Jesus’ “sub- like the head of a flat poor London suburb30 triangular nail.” On De- and brought up in the mission to martyrdom when cember 10 the wounds Church of England. he possessed the occult power appeared on her feet.33 She had an ecstatic easily to have saved Himself The wounds “remained vision early in life, but open for several days, otherwise her child- and confounded his enemies, and were visible for hood was uneventful. is one of the sublime acts of many years after.”34 In young adulthood submission . . . in the history Kerin emerged from her her health deteriorated period of seclusion to and she contracted of mankind.” launch a healing minis- pneumonia, tuberculosis, and finally meningi- try. She founded two nursing homes in west tis. By 1912, blind, deaf and hemorrhaging, London and progressively expanded the Kerin lapsed into a coma, whereupon her phy- homes, without any money of her own.35 At sicians predicted imminent death. But in a each critical stage she expressed trust in divine near-death experience she had a vision of providence, and money arrived, allegedly in Christ and awoke, completely cured. Her sight the amounts needed. Dorothy declined an offer and hearing were restored, and X-rays of her of marriage in order to devote her life to ser- lungs showed no sign of the tuberculosis.31 She vice. She adopted nine children during World had numerous other visions of Christ and Mary War II and raised them to adulthood. To pro- and, on two occasions, visions of holding the vide a better environment for them she moved child Jesus in her arms. her ministry to a restored stately home in Kent To escape curious visitors and newspaper re- and served there until her death. porters, Kerin went into seclusion for fourteen Dorothy Kerin believed that healings could years, living with the family of her spiritual sometimes restore physical health but insisted director. During that time she received the that outcomes depended on divine will. Some stigmata. The wounds appeared over a three- healings were dramatic, while others involve day period beginning on December 8, 1915, gradual improvement. On a few occasions she the feast of the Immaculate Conception of seemed to leave her physical body to minister Mary. On the first evening Kerin felt intense to patients at a distance.36 Toward the end of pain in her right side, and a lesion appeared on her life she gave lectures throughout Europe her left hand.32 She had been experiencing dia- and in the United States. Kerin was an Anglo- bolical assaults, and her first reaction was that Catholic, and her work contributed to the re- the pain and wound were of that nature. More-

54 Copyright © The Esoteric Quarterly, 2012. Summer 2012 vival of sacramental healing in the Anglican sy in the Anthroposophical Society, and Von Communion. Halle and her supporters were dismissed from the Steiner House.40 Notwithstanding that set- Judith von Halle was born in Berlin in 1972 back, she felt compelled to share her story. and had clairvoyant experiences as a child. She Judith interprets her visions in terms of Stei- studied in Germany and the United States and ner’s teachings on the “Mystery of Golgotha.41 graduated in architecture in 1998. By then she She continues to write, lecture, and conduct had developed an interest in Anthroposophy. workshops. Her most recent book (in German) While also practicing as an architect Von Hal- was published in 2011. She is married and le was hired as a part-time staff member at the lives with her husband in Berlin. Whereas Rudolf Steiner House in Berlin to give lectures some of her predecessor stigmatics were uned- on esoteric topics. Her life changed abruptly in ucated peasants, von Halle is an educated pro- 2004, her thirty-third year, when she received fessional woman. the stigmata: The stigmata . . . appeared in rapid succes- Stigmata and Accompany- sion . . . . The wounds bled especially in the ing Phenomena Holy Week and on Good Friday. They bled during Eastertime until the Feast of Whit- ased on the stories of the six stigmatics sun more or less every Friday and since B and additional information of interest, we then only sporadically on specific occasions now create a composite sketch of stigmatism . . . . The stigmata, which hurt more or less and its accompanying phenomena—a group continuously, have since then remained es- profile of the kind of stigmatics of interest in sentially unaltered. Their peculiarity con- this article. We shall also discuss efforts to sists in the fact that they do not become in- validate or dispute reported cases of stigmata flamed but neither do they heal.37 and examine alternative theories for explaining the physical lesions. From the time she received the wounds on her body Judith von Halle has been unable to eat The most common stigmata are on the hands, or drink. Her inedia is all the more surprising feet and side, matching the wounds suffered because “she previously loved cooking and when Jesus was nailed to the cross and a spear eating.”38 She also acquired the gifts of remote was thrust into his heart. Francis of Assisi and viewing, which focused on Jesus’ passion. In Dorothy Kerin bore lesions on the hands and von Halle’s account, Jesus fell seven times on feet that included raised areas resembling nails. his way to execution. The last occurred at the Some stigmatics have wounds on the head cor- end of the Via Dolorosa: responding to the crown of thorns. Wounds may appear on the shoulders, corresponding to The Lord finally collapsed under the wood the carrying of the cross, or on the back corre- [the beams of the cross] and did not pick it sponding to the scourging. A few stigmatics, up again. He was bathed in sweat and His including Anne Catherine Emerich, bore other senses were failing. The wooden beams marks of religious significance, like crosses. were untied as, under the urging cries of the The wounds may bleed occasionally or on a executioners, He slowly began to raise regular basis. Bleeding seems to peak on Fri- Himself again. Hardly had He got to His days and during Passiontide. Bleeding can be feet when he was dragged back to the profuse; on one occasion Therese Neumann ground, to be stretched upon the Cross 42 lost one-and-a-half quarts of blood. which had now been put together, and to measure and mark the nail points. Simon The lesions may all appear on a single day but wanted to stay with Him, but he was driven more typically manifest over a period of days away, back down the hill, into the crowd of or weeks. They may be temporary or perma- watchers and attendants.39 nent. In the case of Cloretta Robinson, a ten- year-old African American girl, the lesions Receipt of the stigmata, and particularly her 43 lasted less than three weeks; Padre Pio bore gift of remote viewing, caused great controver-

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly them for half a century. Many stigmatics still typical attitude is one of acceptance, submis- bore the wounds when they died. sion to divine will, and joy at being able to share Jesus’ sufferings. Therese Neumann and Stigmatics experience excruciating pain when Padre Pio even invited additional pain: the one they receive the wounds and may endure con- in the hope of relieving other people’s suffer- tinual pain thereafter. As Padre Pio once re- ing, the other to participate in the redemptive marked, the wounds are “not just ornamental.” mission. The pain and bleeding seem to follow similar patterns of intensity. Catherine of Siena (1347– Stigmatics lives are changed not only by ap- 1380) and a few other individuals bore no visi- pearance of the wounds and the associated pain ble lesions but felt localized, intense pain in but also by the manifestation of other phenom- the hands, feet and side. Such cases of “invisi- ena. These latter include: ble stigmata” may be relevant, particularly  Ecstatic states, often occurring during when the individuals also exhibited the other periods of intense pain or bleeding. phenomena to be discussed shortly. Ecstatic visions seem to be an almost Most stigmatics engaged in focused contem- universal experience. Visions of plation of Jesus’ passion. Significantly, no cas- Christ, Mary, saints and angels are es of stigmata have been reported in the East- common. Padre Pio. Anne Catherine ern Orthodox churches, which emphasize Emmerich and Padre Pio had conver- Christ’s transfiguration and resurrection rather sations with their guardian angels. than the passion. Yet it is not easy to determine, from a study of western stigmatics,  Inedia: the ability to live without eat- whether the impulse to engage in such con- ing—except for the Eucharistic wa- templation is the cause or the effect of the bod- fer—and sometimes without even ily lesions. In some cases, focused contempla- drinking. Inedia may extend to the re- tion did not begin until after the stigmata ap- fusal or inability to take medications. peared. Moreover, contemplation of Jesus’ Catherine of Siena, Therese Neumann, sufferings does not automatically result in and Judith von Halle were inediac. stigmata.  Voluntary insomnia, the condition in Few stigmatics welcome the appearance of the which a person rarely or never sleeps. lesions on their bodies. The wounds are hard to Therese Neumann required little or no conceal, and the bleeding is real. Common re- sleep and, from 1926 onward, never slept at all. Yet her energy level ex- actions include embarrassment and frustration 44 over limitations on their activities. Stigmatics ceeded that of the people around her. also endure varying degrees of harassment or  Ability to experience scenes distant persecution. Investigation by religious or other from the physical body. Therese Neu- authorities are intrusive and may lead to the mann reportedly viewed the corona- publication of calumnious statements. Stigmat- tion of Pope Pius XII in Rome while ics may be mobbed by curious tourists or pil- her body remained among witnesses in grims seeking healings or counseling. Germany.45 In a few cases, suggestive A number of stigmatics prayed that the lesions of bilocation, people experienced the be removed, and some received medical treat- visitations and even touched the stig- ment in an attempt to heal them. But there are matics’ bodies. Witnesses claimed that no reports of successful treatment; stigmatics’ Padre Pio sometimes levitated while wounds do not heal, neither do they become celebrating the Mass. inflamed or infected. In cases of temporary  Ability to experience scenes in the stigmata, the lesions eventually vanished of past. While Therese Neumann dis- their own accord. We have no reports of peo- played that gift, Anne Catherine Em- ple reacting to the stigmata in a totally nega- merich and Judith von Halle stand out tive manner, say, by committing suicide. The for the vivid detail of their reports.

Stigmatics typically view events of re- phobias, weight loss, and dementia. This abil- ligious significance, the most common ity must be distinguished from the psychiatric being Jesus’ trial and crucifixion. condition known as fatal familial insomnia, Emmerich described events stretching which has a typical survival span of eighteen back far in the Old Testament.46 More months. than one stigmatic experienced hold- The second category involves the emotional ing the child Jesus. and mental bodies. Virtually all stigmatics  Ability to speak languages never stud- have exhibited an intense love of God and em- ied. Therese Neumann, whose formal pathy with Jesus in his sufferings. This strong education was minimal, spoke a dia- display of affect is emotionally based, though lect of Aramaic that even local schol- the mind may also be involved. Psychologists ars did not know. More knowledgeable acknowledge that affect can be either pre-or scholars later confirmed that the dia- post-cognitive, in other words, it can either lect was spoken in the first century precede or follow the mental processing of CE.47 information.49 The significant emotional activity should come as no surprise. In most mys-  Healing gifts. Dorothy Kerin applied tics—in contrast to occultists—the rational those gifts in a lifelong ministry. mind may be relatively undeveloped, but a Therese Neumann, Padre Pio, and oth- strong connection develops between the emo- ers facilitated incidental healings. tional body and the higher mental body, and in Some stigmatics also became gifted turn with the buddhic vehicle.50 spiritual counselors. Neumann, Pio, and Kerin counseled thousands of Remote viewing may also involve the emo- people. tional and mental bodies. The experience can extend beyond mere “viewing” to include These phenomena typically manifest concur- mental, emotional, and even physical participa- rently with, or soon after, appearance of the tion in the events. This ability could be at- wounds. Three categories of phenomena indi- tributed to “out-of-body experiences” or “astral cate activity in, or changes to, the subtle vehi- travel.” More likely it is a form of higher clair- cles. voyance. Instances of bilocation are rare and The first involves the dense physical body and hard to substantiate, but if true they would the etheric body. The etheric body is the link seem to be of a different nature. Highly between the physical and higher vehicles. The evolved beings are able to materialize a body, subtle energy known as prana circulates or mayavirupa, for specific purposes. The ma- through pathways in the etheric body that cor- yavirupa has a measure of solidity but is not respond to the meridians of Chinese medi- constrained by physical laws. 48 cine. The flow of prana keeps the physical The ability to view and participate in events in body alive, nourishes its cells, and ordinarily the past could be attributed to dreaming, vivid heals wounds. The fact that the stigmata nei- imagination, or simply creative storytelling, ther heal nor become infected indicates im- but the evidence does not support that kind of portant changes in the etheric body. mundane interpretation. Alternatively, it could Inedia and voluntary insomnia indicate further be attributed to past-life recall or to some form changes. Inedia must be distinguished from of higher clairvoyance. But Judith von Halle anorexia, practiced by some Christian ascetics, described the process as something more than in which the individual denies him-or herself clairvoyance: needed food and drink and suffers the conse- [T]he experience is not based on so-called quences of dehydration and emaciation. Inedi- visions or pure clairvoyance, nor imagina- acs exhibit no such physiological symptoms; tive pictures, but rather on direct witnessing rather, they seem to enjoy relatively robust of what actually happened on Earth. Be- health. Likewise, voluntary insomniacs suffer sides visual perceptions of the individuals none of the expected symptoms of delirium,

participating in the events at the time of tericists may dismiss then as “astralism.” But Christ, together with their surroundings, even a cursory study of the world’s mystics culture, and way of life, all other senses indicates that ecstatic states involve activity available to us in normal waking con- extending far above the physical or emotional sciousness are also involved. For instance bodies; the highest states suggest significant the language being spoken can be heard, the activity at the buddhic level.52 ground beneath one’s feet is felt, as are cold Healing ability is also hard to categorize. Like and heat.51 linguistic ability, however, it points to coop- We note, however, that stigmatics’ descrip- eration with a higher power. Dorothy Kerin tions of biblical and other past events of reli- commented on her own instantaneous cure and gious significance are influenced by religious its message for those who doubt the possibility beliefs, prevailing scholarly opinion, or artistic of healing: convention. The accounts of biblical events My Healing came from God . . . . The mira- given by different stigmatics show remarkable, cles Our Lord performed in Galilee and but not complete, consistency. along the Jordan two thousand years ago, The ability to speak archaic languages points He can and still does, today. . . . Miracles of to a connection between the mind and some Healing and the recreation of new life are higher source of knowledge. When Therese happening today, but many of us shut our Neumann spoke in Aramaic, clearly she was eyes to them.”53 not reading the minds of the scholars with Healing, as her biographer pointed out, is not whom she was in contact. If the source is a always of the body.54 Notwithstanding, a num- higher entity, one could interpret the process as ber of people received dramatic and instanta- a form of telepathy, not altogether different neous healings of physical conditions. Even from the process by which the Master Djwhal those healings were, “accompanied by healing Khul communicated with Alice Bailey (1880– of a broken spirit and reconciliation with, or a 1949). There is no suggestion that Neumann or bringing closer, to God.”55 Kerin practiced the other the stigmatics were functioning as trance laying-on of hands and anointing with oil, but mediums. In any event, the knowledge of an- she approached healing primarily through cient languages provides some assurance that prayer. In her own words, “[P]rayer is indeed some stigmatics are able to retrieve reliable the sharing of life. When we pray to God, we information from antiquity. are sharing His life; and when we pray for oth- The third category of phenomena involve use ers, we share His life with them.”56 of the will. Stigmatics of naturally strong will The effectiveness of Dorothy Kerin’s healing readily surrender their wills to the will of God. ministry came from trust in God. She had For them the challenge of dealing with fre- complete confidence that her prayers would be quent bleeding and excruciating pain is im- answered, though she never tried to prescribe mense, but those we have studied did not allow outcomes. Hers was not the naïve faith of an their problems to become a source of self- ignorant person; rather it flowed from the ex- centeredness. Rather, they continually reached perience of her own healing and probably from out to others, even seeking to take on addition- the encounters with Christ that brought about al suffering for altruistic reasons. Stigmatics’ her healing. Dorothy’s sense of mission, and renunciation of worldly comforts and dedica- the belief that she was undertaking divinely tion to their work provides further evidence of mandated work, were unshakable. definite use of the will. States of ecstasy are hard to categorize with Broader Perspective respect to the vehicles. Skeptics attribute all Combinations of these various changes at the ecstasy states to psychiatric disorders or to physical, etheric, emotional and mental levels neurological conditions that can be replicated represent a profound transformation of the by drugs or electromagnetic stimulation. Eso- lower quaternity—and possible transformation

