Summer 2014, Volume 10, Number 2

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

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

The Esoteric Quarterly

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

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

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

Alison Deadman (United States) Celeste Jamerson (United States) Jef Bartow (United States) Katherine O'Brien (New Zealand) Kevin Hataley (Canada)

Facebook Administer Miguel Malagreca (Italy)

Copies of the complete journal or articles contained therein may be made for personal use on condition that copyright statements are included. Commercial use or redistribution without the permission of The Esoteric Quarterly is strictly prohibited. Summer 2014 The Esoteric Quarterly

Contents Volume 10, Number 2. Summer 2014 ______

Page Page

Franz Liszt: An Esoteric Features 77 Astrological Analysis - Part Editorial 4 One Celeste Jamerson Publication Policies 5 Short Paper Poems of the Quarter: “Paths” 6 and “Traces” by Nicolo Santilli Spanning the World of Causes 99 Pictures of the Quarter: 7 and Effects “Blue Buddha of Darma,” John F. Nash “Breath of Heaven” and “Path Festival Talks of the Sun” by Imagio Dei Quotes of the Quarter 10 Easter Festival: Merging Self 103 Advertisements 12 with Group Work Martin Vieweg Articles Weask Festival: Becoming a 107 Channel for Wesak Energies Bailey’s Rules for Disciples and 15 Dorothy I. Riddle Initiates: Rules Eight Through Fourteen Goodwill Festival: Generating 112 Zachary F. Lansdowne Goodwill between Esoteric Groups Astrology, King Jesus and 49 Dorothy I. Riddle and Miguel King Arthur Malagreca Ralph Ellis A 21st Century Model of 61 Consciousness, Part Two: What Created Consciousness? Jef Bartow

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

Editorial Esoteric Interpretation, Analysis and Method: Part Two

he Summer edition of the Quarterly interpreted Rules 1 through 7. Part Two T features four articles that continue from clarifies Rules 8 through 14 which are the previous issue or issues. It seems specifically geared to the training of those who appropriate, therefore, to continue with the have taken one or other of the higher overarching theme of “esoteric interpretation, Initiations. Lansdowne’s approach in analysis and method” from the Spring issue. explaining these veiled and highly symbolic That issue defined the esoteric approach as the rules is based on clues uncovered in Bailey’s quest to elucidate the inner or hidden meaning published writings. In addition to providing an in a set of teachings, in a work of literature or accessible interpretation of these exceedingly art, or with respect to a particular life or event. difficult instructions, Lansdowne answers a To this we might add that an esoteric exegesis series of questions as to why it is of value for does not necessarily contradict or negate students to study these rules despite their exoteric knowledge which is intended to serve inscrutable nature and difficult application. as a stepping-stone. Rather, the esoteric Our next article, from Ralph Ellis—Astrology, approach attempts to go beyond the con- King Jesus and King Arthur—is also part of ventional and apparent to suggest other series. The first article, which appeared in the possibilities or demonstrate deeper insights Winter 2014 issue, demonstrated that the that veil that which is seeking to be revealed. Judaeo-Christians knew of and venerated the Ideally, such an “unveiling” should entail a precessional zodiac. This article attempts “to harmonization of exoteric and esoteric show that arcane knowledge regarding the knowledge and utilize the concrete mind, the precession of the equinox—and its parallel intuition as it is revealed in the heart of the Judeo-Christian religious symbolism—was interpreter and a measure of will. preserved in Arthurian legends of France and Yet, as we know, it is not enough to discover Britain.” Ellis cites evidence of how this the levels of meaning that a particular work clandestine transfer of gnosis took place and may contain. The esoteric method or approach provides a number of interesting thoughts on is intended be a verifiable and practical way of the connections between Arthur and the Great life. A dictum from one of the sages of old Bear, Jesus and Arthur and the relation of the reminds us that: “The best and the most “Round Table” to both the Last Supper and the important science of all is that which can be zodiac. applied practically, and which, through this Our third offering, from Jef Bartow, is the practical application, will lead man to second in a series of articles on consciousness. development. There is no use for any science Part One in the series sought to provide a or philosophy which is based only on theories, comprehensive definition of “what con- and does not, through application, further the sciousness is.” Part Two attempts to explain inner development of man.” “what creates consciousness” by investigating With these thoughts in mind, we begin this and reconciling a wide range of perspectives issue of the Quarterly with an article that on the origins of consciousness. The article concerns itself with both esoteric interpretation begins with an exploration of the basic and application. The article, by Zachary structure of the brain and brain theory and then Lansdowne is the final article in a series proceeds to draw an analogy between the exploring Alice A. Bailey’s 14 Rules for physical brain model and non-physical states. Disciples and Initiates. The first article Bartow’s article also shows how various fields

4 Copyright © The Esoteric Quarterly, 2014 Summer 2014 of study distinguish the mind from the brain we include in every issue are intended to serve and how different types or levels of mind as an enlivening and deepening supplement to accomplish different functions, in other words, the articles we publish. We hope you enjoy this how “multiple minds” are responsible for life issue of the Esoteric Quarterly. Please let us and consciousness in its various modes and know what you think. If you have an interest in expressions. volunteering for the Quarterly in some capacity or another, don’t hesitate to contact The last full length feature in this issue is from me at: [email protected]. Celeste Jamerson who continues with her esoteric analysis of the composer, conductor Donna M. Brown and virtuoso pianist, Franz Liszt. Jamerson’s Editor-in-Chief previous article discussed the influence of the seven rays on Liszt life, his music and his Publication Policies relationships. This article examines Liszt from Articles are selected for publication in the the perspective of esoteric and humanistic Esoteric Quarterly because we believe they astrology. In an effort to familiarize the reader represent a sincere search for truth, support the with the life, character and achievements of service mission to which we aspire, and/or Liszt, Part One in this series commences with a contribute to the expansion of human biographical sketch. The remainder of the consciousness. article provides a revealing and detailed examination of the planets, signs and houses in Publication of an article does not necessarily his chart and their relationship to the seven imply that the Editorial Board agrees with the rays. views expressed. Nor do we have the means to verify all facts stated in published articles. In addition to the full length features, we include a short paper by John Nash titled We encourage critical thinking and analysis Spanning the World of Causes and Effects. from a wide range of perspectives and And as we do each year at this time, we traditions. We discourage dogmatism or any include three inspirational talks from the view that characterizes any tradition as having School of Esoteric Studies on the Spiritual greater truth than a competing system. Festivals of Aries, Wesak and Goodwill. Neither will we allow our journal to be used as Our “Poems of the Quarter”—Paths and a platform for attacks on individuals, groups, Traces—are from Nicolo Santilli, a institutions, or nations. This policy applies to philosopher, poet, novelist, teacher, and healer, articles and features as well as to letters to the residing in Berkeley, California. His writings editor. In turn, we understand that the author of explore a vision of relational transformation, an article may not necessarily agree with the creativity, and spirituality. views, attitudes, or values expressed by a referenced source. Indeed, serious scholarship The beautifully luminous paintings presented sometimes requires reference to work that an in the issue—Blue Buddha of Darma, Breath author finds abhorrent. We will not reject an of Heaven and Path to the Sun—were article for publication simply on the grounds contributed by Imagio Dei and are a part of his that it contains a reference to an objectionable “Zen” Collection. The artist describes his source. methodology as an effort to encode his own philosophical teachings in color and symbol in An issue of concern in all online journals is an effort to engage the viewer with the external potential volatility of content. Conceivably, experience of his or her higher self. To see the articles could be modified after the publication artist’s full body of work we encourage you to date because authors changed their minds visit his website at: www.imagiodei.com/. about what had been written. Accordingly, we wish to make our policy clear: We reserve the As is our custom, we have included a number right to correct minor typographical errors, but of quotes all of which relate to the featured we will not make any substantive alteration to articles in this edition. The selection of quotes an article after it “goes to press.” Copyright © The Esoteric Quarterly, 2014. 5

The Esoteric Quarterly

Poems of the Quarter

Paths by Nicolo Santilli

the dead have many homes as do the living among the textured landscapes of the earth and in the many spaces where thoughts and dreams linger and spirits mingle

there are as many deaths as there are lives paths of freedom and labyrinths of suffering

how we lead our way now upon what winding paths will lead through different lives to different beyonds

though what help we meet and give along the way may change our curving paths forever

Traces in the world of subtle currents we learn to recognize the invisible shape and movement of an unspoken poem which remains glimmering and wordless in the space in which it has first been heard but not written down

Pictures of the Quarter by Imagio Dei

Blue Buddha of Darma www.imagodeiart.com/.

The Esoteric Quarterly

Breath of Heaven www.imagodeiart.com/.

Path of the Sun www.imagodeiart.com/.

The Esoteric Quarterly

Quotes of the Quarter

______

ur physical organism no more causes or E.C. Merry, “King Arthur” Anthroposophy O explains thought and consciousness than No. 4. December, 1930/ Vol. 5. London: the construction of an engine causes or Anthroposophical Publishing Company. explains the motive-power of steam or electricity. The force is anterior, not the n the dawn of the fifth epoch, accordingly, physical instrument… I there were persons who, not exactly Consciousness is a fundamental thing, the through their training but through certain fundamental thing in existence it is the mysterious influences, became the energy, the motion, the movement of instruments, the vehicles, of cosmic consciousness that creates the universe and influences issuing from the Sun and Moon all that is in it, not only the macrocosm but during their passage through the signs of the the microcosm is nothing but consciousness Zodiac. The secrets that could then be won arranging itself. For instance, when for the human soul through these individuals consciousness in its movement or rather a were a repetition of what had once been certain stress of movement forgets itself in experienced through the Sentient Soul. And the action it becomes an apparently the persons who expressed the transit of the unconscious” energy; when it forgets itself in cosmic forces through the signs of the Zodiac the form it becomes the electron, the atom, were those called “The Knights of King the material object. In reality it is still Arthur's Round Table”. Twelve in number, consciousness that works in the energy and they had around them a band of other men, determines the form and the evolution of but they were the principal Knights. The form. When it wants to liberate itself, slowly, others represented the starry host; into them evolutionarily, out of Matter, but still in the flowed the inspirations which were more form, it emerges as life, as animal, as man distantly distributed in cosmic space; and and it can go on evolving itself still farther into the twelve Knights flowed the out of its involution and become something inspirations from the twelve directions of the more than mere man. Zodiac. The inspirations which came from the spiritual forces of the Sun and Moon Sri Aurobindo, The Life Divine were represented by King Arthur and his (Pondicherry, India, Sri Aurobindo Ashram, wife Guinevere. Thus in King Arthur's 2010), 86, 187-189.. Round Table we have the humanised Cosmos. What we may call the pedagogical he extent of your consciousness is high school for the Sentient Soul of the West T limited only by your ability to love and proceeded from King Arthur's Round Table. to embrace with your love the space around Hence we are told — and the legend here you, and all it contains. refers in pictures of external facts to inner Napoleon Bonaparte mysteries which were taking place in the dawn of that epoch in the human soul — how the Knights of King Arthur's Round Table ing Arthur was not a single individual. journeyed far and wide and slew monsters K It was a name denoting a leader in and giants. These external pictures point to These Mysteries; but that is not to say that the endeavours of human souls who were to such a leader could not also be a ‘King’ in make progress in refining and. purifying the ordinary sense. those forces of the astral body which

10 Copyright © The Esoteric Quarterly, 2014 Summer 2014 expressed themselves for the seer in pictures devotion to the realized beauty, some by the of monsters, giants and the like. Everything power to aid their fellowman. They have that the Sentient Soul was to experience been inspired by “divine discontent,” and through the later Mysteries is bound up with from that time forth have known no rest. the pictorial concepts of King Arthur's Round Vera Stanley Alder, The Initiation of the Table. World (New York: Samuel Weiser Inc., Rudolf Steiner, The Mysteries of the East and 1939), 65. Christianity, Lecture 4 (Blauvelt, NY: Garber Communications Inc., 1989). usic embodies feeling without forcing M it to contend and combine with t is not everybody who is ready for thought, as it is forced in most arts and I initiation. It is said that it takes three lives especially in the art of words. of steadfast effort to find the Path; but even if Franz Lizst we see no likelihood of the goal being achieved in this life, let us remember that everything must have a beginning, and we n Liszt's mind, music functioned no less cannot have a third life of achievement until I than a sacred bridge, mediating heaven and we have had a first and second life of earth. “Art is heaven on earth, to which one preparation. Even if we have no hope of never appeals in vain when faced with the making this life one of achievement we can oppressions of this world.”… More than once resolve to make it one of preparation, and as he used the metaphor of the priest or acolyte. time on the Inner Planes is measured He called the artist “the Bearer of the differently from time on the earth-plane, it Beautiful” an intermediary between God and may be that we shall achieve more than we man. And late in his life, Liszt wrote in the had ever thought was possible. preface to his musical setting of The Seven Sacraments: “I intended to give expression Dion Fortune, The Initiate, His Training and to the feeling by which the Christian takes Work (London: The Aquarian Press, 1955), part in the mercy that lifts him out of earthly 12. life and makes him aspire to the divine atmosphere of heaven” he direction of the energies of life must Dr. Paul Barnes, Franz Liszt and the T be removed from the domain of the Sacramental Bridge: Music as Theology of desires to that of the will. Until this is done Presence (University of Nebraksa-Lincoln) there can be no steady progression in any direction, for the desires are called forth from without, not directed from within, and vary usic is a higher revelation than all with the external stimulus. M wisdom and philosophy. Music is the electrical soil in which the spirit lives, thinks Dion Fortune, The Initiate, His Training and and invents… Music is the mediator between Work (London: The Aquarian Press, 1955), the life of the senses and the life of the spirit 22. Ludwig van Beethoven here are certain men all over the world, T living at all times in history, who have y harmony all phenomena are formed not been content to move along with the B and sustained. There is a scientific herd. They have been fired by the first statement to the effect that this earth is a vast glimpse of divinity which they sensed to go harmonic wave system that is built and forward with more speed, the bend all their sustained by unheard music. life all energies to this task. Some have been Corinne Heline, Color and Music in the New actuated by ambition, some by interest, some Age (Camarillo, CA: DeVorss & Co., 1981), 106. Copyright © The Esoteric Quarterly, 2014. 11

The Esoteric Quarterly

Summer 2014

Bailey’s Rules for Disciples and Initiates: Rules Eight through Fourteen

Zachary F. Lansdowne

Abstract are regarded as adequately grasped by humanity; they have been proclaimed by all lice Bailey presented fourteen symbolic the great world religions down the centuries A “Rules for Disciples and Initiates” and and have been recognised as the main con- said that they were “rules for initiation which, ditioning qualities of all disciples. These if followed, will take the disciple and the group same Rules or Formulas of Approach are through a major spiritual experience.” Initia- the lower correspondences of higher rules tions are milestones on the spiritual journey, so to which groups of disciples are pledged to rules for initiation are instructions for attaining conform, and which they must follow and those milestones. Bailey acknowledged that obey together.2 these rules were written in an abstruse manner, because she predicted: “These instructions … Bailey acknowledged that the Rules for Disci- will, therefore, go out to the general public ples and Initiates, which are called the “higher who will not understand.” An earlier article rules” in the above quotation, were obscure by elucidated the initial seven rules, so the present saying, “They form part of the last volume of article addresses the final seven rules. These A Treatise on the Seven Rays and will, there- fourteen rules are paradoxical: they have refer- fore, go out to the general public who will not ence to achieving one or other of the higher understand, but thus the needed teaching will 3 initiations, but the book in which they are writ- be preserved.” The purpose of this article is to ten is said to be intended for students who are elucidate these rules so that students can un- not candidates for the higher initiations. This derstand them if they have had some previous paradox is resolved by noting that there may acquaintance with theosophical ideas. be value for students in studying these rules, This article assigns meanings to the rules’ even if they are not actually qualified to apply symbols based on clues found in Bailey’s pub- most or all of them. lished writings. The assigned meanings should Introduction not be viewed as authoritative or complete. Although these meanings may not be the ones lice Bailey (1880 – 1949), a member of originally intended, the justification for them A the Theosophical Society before leaving it can be intellectually understood and traced to found the Arcane School, described the ma- back to Bailey’s own material. The commen- jority of her books as having been telepathical- tary on each rule has the following format: ly dictated to her by what Theosophy calls a first, Bailey’s symbolic rule is given; second, “Master of the Wisdom.”1 She presented four- the explanation of that rule is given, with the teen “Rules for Applicants” in her first book, ______Initiation, Human and Solar; presented fourteen “Rules for Disciples and Initiates” in her About the Author final book, The Rays and the Initiations; and Zachary F. Lansdowne, Ph.D., who served as Pres- explained the difference between these two ident of the Theosophical Society in Boston, has sets of fourteen rules: been a frequent contributor to The Esoteric Quart- erly. His book The Revelation of Saint John, which The Rules for Applicants … must and will provides a verse-by-verse analysis of the entire still remain the character and purificatory Revelation, was reviewed in the Fall 2006 issue. He objectives of the dedicated individual, but can be reached at [email protected].

Copyright © The Esoteric Quarterly 15 The Esoteric Quarterly original rule indicated by parentheses; third, bring about interior perfecting (“The lesser each sentence of the rule is repeated in italics seven”); cooperates with the tasks of the and then is followed by a detailed analysis of major Ashram that corresponds to his or her its symbols. ray, but recognizes that the initiates on the other rays cooperate similarly with the oth- An earlier article addressed the initial seven er six major Ashrams (the greater seven); rules,4 so the present article elucidates Rules and cooperates with the purpose of his or Eight through Fourteen. Bailey provides the her ray, but recognizes that the initiates on following introduction to these final rules: the other rays cooperate similarly with the “We come now to a close consideration of this purposes of the other six rays (and the Rule VIII, where it might be said that the spe- planetary seven). Through recognizing that cific rules for the training of initiates begin. these three septenaries form a synthetic These remaining seven rules must be studied framework in which to work, let each initi- most carefully from that angle. They are not ate be responsive to the flow of love from susceptible of casual and superficial analysis.”5 the seven major Ashrams and the flow of Rule Eight purpose from the seven rays, and then channel those energies through the seven et the group find within itself response chakras and out into humanity as regenera- L to the greater seven groups which carry tive and constructive forces (form one great out the hierarchical will with love and un- whole and these the group must know). derstanding. The group contains all seven, Through realizing that they are only a mi- the perfect group. The lesser seven, the nute part on the periphery of the synthetic greater seven and the planetary seven form framework, let the initiates understand that one great whole, and these the group must their service will be limited as long as they know. When this is realised and the Law of stay polarized in the Spiritual Triad (When the Supplementary Seven is understood, let this is realised … let the group understand the group understand the Three and then the Three). Through understanding the Law the ONE. This they can do with the united 6 of the Supplementary Seven, let each initi- breath and the unified rhythm. ate perform these steps: the monadic will, Rule Eight is explained as follows: working through polarization in the Spiritu- al Triad, gathers the energies of the lower Through fastening their attention upon six chakras into the head center, creates serving humanity, let the initiates evoke an alignment straight through from the head inward perception of where and when they center to the highest point of the Spiritual need to cooperate with the tasks of the sev- Triad, and then raises this alignment so that en major Ashrams (Let the group find with- it penetrates to the Monad (When … the in itself response to the greater seven Law of the Supplementary Seven is under- groups). These assignments are not re- stood, let the group understand … the ceived as orders from those Ashrams, but ONE). The initiates make the latter penetra- rather unfold in unison and in deep reflection by identifying with the united Will of tion through the medium of an ashramic God and with the unified divine plan (This meditation (which carry out the hierar- they can do with the united breath and the chical will with love and understanding). unified rhythm). The group of initiates contains members on all seven rays, and it is complete because Let the group find within itself response to the the initiates’ distinctive ways of service greater seven groups. In the earlier article, the produce together a synthetic, or coherent, last sentence in Rule Seven is rendered as, implementation of their assignments (The “Through fastening their attention upon serv- group contains all seven, the perfect ing humanity, let the initiates invoke ideas that group). Each initiate works in a series of embody the immediate plan for humanity from expanding frameworks: directs the seven the major Ashrams.” The first phrase of Rule chakras within his or her etheric body to Eight portrays the corresponding evocation, or

16 Copyright © The Esoteric Quarterly, 2014. Summer 2014 response, of which Bailey gives this descrip- Every unit of the human race is on some tion: “each disciple and initiate sees occultly one of the seven rays.13 where he is needed and where—at any given The seven ray types employ distinctive moment—he must place his cooperative ener- methods in service … These differing ways gy.”7 In the first phrase of Rule Eight, “the of service, all of them, work in conformity greater seven groups” are taken as the seven with the Plan, and together produce a syn- major Ashrams, because Rule Seven’s invoca- thetic whole.14 tion is addressed to the major Ashrams and Bailey indicates that there are exactly seven of In the second sentence, “perfect” means com- them.8 Thus, the first phrase has this meaning: plete, because Bailey mentions the “perfect or through fastening their attention upon serving complete group.”15 Based on the foregoing humanity, let the initiates evoke an inward quotations, the second sentence has this mean- perception of where and when they need to ing: the group of initiates contains members on cooperate with the tasks of the seven major all seven rays, and it is complete because the Ashrams. initiates’ distinctive ways of service produce together a synthetic, or coherent, implementa- Which carry out the hierarchical will with love tion of their assignments. and understanding. The remainder of the first sentence hints at how the initiates get their as- The lesser seven, the greater seven and the signments. Bailey describes that process in planetary seven. The explanation of the third more detail: “The planning and the assignment sentence requires additional definitions. The of tasks connected with the enterprise in hand physical plane is the lowest plane, and it is said is carried forward through the medium of an to have seven subplanes. The three lowest ashramic, reflective meditation, initiated by the physical subplanes, called the gaseous, liquid, Custodian of the Plan. The Master of an Ash- and dense subplanes, provide the substance for ram does not say: ‘Do this’ or ‘Do that.’ To- the dense physical body of a human being. The gether, in unison and in deep reflection the four highest physical subplanes, called the plans unfold.”9 In this quotation, “the Custodi- etheric subplanes, provide the substance for the an of the Plan” refers to the Master of the Ash- etheric, or vital, body of a human being.16 The ram,10 and “in unison” and “deep reflection” Sanskrit word chakra literally means wheel. connote love and understanding, respectively. The Hindu tradition describes seven wheels of Thus, the remainder of the first sentence has energy, called chakras, that belong to the ether- this meaning: these assignments are not re- ic body and have the following locations and ceived as orders from those Ashrams, but ra- Sanskrit names: ther unfold in unison and in deep reflection 1. Head centre—sahasrara chakra through the medium of an ashramic meditation. 2. Centre between eyebrows—ajna chakra The group contains all seven, the perfect 3. Throat centre—vishuddha chakra group. Teachings on the seven rays were part 4. Heart or cardiac centre—anahata chakra of the ancient Hindu Rig Veda, often dated 5. Solar plexus centre—manipura chakra between 1700 and 1100 BCE, and have been disseminated in modern Theosophy.11 The sec- 6. Sacral or sexual centre—svadhisthana ond sentence alludes to the seven rays, for chakra which Bailey provides this information: 7. Centre at base of spine—muladhara 17 A ray is but a name for a particular force or chakra. type of energy, with the emphasis upon the The term framework is used to represent the quality which that force exhibits and not frame, or boundary, in which work occurs. upon the form aspect which it creates. This One’s framework expands over time, as Bailey 12 is a true definition of a ray. explains:

There are certain major frameworks … As the members of this group meditate and within which the initiate has to learn con- serve, they will gradually find that they are sciously to work, recognising them for what becoming aware of an inner group—the they are; once he has learnt to master that Ashram of the Master on Whose ray the in- which lies within some particular frame- dividual server is to be found. This will work, he finds that it is only a part, a small necessarily vary according to the ray; the fraction, of a still greater whole, within ray—it must be remembered—determines which he must also learn to function and the quality and the nature of the service to play his part.18 be rendered. Gradually the neophyte swings into the rhythm of the Ashram, and gradual- A septenary is a set of seven things. The initial ly his meditation changes and falls into line part of the third sentence lists three septenaries with the instinctual and constant ashramic that represent expanding frameworks in which meditation.23 the initiates learn to work. The first septenary, “the lesser seven,” is the set of seven chakras Bailey indicates that the third septenary, “the in the etheric body, because this set represents planetary seven,” refers to the seven rays,24 the individual framework of interior perfect- and describes an initiate as sensing and coop- ing. Bailey describes the initiate’s work in the erating with his or her ray purpose: individual framework: Every human being is swept into manifesta- His problem is to know himself as he truly tion on the impulse of some ray, and is col- is, to direct energy to the needed centres oured by that particular ray quality, which which are awaiting scientific attention, to determines the form aspect, indicates the superintend consciously the fitting of him- way he should go, and enables him (by the self, as a personality, to act as the instru- time the third initiation is reached) to have ment of the soul and later of the Hierarchy, sensed and then to have cooperated with his to learn to contact energy, to handle and di- ray purpose.25 rect it. This entails a comprehension of the The foregoing quotation suggests that the no- mechanism within himself—the seven cen- tion of “ray purpose” might be obscure to tres within the vital body—through which someone who has not reached the third initia- the contacted energy must flow … It im- tion. Perhaps this notion is clarified by Bai- plies a steady process of interior perfecting ley’s explanation of “ray energy,” which she until nothing further remains to be done uses as a synonym for ray purpose: within that individual framework. The bulk of this work has been covered by the time When we speak of ray energy we are in re- the fourth initiation has been taken, and has ality considering the quality and the will- been completely covered when the fifth ini- purpose aspect of a certain great Life to tiation is undergone.19 Whom we give the name “Lord of a Ray” … His divine intention, will, purpose, or Although the term soul has various meanings, the determined projection of His mind, cre- it is used in the foregoing quotation to repre- ates a radiation or stream of energy sent “the inner divine voice.”20 Bailey indi- which—according to type and quality— cates that the second septenary, “the greater plays upon all forms of manifested life.26 seven,” refers to the seven major Ashrams,21 and she writes, “The seven major Ashrams are Based upon the preceding remarks, the third each responsive to one of seven types of ray sentence’s initial part has the following expla- energy and are focal points in the Hierarchy of nation. Each initiate works in a series of ex- the seven rays.”22 An initiate, who is on some panding frameworks: directs the seven chakras one of the seven rays, becomes aware of the within his or her etheric body to bring about major Ashram that corresponds to his or her interior perfecting; cooperates with the tasks of ray, as Bailey explains: the major Ashram that corresponds to his or

18 Copyright © The Esoteric Quarterly, 2014. Summer 2014 her ray, but recognizes that the initiates on the analysis of the fourth sentence divides it into other rays cooperate similarly with the other two segments. The first segment is: “When this six major Ashrams; and cooperates with the is realised … let the group understand the purpose of his or her ray, but recognizes that Three.” Here, “the Three” is taken as the Spir- the initiates on the other rays cooperate simi- itual Triad, and Bailey explains what is real- larly with the purposes of the other six rays. ized: “He [an initiate] now knows himself to be a minute part of that great interlocking Form one great whole, and these the group Whole, a responsible conscious atom within its must know. According to Bailey, each initiate periphery.”30 During the stage represented by eventually discovers that the three septenaries Rule Five, the initiates became polarized in the form a synthetic framework in which to work: Spiritual Triad and so became agents of the It begins to dawn on him that he is an inal- light of triadal consciousness. If the initiates ienable part of a group whole and that this achieve a higher polarization, they become incontrovertible fact involves responsibili- agents of an even higher light and so can be ties and duties. He discovers that his major entrusted with more significant positions with- responsibility—spiritually speaking—is to in the synthetic framework. Thus, the explana- permit no hindrance, on the part of the sup- tion of the first segment is as follows: through plementary seven, to the free flow of love realizing that they are only a minute part on the from the greater seven, and later the free periphery of the synthetic framework, let the flow of life (inspired by purpose) from the initiates understand that their service will be planetary seven.27 limited as long as they stay polarized in the In this work of transmission the seven cen- Spiritual Triad. tres of the initiate are used as agencies; The second segment is: “When … the Law of their work … is the task of being respon- the Supplementary Seven is understood, let the sive to the seven types of planetary energy group understand … the ONE.” Bailey speaks which are received in a pure state. It is then of the “Monad, or One,”31 so “the ONE” is tak- channeled through the seven centres in the en as the Monad, and she gives this explana- initiate’s etheric vehicle and out into the tion of the Law of the Supplementary Seven: world of men as regenerative and construc- “The Law demands that this is brought about tive forces.28 by the One, working through the Three, ener- The term “supplementary seven” denotes an gising the Seven and creating the straight line from there to here, and ending in a point which initiate’s seven chakras, as shown by Bailey’s 32 phrase “his own seven centres—the supple- ignores the Three.” Accordingly, the expla- mentary seven.”29 The “flow of life (inspired nation of the second segment is as follows. by purpose) from the planetary seven” and the Through understanding the Law of the Sup- “seven types of planetary energy” are addi- plementary Seven, let each initiate perform tional synonyms for the purposes, or energies, these steps: the monadic will, working through of the seven rays. Based on the foregoing quo- polarization in the Spiritual Triad, gathers the tations, the third sentence’s final part has this energies of the lower six chakras into the head meaning: through recognizing that these three center, creates alignment straight through from septenaries form a synthetic framework in the head center to the highest point of the Spir- which to work, let each initiate be responsive itual Triad, and then raises this alignment so to the flow of love from the seven major Ash- that it penetrates to the Monad. rams and the flow of purpose from the seven This they can do with the united breath and the rays, and then channel those energies through unified rhythm. “Breath” is taken as the Will of the seven chakras and out into humanity as God, because Bailey speaks of being “impelled regenerative and constructive forces. by the divine Breath, by divine Life or Spir- 33 When this is realised and the Law of the Sup- it”; “rhythm” is taken as the divine plan, be- plementary Seven is understood, let the group cause she speaks of “the measure and rhythm of that Plan.”34 Rules Three, Four, and Seven understand the Three and then the ONE. Our