58 Copyright © The Esoteric Quarterly, 2012. Summer 2012 at still higher levels. The stigmatics we have On the other hand some of the associated phe- discussed functioned at a level of conscious- nomena seem very relevant to our times. In- ness beyond that of ordinary humanity. edia holds out the promise of a mode of physical existence that minimizes the consumption Stigmatics are not just “ordinary people” who of sentient plants—an expression of harmless- discover unexplained lesions on their bodies. ness that goes beyond vegetarianism. Along The individuals whose lives we have examined with voluntary insomnia, inedia may point the seem to have been very special people, pre- direction in which the human race is headed as pared for and dedicated to the challenges of lower forms continue to evolve. their spiritual path. That path began early in their lives. Many were exceptionally pious Stigmatics’ ability to witness past events has and/or had visions during childhood. When the potential, not only to acquire historical visions continued into adulthood, they become knowledge and its cultural and linguistic con- ecstatic in nature, resembling the visions re- texts, but also to savor the sensations and emo- ported by other accomplished mystics. On the tions that accompanied past events. This ability other hand, the adult visions were not always could open up new avenues for research. Anne pleasant; for example, Padre Pio and Dorothy Catherine Emmerich, Therese Neumann, and Kerin were assaulted by demons. Judith von Halle all reported that Jesus was crucified not on the familiar “cross,” with ver- Several individuals, including Therese Neu- tical and horizontal members, but on a Y- mann and Kerin, were healed of severely de- shaped structure. There is no reason why the bilitating or life-threatening illnesses before viewing of past events need be restricted to they received the stigmata. The illnesses, events of religious significance. The ability to which they faced with resignation if not total view and participate in scenes at a distance has acceptance, may have provided a glimpse of similar potential. the suffering to come. Several had near-death experiences, whereupon they received com- Cases of stigmatism and its related phenomena plete healings. Near-death experiences con- have occurred in other cultures and among ceivably could provide opportunities for more nonstigmatics. For example, stigmatism has advanced souls to take over soon-to-be-vacated been reported in tribes in Venezuela;59 it also bodies, but no stigmatics have identified them- appears in Buddhist art. Some Indian holy men selves in such terms.57 and women allegedly eat nothing but live sole- ly on prana.60 Others are said to be capable of Occurrences of stigmatism in our own time voluntary insomnia, levitation and bilocation. demonstrate that it is not just a thing of a su- Yogananda described a number of individuals perstitious past. That said, we like to think that exhibiting these abilities.61 In all cases the abil- we live in an age of more practical spirituality. ities are attributed to advanced levels of con- Stigmatism seems culturally out of place in the sciousness. Some psychics have demonstrated 21st century—more relevant to the asceticism remote viewing ability under laboratory condi- and heroism of the Piscean Age. We flee from tions, though none has described events in the the very thought of bleeding wounds and pain, vivid detail reported by Anne Catherine Em- especially if, in some way, they are accepted merich and Judith von Halle. voluntarily. Devotion to the passion has largely given way to a focus on Christ’s teaching and Authenticity healing ministry, his present involvement in the world, and his anticipated reappearance. Authenticating cases of stigmata is obviously The only major esoteric teacher of modern of great importance to determine the validity of times to place emphasis on the “Mystery of claims made by the individuals themselves or Golgotha” was Rudolf Steiner (1861–1925), made on their behalf by others. The objective and, significantly, the contemporary stigmatic is to verify that the lesions are real, while also Judith von Halle is a student of Steiner’s looking for signs that they might be self- work.58 An important concept from Steiner’s inflicted or have a pathological explanation. teachings will be cited later.

Some people have reported receipt of the stig- two weeks. They took photographs, witnessed mata but in fact were dreaming or hallucinat- her bleeding, tested the blood, recorded her ing. Stigmata “seen” and “felt” during a state episodes of ecstasy, verified that she did not of ecstasy might not be visible or painful when eat or drink, and made detailed measurements the person returned to normal waking con- of her body weight, temperature, bodily dis- sciousness. Unconscious self-infliction of charges, and other factors.65 Presumably the stigmata-like wounds might occur while a per- team was satisfied, because no critical state- son was asleep or in an ecstatic state. Inten- ment was issued, and the church ordered no tional self-infliction could be undertaken as an further investigation. Allegations that Therese extreme form of penance or as a result of men- secretly ate food in later years have not been tal illness. Fake or self-inflicted wounds could substantiated. be a publicity stunt or a scheme to extort mon- The Church of England lacks the Church of ey from gullible pilgrims. As discussed short- Rome’s long experience in dealing with unex- ly, stigmata might appear spontaneously as a plained phenomena. It did not launch a formal symptom of disorders known to medical sci- investigation of Dorothy Kerin, and no official ence or clinical psychology. comment was made of her condition. Never- The Roman Catholic Church has the greatest theless, she was examined by an Anglican experience in investigating such matters. Its bishop and several other people, who signed policy regarding stigmatism has been de- depositions attesting that they had witnessed scribed thus: her stigmata and were convinced of their authenticity.66 Physicians also testified that there Two extremes must be avoided in attempt- was no medical explanation for the healing she ing to evaluate the stigmata: to assign too received earlier. readily a supernatural cause for every such visible manifestation, and to see every such Investigations by religious or other authorities phenomenon as a purely psychosomatic sometimes have called the authenticity of disorder. The Church has accepted relative- stigmata into question. For example, Mon- ly few cases of stigmatization as authentic signor Carlo Maccari, later promoted to arch- and has always demanded more proof than bishop, investigated Padre Pio in 1960 at the the mere appearance of visible signs in the request of Pope John XXIII and the Holy Of- body.62 fice. Maccari’s 200-page report was highly critical, even accusing Pio of “immorality.” Among the listed criteria of authenticity was Yet Maccari reportedly recanted shortly before the following: “The appearance of the true Pio’s death. Procedures for the canonization of stigmata is usually instantaneous, whereas in Padre Pio included a detailed examination of pathological cases it [sic] often appears gradu- documentary evidence for his stigmata, experi- ally.”63 Instantaneity was also cited as a crite- ences and gifts as well as testimony by sixty- rion for discerning divine origin; the Devil nine witnesses concerning all aspects of his would not be able to cause instantaneous stig- life. The Church of Rome demands evidence mata because he lacked the necessary agility! of two “miraculous” healings attributed to a In recent times investigations of stigmatics prospective saint. While no official statement have been detailed and thorough. Anne Cathe- was issued concerning the stigmata, it is un- rine Emmerich was investigated both by an likely that Pio’s canonization would have ecclesiastical commission, which included moved forward if suspicions had lingered of three physicians, and by a government com- fraud, mental illness, or immorality. mission, which kept her under continuous ob- Judith Von Halle displayed considerable piety servation for three weeks. Neither reported any but has not publicly disclosed a religious affili- irregularity at the time, though a government ation. Neither has it been revealed whether official later accused her of fraud.64 physicians examined her stigmata. The An- In 1927 a team of nurses and physicians throposophical Society never investigated her, watched Therese Neumann, day and night, for but she was harshly criticized by leading

60 Copyright © The Esoteric Quarterly, 2012. Summer 2012 members, including the Executive Council at such claims have become less common in re- Dornach, Switzerland. The attacks ranged from cent years. Meanwhile, attempts to explain accusations of fraud, and charges that her stigmatism as a medical, psychiatric or psycho- “clairvoyant” activities were damaging to the logical condition have gained momentum. For Society, to allegations that she claimed to be example, Francis of Assisi is said to have suf- the reincarnation of a contemporary and co- fered from the painful condition of quartan worker of Rudolf Steiner! She publicly denied malaria, complicated by purpura, which can ever making such a claim,67 and her books do give rise to hemorrhaging on the hands and not mention her reincarnational history. Some feet.69 segments of the Anthroposophical Society con- Aside from the time-honored “hysteria,” some tinue to denounce her, but she has been em- of the psychological and psychiatric labels as- braced by others. signed to stigmata are: autosuggestion, psy- The attacks on Padre Pio and Judith Von Halle chosomatic purpura, dissociative identity dis- focused chiefly on matters peripheral to the order, obsessive compulsion disorder, and neu- validity of their stigmata. It would seem that, rotic necrosis. The most viable theory is that frustrated by their inability to make the phe- the wounds result from autosuggestion by peo- nomenon of stigmatism go away, critics try to ple with an obsessive level of religiosity.70 It is discredit the stigmatics themselves. Stigmatics’ supported by research showing that temporary credibility is sometimes harmed by false, ex- skin lesions can be produced by hypnosis. aggerated or ill-considered claims made by The field of biocognition has grown up seeking supporters. One Internet website supportive of to relate health conditions to beliefs and cul- von Halle shows a photograph of bleeding tural history. Proponents assert that “individu- hands, while another site points out that the als are seen as an inseparable living field of hands are not hers! mind, body and historical culture in constant Investigations have been conducted to authen- search for contextual meaning.”71 Mario E. ticate accompanying phenomena. Some of the- Martinez, “father” of biocognition, explained se are also experienced by nonstigmatics, but that the aim “is to show how our belief system not usually in the combination discussed here. impacts upon our immune system and directs The Church of Rome has policies for investi- the way in which we respond to and treat ill- gating inedia, voluntary insomnia, levitation, ness.” He went on to describe stigmata as “the bilocation, sweet bodily odor, hierognosis (the epitome of cultural response.” Noting that ability to detect the sacredness of objects), most stigmatics have been Roman Catholics, clairvoyance, visions, and “revelations.”68 The Martinez declared they were surrounded by a church has also developed strict criteria for culture which celebrates Christ’s suffering. judging the validity of “miraculous” healings. “Unlike ordinary people,” he averred, “stig- Physicians—but not, in her case, representa- matics welcome the suffering because it brings tives of the Church of England—determined them closer to God. Instead of giving them- that Dorothy Kerin’s healing could not be ex- selves permission to heal, they give themselves plained by medical science. Aramaic words permission to suffer.”72 A recent conference of and sentences in Anne Catherine Emmerich’s psychologists came to a similar conclusion. “meditations” were examined by academic Stigmata, it asserted, “is a religious phenome- linguists and judged to be genuine. non reported only [sic] within the Roman Catholic Church, therefore could it also be a Alternative Theories of Stigma- mental disorder evoked by the ultra- tism religious?”73 Skeptics have long claimed that the whole We might respond by asking why only a very phenomenon of religious stigmatism is a hoax, small fraction of the people exposed to an al- or they attribute it to intentional self- legedly destructive culture actually become mutilation. Faced with the growing number of stigmatics. Ignatius Loyola (1491–1556) fa- documented instances of genuine stigmata, mously contemplated the passion and devel-

Copyright © The Esoteric Quarterly 61 The Esoteric Quarterly oped his Spiritual Exercises, used as the basis an attitude of cynicism not just toward stigma- of month-long retreats by Jesuit priests and tism but also to other religious topics. others.74 An important purpose of the exercises Helena Blavatsky (1831–1891), co-founder of is to created guilt and shame in the hearts of the Theosophical Society, declared that stig- retreatants for Christ’ sufferings. But Ignatius matism is “always . . . the result of exalted im- never received the stigmata, nor to the writer’s agination.”75 She cited a case of alleged sor- knowledge has any other Jesuit. cery perpetrated by a Theories suggesting Sacrifice and suffering extend Jesuit priest76 and stigmatism is a psy- even attached phallic chological or psychi- down to the physical plane. As significance to the atric disorder have to Rudolf Steiner pointed out: “We crucifixion nails.77 confront the fact that actually feel as if thorns were Writing in 1903, The- the stigmatics stud- osophist Charles ied herein seemed to pressing into our head; we feel Leadbeater (1854– lead well-adjusted all the pain and suffering of the 1934) offered a similar lives. Far from being viewpoint. He pointed dysfunctional neurot- Crucifixion.” And as the sense of to the case of Anne ics or religious fanat- identification is driven deeply Catherine Emmerich ics, they performed into the individual’s nature, as “a rather horrible meritorious service, example of the action despite the pain and “then the stigmata, the marks of of violent emotion other burdens they the bleeding wounds of Christ upon the physical bore. Stigmatics typ- Jesus, may appear.” In other body.”78 Leadbeater ically accept the eventually became a challenges in a spirit words, the stigmata form the leader of the “chris- of cheerful submis- outer manifestation of the inner tianization” movement sion to what they transformation taking place. within the Theosophi- believe is divine will. cal Society. By 1920 he was more sympathetic, acknowledging that As far as the types of stigmatism considered in stigmata could result from intense meditation this article are concerned, medical, psychiatric on Christ’s passion and death. But he would and psychological theories miss the point. Pur- only refer to “the alleged crucifixion,” since he pura, autosuggestion, or cultural conditioning was convinced that Jesus had been stoned to might explain the bodily lesions but cannot death!79 explain the inedia, voluntary insomnia, remote- viewing ability, knowledge of ancient lan- The psychologists and Theosophists are proba- guages, healing gifts, or other changes that bly right that the process resulting in stigma- may follow appearance of the lesions. It cannot tism originates at a nonphysical level. The pro- explain the elevation in consciousness that cess may begin with thoughtforms, which are stigmatics experience or their dedication to then propelled by strong emotion through the service. The set of phenomena we are interest- emotional and etheric vehicles to the dense ed in is much larger than the condition ad- physical plane. Evidence that the mind is in- dressed by skeptics or health professionals. volved comes from observations that the form of the physical lesions is influenced by schol- Esoteric organizations and teachers have of- arly opinion. For example, examination of the fered their own theories of stigmatism and, in Shroud of Turin suggested that Christ was the process, revealed negative attitudes. The nailed to the cross through the wrists, rather harsh response of the Anthroposophical Socie- than the palms of the hands. Soon thereafter ty to Judith von Halle’ stigmata has already the position of stigmatic lesions in a number of been mentioned. The Theosophical explanation cases followed suit. One involved James of stigmata, cited in the Introduction, reflected