Copyright © The Esoteric Quarterly 19 The Esoteric Quarterly refer to either the Will of God or divine plan, which it regards as already accomplished, is so the initiates have already recognized some the Will of God. preliminary aspects of them. The adjectives What does it mean to identify with the unified “united” and “unified” indicate that the initi- divine plan? Unified means operating as a unit. ates have the immediate need of recognizing Bailey says, “No man need despair because of the inclusive aspects of these factors. Thus, the his seeming incompetence or apparent little- final sentence has this meaning: the initiates ness for to each of us is entrusted some part of make the latter penetration by identifying with the plan and we must work it out; without our the united Will of God and with the unified cooperation there comes delay and confu- divine plan. sion.”40 Thus to identify with the unified divine What does it mean to identify with the united plan might be to recognize that the divine plan Will of God? United means characterized by operates as a unit, so that all of its participants unity. Bailey equates cooperating with the Will must work out their entrusted parts. ACIM of God to working with the plan of evolution,35 makes a related comment: and says, “The unity is ever there, and man in The part that He has saved for you to take evolution is really becoming aware of that in working out His plan is given you that which already exists.”36 Thus to identify with you might be restored to what He wills. the united Will of God might be to recognize This part is as essential to His plan as to that the Will of God brings about the aware- your happiness. Your joy must be complete ness of the unity that already exists. Bailey to let His plan be understood by those to makes a related comment regarding the Mon- whom He sends you. They will see their ad, “The only true existence is the Monad on function in your shining face, and hear God its own plane,”37 suggesting that one’s experi- calling to them in your happy laugh. You ence of existing on a lower plane is untrue, or are indeed essential to God’s plan. Without an illusion. If one’s experience on a lower your joy, His joy is incomplete. Without plane is an illusion, then penetrating to the your smile, the world cannot be saved. Monad could be characterized as becoming While you are sad, the light that God Him- aware of a unity that already exists. self appointed as the means to save the Resurrection, or ascension, unto the Father world is dim and lusterless, and no one seems equivalent to penetration to the Monad, laughs because all laughter can but echo because Bailey regards “the Father, the Mon- yours.41 38 ad” as synonyms. A Course in Miracles Bailey supports the notion that an initiate pene- (ACIM), which is a modern system of spiritual trates to the Monad by identifying with these psychology, gives this explanation of resurrec- two factors: tion: Having thus identified himself … with the Believe in the resurrection because it has Plan and with the Will of God (which is the been accomplished, and it has been accom- key to Shamballa), he then proceeds—as a plished in you. This is as true now as it will result of this triple recognition—to do his ever be, for the resurrection is the Will of share in materialising the Plan and in bring- God, which knows no time and no excep- ing through into outer manifestation and tions. But make no exceptions yourself, or expression as much of that Plan as he can. you will not perceive what has been ac- He thus becomes first of all an outpost of complished for you. For we ascend unto the the Hierarchy (which of necessity means Father together, as it was in the beginning, sensitivity to the Shamballa energy), and is now and ever shall be, for such is the na- then increasingly an Agent of Light—the ture of God’s Son as his Father created 39 Light universal, or the Light of the Monad. him. 42 Thus, ACIM’s account is similar to our analy- The initiates are “an outpost of the Hierarchy” sis, because it asserts that the resurrection, when they are on the periphery of the synthetic

20 Copyright © The Esoteric Quarterly, 2014. Summer 2014 framework. Through identifying with the di- tiator appear). The One Initiator is Sanat vine plan and Will of God, they become “in- Kumara, who approved of the initiates creasingly an Agent of Light—the Light uni- when they underwent the ceremony for the versal, or the Light of the Monad.” Put differ- third initiation (Whose star shone forth ently, these two factors enable the initiates to when the Door first was passed). After un- penetrate to the Monad and to begin the pro- dergoing the current ceremony, which is for cess of becoming polarized in the Monad. the fifth initiation, the initiates emerge as new Masters within the fifth kingdom of Rule Nine nature. et the group know there are no other In Discipleship in the New Age, volume II, L selves. Let the group know there is no Bailey introduced “six ancient formulas or colour, only light; and then let darkness symbolic forms which are to be found in the take the place of light, hiding all difference, archives for disciples,” and said that “they blotting out all form. Then—at the place of concern the six fundamental prerequisites for tension, and at that darkest point—let the initiation.”44 Formula Five in Bailey’s formu- group see a point of clear cold fire, and in las for initiation, which was studied in an earli- the fire (right at its very heart) let the One er article, is comparable to Rule Nine, which is Initiator appear Whose star shone forth analyzed in what follows, because both state- 43 when the Door first was passed. ments are interpreted as giving instructions for 45 Rule Nine is explained as follows: increasing polarization in the Monad. Through penetrating to the Monad, let the Let the group know there are no other selves. initiates receive the Light of the Monad, At the end of Rule Eight, the initiates penetrate which reveals that there are no selves apart to the Monad and thereby receive the Light of from the One Life (Let the group know the Monad. Bailey describes the resulting reve- there are no other selves). Through impos- lation: “In the state of being which we call the ing the following discipline on themselves, monadic … it is realised that there is no identi- 46 let the initiates increase their monadic po- ty apart from universality.” Put differently, in larization: whenever they observe that they Bailey’s words, “An individual or a group are perceiving any difference or form as knows actually and not simply theoretically 47 separate from themselves, they once again that ‘there are no other selves.’” The term penetrate to the Monad (Let the group know One Life is used to denote that which pervades 48 there is no colour, only light), and then all forms, so the first sentence of Rule Nine subordinate their lower perspectives to the has this meaning: through penetrating to the Light of the Monad, thereby overlooking all Monad, let the initiates receive the Light of the differences and ignoring all forms (and then Monad, which reveals that there are no selves let darkness take the place of light, hiding apart from the One Life. all difference, blotting out all form). Let the group know there is no colour, only Then—while focused in the Monad and re- light. Heretofore, each initiate has only inter- ceptive to the Light of the Monad—the ini- mittently penetrated to the Monad. Bailey ex- tiates participate in a significant ceremony plains the purpose of the next step: “This [pen- (Then—at the place of tension, and at that etration] leads eventually to the stabilisation of darkest point): through having a united fo- his consciousness in the new field of aware- cus, let them see the point at which the One ness, so that he becomes polarised there and Initiator focusses the Light of the Monad can work intelligently from the attained point within himself (let the group see a point of of awareness and of conscious vision.”49 The clear cold fire); and through having a unit- second sentence depicts that next step. ed will, let them stand without fear and see in the midst of that focused Light (right at Bailey portrays manifestation, or differentiation, in this way: “Symbolically speaking, the its very source) the One Initiator (and in the 50 fire (right at its very heart) let the One Ini- pure light is changed into coloured light.”

Here, the pure light represents the life side of because they are unable to discern any separat- manifestation, and the colored light represents ing distinctions or differences. In the last part the form side. The first part of the second sen- of the second sentence, the word “light” sym- tence uses the same symbols but portrays the bolizes lower perspectives. As discussed in our opposite effort, and so it has a meaning similar commentary for Rule Five, these lower per- to Bailey’s injunction, spectives include the “Detach thyself there- The interpretation of these light of personality fore from the form side Rules must involve capacity to consciousness, the light and come to … the of causal conscious- place where Light and pass beyond the usual attitudes ness, and even the light Life are found.”51 and what one might call the of triadal consciousness. Thus, the initiates The form side consists usual metaphysical and theo- need to subordinate the of the spiritual through sophical platitudes, and to see light of these lower physical planes, be- life as the Hierarchy sees it. perspectives to the cause Bailey says, darkness of the higher “These five grades of This means that life is ap- light. substance form the five proached from the angle of the planes of monadic evo- The preceding remarks lution; they compose Observer and not from that of show that the second the five vibratory a participator in actual exper- sentence has this over- spheres in which man iment and experience in the all meaning. Through and superhuman man imposing the following are found.”52 The life three worlds. This Observer is discipline on them- side includes the mo- different to the Observer on selves, let the initiates increase their monadic nadic plane, because the probationary Path. this plane is called “the polarization: whenever plane of universal life.”53 Thus, the first part of they observe that they are perceiving any dif- the second sentence tells the initiates to pene- ference or form as separate from themselves, trate to the Monad. they once again penetrate to the Monad, and then subordinate their lower perspectives to the And then let darkness take the place of light, Light of the Monad, thereby overlooking all hiding all difference, blotting out all form. The differences and ignoring all forms. last part of the second sentence is paradoxical, because it indicates that darkness can be better Then—at the place of tension, and at that than light. Bailey sometimes refers to the Light darkest point. The phrase, “at the place of ten- of the Monad as “the LIGHT of God Himself” sion,” indicates that the initiates are focused in and uses the same paradoxical imagery to the Monad, as shown by Bailey mentioning “a characterize this higher light: point of tension, focussed in whatever is meant by the word ‘Monad.’”55 The phrase, “at that Another light is then perceived, the clear darkest point,” signifies receptivity to the Light cold light which is not light but darkness in of the Monad, because an earlier quotation its purest purity—the LIGHT of God Him- characterizes this higher light as “darkness in self. It renders dark all else beside Itself; all its purest purity.” Thus, the first part of the forms fade out and yet the whole of life is third sentence is given this meaning: then— there. It is not light as we know light. It is while focused in the Monad and receptive to that pure essential essence of that Light the Light of the Monad—the initiates partici- which reveals Itself through light.54 pate in a significant ceremony. Put differently, when immersed in this higher Let the group see a point of clear cold fire. light, the initiates look upon all things as Bailey explains the background of this instruc- though they were enveloped in darkness, tion:

One of the tasks of a Master, in connection ator the ability to transfer the Light of the with His disciples, is to aid them in bring- Monad to the initiates. ing about effective polarisation and a con- Luminous objects, such as stars, fires, and sequent spiritual stability. The disciple has lamps, give out their own light. As Rex Hey- to effect the stage of penetration alone and worth, a science writer, explains, “We see lu- unaided; during the process of polarisation, minous objects because their light enters our the Master of his Ashram is permitted to eyes directly.”59 help.56 An example of a luminous object within the The preceding quotation states that the initiates non-corporeal realm is the point at which the have to accomplish “the stage of penetration Light of the Monad is focused, so the initiates alone and unaided.” Rule Eight corroborates may be able to see this point when the One this statement, because it portrays the initiates’ Initiator transfers its Light to them. The third penetration to the Monad and does not mention sentence’s phrase, “let the group see,” sug- their receipt of any help. The quotation also gests, however, that the initiates must make an states that the initiates are permitted to receive effort to register, or record in their conscious- help during the process of polarization. The ness, the incoming Light. first and second sentences of Rule Nine portray the initiates’ beginning efforts to increase their Ralph Waldo Emerson (1803–1882), a popular polarization in the Monad, but without men- American essayist and poet, says, “Since eve- tioning their receipt of any help. The third sen- rything in nature answers to a moral power, if tence of Rule Nine, however, depicts a cere- any phenomenon remains brute and dark, it is that the corresponding faculty in the observer mony during which the initiates do receive 60 help with their process of polarization. is not yet active.” Thus, in order for the initiates to see the point at which the Light of the Bailey provides a related account of an initia- Monad is focused, their corresponding faculty tion ceremony that seems to be applicable to must be active. Two prerequisites for this ac- initiations of varying degrees: tivity are given in the first part of the third sen- A relation is set up between the initiate- tence: being focused in the Monad and being disciple and the Initiator. The Initiator fo- receptive to the Light of the Monad. In her cusses the new and probably unrecognised commentary on Rule Nine, Bailey says, “It is energies within Himself and by their means their united focus that enables the candidate for 61 sets up a spiritual rapport with the new ini- initiation to see the point of clear cold light,” tiate.57 so “their united focus” appears to be a third prerequisite. Thus, the clause, “let the group In the preceding quotation, the Initiator’s first see a point of clear cold fire,” is interpreted to step is portrayed with the phrase, “The Initiator mean: through having a united focus, let them focusses the new and probably unrecognised see the point at which the One Initiator focus- energies within Himself.” In the ceremony de- ses the Light of the Monad within himself. picted in Rule Nine’s third sentence, the Initia- tor is called the “One Initiator,” and the new In the fire (right at its very heart) let the One energies are called the “clear cold fire.” An Initiator appear. In this context, the word earlier quotation characterizes the Light of the heart denotes the central or innermost part of a Monad as the “clear cold light.” Bailey uses region. In her commentary on Rule Nine, Bai- fire and light as synonyms,58 so “a point of ley writes: clear cold fire” denotes the point at which the It is … their united will that “brings him One Initiator focusses the Light of the Monad upright, standing, unafraid, with open eye within himself. The Initiator’s second step is before the One Who from the very first has portrayed with the phrase, “The Initiator … conferred on him the gifts of life and light, sets up a spiritual rapport with the new initi- and Who now—with lifted rod, surrounded ate.” In the ceremony depicted in the third sen- by the fire, reveals to him the significance tence, the resulting rapport gives the One Initi- of life and the purpose of the light.”62

Because of the similarity between the forego- is the signal of His approval.”67 Thus, the final ing quotation and the phrase being interpreted, phrase has this meaning: the One Initiator is that phrase is given this meaning: through hav- Sanat Kumara, who approved of the initiates ing a united will, let them stand without fear when they underwent the ceremony for the and see in the midst of that focused Light third initiation. (right at its very source) the One Initiator. Bailey describes someone undergoing the fifth Elsewhere Bailey also writes, “Man unites initiation: “At the fifth initiation no symbol or with the Monad at the fifth initiation, through light substance separates or protects him [an the instrumentality of the Lord of the World.”63 initiate], but he stands before the Initiator face This quotation implies that Rule Nine’s cere- to face.”68 This description corroborates the mony is for the fifth initiation, because the earlier implication that the ceremony is for the preceding analysis construes that ceremony as fifth initiation, because Rule Nine’s last sen- transferring the Light of the Monad to the ini- tence seems to depict the initiates as standing tiates. This quotation also identifies “the Lord before the One Initiator face to face. Bailey of the World” as the Initiator for the fifth initi- describes the ceremony’s results: ation. Bailey lists several alternative names for After the Master has taken the fifth initia- this godlike figure: tion, He has—as you know—covered and The Lord of the World, the One Initiator, mastered the ordinary field of evolution for He Who is called in the Bible “The Ancient humanity; that means the three worlds of of Days,” and in the Hindu Scriptures the ordinary human experience and the two First Kumara, He, Sanat Kumara it is, Who worlds of superhuman effort, making the from His throne at Shamballa in the Gobi five fields of the spiritual activity of man … desert, presides over the Lodge of Mas- He is becoming active on the second plane ters.64 of our planetary life, the monadic plane, and … He is becoming sensitive to a range Here, the One Initiator is the name used in of energies and influences which can now Rule Nine; Ancient of Days is the name used be registered by Him, owing to His increas- in Daniel 7:9-10 of the Old Testament; First ing monadic polarisation.69 Kumara is the name used in classic texts of Hinduism, such as Mahabharata and Chan- In the above quotation, the designation “Mas- dogya Upanishad;65 Sanat Kumara, which is a ter” has this implication: after undergoing the Sanskrit name that means “Eternal Youth,” is current ceremony, which is for the fifth initia- mentioned in various theosophical writings; tion, the initiates emerge as new Masters with- and Shamballa (also spelled Shambhala) is the in the fifth kingdom of nature. The phrase, “He mythical kingdom described in the Kalacakra is becoming active on the second plane of our Tantra of Tibetan Buddhism, as discussed in planetary life, the monadic plane,” suggests our commentary on Rule Six. that the ceremony aided each new Master in bringing about effective monadic polarization, Whose star shone forth when the Door first but the phrase, “owing to His increasing mo- was passed. The symbol “Door” appears in nadic polarization,” indicates that each new both Rule One and Rule Three, and the earlier Master must still continue that effort. article interpreted this symbol as signifying the third initiation, because Bailey speaks of “the Rule Ten door for the third initiation.”66 Based on this significance, the final phrase of Rule Nine in- he rules for work within the veils of dicates that the One Initiator also appeared at T maya are known and have been used. the ceremony for the third initiation. Bailey Let the group widen all the rents within gives the following explanation: “Sanat Kuma- those veils and thus let in the light. Let the ra administers the oath at the third, fourth and Army of the Voice be no more heard and let fifth initiations. His power streams forth and the brothers onward move within the the flashing forth of the star before the initiate Sound. Then let them know the meaning of

the O.M. and let them hear that O.M. as it rules, emerge as new Masters at the end of is sounded forth by Him Who stands and Rule Nine, so Rule Ten provides instructions waits at the very centre of the Council to these new Masters regarding their new su- Chamber of the Lord.70 pervisory activities. Rule Ten is explained as follows: The rules for work within the veils of maya are known and have been used. The Sanskrit word The new Masters know and have used on maya can be translated as illusion, so “veils of themselves the rules for overcoming the maya” denote veils of illusion. Bailey also uses veils of illusion, so they can help their dis- the phrase “veils of illusion” in her commen- ciples apply the same rules (The rules for tary on Rule Ten and says elsewhere, “It is work within the veils of maya are known only when man is no longer deluded by ap- and have been used). By sending forth love pearance and has freed himself from the veil of and understanding to their disciples, let the illusion that he arrives at a knowledge of the Masters open channels of relationship that quality of God’s consciousness and at the pur- penetrate through the disciples’ illusions of pose which it is revealing.”72 Human beings separateness and that can conduct various have the task of learning the rules whereby kinds of regenerative and constructive forc- they can free themselves from the veils of illu- es to them (Let the group widen all the sion. The new Masters in the Hierarchy have rents within those veils and thus let in the already learned those rules, as Bailey explains: light). Through telepathically conveying in- “This Hierarchy is composed of those Who structions to their junior disciples, who are have triumphed over matter, and Who have preparing for the second or third initiation, achieved the goal by the very self-same steps let the Masters inspire them so that they that individuals tread today.”73 take their attention away from their feelings, complexes, fixed ideas, and undesira- Because of their first-hand knowledge of what ble thoughts, and then move onward within to do, the new Masters have been given the the illumination of the soul (Let the Army of task of instructing and watching over various the Voice be no more heard and let the disciples who are assigned to them. As an ex- brothers onward move within the Sound). ample of this circumstance, the Master Djwhal Then through stepping down divine pur- Khul is said to be the latest of the adepts taking pose so that it becomes the quality of de- the fifth initiation,74 and he is also said to have termination, let the Masters transmit this undertaken the task of relieving other Masters quality to strengthen their senior disciples, from the responsibility of instructing and who are preparing for the fourth initiation, watching over some of their disciples.75 Thus, so that they more easily attain the ability to the first sentence has this meaning: the new comprehend divine purpose as it streams Masters know and have used on themselves the forth from Sanat Kumara at the very center rules for overcoming the veils of illusion, so of the Council Chamber in Shamballa they can help their disciples apply the same (Then let them know the meaning of the rules. O.M. and let them hear that O.M. as it is Let the group widen all the rents within those sounded forth by Him Who stands and veils and thus let in the light. The second sen- waits at the very centre of the Council tence provides instruction on what is called the Chamber of the Lord). “Science of Impression.” As Bailey explains, Bailey provides the following clue for under- “There are therefore, two aspects to this work standing Rule Ten: “The supervisory, directive of impression: one deals with the capacity to work of the Hierarchy, carried forward by the be impressed; the other with the ability to be Masters and Their groups and by the initiates an impressing agent.”76 The new Masters have within those groups, is seldom considered; it already dealt with the first aspect (in Rules is, however, a work of major importance and is Two, Six, Seven, and Eight), which is the ca- one definitely referred to in this rule.”71 The pacity to be impressed. The second sentence initiates, who had been featured in all prior addresses what they need to know about the

Copyright © The Esoteric Quarterly 25 The Esoteric Quarterly second aspect. In Bailey’s words, “eventually, of the Voice” is taken as the legion of voices in as a Master of an Ashram, he starts upon one the personality that operate together to enhance of the major hierarchical tasks of mastering the the lure, or appeal, of illusion; for example, Science of Impression.”77 these voices include feelings, complexes, fixed ideas, and undesirable thoughts. “Sound” re- The Masters’ initial step in the Science of Im- fers to the illumination of the soul, because pression is to establish a telepathic rapport Bailey mentions the “Sound of the second as- with their assigned disciples. Bailey makes pect, the Soul.”82 Given these significances, an some related remarks: intelligible account of the third sentence’s in- The broadcaster is mainly occupied with structions is provided by Bailey’s technique of the clarity of his symbol, with the word or psychological integration: thought, and not with the receiver. A quick The patient (if I might so call him) is taught glance toward the receiver, a momentary to take his eyes, and consequently his atten- sending forth of love and understanding is tion, away from himself, his feelings, his sufficient to set up the rapport, and then at- complexes and his fixed ideas and undesir- tention must be paid to the clarity of the able thoughts, and to focus them upon the symbol.78 soul, the divine Reality within the form… Behind the scenes, stand the grouped world This eventually regenerates the mental or aspirants, working silently, in unison with thought life, so that the man is conditioned each other and the Hierarchy, and thus by right thinking under the impulse or the keeping the channel open through which illumination of the soul.83 the needed wisdom, strength and love can 79 Although Bailey uses the terms junior disciple flow. and senior disciple in her books, she does not The channels of relationship can be conduc- give explicit definitions for them. In this arti- tors of many different types of energy, cle, a junior disciple denotes someone who has transmitted by the healer to the patient. In taken either the first or second initiation but no this fact lies both hope and danger.80 higher initiation, and a senior disciple denotes someone who has taken the third initiation but A rent could have the meaning of a passage or no higher initiation. These definitions seem channel. In the context of the second sentence, consistent with the way that Bailey uses the a widened rent is construed as a channel of corresponding terms. relationship that has been opened by the sending forth of love and understanding. Bailey The word “brothers” connotes brotherly love, mentions the “illusion of separateness,”81 so which is a concept that appears throughout the widened “rents within those veils” are opened Bible. For example, the Apostle Paul, in 1 channels of relationship that penetrate through Thessalonians 4:9–10, writes, “But concerning illusions of separateness. Thus, the second sen- brotherly love you have no need that I should tence has this meaning: by sending forth love write to you, for you yourselves are taught by and understanding to their disciples, let the God to love one another; and indeed you do so Masters open channels of relationship that toward all the brethren who are in all Macedo- 84 penetrate through the disciples’ illusions of nia.” Bailey writes, “In the first two initia- separateness and that can conduct various tions … the disciple becomes an agent of the kinds of regenerative and constructive forces love of God; the higher initiations enable him, to them. however, to become, stage by stage, an agent of the will of God.”85 The “brothers” in the Let the Army of the Voice be no more heard third sentence are construed as junior disciples, and let the brothers onward move within the because the designation of brothers suggests Sound. An army could be defined as any large that they have become agents of the love of group that is united for some specific purpose. God by having attained either the first or sec- In the context of the third sentence, the “Army ond initiation.

How does a Master convey these instructions as: let them comprehend divine purpose as it to their junior disciples? Bailey gives the fol- streams forth from Shamballa. lowing explanation: “Telepathic work between The Master Djwhal Khul describes the effort a Master and His group … is the mode of “to step down this Shamballa force”: work whereby a Master trains and works through His disciples.”86 Accordingly, the third The entering force [goes] down into the sentence has this meaning: through telepathi- ranks of those Masters Who have taken the cally conveying instructions to their junior dis- fifth initiation thus enabling Them to step ciples, who are preparing for the second or down this Shamballa force to Their indi- third initiation, let the Masters inspire them so vidual Ashrams. This happening has pro- that they take their attention away from their duced a tremendous stimulation with all the feelings, complexes, fixed ideas, and undesira- attendant opportunities, manifestations, and ble thoughts, and then move onward within the dangers. Masters such as myself have had illumination of the soul. to learn to handle this great potency, and at the same time to make as much of it as we Then let them know the meaning of the O.M. can (safely and wisely) available to our sen- and let them hear that O.M. as it is sounded ior disciples.91 forth by Him Who stands and waits at the very centre of the Council Chamber of the Lord. The preceding quotation suggests that the sec- The phrase, “Him Who stands and waits at the ond stream is a reflection, or a stepping down, very centre of the Council Chamber of the of the first stream. Thus, the phrase, “let them Lord,” denotes Sanat Kumara, who was intro- know the meaning of the O.M.,” is interpreted duced in Rule Nine, because Bailey mentions as: let them know the stepped-down version of “the Council of Sanat Kumara in Shamballa.”87 divine purpose. The second stream of energy, Moreover, the “O.M.” emanates from Sham- which is described earlier as “the dynamic of balla, because that is where Sanat Kumara is determination or of enlightened enthusiastic said to be located, and it is taken as divine pur- will,” is sometimes denoted more simply as pose, because Bailey mentions the effort to “the quality of determination.”92 “bring down from Shamballa that understand- According to the preceding quotation, a Mas- ing of divine Purpose which will precipitate as 88 ter’s transmission of the quality of determina- the hierarchical Plan.” tion “has produced a tremendous stimulation” The fourth sentence distinguishes between two in “senior disciples.” Bailey describes the ef- ways of contacting the O.M.: “know the mean- fects of such stimulation: “As the Master ing of the O.M.” and “hear that O.M.” Corre- works with His disciples and strengthens the spondingly, Bailey distinguishes between two life within them and evokes their soul into po- streams emanating from Shamballa: tency from latency, every form and every atom within their various bodies is equally energised The energy, emanating from Shamballa, and aided.”93 The notion that a Master can has been divided into two direct and dis- strengthen a disciple appears elsewhere. For tinctive streams. One stream, embodying example, Paul, in Philippians 4:13, is aware of the dynamic of purpose, is now pouring in- this strengthening effect on himself: “I can do to the Hierarchy and into its seven major all things through Christ who strengthens me.” Ashrams; another stream, embodying the As another example, ACIM, which is written as dynamic of determination or of enlightened though its author is the Master Jesus,94 states, enthusiastic will, is reaching humanity.89 “My chosen channels cannot fail, because I The first stream, which the above quotation will lend them my strength as long as theirs is describes as “embodying the dynamic of pur- wanting.”95 pose,” seems to be the stream of divine pur- As will be discussed in our commentary for pose. Bailey considers “comprehension” to be 90 Rule Eleven, a Master’s transmission of the a higher aspect of hearing, so “let them hear quality of determination to senior disciples that O.M. as it is sounded forth” is interpreted strengthens them so that they more easily at-