Bruse, a Roman Catholic priest in Lake Ridge, portunities for spiritual growth beyond the So- Virginia, whose stigmata appeared in 1991.80 lar System. Of the seven major initiations available on this planet, the first five are of On the other hand, evidence that the mind is greatest relevance to our present phase of evo- involved does necessarily imply that all stig- lution. Christian esotericists relate them to mata result from faulty thinking. Neither does events in the life of Jesus the Christ. it force us to conclude that the thoughtforms originate in the lower mind. Appearance of the The first initiation, corresponding to Jesus’ stigmata and manifestation of accompanying birth and presentation in the temple, is charac- phenomena feature so prominently in the indi- terized by control of the physical nature and vidual’s life that it is hard to imagine that they awakening to the reality of the soul. The se- would not be foreseen, and provided for, be- cond, corresponding to his baptism and temp- fore the incarnation began. It would seem that tation in the wilderness, is characterized by the process would have to be approved, and control of the emotional nature; the water of might be initiated, at the causal level. baptism symbolizes emotion. By the third initiation, corresponding to the transfiguration, Clearly something is taking place on a much the personality is completely formed and in larger scale than the alternative theories ad- control of the lower vehicles. The personality dress. Five of the six stigmatics studied re- becomes “an agent of the soul.”81 The antahka- ceived the stigmata relatively early in life. rana links the lower and higher mind, access to They spent many years responding to the stig- the spiritual triad is achieved, and initial con- mata and utilizing their exceptional abilities. tact is made with the monad.82 Rather than describing them as stigmatics who happened to acquire additional gifts, perhaps Long before the individual ever crosses the we should describe them as people functioning threshold onto the path of initiation he or she is at an elevated state of consciousness, who urged to practice self-denial. This discipline traced their experiences and accomplishments prepares for the great sacrifice of the fourth back to the transformative event of receiving initiation that lies ahead. To quote Alice Bai- the stigmata. ley, the individual makes “many lesser renunciations of many lives, consciously undertaken, Stigmata and Initiation so the many acts of spiritual detachment lead his section examines stigmatism’s rele- eventually to the severing of that final thread which involves the death of all personality at- T vance to the initiatory path: what it might 83 imply about progress on the path, or perhaps tachments.” what potential stigmatism offers for progress. The fourth initiation, referred to as “the Great The stigmatics discussed in this article led ex- Renunciation,” requires more than death of emplary lives of self-denial, service, and devo- personality attachments. It demands renunciation to God, despite their suffering and many tion of the personality itself, the psychic struc- other challenges. It is reasonably safe to say ture in which we have long invested our identi- that they had attained the first initiation; some ty. To give up “who we are”—or who, for long may have progressed farther. Because stigma- eons, we thought we were—is a great sacrifice tism involves a sense of sharing in Jesus’ pas- indeed. We are called upon to sacrifice that sion, one might ask whether some stigmatics which was raised to its highest perfection in have the attained the fourth initiation. Before the third initiation. No lesser sacrifice is ac- trying to answer that question—or considering ceptable. whether we may legitimately do so—it will be The fourth initiation is an ordeal of suffering helpful to review modern esoteric teachings on and purgation through which the individual the first four initiations. achieves liberation from the thrall of the lower The Initiatory Path nature. Quoting an ancient Indian source Hele- na Blavatsky declared: “Fire and Flame de- The initiatory path takes us from ordinary hu- stroy the body of an Arhat, their essence makes man existence to the World of Souls and op-

Copyright © The Esoteric Quarterly 63 The Esoteric Quarterly him immortal.”84 An arhat [Sanskrit: “wor- The arhat still incarnates in a physical body, thy”] is a fourth-degree initiate. Jesus is be- but the fourth initiation brings about far- lieved to have attained the fourth initiation at reaching changes to the initiate’s inner being. the crucifixion,85 and Christian esotericists re- In Alice Bailey’s words: fer to it as the “crucifixion initiation.” Anna At the fourth initiation, the initiate is Kingsford (1846–1888) described it as “the brought into the Presence of that aspect of death of the body; the rending of the veil of the Himself which is called “His Father in flesh; the uniting of the human will with the 86 Heaven.” He is brought face to face with Divine Will.” Bailey described the fourth his own Monad, that pure spiritual essence initiation thus: on the highest plane but one, which is to his The life of the man who takes the fourth in- Ego or higher self what that Ego is to the itiation, or the Crucifixion, is usually one of personality or lower self.91 great sacrifice and suffering . . .and even The “Fire and Flame,” which Blavatsky re- exoterically it is seen to be strenuous, hard, ferred to, destroys the initiand’s causal body. and painful. He has laid all, even his per- Or in Christian symbology, “the veil of the fected personality, upon the altar of sacri- temple [is] rent in twain.”92 Destruction of the fice, and stands bereft of all. All is re- causal body, in Bailey’s words, “marks the nounced, friends, money, reputation, char- completion of the building of the antahkarana acter, standing in the world, family, and 87 and the institution of direct, unimpeded conti- even life itself. nuity of relationship between the Monad and Importantly, the fourth initiation requires the the personality.”93 At the same time the Solar “uniting” of the human will with a higher will, Angel departs and “returns to his own place,” or what is more commonly described as sub- having completed its eons-long responsibility mission to a higher will. Christian understand- for overseeing the individual’s incarnational ing is that the higher will is the will of God. In cycle.94 the Garden of Gethsemane Jesus uttered the The physical, emotional and/or mental pain; timeless words: “Father, if thou be willing, renunciation of lower-self-identity; and the remove this cup from me: nevertheless not my 88 departure of the Solar Angel combine to pro- will, but thine, be done.” Theosophist Geof- duce a profound sense of desolation. Jesus, frey Hodson (1886–1983) commented that Je- who had already been betrayed by Judas and sus’ “submission to martyrdom when he pos- abandoned by his disciples, faced the departure sessed the occult power easily to have saved of the Solar Angel—not to mention the depar- Himself and confounded his enemies, is one of ture of the Christ—cried out, from the cross: the sublime acts of submission . . . in the histo- 89 “My God, my God, why hast thou forsaken ry of mankind.” Bailey generalized that con- me.” “A great ‘aloneness,’” Bailey declared, cept to the candidate for the fourth initiation: “is the supreme test of the fourth initiation.” There comes a dramatic moment when all But, giving voice to one who had already desire is renounced; the will of God or the learned that lesson, she quickly reassured the Plan is seen as the only desirable objective candidate: “[N]ever, my brother, will you be 95 but as yet the man has not proved to him- alone, and this too you must have in mind.] self, to the world of men or to his Master Bailey commented that the “fourth initiation is whether he has the strength to move for- ruled or governed by the fourth Ray of Har- ward along the line of service. There is re- mony through Conflict,” noting that, on this vealed to him . . . some definite, active un- planet, “nothing is achieved except by struggle dertaking which embodies that aspect of the and conflict.” But she added the comforting will of God which it is his peculiar function thought: “after this fourth initiation, [the indi- to appropriate and make possible of expres- vidual] is devoid of suffering.”96 Just as Jesus’ sion.90

64 Copyright © The Esoteric Quarterly, 2012. Summer 2012 crucifixion made possible the glorious resur- not alone of the physical universe, but more rection and ascension, the suffering of the especially of the invisible realms as well. fourth initiation makes possible the glory of He then learns to become, to be, to enter in- the fifth. to the intimate consciousness of the entities and spheres he contacts.99 Theosophists Charles Leadbeater (1854–1934) and Gottfried de Purucker (18741942) both De Purucker continued: “Thus beginning with took up the theme of the fourth initiation. this fourth initiation the neophyte slips into Notwithstanding his doubts about the method new realms of consciousness; the spiritual fires of Jesus’ execution, Leadbeater related the of the inner constitution are most potent both fourth initiation to the crucifixion and also to a in character and in functioning; the spiritual sequence of events, beginning with the raising electricity, so to speak, flows with far more of Lazarus from the dead and ending with the powerful current.”100 But he conceded: “One resurrection: “All these details on the Christ- cannot really put these mystical things into drama have a relation to what really happens everyday words.” 97 with the fourth Initiation.” He went on to de- Leadbeater’s remarks about the fourth initia- scribe the suffering to be expected: tion’s relationship to multiple events in the last Always at this stage [of the initiatory path] days of Jesus’ earthly life may have been in- there is suffering, physical, astral and men- fluenced by comments made a decade earlier tal; always there is the condemnation of the by Rudolf Steiner. The latter, whose work fol- world . . . . The peculiar type of suffering lowed Rosicrucian rather than Theosophical which invariably accompanies this Initia- tradition, identified seven stages of “Christian tion clears off any arrears of karma which Initiation”: the washing of the feet, the scourg- may still stand in the Initiate’s way; and the ing, the crowning with thorns, the mystic patience and joyousness with which he en- death, the burial, the resurrection, and the as- dures them have great value . . . and help to cension.101 Steiner drew attention to the intense determine the extent of his usefulness in the experience at the physical level: “We actually work which lies before him.98 feel as if thorns were pressing into our head; we feel all the pain and suffering of the Cruci- Leadbeater depicted the fourth initiation as the fixion.” He added that when we succeed “in combination of great trial and great spiritual driving these feelings so deeply into our nature reward, which latter he related to the resurrec- that they have penetrated as far as the physical tion: “[A]lways there is the splendid triumph body . . . then the stigmata, the marks of the upon the higher planes—which, however, re- bleeding wounds of Christ Jesus, may ap- mains unknown to the outer world.” 102 pear.” De Purucker saw the fourth initiation as a major expansion of consciousness, through which Stigmatism and the Fourth Initia- the individual acquires important new powers: tion With the fourth initiation begins a new se- Nobody would claim that the mere appearance ries of inner unfoldings that is to say, not of lesions on someone’s body, even if caused only are the study, the aspiration, and the or accompanied by intense contemplation of living of the life, continued in the future Christ’s passion, is indicative of the fourth ini- stages, but with this degree something new tiation. Some lesions may be psychosomatic or occurs. From that moment the initiant [sic] explainable in some other way. Some stigmat- starts to lose his personal humanity and to ics may just be at the stage of awakening, merge into divinity, i.e., there ensues the characteristic of the first initiation. Others may beginning of the loss of the merely human be mastering the emotional nature, with all the and the commencing of the entering into suffering that can involve, en route to the se- the divine state. He is taught how to leave cond initiation. In some cases stigmatics may his physical body, how to leave his physical be making “lesser renunciations,” helping to mind, and to advance into the great spaces overcome personality attachments and nega-

Copyright © The Esoteric Quarterly 65 The Esoteric Quarterly tive personal karma in preparation for the intense pain but also embarrassment, disrup- fourth initiation in a future life. The stigmata tion of life plans, and persecution from inside and intense pain provide opportunities to set and outside their own religious or esoteric cir- aside substantial amounts of karma in a rela- cles. They may be surrounded by people who tively short period. One wonders whether, in do not understand or who exhibit hostility. The previous lives, stigmatics were Christ’s tor- profile stigmatics feel very much alone, facing mentors or executioners. lives of great challenge with little support. De- spite their great suffering they remain joyous, The sufferings of Anne Catherine Emmerich, believing that they are sharing in Jesus’ suffer- Therese Neumann, Padre Pio, and others could ings. As Charles Leadbeater affirmed, “the hardly be described as “lesser renunciations.” patience and joyousness” with which individu- Yet it is inappropriate to speculate on their or als bear suffering “have great value” and de- anyone else’s initiatory status. From our lim- termine their usefulness in the work undertak- ited perspective we simply do not see the en. whole picture of their karma, accomplishments, or states of consciousness. Some of the profile stigmatics suffer assault from demons. Critics may assert that such as- It is legitimate, however, to ask whether those saults are indicative of a struggle on the lower we have studied are representative of stigmat- astral plane, but the profile stigmatics seem to ics who are approaching, or are in the process have mastered the emotional/desire nature. of attaining, the fourth initiation. Accordingly, More likely, they are attracting attacks by hos- we now discuss hypothetical individuals who tile entities because of progress toward the fit the profile already developed: individuals higher initiations. We recall the temptation of whose lives resemble, in their broad features, Christ in the wilderness.103 those of the real stigmatics studied. These hypothetical individuals—whom for convenience Third, the profile stigmatics have overcome we shall call “profile stigmatics”—receive the personality attachments and demonstrate re- stigmata; endure ongoing, intense pain and nunciation to high degree. They embrace sim- bleeding; acquire exceptional abilities current- ple lifestyles and devote their lives to prayer ly with, or soon after, receipt of the visible le- and work, with no thought for their own health sions; experience an elevation in conscious- or wellbeing. They may enter strict religious ness; and dedicate their lives to service in the orders or serve in the priesthood. Like Francis face of their own disabilities and persecution of Assisi they sacrifice “friends, money, repu- by others. We shall now inquire to what degree tation, character, standing in the world, [and] these profile stigmatics meet the requirements family.” of the fourth initiation. Fourth, submission to a higher will is an obvi- First, the profile stigmatics exhibit a high de- ous quality. The profile stigmatics are not gree of personality integration and soul infu- weak-willed people of simple piety, easily sion, indicating that they have already attained swept up in religious fervor. They have strong the third initiation. Whether they possess a wills, but readily submit their wills to what completed antahkarana is not known, but from they believe is the will of God.104 They sense an early age they seem able to move effortless- what God wishes them to do and perform ly from one level of reality to another. Glimps- “some definite, active undertaking which em- es of the monad may account for their comfort bodies that aspect of the will of God,” despite in communicating with higher entities, some of the debilitating effect of their physical condi- whom are considered divine. tion. In carrying out their missions they overcome enormous internal and external challeng- Second, the stigmata create an environment of es. suffering in which, to quote Helena Blavatsky, “fire and flame” can destroy the body and puri- Fifth, the accompanying phenomena are signif- fy the lower self. Stigmatics suffer enormous- icant enough to indicate liberation from the ly, enduring not only bleeding and continual, normal constraints of physical existence.