Copyright © The Esoteric Quarterly 27 The Esoteric Quarterly tain the fourth initiation. After attaining that habitually uses the antahkarana to super- initiation, these disciples can receive impres- sede the causal body, which is signified by sions of divine purpose directly from Sham- the fourth initiation, then the disciples’ balla, as discussed in our commentary for Rule work of transferring the polarizing life will Six. Thus, Rule Ten’s final sentence has this be done (When the point of tension is explanation: then through stepping down di- reached by the brothers at the fourth great vine purpose so that it becomes the quality of cycle of attainment, then will this work be determination, let the Masters transmit this done). quality to strengthen their senior disciples, who Bailey concludes her commentary on Rule are preparing for the fourth initiation, so that Eleven with the following remark: “I have giv- they more easily attain the ability to compre- en you much in a brief form and have added hend divine purpose as it streams forth from much of new information anent the fourth ini- Sanat Kumara at the very center of the Council tiation. What I have said is applicable both to Chamber in Shamballa. the individual aspirant and to a group seeking Rule Eleven initiation.”97 Thus Rule Eleven is construed as instructions presented to senior disciples, et the group together move the fire namely, disciples who are preparing for the L within the Jewel in the Lotus into the fourth initiation. Triad and let them find the Word which will carry out that task. Let them destroy by Let the group together move the fire within the their dynamic Will that which has been Jewel in the Lotus into the Triad. The “fire created at the midway point. When the within the Jewel in the Lotus” is taken as the point of tension is reached by the brothers life within the causal body, because Bailey at the fourth great cycle of attainment, then symbolizes the causal body “as a lotus with will this work be done.96 nine petals, hiding within these petals a central unit of three petals; these in their turn secrete Rule Eleven is explained as follows: the central life, or the ‘jewel in the lotus.’”98 Through working together in their outer Her commentary on Rule Eleven corroborates group, let the senior disciples of every new this explanation, because she writes, “fire al- 99 Master accomplish the following task: each ways connotes … the life aspect,” and speaks disciple moves the polarizing life from the of “the release of the life aspect from the con- 100 causal body to the Spiritual Triad (Let the fines of the causal body.” In another book, group together move the fire within the Bailey mentions two shifts in consciousness: Jewel in the Lotus into the Triad). Through “the mental body becomes the centre of con- successively eliminating his or her person- sciousness and then later—through practice— ality reactions, let each disciple progres- it becomes the point of departure for the trans- sively manifest the ideal of preserving the ference of the polarisation into a higher body, 101 attitude of the Spiritual Triad, leading to a first the causal and later into the Triad.” Ac- fixed determination to express that attitude cordingly, the first clause has this meaning. (and let them find the Word which will car- Through working together in their outer group, ry out that task). Through expressing the at- let the senior disciples of every new Master titude of the Spiritual Triad for at least a accomplish the following task: each disciple moment, let each disciple evoke the Mas- moves the polarizing life from the causal body ter’s quality of determination, which then to the Spiritual Triad. facilitates the evocation of the disciple’s Let them find the Word which will carry out monadic will, so that the antahkarana su- that task. Bailey’s commentary on Rule Eleven persedes the causal body as the means of does not explicitly state what the “Word” is, communication between the Spiritual Triad but says: and personality (Let them destroy by their dynamic Will that which has been created I want to emphasise that the group does not at the midway point). When each disciple wait in expectancy for a Word to be given

to it; it does not search and strive to discov- itual Triad, leading to a fixed determination to er a Word; it does not take some Word as express that attitude. may be suggested by a helpful disciple and 102 Let them destroy by their dynamic Will that then proceed to “empower it.” which has been created at the midway point. This quotation suggests that the “Word” is not Bailey’s commentary on Rule Eleven describes a unit of language. To find can mean to dis- the Master as adding to the potency of the discover by making an effort, so “find” in the ciples’ sound: second clause suggests that the disciples ac- At this point we again touch the fringe of quire the “Word” through their personal effort. the coming Science of Invocation. This Elsewhere Bailey provides an intelligible ac- group sound, rising as the tension increases count of both the “Word” and the needed per- and stabilises, is invocatory in effect and sonal effort: draws forth response eventually from the This is an exercise I would like to see all inner Ashram, owing to its relation to the the group undertake. It involves only the outer group. When the response of the steady preservation of an attitude, a fixed Master is registered in the group conscious- determination to hold on to the point of ness and His potency is added to the poten- consciousness which is your persistent Self, cy of the group, the sound emitted by the plus a live expectancy. I have chosen these group changes in quality, is amplified and 107 words with care and would ask you to study diversified, is enriched. 103 them with equal care. “The sound emitted by the group” is taken as Bailey uses Self as a synonym for the Spiritual the group’s expression of the Spiritual Triad’s Triad, because she speaks of “the spiritual Tri- attitude, but this expression “changes in quali- ad, or divine Self,”104 so the purpose of the ty, is amplified and diversified, is enriched” by foregoing exercise is to preserve the attitude of the Master’s response. What does that mean? the Spiritual Triad. Accordingly, the “Word” In the initial part of the second sentence, the is the mental ideal of preserving that attitude, possessive pronoun “their” is taken as referring and the disciples “find” this “Word” by pro- to both a typical disciple and the Master; but gressively manifesting it in their personality. “Will” is capitalized, so “their dynamic Will” Such manifestation involves the successive refers to the divine will of both disciple and elimination of personality reactions that do not Master. The preceding quotation suggests the conform to the ideal. Bailey gives this explana- following: the underlying premise of the section: “Within and beyond all manifested ob- ond sentence is that the disciple expresses the jects, there lies an Ideal Object or Ideal Pat- Spiritual Triad’s attitude for at least a moment; tern, which is seeking to become manifest up- the disciple’s expression of this attitude evokes on the physical plane. The practice of visuali- the Master’s quality of determination, which zation, imagination and the use of the will are was described in Rule Ten; this quality then activities that are calculated to hasten the man- strengthens the disciple’s expression. As 105 ifestation of this Ideal.” Bailey also speaks shown in our commentary for Rule Ten, the of “a fixed determination to bring the life and quality of determination is a reflection of di- service into conformity with the revealing rela- vine purpose, but Bailey says, “the purpose is 106 tions,” so when the disciples “find the that aspect of the divine will which seeks im- Word” in the sense of their having completed mediate expression on Earth,”108 so the quality the manifestation of the ideal, they could be of determination could be regarded as an as- said to have “a fixed determination” to express pect of the divine will. According to Rule the ideal. Thus, the second clause in the first Three, the disciple’s expression of the Spiritual sentence has this explanation: through succes- Triad’s attitude, when sufficiently intense, sively eliminating his or her personality reac- evokes the monadic will. As shown in our tions, let each disciple progressively manifest commentary for Rule Four, the monadic will is the ideal of preserving the attitude of the Spir- a reflection of the divine will, so it could also

Copyright © The Esoteric Quarterly 29 The Esoteric Quarterly be regarded as an aspect of the divine will. If sulting evocation could be regarded, in both this analysis is correct, then the phrase “their ACIM and the second sentence, as strength dynamic Will” refers to the disciple’s evoca- received from above. ACIM summarizes the tion of the Master’s quality of determination, outcome: “And so the one who would cross which then facilitates the evocation of the dis- over is literally transported there.” ciple’s monadic will. Elsewhere Bailey provides an intelligible ac- According to Rule Three, the antahkarana, or count of the remainder of the second sentence: inner bridge, is built through merging the dis- He [the Master] has to watch over the work ciple’s upward expression of the Spiritual Tri- accomplished by the pupil whilst making ad’s attitude and the Monad’s downward ex- the channel between higher and lower pression of its will. Rule Eleven’s second sen- mind, whilst he [the pupil] builds and em- tence brings a new perspective to this process, ploys this channel (the antahkarana). This because it depicts the Master’s role in channel eventually supersedes the causal strengthening the disciple’s effort. ACIM also body as a means of communication be- mentions this inner role: tween the higher and the lower. The causal Sooner or later must everyone bridge the body is itself eventually done away with gap he imagines exists between his selves. when the pupil takes the fourth initiation.112 Each one builds this bridge, which carries In this quotation, “the higher” and “the lower” him across the gap as soon as he is willing denote the Spiritual Triad and personality, re- to expend some little effort on behalf of spectively. In earlier transfers of polarization, bridging it. His little efforts are powerfully such as from the mental body to the causal supplemented by the strength of Heaven, body, the preceding vehicle of polarization still and by the united will of all who make remains as an instrument of the current vehicle Heaven what it is, being joined within it. of polarization. The above quotation indicates And so the one who would cross over is lit- that this circumstance no longer occurs: when erally transported there.109 the polarizing life transfers from the causal “Heaven” in ACIM’s account is taken as the body to the Spiritual Triad, the causal body is Monad, because Bailey speaks of the “Father cast aside, because it is superseded by the in Heaven, the Monad or spirit aspect.”110 To antahkarana as the means of communication build the inner bridge, one must be “willing to between the Spiritual Triad and personality. expend some little effort” in ACIM’s account, In the second sentence, “the midway point” is and it corresponds to the second sentence’s the means of communication between the Spir- underlying premise that the disciple expresses itual Triad and the personality. “That which the Spiritual Triad’s attitude. This willingness has been created at the midway point” is the evokes the “united will of all who make Heav- causal body, because Bailey writes, “For the en what it is” in ACIM’s account, which corre- advanced disciple and the initiate, the midway sponds to the disciple’s evocation of the Mas- spot is the causal body.”113 To “destroy” the ter’s quality of determination in the rule’s sec- causal body means that the antahkarana is used ond sentence. “All who make Heaven what it to supersede it. Thus, the sentence has this is” refers to the higher kingdoms of nature, overall meaning: through expressing the atti- which were introduced in Rule Six. Rule Ten tude of the Spiritual Triad for at least a mo- indicates that the quality of determination orig- ment, let each disciple evoke the Master’s inates in Shamballa, so both ACIM and the quality of determination, which then facilitates second sentence allude to the united support of the evocation of the disciple’s monadic will, so the higher kingdoms. Moreover, the willing- that the antahkarana supersedes the causal ness to expend some little effort also evokes body as the means of communication between “the strength of Heaven” in ACIM’s account, the Spiritual Triad and personality. which corresponds to the evocation of the monadic will in the second sentence. Bailey When the point of tension is reached by the speaks of “the strength of will,”111 so the re- brothers at the fourth great cycle of attain-

30 Copyright © The Esoteric Quarterly, 2014. Summer 2014 ment, then will this work be done. An earlier their meditation, prayer, and concentration, quotation provides an intelligible account of let the disciples rapidly register inspiration the final sentence: “The causal body is itself from the Hierarchy that conveys its plans eventually done away with when the pupil for uplifting the people of the world (let takes the fourth initiation.” Thus, the “fourth Mercury speed the group upon the upward great cycle of attainment” denotes the fourth Way). The horizontal bar symbolizes this initiation, and the final sentence has this mean- ideal—through their planned service to ing: when each disciple habitually uses the those who need help, let the disciples work antahkarana to supersede the causal body, steadily and undeviatingly towards the two which is signified by the fourth initiation, then ends of transmitting illumination and of the disciples’ work of transferring the polariz- holding up the vision of the divine plan ing life will be done. (and let Taurus bring illumination and the attainment of the vision). The relatively Bailey acknowledges, “The Rules are not long lower segment symbolizes this ideal— placed in their right order, having sequential through their going down into the very reference to the seven initiations.”114 In partic- depths of human life, let the disciples act as ular, both Rules Three and Eleven provide in- an intermediate group between the Hierar- struction on building the antahkarana, both chy and humanity (as the group toils in Pi- Rules Four and Eleven provide instruction on sces). In summary, the projected cross has eliminating personality reactions, and both this shape: the horizontal bar intersects the Rules Five and Eleven provide instruction on vertical bar above its midpoint, and a becoming polarized in the Spiritual Triad. The sphere is at the vertical bar’s summit. Let initiates who received the instructions in Rules the disciples integrate their group by recog- Three, Four, and Five have become teachers of nizing the multifaceted ideal that the cross what they had learned, because they are the symbolizes and then by subordinating new Masters who assist the senior disciples in themselves to that ideal (let the mark of the Rule Eleven. Rule Eleven adds a new perspec- Saviour … be seen above the aura of the tive to the earlier accounts, because it depicts group). the inner role of the Masters in strengthening the disciples’ efforts. Rule Twelve, according to Bailey, is concerned with “disciples who are engaged in Rule Twelve world salvage, for it is through these disciples 116 et the group serve as Aquarius indi- that the Hierarchy carries out its plans.” In L cates; let Mercury speed the group up- other words, this rule deals with disciples who on the upward Way and let Taurus bring il- are working before the screen of life and not lumination and the attainment of the vision; behind the scenes. She also says, “Initiates do let the mark of the Saviour, as the group their main work upon mental levels and from toils in Pisces, be seen above the aura of behind the scenes, and because of this their the group.115 potency is great; this is particularly so with those who have taken the third initiation.”117 Rule Twelve is explained as follows: Thus, Rule Twelve is construed as instructions The new Masters telepathically project to given to junior disciples, namely, disciples their junior disciples a symbolic cross hav- who have taken either the first or second initia- ing the following characteristics. A sphere tion but not the third initiation. Indeed, this at the vertical bar’s summit symbolizes this rule is the only one that is oriented entirely ideal—through their life of reflection, con- towards instructing junior disciples. stant awareness, and steady focus, let the This article treats the phrases of Rule Twelve disciples consecrate their service to binding as portraying the meanings of corresponding humanity together into one working and elements of a symbolic cross, and then infers synthetic whole (Let the group serve as the elements of that cross from those mean- Aquarius indicates). The vertical bar’s up- ings. The new Masters are inferred as project- per segment symbolizes this ideal—through

Copyright © The Esoteric Quarterly 31 The Esoteric Quarterly ing this symbolic cross, because Rule Twelve ration can be rapid or slow, as Bailey explains: seems to be part of the set of rules that de- “Where the alignment is good, there can be an scribe their supervisory work, and because almost immediate response to [a hierarchical] Bailey states in her commentary on this rule, thought; where it is not good, it may take days “This will be a symbol projected by the Hier- and even weeks for the impression to be finally archy.”118 Thus, the first sentence in the realised and consciously registered on the dis- explanation for Rule Twelve, given above, is ciple’s mind and brain.”124 Accordingly, the the following: the new word “speed” in the sec- Masters telepathically I would remind you that on- ond phrase tells a disci- project to their junior ly the initiate consciousness ple to rapidly register the disciples a symbolic will truly comprehend their hierarchical thoughts. cross having the follow- “The upward Way” re- ing characteristics. significance [of the fourteen fers to the uplifting of people, because Bailey Let the group serve as rules], but also that your ef- writes, “The work as it Aquarius indicates. Bai- fort so to do will develop in takes shape on the physi- ley regards Aquarius as you the beginning of that cal plane must be di- signifying “Consecration rected towards the spir- to the service of the initiate consciousness, pro- itual uplift of the think- Whole,”119 and mentions vided you seek to make ing people of the world “the quality and nature of practical and voluntary ap- in the first case and in the Aquarius which relates second place through and binds together into plication of these rules in them will come the uplift one working and synthet- your daily lives. of the masses.”125 As part ic whole.”120 As part of of her discussion of crosses, Bailey explains her discussion of crosses in another book, Bai- the meaning of the vertical bar’s upper seg- ley gives this explanation of a sphere at the ment: “the vertical life of spiritual contact with cross’s summit: “The sphere at the summit of the Ashram is constantly preserved by medita- the cross portrays the ‘place of the disciple’s tion, prayer and concentration.”126 The upper consciousness.’ His life of reflection, of con- segment is inferred as the element for which stant awareness, and the steady focus of his the rule’s second phrase portrays the meaning, attention … indicates the measure of his con- so this phrase has the following overall expla- scious activity in the Ashram.”121 A sphere is nation: the vertical bar’s upper segment sym- inferred as the element for which the rule’s bolizes this ideal—through their meditation, first phrase portrays the meaning, so this prayer, and concentration, let the disciples rap- phrase has the following overall explanation: a idly register inspiration from the Hierarchy sphere at the vertical bar’s summit symbolizes that conveys its plans for uplifting the people this ideal—through their life of reflection, con- of the world. stant awareness, and steady focus, let the disciples consecrate their service to binding hu- Let Taurus bring illumination and the attain- manity together into one working and synthetic ment of the vision. Taurus is the Latin word for whole. bull. Bailey explains the meaning of its use as a metaphor: “This group is, figuratively speak- Let Mercury speed the group upon the upward ing, the ‘bull, rushing forward upon a straight Way. Bailey mentions “Mercury who, as the line with its one eye fixed upon the goal and Messenger of the Gods or the ‘divine Interme- beaming light.’”127 Put differently, again in her diary, carries messages between the poles with words, “This work … must be carried out speed and light,’”122 and writes, “the main steadily and undeviatingly, with no lost mo- technique of the Hierarchy is that of conveying tion, once its outlines are determined, and it inspiration.”123 Thus Mercury symbolizes in- should be carried out together.”128 She also spiration, which consists of thoughts sent from describes the two goals of the third phrase in a the Hierarchy. A disciple’s response to inspi- clearer way: “the goal of providing a centre of

32 Copyright © The Esoteric Quarterly, 2014. Summer 2014 light within the world of men and of holding tion: the relatively long lower segment sym- up the vision to the sons of men.”129 As part of bolizes this ideal—through their going down her discussion of crosses, Bailey explains the into the very depths of human life, let the dis- meaning of the horizontal bar: “the horizontal ciples act as an intermediate group between the life of service is preserved with equal care and Hierarchy and humanity. that there is a constant stream of planned ener- Let the mark of the Saviour … be seen above gy going out to all those who need help.”130 the aura of the group. Here, “the mark of the Just as the horizontal bar has two ends, or ex- Saviour” is the symbolic cross that is inferred tremities, the third phrase has two ends, or from Rule Twelve’s other phrases. Bailey goals. The horizontal bar is inferred as the el- writes in her commentary, “That symbol … is ement for which the rule’s third phrase por- ‘the mark of a Saviour’ and it will embody the trays the meaning, so this phrase has the fol- mark or indication (the signature as medieval lowing overall explanation: the horizontal bar occultists used to call it) of a new type of sal- symbolizes this ideal—through their planned vation or salvage.”135 This new type of salva- service to those who need help, let the disci- tion is brought about by a group saviour— ples work steadily and undeviatingly towards namely, the group of responsive disciples— the two ends of transmitting illumination and rather than by an individual saviour.136 “Be of holding up the vision of the divine plan. seen” means that the disciples in the group As the group toils in Pisces. Pisces is the Latin recognize the multifaceted ideal that the cross word for fish, and it is also the twelfth astro- symbolizes. Bailey says, “the aura … is pre- logical sign in the Zodiac. The phrase “in Pi- sumed to demonstrate what the personality is, sces” indicates that the group is depicted as emotionally and mentally,”137 so “above the being in the sign of Pisces. What does that aura of the group” signifies that the disciples in mean? Bailey writes about “the pledged disci- the group have subordinated themselves to that ple … eventually to become a functioning common ideal. A group is said to be integrated world saviour in Pisces. He descends into the when its members recognize and subordinate world of men to save mankind and to further themselves to a common ideal.138 Thus, the the plan. He is then ‘the fish who swims free in final phrase has this explanation: let the disci- the ocean of matter.’”131 Bailey also writes ples integrate their group by recognizing the about “the task of the Saviour or of the Media- multifaceted ideal that the cross symbolizes tor,”132 showing that the Saviour and the Medi- and then by subordinating themselves to that ator are thought to have the same task. Paul ideal. characterizes Jesus as the “Savior” (2 Timothy 1:10) and as the “one Mediator between God Rule Thirteen and men” (1Timothy 2:5), which supports the et the group get ready to reveal the notion that these two terms are equivalent. L hidden mystery. Let the group demon- Thus, when functioning as the world saviour, strate the higher meaning of the lessons the disciples have the task, in Bailey’s words, learnt, and these are four and yet are one. “To act as an intermediate group between the Let the group understand the Law of Syn- Hierarchy and humanity, receiving light and thesis, of unity and fusion; let the threefold power and then using both of these, under the mode of working with that which is dynam- inspiration of love, to build the new world of ic carry the group together towards the 133 tomorrow.” As part of her discussion of Higher Three where the Will of God holds crosses, Bailey explains the meaning of the sway; let Transfiguration follow Transfor- lower segment being relatively long: “The long mation and may Transmutation disappear. limb of the … cross symbolises to the disciple Let the O.M. be heard right at the centre of that he must go down into the very depths of the group, proclaiming God is All.139 human life.”134 The vertical bar’s lower segment is inferred as the element for which the Rule Thirteen is explained as follows: rule’s fourth phrase portrays the meaning, so Through formulating the intention of build- this phrase has the following overall explana- ing the higher antahkarana, let the new

Masters get ready to reveal the purpose of cessive milestones, let the Masters pass into the planetary Logos (Let the group get the corresponding phases of development: ready to reveal the hidden mystery). first, their consciousness is transformed into Through fulfilling Rules Ten, Eleven, and identification with the One Life; second, Twelve, let the Masters demonstrate that they are transfigured so that they can func- they satisfy the necessary prerequisites: ration upon the logoic plane, which is the diation of various kinds of regenerative and highest plane of our planetary life; and constructive forces; magnetization of divine third, they can break through the planetary purpose; transmutation of their disciples’ ring-pass-not so that their transmutative desire into aspiration and then into fixed service within that ring-pass-not may dis- determination; and impartation of inspira- appear (let Transfiguration follow Trans- tion (Let the group demonstrate the higher formation and may Transmutation disap- meaning of the lessons learnt). These pear). Through using the higher antahkara- demonstrations are four phases of their im- na, let the Masters comprehend the nature mediate service and yet are integrated with of divine purpose as the planetary Logos their initiatory process, because their ser- conceives it under the solar Logos’ inspira- vice is the result of their past initiation and tion that proclaims the Oneness of all life is preparation for their next one (and these and manifestation (Let the O.M. be heard are four and yet are one). Through having right at the centre of the group, proclaim- used the lower antahkarana to activate the ing God is All). faculty of spiritual perception, as described After taking the fifth initiation, as portrayed in in Rule Five, let the Masters infer this gen- Rule Nine, the new Masters become involved eral law: they become sensitive to higher in supervisory work with senior and junior dis- planes by activating the corresponding ciples, as portrayed in Rules Ten, Eleven, and higher faculties (Let the group understand Twelve. Rule Thirteen assumes that the new the Law of Synthesis). Through having Masters are fulfilling their supervisory respon- brought together the need of the unified di- sibilities, and so it presents more advanced vine plan and the force of the united Will of instructions to them. As will be explained in God, as described in Rule Eight, let the our commentary for Rule Fourteen, Rule Thir- Masters infer this general law: they pene- teen provides instructions for both the sixth trate to a higher plane by bringing together and seventh initiations. the need of their integrated aspects and the force of their higher aspect that is seeking Rule Thirteen is concerned with the planetary integration (of unity). Through having be- Logos, for which Bailey gives this definition: come polarized in the Spiritual Triad, as de- “The Being Who is the life of our planet, the scribed in Rule Five, and having become One in Whom we live and move and have our polarized in the Monad, as described in being. This being, or sum total of organised Rule Nine, let the Masters infer this general lives is sometimes called the planetary Logos, law: their integration on a lower level … sometimes God, and sometimes the One 140 makes possible further integration on a Life.” Rules Nine and Ten mention another higher level (and fusion). Through applying godlike figure, namely, Sanat Kumara. What is these three laws, let the Masters construct the relationship between the planetary Logos the higher antahkarana so that it goes suc- and Sanat Kumara? Bailey speaks of “the man- cessively towards the three higher centers ifested form of the planetary Logos in the Per- 141 that transmit the Will of God—Shamballa, son of Sanat Kumara,” so these terms denote the solar Logos, and finally the cosmic similar but slightly different concepts. Logos (let the threefold mode of working The Old Testament also uses several terms to with that which is dynamic carry the group denote exalted beings, such as in Job 1:6, together towards the Higher Three where “Now there was a day when the sons of God the Will of God holds sway). Through stabi- came to present themselves before the LORD.” lizing the higher antahkarana at three suc- In this verse, “God” is a translation of the He-

34 Copyright © The Esoteric Quarterly, 2014. Summer 2014 brew word Elohim, which means “the One tary on Rule Thirteen: “All that I can tell you who is the totality of powers, forces and causes about that mystery is that it concerns the pur- in the universe,”142 and “LORD,” written entire- pose and the reason for which our planetary ly with capital letters, substitutes for the He- Logos took incarnation and became the in- brew name YHWH, which means “the self- forming Life of our planet.”147 Accordingly, existent One.”143 From our point of view, the hidden mystery is the purpose of the plane- “God” can be understood as the planetary tary Logos. How can the group of new Masters Logos, “LORD” as Sanat Kumara, and “sons of reveal this purpose? Bailey mentions “the God” as Masters. higher antahkarana, uniting the Hierarchy and Shamballa,”148 and says, “Shamballa embodies The preceding rules could be summarized as 149 providing instructions for developing the the will or purpose of our planetary Logos.” antahkarana: the preparation (Rules One and These quotations suggest that the higher Two), construction between the personality antahkarana can reveal the purpose of the planetary Logos. Bailey speaks of “the formu- and Spiritual Triad (Rule Three), stabilization 150 (Rules Four and Five), use (Rules Six and Sev- lated intention,” so the first sentence has the en), construction of the extension to the Monad following explanation: through formulating the (Rule Eight), stabilization of the extension intention of building the higher antahkarana, (Rule Nine), and use of the extension (Rules let the new Masters get ready to reveal the Ten through Twelve). Bailey’s commentary on purpose of the planetary Logos. Rule Thirteen mentions, however, the higher Let the group demonstrate the higher meaning correspondence of the preceding antahkarana: of the lessons learnt. This article’s Introduction “The Master builds that of which the spiritual mentions the earlier “Rules for Applicants,” correspondence is the manasic antahkarana. and the thirteenth of these earlier rules presents The antahkarana which is now emerging is a the original lessons learnt, which Bailey sum- projection from the Ashram of a Master.”144 marizes as “Radiation. Magnetisation. Trans- Accordingly, this commentary refers to the mutation. Impartation.”151 Demonstrations of preceding antahkarana as the “lower antahka- the higher meaning of these four lessons are rana” and treats Rule Thirteen as providing prerequisites for building the higher antahka- instructions for developing the “higher rana, because Bailey speaks of them as “four antahkarana.” major undertakings or demonstrations of fit- 152 Rule Thirteen lies far beyond the experiences ness … for the work to be done.” Thus, the of virtually all readers of this article, so how first part of the second sentence is interpreted can we make sense of this rule and find any as follows. Through fulfilling Rules Ten, Elev- value in studying it? Bailey writes, “The Law en, and Twelve, let the Masters demonstrate of Analogy is the key which unlocks the un- that they satisfy the necessary prerequisites: derstanding.”145 The development of the higher radiation of various kinds of regenerative and antahkarana appears to be analogous to the constructive forces; magnetization of divine development of the lower antahkarana, be- purpose; transmutation of their disciples’ de- cause both developments seem to have similar sire into aspiration and then into fixed deter- stages. In particular, this article construes Rule mination; and impartation of inspiration. Thirteen as portraying the preparation, con- These are four and yet are one. Bailey charac- struction, stabilization, and use of the higher terizes the effect of these demonstrations on antahkarana. Rule Thirteen is comparable to the Master who performs them: “To summa- Formula Six in Bailey’s formulas for initiation, rise, they constitute the four phases of an activ- which was studied in an earlier article, because ity which will bring him to a point of tension both statements are interpreted as giving in- which will indicate the next possible initiatory structions concerning the higher antahkara- stage.”153 She also says that “every initiation 146 na. leads to expanded service.”154 Thus, the last Let the group get ready to reveal the hidden part of the second sentence has the following mystery. Bailey gives this clue in her commen- meaning: these demonstrations are four phases

Copyright © The Esoteric Quarterly 35 The Esoteric Quarterly of their immediate service and yet are integrat- laws. Bailey’s commentary on Rule Thirteen ed with their initiatory process, because their says, “Unity might be regarded as the con- service is the result of their past initiation and scious adaptation of the initiated disciple to the is preparation for their next one. greater whole … Fusion might therefore be regarded as the individual process of spiritual Let the group understand the Law of Synthesis, integration.”158 If these definitions are the ap- of unity and fusion. Professor Michael Windel- propriate hints, then the proper names of the specht reports, “The modern scientific method two remaining laws appear to be Adaptation is a synthesis of both inductive and deductive and Evolution, respectively, because Bailey reasoning.”155 Induction is used to go from fac- says elsewhere, “This law of adaptation in- tual observations to general laws, and deduc- volves the appreciation of the need, the recog- tion is used to apply the laws in specific situa- nition of the new force coming in with the new tions. The third sentence portrays both kinds of cycle and the consequent bringing together in reasoning. In the first clause, the injunction to wide synthesis of the need and of the force,”159 “understand the Law of Synthesis, of unity and and “Under the Law of Evolution, certain great fusion” is construed in this way: the initiates fusions, at-one-ments or great Approaches are are told to use induction to go from factual taking place.”160 Based on these descriptions, observations to generalizations that are state- the final part of the first clause is construed as ments of the three indicated laws. In the sec- follows. Through having brought together the ond clause, the initiates are told to use deduc- need of the unified divine plan and the force of tion to apply the three laws in specific situa- the united Will of God, as described in Rule tions. Eight, let the Masters infer this general law: Bailey does not give a clear definition of the they penetrate to a higher plane by bringing Law of Synthesis, but mentions “The Law of together the need of their integrated aspects Synthesis, operating between all forms which and the force of their higher aspect that is seek- the self occupies, and the recognition of the ing integration. Through having become polar- essential unity of all manifestation by the ized in the Spiritual Triad, as described in Rule means of sight.”156 She also says: “In this at- Five, and having become polarized in the tempt to paraphrase an ancient definition of the Monad, as described in Rule Nine, let the Mas- Law of Synthesis, I have said all that I can up- ters infer this general law: their integration on on the theme. Only as disciples build the a lower level makes possible further integra- antahkarana and function as the Spiritual Triad tion on a higher level. within the monadic Life will inspiration Let the threefold mode of working with that come.”157 In the case of the initiates who are which is dynamic carry the group together to- applying Rule Thirteen, their experiences with wards the Higher Three where the Will of God the earlier rules have become factual observa- holds sway. The “threefold mode of working” tions on which they can support their inductive is taken as the application of the three preced- inferences. Based on these remarks, the first ing laws, because they were just mentioned, part of the first clause is construed as follows. and “that which is dynamic” is taken as the Through having used the lower antahkarana to higher antahkarana, because its building is activate the faculty of spiritual perception, as characterized by change or progress. Accord- described in Rule Five, let the Masters infer ingly, the “Higher Three” are the higher cen- this general law: they become sensitive to ters towards which the higher antahkarana suc- higher planes by activating the corresponding cessively goes. What are these higher centers? higher faculties. Based on the earlier analysis of the first sen- In the first clause, “Synthesis” is capitalized, tence, one center seems to be Shamballa, which indicates that it is the proper name of which Bailey regards as “the head centre of the the first law, whereas “unity” and “fusion” are planetary Logos.”161 not capitalized, which suggests that they are The second center seems to be the solar Logos, not the proper names of the two remaining because Bailey says that “the objective of laws but merely hints of the nature of those