Abilities like remote viewing, “visiting the other cultures such abilities are regarded as past,” and bilocation exemplify the new pow- evidence of high levels of consciousness. ers envisioned by Gottfried de Purucker— Table 1 summarizes the evidence considered. “how to leave [the] physical body, how to Every one of the requirements of the fourth leave [the] physical mind, and to advance into initiation, listed in the first column, appears to the great spaces not alone of the physical uni- be satisfied by the suffering, renunciation, ex- verse, but more especially of the invisible periences and accomplishments of the profile realms as well.” Healing ability also exempli- stigmatics. Based on this evidence we can fies the transformation de Purucker envisioned. scarcely avoid the conclusion that those hypo- Through abilities like inedia, and voluntary thetical stigmatics are approaching, or are in insomnia, the profile stigmatics demonstrate process of attaining, the fourth initiation. liberation from the thrall of the lower self. In

Table 1. Evidence that “Profile Stigmatics” Meet the Requirements of the Fourth Initiation.

Requirements of the Fourth Initiation Characteristics of the Profile Stigmatics

Already attained the third initiation Evidence of personality integration, mastery of lower vehicles, soul infusion, ability to move from one level of consciousness to another, contact with divine spark (monad). “Many lesser renunciations” Serious illnesses early in life, renunciations in previous lives (?) Ordeal of suffering and purgation, desolation Intense pain, limited activities, embarrassment, persecution, assault by demons Renunciation of personality attachments Indifference to the “things of this world,” dedication to service regardless of personal cost, membership of ascetic religious orders Submission to higher will, performing “some Joyous acceptance of suffering, readiness to definite, active undertaking which embodies take on additional suffering, submission to the that aspect of the will of God,” will of God, lives of selfless service despite the challenges of stigmata Liberation from the normal constraints of phys- Inedia, voluntary insomnia, remote viewing, ical existence, “slip[ping] into new realms of experiencing events in the past, healing and consciousness” counseling gifts

This conclusion could meet with resistance suffering.” Whatever we might think of such a among esotericists. The fourth initiation cus- ministry, clearly it is undertaken in a spirit of tomarily is viewed as the achievement of a selflessness and compassion rather than maso- lifetime of selfless service that ends with hero- chism or self-hatred. In any event we do not ism in the face of grave suffering and death. know what larger effects stigmatics’ suffering Critics may complain that stigmatics’ suffering may have. The profile stigmatics may have cannot be equated in value to that of other gained permission to take on racial, national or fourth-degree initiands: that it is in some way group karma, as Christ did 2,000 years ago. self - serving. Some embrace a “ministry of We understand that such permission, though

Copyright © The Esoteric Quarterly 67 The Esoteric Quarterly rare, may be given to highly evolved individu- individuals to experience a kind of reenact- als. Heroism is not necessarily demonstrated ment, or re-presentation, of Jesus’ passion. Ray exoterically. type and previous lives spent as a Christian mystic may be factors influencing the choice Another potential stumbling block for esoteri- of such a path. The path of stigmatism may cists is the notion that individuals whose well be suited to individuals whose souls or world-view is molded by Christian teachings personalities are on the Sixth Ray or—to recall and by the path of mysticism could attain the Alice Bailey’s comment—the Fourth Ray. fourth initiation. We might be tempted to think that the higher initiations are restricted to per- It was proposed earlier that appearance of the sons with occult training, speaking the lan- stigmata, acquisition of exceptional gifts, and guage of esoteric philosophy—perhaps even expansion of consciousness would be foreseen restricted to students of a particular esoteric ahead of the lifetime in which they occur. By teacher. A moment’s reflection should warn us the time of the third initiation the human soul away from assuming that we alone have earned is well developed and operates in collaboration recognition by the Planetary Hierarchy. with its mentor, the Solar Angel.105 The An- gel’s responsibilities have long included plan- Another issue we need to address is the precise ning the entity’s incarnations to reflect indi- role the bodily lesions may play in the fourth vidual karma and provide opportunities for initiation. Presumably their purpose is more spiritual growth. The Angel would doubtless than simply to create pain, since that purpose be involved in the decision to embark on a life- could be achieved by other means. Their more time in which stigmatism plays so large a role. specific role would seem to be explained by Participation in that decision, ahead of the the significance western Christianity attaches fourth initiation, takes on special poignancy to Jesus’ passion and death. Even though most because of the Solar Angel’s imminent depar- Christians may be unaware on an intellectual ture. level of the nature of the fourth initiation, Jesus is seen as the model of suffering and renuncia- Concluding Remarks tion. When Christians come to a time when suffering and renunciation are inevitable they his article has examined stigmatism to as- instinctively identify with him. What better T sess its authenticity, spiritual significance, role model could a Christian initiate select than and relevance to the initiatory path. To that the one we now call the Master Jesus? end, it has examined the lives of six notable stigmatics to gain an understanding of their Sacrifice and suffering extend down to the background, experiences and accomplish- physical plane. As Rudolf Steiner pointed out: ments. Stigmatics come from the larger popu- “We actually feel as if thorns were pressing lation of mystics, and some, like Francis of into our head; we feel all the pain and suffering Assisi, Catherine of Siena, and Padre Pio, are of the Crucifixion.” And as the sense of identi- counted among the foremost saints of western fication is driven deeply into the individual’s Christianity. nature, “then the stigmata, the marks of the bleeding wounds of Christ Jesus, may appear.” Many individuals, throughout the last eight In other words, the stigmata form the outer centuries and living today, have borne lesions manifestation of the inner transformation tak- on their bodies resembling the wounds suf- ing place. fered by Jesus during his trial and execution. Some of them have experienced less visible It would seem that the phenomenon of stigma- but potentially more important changes to their tism overlaps—to a significant degree but not etheric, emotional and mental vehicles. Not completely—with the Great Renunciation. Not every stigmatic experiences the whole invento- all stigmatics are approaching the fourth initia- ry of accompanying phenomena. Yet combination, and not all fourth-degree initiates mani- tions occur with sufficient frequency to sug- fest the stigmata. It is the area of overlap that gest that they form a coherent and interrelated interests us. Conditions exist therein for certain set. This article has focused on individuals

68 Copyright © The Esoteric Quarterly, 2012. Summer 2012 who exhibit both visible wounds and some esoteric literature. Stigmatics’ suffering may combination of the less visible phenomena. be no less “heroic” than the suffering of fourth-degree initiands who undergo torture The combination of physical and nonphysical and violent death; it may have beneficial ef- phenomena, or what might be considered the fects extending far beyond themselves. “exoteric and esoteric” aspects of stigmatism, dramatically change stigmatics’ lives. The in- The possibility that some stigmatics could at- dividuals’ lower vehicles are beginning to tain the fourth initiation is highly significant function very differently from those of other for both Christian spirituality and esotericism. people. Such individuals are undergoing a It would indicate that, far from being antithet- transformation to a new state of consciousness, ical to the initiatory path, Christian beliefs and in which they no longer need to eat or sleep, in practices can support and nurture progress which they can live without harming sentient even to the higher initiations. life of any kind, in which indeed they tread Stigmatism would seem to resonate more with lightly on the Earth. the Sixth Ray and with the Piscean Age than The visible lesions seem to be the end-product with the incoming Seventh Ray and Aquarian of a process that begins with mental activity Age. What role it will play in the future is an and then descends, via the emotional and open question, but Sixth Ray personalities and etheric vehicles, to the dense physical body. souls are found in all ages, and the continued Precisely how this occurs is not yet understood incidence of stigmatism, inside and outside either by the health sciences or by esoteric traditional Christianity, suggests that it will psychology, though strong emotion no doubt remain relevant for some time to come. Twen- plays a role. Medical, psychiatric or psycho- ty living stigmatics is a small, and declining, logical theories may be able to explain the fraction of the world’s population, and the sub- physical stigmata, but they cannot explain the set who fit the profile we have developed is exceptional abilities, the changes in the lower smaller still. But if only a few stigmatics in vehicles, or the elevation in consciousness. each age reach the fourth initiation, their They cannot explain the transformation in achievement could hardly be dismissed as in- stigmatics’ lives or their dedication to service. significant. While no one should underestimate the chal- Stigmatism is not a pleasant topic to discuss; lenges posed by the stigmata and the associat- nor, for that matter, is Jesus’ passion or any ed pain, one could argue that the wounds may other plausible scenario of the fourth initiation. serve primarily as an outward sign of the inner As soon as we move beyond the generaliza- transformation taking place. tions of Christian or esoteric teachings we en- Self-denial, long suffering, elevated con- counter the horrific suffering of real people. sciousness, commitment to high ideals, and While we, like the stigmatics we have studied, exemplary lives of service leave little doubt strive always to maintain a joyous attitude, we that some stigmatics are making progress on must not forget that the Great Renunciation the initiatory path. At the very least they are lies ahead for all who aspire to higher con- setting aside negative karma and making the sciousness. The examination of this one sce- “many lesser renunciations” in preparation for nario can be a “lesser renunciation,” con- the fourth initiation in a future life. The im- sciously undertaken as we move forward on portant question is whether some stigmatics the path. can attain the fourth initiation in their current lifetime. No assertions are made about the pos- 1 Source: “Stigmata,” Encyclopedia Theosophical sible initiatory status of the six stigmatics stud- Glossary (Theosophical University Press, ied, or any others mentioned in this article; it is 1999.) http://www.theosociety.org/passadena/et- not our place to do so. But hypothetical indi- gloss/sr-sum.htm. Accessed April 7, 2012. viduals who fit the group profile representative 2 Jordan Aumann, Spiritual Theology (1980; re- of the six stigmatics appear to meet the stand- print; London: Continuum, 2006), 421. ards of the fourth initiation, as discussed in the

3 Galatians 6:17. All scriptural citations in this Secret Vatican Files, San Francisco: Ignatius article are from the King James Bible. Press, 2011, xiii. 4 Ted Harrison, Stigmata: a Medieval Phenome- 25 Ruffin, Padre Pio, 155. non in a Modern Age (New York: St Martin’s, 26 Ibid., 164. 1994), 9. 27 Ibid., 63. 5 Ibid., 99. 28 The noises reportedly were loud enough to an- 6 For the record, the present author is not a Ro- noy neighbors. man Catholic. 29 Pope John XXIII allegedly was among the skep- 7 Harrison, Stigmata, 81-99. Also C. Bernard tics. Ruffin, Padre Pio: the True Story (Huntington, 30 The present author grew up nearby. IN: Our Sunday Visitor, 1991), 158-160. 31 Dorothy Kerin, Fulfilling (Tauton, UK: Wessex 8 In esoteric teachings the “three worlds” are the Press, 1952), x. See also Dorothy M. Arnold, physical, emotional. and lower mental planes Dorothy Kerin: Called by Christ to Heal (Lon- 9 Bonaventure, “De Stigmatibus Sacris,” Legenda don: Hodder & Stroughon, 1965), 59-60. Minor (trans: Fr. Quaracchi), 1941, 202-203. 32 Arnold, Dorothy Kerin, 31-32 http://www.franciscanfriarstor.com/archive/stfra 33 Ibid. ncis/stf_stigmata_of_st_francis.htm. Accessed 34 Johanna Ernest, Dorothy Kerin 1889-1963: Her March 15, 2012. Ministry of Healing, 1987. http://www.ny- 10 Clemens Brentano, “Life of Anne Catherine arrow.demon.co.uk/Johanna_folder/D_Kerin.- Emmerich,” Introduction to The Dolorous Pas- html. Accessed March 8, 2012. sion of Our Lord Jesus Christ, trans, anon. 35 “Nursing homes” of the time served people of (Charlotte, NC: Tan Books, 1983), 19. all ages who, for any of several reasons, were 11 Anne Catherine Emmerich, The Life of Jesus not admitted to hospitals. They employed li- Christ and Biblical Revelations, trans, “an censed nurses, and physicians were on call. American nun” (Charlotte, NC: Tan Books, 36 Arnold, Dorothy Kerin, 33. 2011), vol. 1, 154-15 37 Judith von Halle, And If He Had Not Been 12 Brentano, “Life of Anne Catherine Emmerich,” Raised, trans, B. Stevens (Forest Row, UK: xv. Temple Lodge, 2007), 10. 13 Adalbert A. Vogl, Therese Neumann: Mystic 38 Ibid., 11. and Stigmatist (Rockford, IL: Tan Books, 39 Judith von Halle, Secrets of the Stations of the 1987), 1-6. Cross and the Grail Blood, trans, M. Barton 14 Ibid., 7-10. (Forest Row, UK: Temple Lodge, 2007), 117. 15 Ibid., 11, 27. In the traditional devotion of the Stations of the 16 Ibid., 59-61 Cross Jesus falls three times. 17 Allegedly Neumann could tell the difference 40 Peter Tradowsky, The Stigmata, trans, M. Bar- between an unconsecrated host, which she could ton (Forest Row, UK: Temple Lodge, 2010.) not swallow, from the consecrated host. The 41 Rudolf Steiner’s works are available from Stei- ability to distinguish between sacred and other nerBooks, Inc., Great Barrington, Massachu- objects is known as hierognosis. setts. 18 Vogl, Therese Neumann, 25-26. 42 Vogl, Therese Neumann, 13. 19 Ibid., 67. 43 Harrison, Stigmata, 87-90. Robinson’s case was 20 Paramahansa Yogananda, Autobiography of the reported in the Archives of General Psychiatry Yogi (1946; reprint; New York: Philosophical of 1974. Library, 2005), 351-359. From the vantagepoint 44 Ibid., 26. of higher consciousness Yogananda was able to 45 Vogl, Therese Neumann, 59-60. observe the content of some of Therese’s ecstat- 46 Emmerich, The Life of Jesus Christ and Biblical ic visions. Revelations, vol. 1, 1-116. 21 Ruffin, Padre Pio, 29-42. 47 Vogl, Therese Neumann, 48-51. 22 Ibid., 60. As punishment for minor offenses Pio 48 John F. Nash, The Soul and Its Destiny (Bloom- and the other novices were forced to beat them- ington, IN: Authorhouse, 2004), 100. selves with chains until blood ran onto the floor. 49 See for example, Jennifer S. Lerner & Dacher 23 Ibid., 151. Keltner, “Beyond Valence: Toward a Model of 24 Vittorio Messori, “I Am a Mystery to Myself,” Emotion-Specific Influences on Judgement and Preface to Padre Pio: Under Investigation: The Choice,” Cognition and Emotion (vol. 14, no. 4, 2000), 473–493.