36 Copyright © The Esoteric Quarterly, 2014. Summer 2014 effort in Shamballa is, however, the apprehen- The solar Logos expands His consciousness sion of solar Purpose,”162 and that a Master to include the desire of the cosmic Logos.167 receives the revelation of the solar Logos at the The planetary Logos expands His con- sixth initiation: sciousness to measure up to the will and At this sixth Initiation the most marvelous purpose of the Solar Logos.168 vision of the entire series is his. He sees The will aspect of the planetary Logos [is] the solar system as a unit, and gets a brief the incentive behind the life of Sham- revealing which opens to his amazed under- balla.169 standing the fundamental purpose of the solar Logos.163 Based on the preceding remarks, the middle clause of the third sentence has this overall The third center appears to be an even greater meaning: through applying these three laws, let entity that Bailey sometimes calls the “cosmic the Masters construct the higher antahkarana Logos”: so that it goes successively towards the three The cosmic Logos of our system works higher centers that transmit the Will of God— similarly through three major systems (of Shamballa, the solar Logos, and finally the which ours is not one), utilising seven solar cosmic Logos. systems (of which ours is one), for the dis- Let Transfiguration follow Transformation and tribution of His force and having myriads may Transmutation disappear. These three of sevenfold groups as the cells of His 164 terms are construed as characterizing three body. successive milestones along the higher Bailey states that a Master receives the revela- antahkarana. Bailey provides the meaning of tion of the cosmic Logos at the seventh initia- transformation and transfiguration in the con- tion: text of Rule Thirteen: At the seventh Initiation … he sees that The transformation with which this rule which he has long realised as a basic theo- deals is the transformation of consciousness 170 retical fact, that our solar Logos is involved into identification. in the plans and purposes of a still greater There then follows, as a result of this, what Existence, and that the solar system is but is called the true Transfiguration. This en- one of many centres of force through which ables the initiate to function upon the logoic a cosmic Entity vastly greater than our own or highest plane.171 solar Logos is expressing Himself.165 Thus, after the Masters stabilize the antahkara- Bailey also describes the training that the Mas- na at the first milestone, which is characterized ters need for their building effort: “Their whole by “Transformation,” their consciousness is training is concerned with the planetary, sys- transformed into what Bailey calls “identifica- temic and cosmic building of the antahkarana, tion with the One Life.”172 After the Masters for it is via the antahkarana that spirit works, stabilize the antahkarana at the second mile- that life processes are controlled, and the will stone, which is characterized by “Transfigura- 166 of all developing aspects of Deity function.” tion,” they are transfigured so that they can This quotation supports the notion that the function on the logoic plane. higher antahkarana goes successively towards Shamballa, the solar Logos, and then the cos- Bailey also provides the meaning of transmuta- mic Logos, because such a bridge does require tion in the context of Rule Thirteen: “planetary, systemic and cosmic building.” The work of transmuting the lower nature Moreover, these three centers satisfy the rule’s into the higher and desire into love, of phrase “where the Will of God holds sway,” transforming personality purpose into group because they transmit the Will of God, as Bai- livingness and being, has led to that com- ley explains: plete transfiguration which makes the entire

process of transmutation no longer needed. the group” is taken as Shamballa, because Bai- But—and this is the point to be empha- ley states, “The energy with which the Masters sised—because of this achievement, the art work comes from Shamballa.”177 As men- of transmutation is now the instrument tioned in our commentary for Rule Ten, com- which the initiate can use and transmute prehension is a higher aspect of hearing. In that which is not himself, and … the forces Rule Ten, the Masters hear the O.M. in the which have been transmuted into spiritual sense of comprehending divine purpose as it energy begin now to have a dynamic streams forth from Shamballa. Corresponding- transmutative effect in the world of forms ly, the phrase, “let the O.M. be heard right at wherein he now chooses to work and the centre of the group,” has this meaning: let serve.173 divine purpose be comprehended right at Shamballa. What might such comprehension According to this quotation, after the Masters reveal? Bailey states, “Shamballa, as it consti- stabilize the antahkarana at the second mile- tutes the synthesis of understanding where our stone, nothing within them requires transmut- Earth is concerned, is also the centre where the ing, but they do participate in planetary service highest Will of the Solar Logos is imposed that entails “a dynamic transmutative effect” upon the Will of our planetary Logos, Who is, on others. Bailey speaks of the following de- as you know, only a centre in His greater body velopment: “As this transformation [of con- of manifestation.”178 Thus to hear the O.M. sciousness into identification] takes place, a right at Shamballa might mean the following: new activity supervenes which finally enables comprehend that the divine purpose of the the Master to break through the planetary ring- planetary Logos embodies the even higher pass-not.”174 The “ring-pass-not” is defined as purpose of the solar Logos. “the limit of the field of activity of the central life force.”175 By breaking through the plane- Bailey provides this clue: “It is not my inten- tary ring-pass-not, in Bailey’s words, “He is tion to interpret this final phrase of Rule XIII. abstracted from our planetary life altogether. Its meaning lies beyond your most elevated Only one factor could prevent this, and that comprehension. It concerns the transmutation might be his pledge to serve temporarily within of the O.M. into the originating SOUND.”179 the planetary ring-pass-not.”176 Thus, after the Accordingly, the final sentence is concerned Masters stabilize the antahkarana at the third with transmuting the O.M. into its originating milestone, which is characterized by the phrase SOUND that occurs right at Shamballa. The “may Transmutation disappear,” they can preceding paragraph suggests that the originat- break through the planetary ring-pass-not so ing SOUND is the purpose of the solar Logos. that their transmutative service within that Elsewhere Bailey describes two revelations ring-pass-not may disappear. received by a Master: “the light reveals to him … the nature of divine purpose as our plane- By bringing together the preceding remarks, tary Logos conceives it under the inspiration of the final clause of the third sentence has this the solar Logos;”180 “He thus makes his con- explanation. Through stabilizing the higher scious contact with the solar Logos, and antahkarana at three successive milestones, let realises within himself the Oneness of all life the Masters pass into the corresponding phases and manifestation.”181 Combining these revela- of development: first, their consciousness is tions seems to satisfy both Bailey’s clue and transformed into identification with the One the symbols of the final sentence, so that sen- Life; second, they are transfigured so that they tence is explained as follows: through using can function upon the logoic plane, which is the higher antahkarana, let the Masters com- the highest plane of our planetary life; and prehend the nature of divine purpose as the third, they can break through the planetary planetary Logos conceives it under the solar ring-pass-not so that their transmutative ser- Logos’ inspiration that proclaims the Oneness vice within that ring-pass-not may disappear. of all life and manifestation. Let the O.M. be heard right at the centre of the group, proclaiming God is All. The “centre of Rule Fourteen

now, express, reveal, destroy and resur- the mental body’s concrete thinking includes rect.182 analysis, discrimination, and right thought.186 K Thus know is the keynote for achieving the Rule Fourteen is explained as follows: third initiation, because the initiates’ effort is Know is the keynote for achieving the third to know how the causal body’s virtues can initiation, because the initiates’ effort is to control and direct the mental body; and to know how the causal body’s virtues can know how the mental body’s analysis, discrim- control and direct the mental body; and to ination, and right thought can control and di- know how the mental body’s analysis, dis- rect the lower bodies. crimination, and right thought can control Wikipedia distinguishes between various kinds and direct the lower bodies. Express is the of knowledge: keynote for achieving the fourth initiation, Know-how is a term for practical know-ledge because the initiates’ effort is to express the on how to accomplish something, as opposed attitude of the Spiritual Triad. Reveal is the to “know-what” (facts), “know-why” (sci- keynote for achieving the fifth initiation, ence), or “know-who” (communication). because the initiates’ effort is to receive the Know-how is often tacit knowledge, which revelation of universal inclusiveness. De- means that it is difficult to transfer to another stroy is the keynote for achieving the sixth person by means of writing it down or verbal- initiation, because the initiates’ effort is to ising it. The opposite of tacit knowledge is ex- destroy all lesser forms of identification so plicit knowledge.187 that their consciousness can be transformed into identification with the One Life. Res- The term tacit knowledge was introduced into urrect is the keynote for achieving the sev- philosophy in 1958 by Michael Polanyi, who is enth initiation, because the initiates’ effort known for the assertion that “we can know is to rise back to their original state, which more than we can tell.”188 Accordingly, the is Shamballa. kind of knowledge required for the third initiation is practical knowledge that is mainly tacit Bailey provides two clues about these five knowledge. words: “In this final rule for disciples and initiates, a great summation is embodied”;183 Express. Rule Eleven provides instructions for “these five words have a clear reference to attaining the fourth initiation, and its second each of the five initiations; they give the initi- sentence is rendered as follows: “Through ex- ate the keynote to the work which he must car- pressing the attitude of the Spiritual Triad for ry forward between the various initiatory pro- at least a moment, let each disciple evoke the cesses.”184 Accordingly, the five words in Rule Master’s quality of determination, which then Fourteen are interpreted as the keynotes to the facilitates the evocation of the disciple’s mo- work that the disciple must accomplish before nadic will, so that the antahkarana supersedes attaining the third through seventh initiations. the causal body as the means of communication between the Spiritual Triad and personali- Know. Rule One assumes that the initiates ty.” Thus express is the keynote for achieving have taken the third initiation, because its third the fourth initiation, because the initiates’ ef- sentence is rendered as, “Behind the group fort is to express the attitude of the Spiritual there stands the attainment of the third initia- Triad. tion.” The attainment that was achieved at the time of the third initiation is depicted by Rule Reveal. Rule Nine provides instructions to ini- One’s first sentence and is rendered as follows: tiates for attaining the fifth initiation, and its “Through making the mental body’s concrete second sentence is rendered as follows: thinking an instrument of the causal body’s “whenever they observe that they are perceiv- abstract thinking, let each member of the group ing any difference or form as separate from momentarily align the physical, emotional, themselves, they once again penetrate to the mental, and causal bodies.” The causal body’s Monad, and then subordinate their lower per- abstract thinking includes virtuousness,185 and spectives to the Light of the Monad, thereby

Copyright © The Esoteric Quarterly 39 The Esoteric Quarterly overlooking all differences and ignoring all and “The second initiation … marks the com- forms.” Thus reveal is the keynote for achiev- pletion of the process whereby the emotional ing the fifth initiation, because the initiates’ nature (with its outstanding quality of desire) is effort is to receive the revelation of universal brought under soul control, and the desire of inclusiveness. the personal lower self has been transmuted into love.”194 Destroy. Rule Thirteen, in its third sentence, depicts a phase of development that occurs for Thus the initiate working towards the sixth the initiates and is rendered as follows: “their initiation—who is aligned with Shamballa and consciousness is transformed into identifica- focused in the Monad while carrying out de- tion with the One Life.” Such transformation struction on lower planes—is analogous to the requires them to destroy all lessor forms of disciple working towards the second initia- identification that they had made in the spiritu- tion—who is aligned with the soul and focused al through physical planes, which are spoken in the mental body while transmuting desire on of as “the five planes of human evolution.”189 the lower emotional plane. Accordingly, de- The initiates begin destroying these lessor stroy is the keynote for achieving the sixth ini- forms following their fifth initiation, as Bailey tiation, because the initiates’ effort is to de- explains: stroy all lesser forms of identification so that their consciousness can be transformed into The higher destruction which we are con- identification with the One Life. sidering is related to the destruction of certain forms of consciousness which express Resurrect. Rule Thirteen, also in its third sen- themselves in great areas or extensive tence, depicts another phase of development thoughtforms; these may have, in turn, con- that occurs for the initiates and is rendered as ditioned human thinking … This higher follows: “they are transfigured so that they can form of destruction … emanates from a function upon the logoic plane, which is the point outside the five worlds of human and highest plane of our planetary life.” Bailey de- superhuman evolution … If this is so, it scribes this phase using Christian phraseology will be apparent to you that only initiates and associates it with the seventh initiation: who have taken the fifth initiation and The true Transfiguration … enables the ini- higher initiations can wield effectively this tiate to function upon the logoic or highest 190 particular form of death. plane … This—in Christian phraseology— In this quotation, “a point outside the five is called the “sitting down upon the right worlds of human and superhuman evolution” hand of God in Heaven.” There the man refers to a focal point in the Monad, because who has attained this seventh initiation is 195 the monadic plane is higher than the five transfigured. planes of human evolution. In other words, the The three highest planes of our planetary life initiates are focused in the Monad while they could be called the “courts of Shamballa,” be- carry out their destruction in the lower planes. cause Shamballa is said to work on those Bailey also explains how this destruction is planes.196 Thus, the true Transfiguration gives accomplished: “At the sixth initiation … the the initiates, in Bailey’s words, “the right to initiate wields complete control, through the ‘come and go in the courts of Shamballa’ as power of sound, over the substance of the five Their work may dictate and Their service may 191 planes of human evolution.” require.”197 Bailey makes the following analogy: “I would Bailey explains why this circumstance con- like first of all to point out that the sixth initia- notes resurrection: tion is to the Master Who stands before the The word “resurrection” … means “back to planetary Logos what the second initiation is to an original state” by rising. This return to 192 the disciple.” She also says, “The aspirant an original state is pictured for us in The has to learn to control his emotional psychic New Testament under the story of the Prod- 193 nature through right control of the mind,” igal Son, who said “I will arise and go to