50 John F. Nash, “Prayer and Meditation in Chris- 71 Source: Institute of Cognitive Science. tian Mysticism,” The Esoteric Quarterly (Fall http://www.biocognitive.com/biocognitive/. 2011), 17-41. Accessed June 2, 2012. 51 Von Halle, Secrets of the Stations of the Cross 72 Sinead O'Neill, “Exploring the Truth behind and the Grail Blood, 5. ‘Holy Wounds’ of Stigmata.” http://www.- 52 Nash, “Prayer and Meditation in Christian Mys- biocogntive.com/images/pdf/DailyIreland-stig- ticism.”. mata.pdf. Accessed June 2, 2012. 53 Dorothy Kerin, Fulfilling (Tauton, UK: Wessex 73 Carol Roach, “The Religious and Psychological Press, 1952), viii. Implications of Stigmata: Conclusion,” 2011. 54 Arnold, Dorothy Kerin, 96. http://www.examiner.com/article/the-religious- 55 Stevens Heckscher, “Dorothy Kerin: Sign and and-psychological-implications-of-stigmata- Significance,” Journal of Christian Healing conclusion. Accessed June 2, 2012. One won- (vol. 23. no. 2, Fall/Winter 2007), 14-31. ders how Anglican, Lutheran, Baptist, and other 56 Kerin, Fulfilling, 39. stigmatics would react to the news that their 57 People whose souls took over another’s adult condition only affects Roman Catholics! body are referred to in the popular literature as 74 Loyola, a Basque nobleman and soldier, found- “walk-ins.” ed the Society of Jesus, popularly known as the 58 For a comprehensive explorations of Steiner’s Jesuits, as a religious order dedicated to mis- work in that field see his Approaching the Mys- sionary work and teaching. They became the tery of Golgotha, trans, M. Miller (Great Bar- “foot soldiers” of the Counter-Reformation. rington, MA: SteinerBooks, 2006.) 75 Helena P. Blavatsky, Isis Unveiled (New York: 59 Johannes Wilbert, Occasional Papers of the Mu- J. W. Bouton, 1877), vol.1, 398. seum of Cultural History, University of Califor- 76 Ibid., vol.2, 633. nia at Los Angeles (no. 3, 1975), 5-6 77 Helena P. Blavatsky, The Secret Doctrine 60 See for example Ernest E. Wood, Is This The- (Adyar, India: Theosophical Publishing House, osophy? (London: Rider, 1936), 183ff. 1888), vol. 2, 56. 61 Yogananda, Autobiography of a Yogi, numerous 78 Charles W. Leadbeater, The Other Side of references. Death: Scientifically Examined and Carefully 62 Aumann, Spiritual Theology, 432. Described part 2 (London: Theosophical Pub- 63 Ibid., 433. lishing House, 1903), 611. 64 Source: Catholic Encyclopedia. http://www.- 79 Charles W. Leadbeater, The Monad and Other newadvent.org/cathen/05406b.htm. Accessed Essays Upon the Higher Consciousness (Adyar, April 4, 2012. India: Theosophical Publishing House, 1920), 65 Vogl, Therese Neumann, 80-87. 34. Leadbeater’s belief concerning Jesus’ death 66 Copies of the depositions are included in Ar- is detailed in the posthumously published Chris- nold, Dorothy Kerin, 32-38. tian Gnosis, revised edition, Wheaton, IL: 67 Steiner predicted that two members of his early Quest, 2011. 127-132. group would reincarnate before the end of the 80 Harrison, Stigmata, 80-87. 20th century, but von Halle stated categorically 81 Alice A. Bailey, Discipleship in the New Age II that she was not one of them. See Piero Cam- (New York: Lucis, 1955), 759, 398. merinesi, “Preconception and Free Thought: Re- 82 The spiritual triad, consisting of atma, buddhi flections on Judith von Halle,” July 2011. and manas, is the threefold vehicle of the mon- http://www.philosophyoffreedom.com/node/551 ad, the divine spark within us. The antahkarana 8. Accessed May 29, 2012. is the “bridge” in mind-stuff providing continui- 68 Aumann, Spiritual Theology, 426-441. ty of consciousness between the lower and 69 Edward F. Hartung, “Saint Francis and Medie- higher mind. val Medicine,” Annals of Medical History (n.s., 83 Alice A. Bailey, Discipleship in the New Age I 1935), 85-91. See also “St. Francis’ Stigmata,” (New York: Lucis, 1944), 312. Time Magazine (March 11, 1935). 84 Blavatsky, The Secret Doctrine, vol. 1, 6. 70 See for example O. D. Ratnoff, “The Psycho- 85 Alice A. Bailey, Initiation, Human and Solar genic Purpuras: a Review of Autoerythrocyte (New York: Lucis, 1922), 19, Sensitization, Autosensitization to DNA, ‘Hys- 86 Anna B. Kingsford, The Perfect Way: or the terical’ and Factitial Bleeding, and the Religious Finding of Christ, reprint: 1881; (Cambridge, Stigmata,” Seminars in Hematololgy (vol. 17, UK: Cambridge Univ. Press, 2011), 111. no. 3, 1980), 192. 87 Bailey, Initiation, Human and Solar, 89.

88 Luke 22:42. 96 Alice A. Bailey, The Rays and the Initiations 89 Sandra Hodson (ed.), Illuminations of the Mys- (New York: Lucis, 1960), 701. tery Tradition (Manila, Philippines: Theosophi- 97 Leadbeater, The Masters and the Path, 225. cal Publ. House, 1992), 258. 98 Ibid., 227. 90 Alice A. Bailey, Esoteric Astrology (New York: 99 G. de Purucker, The Initiatory Cycle. http:- Lucis, 1951), 392. //www.theosophy-nw.org/theosnw/path/oc- 91 Bailey, Initiation, Human and Solar, 117. gdep.htm. Accessed June 1, 2012. Less exten- 92 Mark 15:38. See also Matthew 27:51; Luke sive remarks can be found in Purucker’s Fun- 23:45. damentals of the Esoteric Philosophy (Theo- 93 Alice A. Bailey, Esoteric Healing (New York: sophical University Press, 1979), 323. Lucis, 1953), 406. 100 Ibid. 94 Bailey, Initiation, Human and Solar, 137. For 101 Rudolf Steiner, lecture October 14, 1911. In- an expanded discussion of the solar angel and cluded in From Jesus to Christ (Forest Row, its responsibilities see Nash, The Soul and Its UK: Rudolf Steiner Press, 1991), 165. Destiny, 177-206. 102 Ibid., 168. Emphasis added. 95 Bailey, Discipleship in the New Age II, 759. We 103 See for example Mark 1:12-13. do not know when Djwhal Khul, for whom Bai- 104 The apostle Peter comes to mind in that regard. ley wrote, attained the fourth initiation, but he 105 See for example Nash, The Soul and Its Destiny, attained mastership in the late 19th century. 252-253.

Fundamentals of the Work

Meditation with Seed Thought The practice of consciously choosing our thoughts will also help us to consciously choose aily meditation must be a fundamental part and control our emotions. D of our practice as disciples if we truly wish to make progress on the spiritual path. Although Second, as we take the seed thought deep into there are many types of meditation, what they all our consciousness and work with its implica- have in common is the goal of controlling the tions, we are training the mind to look beyond three lower personality vehicles in order to reach the surface of things to discover the world of the ultimate goal of stabilizing our awareness at meaning. As the deeper meanings of the seed the highest possible level of consciousness. Be- thought begin to surface, they have the power to ing able to maintain this heightened conscious- gradually and subtly transform our habitual ness at will allows us to tap into resources that mental attitudes into a more positive state of reveal the nature of the Self and help us become mind. This leads to increased self-understanding, who we really are. Eventually, meditation pro- to the ability to be in the present and detached vides an unimpeded, reliable contact with the from our usual preoccupations with the past and Soul – our true Master on this spiritual journey. the future, and to the transformation of our personality by such Soul qualities as patience, tol- The meditation practice that we use in the erance, acceptance and compassion. We also School for Esoteric Studies is meditation with learn how to bring down abstract thoughtforms seed thought. This form is highly suitable as a into a concrete form, to express what may seem method for developing the mental body and ex- to be inexpressible, to create practical thought- panding our ability to communicate in both the forms and manifest them on the physical plane. objective and subjective worlds. In this type of meditation we use an aspirational passage from The key to success in this type of meditation is our studies and focus the mind on it as we at- to actively engage the mental body and not allow tempt to penetrate into the world of meaning or it to become passive or lazy. In an active process the “soul” of the seed thought. The benefits of we use the mind as a tool to analyze the seed this type of meditation are twofold. thought, looking for connections to deeper meanings, utilizing analogies, and considering First, we learn how to control the mental body, practical applications. This method involves an which is our point of access to the Soul. By se- active engagement or communication with the lecting an aspirational seed thought and concen- Soul, just as we would engage in a conversation trating on its words and inner meaning, we put with a friend. the mind on a vibrational level that is more receptive to Soul energies. We are also giving the As we seek deeper meanings behind a particular mind something to focus on, forcing it to slow seed thought, the mind will naturally come up down. This focus makes it easier to filter out ex- with many superficial observations in the begin- traneous thoughts and channel the energy of the ning, but we can’t let the mind rest there. The “monkey mind,” away from its continuous, au- mental body needs to grapple with deep thoughts tomatic and mindless chatter, toward a more el- in order to develop strength and flexibility; oth- evating task. In this way we strengthen our abil- erwise it will be content with platitudes and ity to concentrate and to think more clearly and fixed ideas, and will not develop the ability to one-pointedly. As we gain facility with this think things through. People who do not develop technique, we discover the importance of con- this ability tend to passively accept the infor- sciously choosing our thoughts rather than al- mation that comes to them via their circle of lowing automatic thoughtforms to control us. family and friends and from the media.

To give the mental body a good workout, the op a rhythm similar to breathing in and breath- suggestion is to work with a seed thought daily ing out. Thus there will be a stage in which we over the course of a few weeks (preferably in the are actively creating thoughtforms, and this will morning when our minds are at their freshest be followed by a stage in which we are actively and not in the evening, which might disrupt our receptive. This means that we are alert and sleep cycle). During the first few days of work aware of our firm alignment with the Soul; we with the seed thought, while it is still fresh and have reached a high point of conscious identifi- new, we may find it easy to maintain an active cation with the meaning of the seed thought, and dialog, but then the work begins as we attempt we are in a state of conscious and dynamic invo- to dig ever deeper. Every day we approach the cation. seed thought anew, and we are a subtly different In this stage – receptive meditation – we use the person from one day to the next. Some days it will to maintain our connection with Soul, and will seem like we are trudging through a desert our attitude is one of openness and willingness at night, but then on other days we will discover to receive whatever may come through. What a lighted oasis of new insights. comes through, however, will not necessarily be We may also observe that at times we approach in the form of clear words or ideas. It may be re- the seed thought with the emotional body, rather ceived in the form of a subtle energy, and the than the mental body. We “feel our way” into effects of this energy may not become evident the seed thought and respond to its emotional immediately. The insights may percolate appeal. This is a normal experience when we are through later in the day or manifest in symbolic just beginning to learn how to meditate with a form in our dreams. We can picture the process seed thought, and the emotional body can cer- of invocation and evocation as though we were tainly help to evoke thoughts from our mental receiving a compressed transmission that may body. Nevertheless, we must persist with the not be “readable” until later when the brain has mental approach, and this perseverance through had a chance to process it and “unfold” the mes- the difficult times not only strengthens our men- sage. tal muscles and our will power, it can also be a True meditation is a conscious active interplay test of our willingness to do what it takes to between the mental body and Soul in which we build our connection to the Soul. The Soul won’t lose all sense of self and become the Soul, and do the work for us. It will only meet us halfway. we think and act as the Soul as we meet the One suggestion for getting through the dry spells challenges of daily life. is to simply hold the seed thought in the light of the Soul and wait for the Soul to release its wis- Gail Jolley dom. School for Esoteric Studies As with any organic process, our daily meditation goes through various phases, and we devel-

Book Review

And if He Has not been Raised and Secrets of Steiner! She denies making any such claim. One the Stations of the Cross and the Grail Blood, still-active blog denounces her for raising “the both by Judith von Halle, Forest Row, UK: spectre of atavistic Catholic superstition.” Temple Lodge 2007, ₤14.95 and ₤11.93, respec- Some segments of the Anthroposophical Society tively. have embraced her, and her books are distribut- hese two books were originally published in ed by SteinerBooks in the United States. Von T Germany, in 2005, as volumes of a single Halle continues to write, gives lectures and con- work. They have now been translated into Eng- ducts workshops on esoteric topics, and lives lish, the first by Brian Stevens, the second by with her husband in Berlin. Matthew Barton, and are readily available from In addition to receiving the stigmata Judith Von online and other retailers. The title of the first Halle acquired exceptional gifts, not uncommon book is a quote from 1 Corinthians 15:14. among stigmatics. She is an inedic; she does not The two books and a number of other publica- and cannot eat but displays none of the symp- tions are the works of Judith von Halle, a Ger- toms of anorexia. Interestingly, before receiving man esotericist and stigmatic. She is an Anthro- the stigmata she loved cooking and eating. Like posophist, a student of the works of Rudolf Stei- some other stigmatics, she also has the ability of ner. She also bears on her body painful and remote viewing, reporting in great detail events bleeding wounds resembling those suffered by from the past, including the events of the first Jesus the Christ during his trial and crucifixion. Holy Week. Following is part of her account of Her situation alerts us to the reality that stigmat- Jesus’ trial before Pontius Pilate: ics walk the Earth today, and some may be edu- At last Pilate uttered the sentence of death on cated, professional people. Jesus of Nazareth. After the proclamation he Judith Von Halle studied in Germany and the himself wrote the judgment, of which [his] United States, graduated with a degree in archi- secretary made several copies. Grounds were tecture in 1998, and set up an architectural prac- attached to the sentence, in which Pilate justice. By that time she had developed an interest tified his reasons for having Jesus of Naza- in Anthroposophy and eventually was hired by reth crucified. These grounds were that a re- the Rudolf Steiner House in Berlin to lecture on ligious community with other customs had esoteric topics. demanded this verdict of him, and he had ceded to their demand in order to avoid rebel- Von Halle received the stigmata during Holy lion. . . . Now there followed a storm of pro- Week (the week before Easter), 2004. Her situa- test from the high priests and their followers, tion caused great controversy in the Anthropo- because Pilate had thereby placed the respon- sophical Society. She was harshly criticized by sibility on them. [Secrets, 89] the society’s international Executive Council at Dornach, Switzerland. The following year, she The scene on the Sunday morning when the and her supporters were fired by the governing “gardener” asked Mary Magdalene “Whom seek board of the Steiner House. Continuing attacks ye?” was described thus: by high-ranking members ranged from accusa- He asked her this question as a teacher of ini- tions of fraud, and charges that her “clairvoyant” tiation asks his pupil. With this question He activities were damaging to the Society, to alle- asked her if she was seeking Jesus or Christ. gations that she claimed to be the reincarnation But initially she was only looking for Jesus of a contemporary and co-worker of Rudolf of Nazareth, her beloved teacher in his

physical body. But as Christ then touched her and will be the quiet source of all selfless heart (in the Gospels this is when He called love and sympathy. [And If, 2] her by her name) she reacted immediately, so The chapters in both books—and presumably filled with love and so overwhelmed . . . that the lectures and her visions—do not follow the she forgot everything. . . . At the moment of chronological sequence of the events before, “reunion” everything was forgotten; she be- during and after Holy Week. For example, suc- lieved He was by her again as before. She fell cessive chapters in And If are: “An Account of down before Him full of love and wanted to the Events between Death and Resurrection,” kiss his feet. [And If, 134; emphasis and par- “The Transfiguration on Mount Tabor and the enthetical clause in original] Last Night on the Mount of Olives,” and “The Von Halle interpreted her experiences in terms Easter Event at the Time of Christ.” In Secrets, of Steiner’s teachings on the “Mystery of Golgo- four chapters dealing with “The Spear-Wound tha.” For example she discussed the disposition Mystery and the Grail Blood” are followed by of Christ’s etheric body when Jesus died on the six chapters under the section heading “The Sta- cross: tions of the Cross and the Seven Words of Christ Let us now look at the other part of His on the Cross.” etheric body [the first part was reassembled Secrets is identified as “Volume 2,” but its mate- to form the “resurrection body,”] which en- rial does not begin from where Volume 1 ends. ters the aura of the earth already from the In order to follow the story of the passion and Cross. As the Redeemer’s blood flows from resurrection one is forced, not only to refer to the nail wounds, the earth’s etheric sphere is one book and then the other, but to read later transformed in an instant. Rudolf Steiner de- chapters before earlier ones. This may not create scribes this in moving terms in his lectures a problem for the serious reader, bent on detailed on the Fifth Gospel. The blood that flows study and multiple readings of the books, but it from the wounds touches the earth and re- is irritating for someone who wants to read the news its encircling aura before the Christ whole story from beginning to end. Spirit undergoes earthly death. [Secrets, 49] In And If, von Halle’s own material is inter- The material for the two books came from lec- spersed with commentary by Peter Tradowsky, tures given to a restricted audience at the Rudolf founder of the Steiner House in Berlin and one Steiner House in 2004 and 2005, before von of her strongest supporters. Although the com- Halle was dismissed. She states in the Introduc- mentary may be of interest to serious readers, tion to And If that one of her reasons for publish- someone who is primarily interested in von Hal- ing the material in book form was to clear the le’s accounts is likely to find the interruptions atmosphere of suspicion that was swirling intrusive. around her at that time—though that does not One wishes that the material in the two books seem to have happened. Another reason was that could be edited to remove extraneous matter and she believed that the material was entirely con- put the chapters in chronological order. Mean- sistent with Steiner’s teachings and in no way while, all we have is the books as they have been was intended to supplant them. Most important- published. ly, von Halle wanted consideration to be given This reviewer is familiar with several of Rudolf to that which I place at the heart of my efforts Steiner’s books (most of which are themselves to achieve through psychic and spiritual con- collections of lectures). While, unlike Judith von templation of the most decisive and factual Halle, I do not consider myself his disciple, I event in the development of mankind a living found a wealth of useful information in the and truthful relationship to the contemporary books. They raise the veil on von Halle and her Christ. This alone is capable of being each very unusual circumstances: living stigmatic, single individual’s most precious treasure

76 Copyright © The Esoteric Quarterly, 2012. Summer 2012 esotericist, intellectual, married. They also shed I strongly recommend the two books to all seri- unique light on the events of the life, death and ous students of Christian esotericism and partic- redemptive mission of Jesus the Christ. ularly to students of Anthroposophy. John F. Nash Johnson City, Tennessee

Festival Talks Easter Festival: The Full Moon in Aries

Kathy Newburn

he work that we do together at this time we are observing at this time, marks the real T inaugurates the high point of the spiritual “new year” in the spiritual sense, and this is year, the period of the higher interlude. reflected in the rebirth that occurs at this time Throughout the world many individuals and in the natural world with the coming in of groups are meeting for meditation and prayer spring in the northern hemisphere. at this time. The Jewish celebration of Passo- During this period of the higher interlude, ver as well as the Christian celebration of those of us who have some understanding of Easter make this period a time of concentrated the spiritual factors that condition and substand spiritual aspiration for many of the world’s outer events have a special responsibility to people. Through this combining of our spiritu- stand behind the Hierarchy and the work that it al holidays the work is strengthened and given must do during this time of inspiration. This increased potency. subjective support provided by the spiritual As we link up in meditation with all the many and esoteric workers in the world is a real ser- other individuals and groups who are working vice and helps in the manifestation, on the together at this time, we recite the mantra of physical plane, of the needed changes. Our the New Group of World Servers: task is to stand as a united channel through which the livingness of divinity can flow out- May the Power of the One Life pour ward into human consciousness. We provide a through the group of all true servers. vital link within the chain of Hierarchy, bring- May the Love of the One Soul characterize ing the Plan into outer recognition. the lives of all who seek to aid the Great Aries is the first sign of the spiritual year and Ones. is known as the point of all beginnings. It pro- May I fulfill my part in the One Work vides an impulsive, outgoing and vital energy. through self-forgetfulness, harmlessness It is a positive, masculine sign, and is tradi- and right speech. tionally linked with the aggressive nature of its ruler, the planet Mars. It signifies the descent As most of you know, this mantra is used by of the life force, or spirit aspect, into matter. many people throughout the world each after- Aries is a fire sign, and it is the purveyor to our noon at 5 p.m. as a means of sustaining the solar system of pure electric fire and the dy- group nature of our spiritual work. This mantra namic nature of God. It is a fire that fosters and speaks of the divine triplicity of Will or Power, nourishes heat and also a fire that burns and Love-Wisdom and Creative Intelligence, destroys. Electric fire is related to the Will as- which are known as the three rays of aspect. pect and to the jewel in the Egoic Lotus, the The triplicity is also reflected in the three great hidden, central point of pure, fiery Will. In planetary centers: Shamballa, the center of di- Aries the “jungles of experience are set on fire vine Will; Hierarchy, the center of love upon and dissolve in flames, and then the Path our planet; and humanity, the kingdom that stands clear, and unobstructed vision is reflects the intelligence principle. The trinity achieved.” [Esoteric Astrology, p. 95] Fire is that this mantra symbolizes is also reflected in the great liberator, clearing away obstacles and the three spiritual festivals that we celebrate bringing forth the truth. Through the agency of each year at the time of the Aries, Taurus and fire, Aries is said to “fuse the beginning and Gemini full moons. The Easter Festival, which

78 Copyright © The Esoteric Quarterly, 2012. Summer 2012 the end, to blend the opposites and dispel both and brings rapid evolutionary growth. When time and space.” This quality of blending links this energy works out in combination with the Aries with its opposite sign of Libra, for both incoming energy of the Seventh Ray, we know are concerned with the bringing together of the that a real period of opportunity is before us. opposites and the process of fusion. Through Through Aries, the First Ray energy enters into Aries the blending of spirit and matter is our solar system in the cosmic sense. Aries achieved through the consecrated use of the would be instrumental, therefore, in imple- mind. menting the Shamballa impacts that have oc- Aries is also one of the zodiacal signs that is curred twice in the 20th century and again in concerned with death, and in this case it is the year 2000. With each impact humanity be- death through the agency of fire. Through the comes better able to withstand and understand death of self-will the individual is released into the mysterious nature of the Will, and then the Shamballa, and Aries opens that door into the effects of this powerful energy are not so det- center of Will and Purpose. Aries is the prima- rimental. ry sign through which the energy of the First The First Ray of Will and Power is also known Ray releases our planetary Life. But First Ray as the Ray of the Destroyer. But it is equally energy is something that we cannot, as yet, known as the conveyor of synthesis. The de- fully understand because it is only now coming structive aspects of this ray are readily appar- into prominence within our planet as it begins ent all around us. Even though the destructive to be appropriated by humanity in a group aspects of this ray have about run their course sense. The First Ray is at times feared because on the spiritual plane, upon the physical plane of its power, which – if not qualified by love – we are still feeling the horrific effects of the can create some of the cruelest and most de- energy of destruction as it works out in all the structive types of individuals, those whose many departments of our civilization. Howev- lives are conditioned by the unrestrained pur- er, destruction ever paves the way for that suit of power as an end in itself. But the indi- which is new and better, and without it there vidual conditioned by the First Ray who has would be no change. Destruction can, there- also cultivated a strong link with the love as- fore, be seen as a real part of the Plan, for it is pect would be capable of wielding power on a only because we cling to the tangible and to vast scale for the good of the whole. that which is known that we find change and The combination of First and Second Ray en- destruction troubling. ergies is a potent force for good; it conveys The synthetic aspect of the First Ray is becom- garnered power and strength, the unfoldment ing more widespread at this time, although it is of love-wisdom and compassion and serves to not given as much attention from the media widen the circle of influence and to include and is perhaps less dramatic in its effect. This and uplift many. Through Aries, the person energy can be seen working out in the move who embodies First Ray force “develops the toward global planning, international relation- power of organization, of control over forces, ships, and the unified blocs and amalgamations particularly over the energy of death, over the that we see taking shape in so many areas. power of destruction applied with love, of Synthesis, on the outer level, is a reflection of dominance over multitudes, of cooperation the fact that humanity is moving into fuller with the Plan and the practice of the will in cooperation with the Plan and the underlying rightly and correctly guiding and directing Purpose, and this is reflected in our sometimes planetary affairs.” [Esoteric Astrology, p. 108] feeble attempts to reconcile our differences The world has witnessed much of the destruc- despite any real inclination to do so upon the tive aspect of this ray, but as we become more part of the personality. We move toward rec- adept at responding to this energy we will see onciliation because we have no other choice that the First Ray energy can provide that im- and because the Soul is demanding recogni- petus for change that sweeps away obstacles tion. All the parties involved in reconciliation

Copyright © The Esoteric Quarterly 79 The Esoteric Quarterly fear change and, in some cases, the line of least tion to the resurrection initiation through resistance is to hold onto the old order; but which Christ passed at this period of the Easter change must come, and it will always involve full moon. Smith does not attempt to answer compromise on all sides. the many questions that surround this mysterious event, questions that can become real The Easter Festival is a time of resurrection, stumbling blocks to people today who could rebirth and the renewal of life. Mental illumi- not even allow for the possibility of such an nation – light – pours into the mind of humani- event. Instead Smith highlights the transfor- ty during this festival, revealing our true na- mation in consciousness that the resurrection ture. It is this light and caused within the dis- spirit of renewal that The forces of restoration that ciples. He said, “It can contribute to the brought about the elevation of humanity flow into our planetary life at juncture of goodness as a whole. This Light this time emanate from the and power…. If is poured forth into our Mind of God and stimulate the Christ’s life had con- planet through the me- vinced the disciples dium of the Christ. En- principle of intelligence. But the of God’s love, his ergy from Shamballa intention of these forces of res- resurrection con- and the Hierarchy is toration should not be misin- vinced them of his focused through the power.” Christ, who stands at terpreted or viewed as a call for the midpoint and center the restoration of the old order He goes on to de- of our planetary life, and a longing for the past and scribe how from that and this light is then moment the disciples distributed to humanity that which no longer exists. The were seemingly trans- through the intermedi- restoration that is called for is formed and irrevoca- ary of the New Group bly linked in an en- of World Servers and rather the restoration of the tirely new manner the people of goodwill. mind and the spiritual values with the inner source of spiritual energy. This festival really that have, in many cases, been They were trans- symbolizes joy – the overlooked because of the de- formed from simple joy of liberation. The mands of the outer world. and inarticulate men quality of joy is one and women into pas- that humanity desperately needs to learn, and sionate, eloquent servers of the race. They now yet this seems difficult for us because of the possessed a fire that set the whole Mediterra- long-standing tradition of pain and suffering nean world aflame. And this inner transfor- that conditions the human kingdom on this mation was carried forward despite the many planet Earth. It is through relinquishment and obstacles, the ridicule and persecution that the renunciation that the lessons of joy are learned, disciples had to endure. Smith believed that and these attitudes enable us to eventually their transformation was a direct result of the overcome the ancient habits of misery. In re- love which they had known through Christ. gard to this quality of joy, there are some in- This love they had experienced through his teresting passages to be found in the book The living presence sustained them after his death World’s Religions by Huston Smith. In the sec- through a process that esotericists would call tion on Christianity he eloquently conveys to “overshadowing.” This overshadowing pres- the reader what seems like a true impression of ence helped to ensure that the seeds of this the quality of life that permeated the early dis- teaching could become firmly anchored for the ciples and followers of Christ after his death. Piscean Age. He wrote that the real turning point and the determining event within the lives of these ear- Today we are involved in a process that paral- ly followers was their experience of and reac- lels the experience of these early disciples. Yet

80 Copyright © The Esoteric Quarterly, 2012. Summer 2012 this process is different in some respects. To- when we consider Tibetan Buddhism, we can day we do not have the direct experience of perhaps sense an exception to this condition. It having lived and worked with the Christ as did seems that from all of the voices within the these early disciples. We work without any religious communities of the world, the Tibet- outer recognition, holding fast to the inner ans, under the leadership of the Dalai Lama, recognition that the same love that they felt is are seeking to work in greater concert and dia- abundantly available to us today, even though log with the contemporary world. As much as concealed from our sight. Disciples and spir- we lament the terrible tragedy of the Chinese itual workers today face a no less difficult task invasion of Tibet, we can also recognize that than did the early disciples, for each must find this crisis served a real purpose for the rest of the manner in which they can best aid in the the world by bringing these gentle people and present process of the externalization of the their teachings and culture to many who might Ashrams. When you think about aiding in this otherwise never have been exposed to them. preparatory work you quickly realize how very Through the crisis that the Tibetans have en- difficult it is and how rare are those moments dured, they have come forth at this time as real when you are met with interest or genuine un- messengers of spiritual truth to the West. The derstanding. We live in a world that is quite ancient Tibetan prophecy that when the iron similar in many ways to that of the Romans bird flies the dharma will go to the West has 2000 years ago, with the focus primarily upon certainly proven true. the material values. But our world is also infi- The forces of restoration that are active at the nitely more complex, and nowhere is this more time of the Easter Full Moon are under the di- apparent than within the mental bodies of hu- rection of a great extra-planetary being who manity today. The intellect has become so de- works through Shamballa and is known as the veloped that it often proves to be the “slayer of Spirit of Resurrection. This living spiritual en- the real,” overpowering and rendering silent tity, temporarily working under the direction of the considerations and straight knowledge of the Christ, seeks to restore livingness to peo- the heart. ple’s spiritual goals and life to their planning; Resurrection is concerned with the “livingness his task is to foster the vitality needed to im- of life,” and it provides the keynote for the plement the trends of the New Age. At this coming world religion. It is said that the resur- time of the Easter Festival, this Spirit of Resur- rection of the spirit of humanity, and eventual- rection pours forth his energy into our planet. ly of all forms of life, will ultimately be the He is sometimes called the “Sun of Righteous- goal of future religious training. It is not the ness” with “healing in his wings,” for he car- resurrection of the physical body that is of ries life-giving energy and hope that can re- concern, but rather the resurrection of the spir- store nations and dispel the glamor and distor- itual nature. The resurrection experience sym- tion that still surrounds death. bolizes the power of the indwelling life to The forces of restoration that flow into our draw all people out of the world of material planetary life at this time emanate from the values into the world of spiritual recognitions. Mind of God and stimulate the principle of It is resurrection that is the keynote of nature, intelligence. But the intention of these forces not death. This was the real message of the of restoration should not be misinterpreted or Christ 2000 years ago, not the distorted teach- viewed as a call for the restoration of the old ing upon death and sin. Crystallization of the order and a longing for the past and that which form has led present-day Christianity to focus no longer exists. The restoration that is called upon externals rather than upon the inner spir- for is rather the restoration of the mind and the itual principles. Usually, once crystallization spiritual values that have, in many cases, been sets in, it takes a crisis in order to evoke overlooked because of the demands of the out- change. In terms of the world’s major reli- er world. While it is tempting to look with nos- gions, we can see that this process of crystalli- talgia at the innocence, relative simplicity and zation is strong during this end of the age. But security of the past, we know that for many

Copyright © The Esoteric Quarterly 81 The Esoteric Quarterly reasons we would never want to go back, for ing hope and optimism where none existed. this is contrary to the law of forward evolu- One of the inevitable effects of this process of tionary progress and growth. Great transfor- mental transformation will be the acquiring of mations have taken place within the human vision. This sensing of the vision is not the mind and civilization through the instrument of impractical imagining of some vague future the struggles of this past century. We have be- but rather the visioning of that which can be come more open to new ideas and concepts, realized within the confines of our present re- and the entire form of our civilization has sources and capabilities. These forces of resto- changed. It takes time to construct new forms ration are primarily effective in regard to the adequate to meet the changing need, but these spiritual workers of the world, stiffening their changes will be rapidly carried forward with will-to-live and their will-to-good, which in the aid of the incoming energies of the New turn works out within humanity as a fostering Age. of goodwill and right human relations. It is said that the effect of these forces of resto- Easter is a time of creation and new begin- ration are primarily physical and that their ob- nings, a time when out of the familiar and jective is the production of the new Earth and known new life can spring. As we come to- all the outer evidences of an inflowing new gether in meditation, let us work positively to life. As they condition human consciousness provide a channel so that the energies that are they create a renewal of the psychological flooding our planet at this time will find re- health of humanity – elevating it to a more lease into receptive human hearts and minds. wholesome and happier approach to life, bring-

The Wesak Festival: The Dynamic of Determination- Enlightened, Enthusiastic Will

John Cobb

“Two men look out through prison bars. One we focused on the “mud,” we would only sees mud, the other stars.” (Frederick hamper what should be accomplished at the Langbridge) time of Wesak, which is not only to look up to, but to reach for the “stars.” hese familiar words can be applied to all T of us, for as Souls we are imprisoned in We are concerned, however, not only with the the three worlds. Of course, our imprisonment Vision, without which the people perish, but is not punishment, but a voluntary self- also with the means of making it factual in liv- imposed confinement to lift and redeem the ing experience. “substance” or lesser lives of those three As many of us know, the Wesak Festival is worlds, in line with the redemptive Will of primarily an annual Hierarchical event, during God. which the Masters of the Wisdom, the Lords of As for one person seeing mud and the other Compassion, the Spiritual Hierarchy in their stars, what we, as esotericists, have learned to various ranks, make alignment with, approach, see is both the “mud” and the “stars,” as we and invoke the highest center of the planetary “look above and help below.” And if we apply Life, Shamballa, where the Will of God is the analogy to present national and world con- known. The key participants are the Christ, as ditions, we can certainly see a great deal of head of the Hierarchy, and the Buddha, as rep- “mud” around us. But at this Festival period, if resentative of Shamballa.

In that great approach – which for long ages year at Wesak the Hierarchy joins with human- involved only the Hierarchy and Shamballa – ity in making an approach to Shamballa. we, humanity, are now not only invited to We are told that the Spiritual Hierarchy ex- share, but we must share because of the chang- presses fully two Aspects of Deity, intelligence es within the planetary life already brought and Love, and is perfecting a third, the Will. about under the influence of the dawning The Masters are learning to fully wield and Aquarian Age. express the First, or Will Aspect, but as yet Let us see if we can together grasp more of the They are still striving to grasp and understand meaning and significance, the reality and im- the Purpose as it is known in the Council portance of the Wesak Festival, of the inter- Chamber of Shamballa – the Purpose that will play between the three major require for its ultimate planetary centers – humanity, No cost is too great to fulfillment the use of di- Hierarchy and Shamballa – vine Will, Love and intel- resulting in clearer “visions” pay in order to be of use ligence throughout the respectively for both the Hi- to the Hierarchy at the planetary life. erarchy and humanity – plus time of the Full Moon of A common objective of the great transference of cer- May, the Wesak Festi- this process could be de- tain spiritual energies from scribed as catching a Shamballa that will speed val; no price is too high glimpse of the purpose of both the Hierarchy and hu- Sanat Kumara, that great manity toward their destinies. in order to gain the spiritual illumination that Being Who is pledged to So let us temporarily set aside lift and redeem the total our personal concerns and can be possible, particu- planetary life. reach out in our aspiration, larly at that time. It is probably beyond us, our thinking and our spiritual at our present stage of intention toward the Masters and the Hierar- evolution, to accomplish this, but we can ex- chy. We visualize them not as remote, distant, pect to achieve a clearer vision of the Plan that grandiose beings, but rather as individuals who embodies the Will of God and that surely must have trodden the Way we are now treading; be in line with the great underlying redemptive who have experienced to the full as human Purpose of the Logos. Humanity can now tap, beings; who have learned to love selflessly, to a certain extent, a measure of that Sham- and who have joyously transformed their lives ballic Will. This is so because, under Cyclic so that they now not only experience the joy of Law, the influence of the Aquarian Age is al- the Soul but also know the bliss of identifica- ready bringing great changes throughout the tion with Triadal and Monadic levels of being. planetary life – although it is true that most of And yet, with all Their high attainment and those changes are on the higher or inner levels despite the Way of the Higher Evolution beck- and have yet to externalize. Since the Hierar- oning Them forward, They strive to stimulate chy always works under the Law of Cycles and and help the rest of us humans to achieve, to of Cyclic Compensation, it follows that they know the wonders of planetary, systemic and are masters of Time and of right timing. cosmic Life that is at present beyond our The Hierarchy – which constitutes the Ashram awareness. They help us to pass from suffering of Sanat Kumara, “is coming peculiarly and in to fulfillment, from darkness to Light, from the a new sense under the influence of His Will unreal to the Real, from death to immortality, nature,” and the Masters “are being brought to from chaos to Beauty. a new and more appropriate conception of the All this is tied in with the Law of Cycles. Just divine Purpose that lies behind the Plan and as daily we do our individual meditations and motivates it. The Will of God is becoming monthly our Full Moon Approaches, so each plainer to Them.” But that’s not the whole story. The Tibetan writes, “from the Christ down

Copyright © The Esoteric Quarterly 83 The Esoteric Quarterly to the newest and latest accepted disciple, each this you can necessarily know and under- in his own place, all are becoming increasingly stand little. I could perhaps express the un- responsive to the Will of God. This is bringing derlying significance to you in symbolic about great, necessary and unexpected chang- language. The energy emanating from es, some now taking place, some to follow Shamballa has been divided into two direct later.” and distinctive streams. One stream, embodying the dynamic of purpose, is now Regarding the first change, He states, pouring into the Hierarchy and its seven the entire technique of training disciples for major ashrams. initiation and of absorbing them into the Another stream, embodying the dynamic of various ashrams has been altered. … The determination or of enlightened, enthusias- older methods built around the direct rela- tic Will, is reaching humanity direct via the tionship between a Master and a disciple New Group of World Servers. Hitherto a reached their highest point of usefulness blended stream of Shamballa force has early in the Piscean Age. For nearly two poured into the Hierarchy and has thousand years these methods have proven streamed, in its undifferentiated type and so successful that the intensity of humani- quality, into all the groups within the Hier- ty’s response is that hundreds are now archy. Now (written 1944), the quality of ready for absorption. With the arrival of the determination or of what the average person Aquarian Age, group preparation, group in- understands by the use of the world “Will,” struction and group acceptance must and is pouring into the New Group of World will supersede the older methods. Servers, while the energy of dynamic Pur- Linked to this first change is the second one, pose, differentiated into seven diverging whereby streams, is pouring into each of the “seven a measure of the training is now objective points of reception,” the Masters’ Ashrams and exoteric. Hence the establishment of within the ring-pass-not of the Hierarchy. the New Group of World Servers, which These seven types of Purpose embody the provides not only a field of service for ac- seven energies that will reorganize and re- cepted disciples, but also a rallying point define the Hierarchical undertaking, and for all determined aspirants, where they can thus inaugurate the New Age. [The above be tried out, and where their motives and extracts are drawn from The Rays and the persistence can be tested prior to direct ac- Initiations, pp. 239-241] ceptance into the Ashram. This shifts the Do these words give a clear indication of why responsibility of preparing aspirants for ac- humanity can and must increasingly share in cepted discipleship onto the shoulders of the Wesak Approach? the pledged disciple and away from the We are not concerned, of course, with the first immediate attention of the accepting Mas- stream of energy from Shamballa, which em- ter, who is thus freed for other fields of ser- bodies the dynamic of Purpose. That is not for vice. This, in itself, is one of the major in- us to understand or to handle, but is the task of dications of the success of the evolutionary the Spiritual Hierarchy. Our concern is surely process as applied to humanity. with the other stream, which, “embodying the We could discuss more fully the implications dynamic of determination or of enlightened of these two changes, but it is probably more enthusiastic Will, is reaching humanity direct timely and more fitting to consider the third via the New Group of World Servers.” change, one that is particularly relevant to our This final phrase – “reaching humanity direct work together at the Wesak Festival. This is via the New Group of World Servers” – is a how the Tibetan describes it: reminder of an aspect of the New Group that The third great change has been in the rela- we are apt to forget, or of which we may not tion of the Hierarchy to Shamballa, and of even have grasped the significance. The Tibet-

84 Copyright © The Esoteric Quarterly, 2012. Summer 2012 an explains: “The New Group of World Serv- lems that we face. We do not lack the means to ers is primarily a group that, while working on resolve our difficulties; we simply lack the will the outer plane of daily, physical living, yet to apply those means. That willingness, that preserves a close ashramic integration.” enlightened enthusiastic Will-to-Good, is being directed to us by Shamballa, by Sanat Kumara. So we need to remember that the New Group Let us identify with the New Group of World of World Servers is not only outwardly re- Servers and joyously accept this energy in the sponding to needs in line with the Plan, but is service of our fellow human beings. also preserving a strong subjective spiritual life, thus constituting an open channel from And let us also hold in mind, in connection humanity to the Kingdom of God – to the Spir- with Shamballa, that the Great Invocation itual Hierarchy and to Shamballa. “embodies the divine intent and summarizes the conclusions of the thinking of the planetary Let us ponder the nature of the Shamballa en- Logos.” (DINA 2, p. 156) If that is the case, ergy that we – that is, the planetary group of then response to our use of the Great Invoca- which we are a part – can together receive. The tion is certain, response not only from the Spir- Tibetan uses two phrases to describe this ener- itual Hierarchy but also from Shamballa, for gy: first, as embodying “the dynamic of deter- our voicing of the Invocation, signaling our mination or of enlightened enthusiastic Will”; cooperative intention, is what the Great Ones and second, “the quality of determination or of are waiting for! what the average person understands by the use of the word ‘Will’.” As the Master DK wrote to one of his disciples (see DINA 1, p. 629): “No cost is too great to The first description seems the more appealing pay in order to be of use to the Hierarchy at the and evocative one. We all know how greatly time of the Full Moon of May, the Wesak Fes- we and the whole world need that enlightened, tival; no price is too high in order to gain the enthusiastic Will, not only in treading the Spir- spiritual illumination that can be possible, par- itual Path, but in resolving the enormous prob- ticularly at that time.”

The Festival of Goodwill: The Full Moon in Gemini

John Nash ______

The Festival and the Future as the Festival of the Christ, Festival of Hu- manity, or World Invocation Day, looks un- he Festival of Goodwill is celebrated at the ambiguously to the future, to the Aquarian Full Moon in Gemini. This year’s festival, T Age. It celebrates the increasing presence in on June 4, 2012, will be the sixtieth in the se- the world of the Second Aspect of Deity: the ries (the first was observed in 1952), and the immanent presence of Love-Wisdom, ex- “golden jubilee” adds further significance to an pressed through humanity. The Christ estab- already important occasion. lished a link with the center of planetary life The other two festivals of the Higher Interlude, known as Shamballa, and the festival offers the Easter and Wesak Festivals (celebrated, opportunities to contact levels of reality hither- respectively, at the Full Moons in Aries and to beyond our reach. Taurus) draw upon religious traditions that The Tibetan Master Djwhal Khul announced date back to the dawn of the Piscean Age. the new festival shortly after World War II. He Their continued relevance is not in question, explained that the Festival of Goodwill “will but to some degree the focus is on the past. By be the festival of the spirit of humanity – aspir- contrast, the Festival of Goodwill, also known

Copyright © The Esoteric Quarterly 85 The Esoteric Quarterly ing towards God, seeking conformity with the Western esotericism, such as Rosicrucianism Will of God and dedicated to the expression of and the Golden Dawn. Instead of dividing right human relation…. It will be a day where- people, as religions have in the past, the New on the spiritual and divine nature of humanity World Religion will embrace people of every will be recognized.”1 persuasion and every nation. The Tibetan sketched its broad outlines thus: Actually the Festival of Goodwill was new only to humanity. The Tibetan noted that it had Spirituality will supersede theology; living long been observed on the inner planes: experience will take the place of theological acceptances. The spiritual realities will On this festival, for two thousand years, the emerge with increasing clarity, and the Christ has represented humanity and has form aspect will recede into the back- stood before the Hierarchy and in the sight ground; dynamic, expressive truth will be of Shamballa as the God-Man, the Leader the keynote of the New World Religion. of His people and “the Eldest in a great The living Christ will assume His rightful family of brothers”…. Each year at that place in human consciousness and see the time He has preached the last sermon of the fruition of His plans, sacrifice and service, Buddha before the assembled Hierarchy. but the hold of the ecclesiastical orders will This will therefore be a festival of deep in- weaken and disappear. Only those will re- vocation and appeal, of a basic aspiration main as guides and leaders of the human towards fellowship, of human and spiritual spirit who speak from living experience, unity, and will represent the effect in the and who know no creedal barriers; they will human consciousness of the work of the recognize the onward march of revelation Buddha and of the Christ.2 and the new emerging truths.3 This reference to the Christ and the Buddha The Tibetan added that “these truths will be places the Festival of Goodwill in relationship founded on the ancient realities but will be to the Easter and the Wesak Festivals and hints adapted to modern need and will manifest pro- that its energy helps synthesize that of the old- gressively the revelation of the divine nature er festivals. Announcement of the Festival of and quality. God is now known as Intelligence Goodwill came in the context of prophecies of and Love. That the past has given us. He must far-reaching importance. The Tibetan Master be known as Will and Purpose, and that the predicted that the Christ will reappear on future will reveal.”4 Earth, the Hierarchy of Masters will be exter- nalized, the Mysteries will be restored, and a Certainly we see evidence of progress toward New World Religion will emerge to serve hu- implementing the New World Religion. Many manity’s spiritual needs in the Aquarian Age. people today identify themselves as “spiritual” No dates were given for these momentous rather than “religious.” They may be disillu- events, and we understand that much depends sioned with organized religion, particularly on our own progress toward establishing right that of their upbringing, but they feel a strong human relations. Whether they will begin in impulse to respond to higher reality and to ex- 2012 or 2025 is purely a matter of speculation; press that impulse in ritual, prayer and experi- some mentioned dates have already passed. ential worship. For their part religious bodies have changed in significant ways since 1949 In the spirit of the Festival of Goodwill’s fu- when the Tibetan’s cycle of writings came to ture orientation, this talk will focus on the an end. The political power of institutional emergence of the New World Religion and the Christianity continues to decline – though closely related restoration of the mysteries. evangelical fundamentalism has achieved The new religion, we understand, will grow strong influence in the United States. Christian out of, and eventually replace, the religions of denominations are reaching out to one another the Piscean Age. It will also embrace some with increasing ecumenical warmth; mutual aspects of “Masonic tradition,” which perhaps respect and understanding are at an all-time we can interpret to include other expressions of high. Also there is much greater emphasis on

86 Copyright © The Esoteric Quarterly, 2012. Summer 2012 service, including the healing ministry, which 3. The fact, implied in the first, that Hu- has only recently been restored in the western manity as a Whole is an expression of church after a millennium of neglect. divinity, a complete expression, plus the allied fact of the divine nature and Nobody would claim that Christianity’s trans- work of the planetary Hierarchy, and formation, on the lines envisioned by the Ti- the mode of the Approach of these two betan, is complete, or that universal harmony groups, in group form, to each other. has been attained across sectarian lines. Sepa- This might be called Transcendental ratism remains in every denomination, in some Religion.5 more so than others, but real progress has been made. Where much more work is needed is in 4. The Tibetan’s repeated use of the word overcoming mutual suspicion among Christi- “transcendental” deserves special at- anity, Islam, Judaism and other world reli- tention. He seemed intent to distin- gions. guish the three major presentations from mysticism, occultism and reli- Belief in an original repository of truth, ade- gion as they have usually been under- quate for all time, and notions of infallible, stood. The distinction may be relative- unchangeable dogma are increasingly unpopu- ly minor in the first instance; mysti- lar both outside and inside organized religion. cism of a high order can be found in In medieval times the institutional church was all world religions and now is being almost the sole center of learning, and it served embraced increasingly by the masses. an illiterate laity content to be told what to be- The history of occultism, on the other lieve. Today an educated laity honors its own hand, provides many examples of the insights and spiritual experiences. Moreover, need for more transcendentalism in people view truth as continually evolving and that area. unfolding; what might once have been satisfac- tory doctrine may now need to be updated or Will and Purpose evidently will receive con- replaced in the light of new insights. Whether siderable emphasis in the New World Religion. spirituality will actually supersede theology, The Tibetan spoke of the importance to us of however, is debatable. We are thinking beings the First Aspect of Deity. who are unlikely to stop constructing intellec- We are – if it could be but realized – in tual models of higher reality. Not insignificant- process of reinterpreting and rearranging ly, the domains of theology and esoteric phi- what can be called “the doctrinal structure losophy overlap to a considerable extent. underlying the relation between knowledge The Master Djwhal Khul hesitated to use the and wisdom.” This involves the destruction word “doctrine,” but he declared that the New of old concepts such as the trinity of mani- World Religion will incorporate three “major festation, and the assembly of those new presentations of truth”: and more correct ideas that must inevitably be substituted for the old, as the unfoldment 1. The fact of the Spirit of God, both of the first aspect is presented to the initiate transcendent and immanent, will be upon the Path. This, through certain later demonstrated, and also a similar fact in activities, will gradually seep downwards relation to man. The mode of their ap- into the consciousness of humanity, and the proach to each other, via the soul, will New World Religion will be founded upon be indicated. This aspect of the emerg- a deeper spiritual perception of the Father ing truth might be called Transcenden- or Life Aspect, in place of the rapidly crystal Mysticism. tallizing vision of the Son or consciousness 2. The fact of the divine quality of the aspect.6 Forces in nature and in man and the Whether or not spirituality supersedes theolo- method of their utilization for divine gy, the Tibetan spoke of a New World Reli- purposes by man. This might be called gion, not a new world spirituality. Religion Transcendental Occultism.

Copyright © The Esoteric Quarterly 87 The Esoteric Quarterly implies the sharing of spiritual experiences and Eastern Orthodox churches have always placed a collective response to those experiences. It more emphasis on Christ’s transfiguration, implies common ideals, a sense of commun- resurrection and established this will be one of ion, and some form of group worship. Indeed the important factors considered.”9 He also the Tibetan reassured us that “prayer, worship predicted that man will grasp not only his rela- and affirmation” will be preserved. But to tion to the spiritual Life of our planet, the “One them will be added “the new religion of Invo- in Whom we live and move and have our be- cation and Evocation ing,” but will also … in which man will [T]he Tibetan spoke of a New [gain] a glimpse of begin to use his divine the relation of our power and come into World Religion, not a new planet to the circle of closer touch with the world spirituality. Religion im- planetary lives mov- spiritual sources of all plies the sharing of spiritual ex- ing within the orbit life.7 That comment of the Sun, and the may provide clues to periences and a collective re- still greater circle of what the Tibetan sponse to those experiences. It spiritual Influences meant by “Transcen- implies common ideals, a sense which contact our dental Occultism.” solar system as it of communion, and some form pursues its orbit in The Great Invocation the Heavens (the will play an important of group worship. Indeed the twelve constellations role: “This new Invo- Tibetan reassured us that of the zodiac).10 cation, if given wide- “prayer, worship and affirma- Events in the life of spread distribution, the historical Christ can be to the new tion” will be preserved. But to will continue to serve world religion what them will be added “the new re- as sources of inspira- the Lord’s Prayer has ligion of Invocation and Evoca- tion in the New been to Christianity World Religion: and the Twenty-Third tion … in which man will begin Psalm has been to the to use his divine power and come Upon the revelation spiritually minded of the risen Christ Jew.”8 Many of us, into closer touch with the spir- must the New World whether or not we itual sources of all life. Religion take its personally identify stand. Christ upon with Christianity or Judaism, would hope that the Cross, as will appear when we study the the Lord’s Prayer, the Twenty-Third Psalm, next great crisis, showed us love and sacri- and other revered prayers and scriptural pas- fice carried to their extreme expression; but sages can be preserved in the liturgy of the Christ alive from all time, and vitally alive new religion and used alongside the Great In- today, is the keynote of the New Age, and vocation. upon this truth must the new presentation of religion be built and, later, the new theolo- Like the religions of the past the New World gy be constructed. The true meaning of the Religion will have its liturgical calendar, and Resurrection and the Ascension has not yet the Festival of Goodwill along with Easter and been grasped; as a divine subjective reality the Wesak Festival will be major events. The those truths still await revelation. The glory dates of those festivals are governed by a com- of the New Age will be the unveiling of bination of solar and lunar cycles. The Tibetan those two mysteries, and our entrance into a acknowledged that “many church festivals are fuller understanding of God as life.11 fixed by reference to the moon or a zodiacal constellation. Investigation will prove this to Significantly, emphasis on the cross and the be increasingly the case, and when the ritual of suffering Christ is primarily a feature of west- the New World Religion is universally The ern Christianity.

88 Copyright © The Esoteric Quarterly, 2012. Summer 2012 ascension: on Christ as the expression of di- The Master Jesus’ plans to “reassume control vine glory. The Tibetan did not mention Pente- of His Church” would seem to refute sugges- cost, which has Judaic as well as Christian tions that Christianity has run its course and roots. But it falls within a few days of the Fes- will soon pass out of existence as a relic of the tival of Goodwill, and the latter is sometimes Piscean Age. Indeed it would seem that Chris- referred to as the Pentecost, or Whitsun, Festi- tianity will play a significant role in the New val. World Religion. We shall see shortly that its role may be larger than would have been ex- Implementation of the New World Religion pected. will require action on multiple levels. The Ti- betan identified ten “focal points of energy in Involvement by high-level members of the Hi- the human family through which certain ener- erarchy will make way for the restoration of gies can flow into the entire race.” The sixth of the Mysteries, which “will unify all faiths.”15 those focal points, consisting of “workers in The mysteries, we understand, the Field of Religion,” will bear the major re- will be restored to outer expression through sponsibility: the medium of the Church and the Masonic Their work is to formulate the universal Fraternity, if those groups leave off being platform of the New World Religion. It is a organizations with material purpose, and work of loving synthesis and it will empha- become organisms with living objectives. size the unity and the fellowship of the spir- When the Great One comes with His disci- it. This group is, in a pronounced sense, a ples and initiates we shall have (after a pe- channel for the activity of the Second Ray riod of intensive work on the physical plane of Love-Wisdom, that of the World Teach- beginning around the year 1940) the resto- er – an office held at present by the Christ. ration of the Mysteries and their exoteric The platform of the New World Religion presentation, as a consequence of the first will be built by the many groups, working initiation. Why can this be so? Because the under the inspiration of the Christ and the Christ, as you know, is the Hierophant of influence of the Second Ray and these – in the first and second initiations and He will, their totality – will constitute this sixth if the preparatory work is faithfully and group.12 well done, administer the first initiation in the inner sanctuaries of those two bodies.16 Interaction will also be necessary between humanity and the Hierarchy of Masters. It “will Several statements in this passage merit atten- take the form of a conscious unified group ap- tion. First, the reference to 1940 may raise proach to the world of spiritual values, evoking eyebrows. For example, one wonders how long … reciprocal action from Those Who are the a “period of intensive work on the physical citizens of that world – the planetary Hierarchy plane” will be needed – presumably more than and affiliated groups.”13 When the necessary the seven decades that have elapsed since then. groundwork has been laid, two senior members Second, the Tibetan’s statement that the re- of the Hierarchy will take decisive action: stored mysteries will be expressed through “the Church and the Masonic Fraternity” is The Master Jesus will take certain initial highly significant. Certainly we can see how steps towards reassuming control of His the Masonic tradition, which draws upon the Church; the Buddha will send two trained ancient mysteries, will be a useful ingredient. disciples to reform Buddhism; other steps But reference to “the Church” suggests that will also be taken in this department of reli- Christianity may be the only religion to play a gions and of education, over which the major role. To be sure, Christianity has a Christ rules, and He will move to restore strong tradition of sacramental ritual, and it is the ancient spiritual landmarks, to eliminate worth noting that in the Eastern Orthodox that which is nonessential, and to reorgan- Churches the sacraments have always been ize the entire religious field.14 referred to as “the mysteries.” But it is unclear at this time how the mysteries “will unify all

Copyright © The Esoteric Quarterly 89 The Esoteric Quarterly faiths” if age-old rituals of other world reli- World Religion – we shall find that the urge of gions are not included. Finally, since the Christ our own Souls is more powerful than any ex- is the hierophant of the first two initiations, it ternal coercion might be. would seem that full restoration of the mysteries on the physical plane will not occur before his reappearance. Perhaps the restoration will come relatively late in the timeframe of the 1 Alice A. Bailey, The Externalisation of the Hi- Tibetan’s prophecies. erarchy, New York: Lucis, 1957, 421. 2 Ibid. The anticipated involvement of senior mem- 3 Ibid., 202. bers of the Hierarchy in establishing the New 4 Ibid. World Religion and restoring the mysteries 5 Bailey, The Externalisation of the Hierarchy, might suggest that the rest of us can sit back 55-56. 6 and watch developments from the sidelines. Alice A. Bailey, Discipleship in the New Age II, New York: Lucis, 1966, 403. But the Tibetan was emphatic that action is 7 required from all of us and that there is no time Bailey, The Externalisation of the Hierarchy, 401. to waste: 8 Bailey, Discipleship in the New Age II, 164- It is necessary for you to understand the 165.

immediate spiritual possibilities that con- 9 front humanity if those of you who have vi- Bailey, The Externalisation of the Hierarchy, sion and love humanity are to measure up 419. 10 Ibid. Parenthesis in original. to the immediate opportunity. It is neces- 11 Alice A. Bailey, From Bethlehem to Calvary, sary that you should grasp the immediate New York: Lucis, 1937, 163. preparatory steps that you can take in rela- 12 Alice A. Bailey, Discipleship in the New Age I, tion to those possibilities and should also New York: Lucis, 1944, 38. have a vision of the principles that must 13 Alice A. Bailey, Education in the New Age, govern the New World Religion, with its New York: Lucis, 1954, 122-123. outstanding points of focus.17 14 Bailey, The Externalisation of the Hierarchy, 573. The Tibetan assured us that nobody is to be 15 Ibid., 573. coerced into helping to implement the new 16 Ibid., 514-515. Elsewhere the Tibetan com- religion: “I only seek to give you information, mented that the mysteries will also be restored leaving you to make due application under the in the sciences. See for example Alice A. Bai- urge of your own souls.”18 Whether or not we ley, The Reappearance of the Christ, New York: Lucis, 1948, 122. belong to a church or a Masonic order, there is 17 much we can do. Perhaps, as we prepare for Bailey, The Externalisation of the Hierarchy, 393. the Festival of Goodwill, the Festival of the 18 Ibid. Christ – and as we hold the vision of the New