my Father” … This is the true and final to you that as this Treatise is not written to in- resurrection. The Son of God has found struct Members of the Hierarchy, but only for His way back to the Father and to His orig- aspirants and disciples and initiates below the inating Source, that state of Existence to grade of the third initiation, much that I will which we have given the name Sham- say will be somewhat ‘blind’ or veiled in sym- balla.198 bol.”200 Bailey confirms this status of the immediate students of the rules by telling them, at Thus resurrect is the keynote for achieving the two different places in her commentary on the seventh initiation, because the initiates’ effort rules, “you have not yet taken the third initia- is to rise back to their original state, which is tion.”201 Shamballa. In addition to the immediate students of the Conclusions rules, Bailey anticipated that there would be ith regard to the Rules for Disciples and future students of them, because she wrote: W Initiates, the earlier article analyzed the I would call to your attention that in the initial seven rules, and the present article ana- Fourteen Rules for Applicants and in the lyzes the final seven rules. As these articles Fourteen Rules for Disciples and Initiates show, most rules provide instructions for at- you have the two great foundational courses taining the higher initiations, namely, the of the coming Schools of the Mysteries, for fourth through seventh initiations, so only sen- which I have prepared the world in Letters ior disciples and senior initiates would be qual- on Occult Meditation.202 ified to apply them. Three rules, however, do provide instructions for attaining the lower What will be the status of the students in those initiations, namely, the second and third initia- coming schools? Bailey predicted that there tions: Rule Ten, because it portrays instruc- will be both preparatory schools and advanced tions that the new Masters telepathically con- schools of the mysteries. The goal of a pre- vey to their junior disciples; Rule Twelve, be- paratory school will be to prepare students for cause it portrays a symbolic cross that the new an advanced school, and she describes the goal Masters telepathically project to their junior of an advanced school as follows: “the aim of the school being to prepare pupils for the first disciples; and Rule Fourteen, because it states 203 the keynote for the third initiation. initiation.” This statement is actually ambig- uous, because, in Bailey’s words, “This third Nevertheless, Rules Ten and Twelve, which initiation is … the first initiation, from the an- portray the new Masters as inspiring junior gle of the Hierarchy.”204 Accordingly, the pre- disciples, are shown by Rule Thirteen as being dicted students in those predicted schools will part of the Masters’ initiatory process, because be working towards either what this article the Masters become prepared for their next calls the first initiation, in which case they higher initiation by imparting this inspiration. would be aspirants, or what this article calls Rule Fourteen also provides keynotes for the the third initiation, in which case they would fourth through seventh initiations, so it is be junior disciples. With either meaning, it mainly concerned with the higher initiations. appears that the students of the Rules for Dis- Thus, the two articles confirm Bailey’s state- ciples and Initiates, in both the past and pre- ment: “But those words [of the rules] in their dicted future, generally are unqualified to ap- simplest connotation have true reference to the ply most of the rules, because they have not task of achieving one or other of the higher yet attained the third initiation. initiations.”199 What about the candidates for the sixth and The Rules for Disciples and Initiates are para- seventh initiations? These candidates are doxical, because they generally are not studied members of the Hierarchy, and Rules Ten, by people who are actually qualified to apply Thirteen, and Fourteen provide instructions for them. Let us clarify the last observation. These them. Bailey states, “All books are prison rules were published in The Rays and the Initi- houses of ideas, and only when speech and ations, but that book states: “It will be obvious

Copyright © The Esoteric Quarterly 41 The Esoteric Quarterly writing are superseded by telepathic communi- tary on the Rules for Disciples and Initiates cation and by intuitive interplay will the plan covers 319 pages, so it shows that she made a and the technique of its expression be grasped substantial effort to present the rules in a book in a clearer fashion.”205 For members of the that she said was intended for people below the Hierarchy, speech and writing are superseded grade of the third initiation. If we have not yet by telepathic communication and by intuitive taken the third initiation, and so are among the interplay, so the candidates for the sixth and intended readers of these rules, what is the val- seventh initiations would not use the corre- ue of our studying them when we are not actu- sponding written rules for their own instruc- ally qualified to apply most or all of them? tion, even though they would be qualified to Here are seven answers. apply them. Bailey confirms this circumstance First, studying the rules may correct false im- by saying in an earlier quotation, “this Treatise pressions about the Masters of the Wisdom. [containing the rules] is not written to instruct The two articles interpret the rules as though Members of the Hierarchy.” they were successive events in a story about What about the candidates for the fourth and the Masters: advanced human beings become fifth initiations? These candidates are senior new Masters; these new Masters then work disciples and senior initiates, and Rules One with human beings; and such service enables through Nine, Eleven, and Fourteen provide both the new Masters and human beings to instructions for them. In particular, Rule Two attain further stages of development. By view- portrays the Master of a minor Ashram as tele- ing the rules as a plausible story about the pathically conveying teaching to the candidates Masters, we may be able to correct some false for the fourth initiation, and Rule Seven por- impressions that we had received about them. trays the Chohan of a major Ashram as con- Indeed, according to her autobiography, Bailey veying illumination to the candidates for the was told by her own Masters the following: fifth initiation. Bailey, in her commentary on “her major duty as a disciple was to familiarise these rules, gives a similar account: “What I the public with the true nature of the Masters am now writing is a series of instructions for of the Wisdom and offset the erroneous im- disciples in process of training for initiation. I pression which the public had received.”207 did not say in training for the higher initiations, Second, studying the rules may promote the for these are given in a different manner and development of detached observation. Bailey the teaching is imparted in the inner Ash- 206 relates the proper interpretation of the rules to ram.” Thus, the candidates for the fourth and the “Observer,” but without defining that term: fifth initiations need not study written rules for initiation, such as analyzed in the two articles, The interpretation of these Rules must in- because they receive their teaching through volve capacity to pass beyond the usual at- telepathic and intuitive communication in their titudes and what one might call the usual respective inner Ashrams. Nevertheless, the metaphysical and theosophical platitudes, two articles correlate the rules leading to these and to see life as the Hierarchy sees it. This initiations with passages from both ACIM and means that life is approached from the an- the Apostle Paul, thereby indicating that such gle of the Observer and not from that of a information is regarded as helpful by other participator in actual experiment and expe- sources. Perhaps the candidates for the fourth rience in the three worlds. This Observer is and fifth initiations would find value in study- different to the Observer on the probation- 208 ing the corresponding written rules, if they ary Path. recognize them as providing an outer confir- The preceding quotation indicates that the Ob- mation of their inner telepathic and intuitive server evolves over time, because the version instruction. needed for the rules is different from the Ob- server on what is called the “probationary What about the candidates for the first, second, Path,” which occurs prior to the first initia- and third initiations? These candidates are as- tion.209 Let us define an initiate’s Observer to pirants and junior disciples. Bailey’s commen- be the highest aspect of the self to which he or

42 Copyright © The Esoteric Quarterly, 2014. Summer 2014 she can penetrate, and it could be the mental Fourth, studying the symbols in the rules may body, causal body, Spiritual Triad, Monad, draw the intuition into activity. The rules are Shamballa, or a yet higher center. Each rule veiled in symbols. As part of her commentary portrays a stage of development for initiates, on Rule One, Bailey writes, “The intuition of but it does so from the vantage point of the the aspirant must be invoked if he is to arrive initiates’ corresponding Observer. Put differ- at right knowledge.”213 Without the intuition, a ently, the rules indicate that, in Bailey’s words, given rule might appear to be trite or meaning- “The task of the disciple is to become con- less. We can bring forth our intuition by mak- sciously aware—like a detached onlooking ing an effort to study and interpret the symbols Observer—of these energies and their express- of the rules, as Bailey explains: ing qualities as they function within him- There are many ways in which the intuition self.”210 Given the meaning of the term “Ob- can be drawn into activity, and one of the server,” this task can be expressed as follows: most useful and potent is the study and in- become focused in the highest feasible aspect terpretation of symbols. Symbols are the of yourself and then observe your energies on outer and visible forms of the inner spiritual the lower planes. As an initiate builds either realities, and when facility in discovering the lower antahkarana (in Rule Three) or high- the reality behind any specific form has er antahkarana (in Rule Thirteen), the corre- been gained, that very fact will indicate the sponding Observer evolves over time. Moreo- awakening of the intuition.214 ver, as Bailey explains, “The point in evolution of the Observer … determines very largely the Fifth, studying the rules may reveal the nature field of his observation and the focus of his of the next stage that lies ahead. The rules are directed attention.”211 Thus, through portray- said to portray various stages of the spiritual ing a change in the field of observation, the journey. Moreover, we have the potential of rules indicate a change in the Observer. Even if comprehending to some degree our future the rules are too advanced to depict our current stages, as Bailey explains, “Each stage upon stage of development, their emphasis on ob- the Path of Initiation has in it the germ of servation may encourage us to carry out the comprehension and an understanding (deeply following two tasks in a way that is appropri- hidden) of the various steps which have to be ate for our current stage: first, become aware taken upon the Way of the Higher Evolu- like a detached Observer; and second, bring tion.”215 In particular, if the second initiation is about a change in the Observer. our highest attainment, then studying the rules may help us comprehend the nature of our next Third, studying the rules may promote greater stage, which is that of the third initiation. If we inclusive recognition. Bailey states, “Every do comprehend this nature, then we could im- step upon the Path of Initiation increases group mediately shift into our next stage when its recognition. Initiation is essentially an ex- time has come, rather than being held back by panding series of inclusive recognitions.”212 outgrown habits and attachments. Bailey de- The rules illustrate this statement, because scribes the value of making such a shift: “All each rule gives instruction on becoming more these phases of intention and of techniques are inclusive, perhaps by portraying a joint effort right in their own place, just as long as they with others at the same point of evolution (in have teaching value, and whilst the higher next Rule Two), or by perceiving the one humanity phases remain vague and nebulous. They be- (in Rule Five), or by identifying with the One come wrong when they are perpetuated and Life (in Rule Thirteen). Even if the rules are carried on when the next stage is clearly seen too advanced for us to implement as they are but not followed.”216 written, their emphasis on inclusivity may encourage us to become more inclusive in a way Sixth, applying certain aspects of the rules that is appropriate for our current stage of de- may develop the beginning of initiate con- velopment. sciousness. Even though we may not be ready

Copyright © The Esoteric Quarterly 43 The Esoteric Quarterly to apply the complete meaning of a given rule, and Rule Fourteen—keynote for achieving the we may be able to grasp certain aspects of it third initiation. and then apply those aspects to our daily lives. With regard to the fourteen Rules for Disciples As Bailey explains, “That step will be taken and Initiates, Bailey encourages students to when you have transmuted knowledge and “reflect, think, study and correlate.”220 Alt- theory into wisdom, practice and expres- hough the explanations given in the two arti- sion.”217 Such application develops the begin- cles may not be what were originally intended, ning of initiate consciousness, as Bailey also perhaps these explanations may be found to be explains: helpful by those who are pursuing their own I would remind you that only the initiate study of the rules. consciousness will truly comprehend their

significance [of the fourteen rules], but also that your effort so to do will develop in you 1 Alice A. Bailey, The Unfinished Autobiog- the beginning of that initiate consciousness, raphy (1951; reprint; New York: Lucis Pub- lishing Company, 1987), 166-168. provided you seek to make practical and 2 voluntary application of these rules in your Alice A. Bailey, The Rays and the Initiations (1960; reprint; New York: Lucis Publishing daily lives.218 Company, 1976), 18. In this quotation, “initiate consciousness” re- 3 Ibid., 24. 4 fers to the consciousness of people who have Zachary F. Lansdowne, “Bailey’s Rules for taken the third initiation, because, in Bailey’s Disciples and Initiates: Rules One through words, “Disciples who have taken the second Seven,” The Esoteric Quarterly, Spring 2014. 5 Bailey, The Rays and the Initiations 148. initiation are regarded as ‘probationary initi- 6 Ibid. ates,’ and only when they have taken the third 7 Alice A. Bailey, Discipleship in the New Age, initiation are they truly initiate from the stand- vol. II (1955; reprint. New York: Lucis Pub- 219 point of the Hierarchy.” lishing Company, 1972), 105. 8 Seventh, each rule incorporates at least one Alice A. Bailey, The Externalisation of the Hierarchy (1957; reprint; New York: Lucis concept that is relevant for people who have Publishing Company, 1976), 527. not yet taken the third initiation. This answer 9 Bailey, Discipleship in the New Age, vol. II, illustrates how we might implement the previ- 105. ous answer. Some concepts that are relevant 10 Ibid., 104. for the lower initiations are as follows: Rule 11 Zachary F. Lansdowne, “Vedic Teachings on One—the burning ground in which the fire of the Seven Rays,” The Esoteric Quarterly, the mind burns up impurities; Rule Two— Spring 2010. remembering the virtue of not judging; Rule 12 Alice A. Bailey, Esoteric Psychology, vol. I Three—steps for building the antahkarana; (1936; reprint; New York: Lucis Publishing Rule Four—identifying the individual will Company, 1979), 316. 13 Ibid., 126-127. with that of the greater whole; Rule Five— 14 faculty of spiritual perception; Rule Six— Alice A. Bailey, Esoteric Psychology, vol. II (1942; reprint; New York: Lucis Publishing distinctions between transmutation, transfor- Company, 1981), 138. mation, and transfiguration; Rule Seven— 15 Bailey, The Rays and the Initiations, 150. universality of invocation and evocation; Rule 16 Alice A. Bailey, Initiation, Human and Solar Eight—the seven chakras and seven rays; Rule (1922; reprint; New York: Lucis Publishing Nine—distinction between penetration and Company, 1974), 218. polarization; Rule Ten—Science of Impres- 17 Alice A. Bailey, The Soul and Its Mechanism sion; Rule Eleven—the Masters’ role in (1930; reprint; New York: Lucis Publishing strengthening disciples; Rule Twelve— Company, 1976), 111. 18 horizontal life of service supported by vertical Bailey, The Rays and the Initiations, 152-153. 19 Ibid., 153. life of invocation and evocation; Rule Thir- 20 teen—service as a preparation for initiation; Bailey, Esoteric Psychology, vol. II, 491-492. 21 Bailey, The Rays and the Initiations, 150. 22 Ibid., 383.

23 Bailey, Discipleship in the New Age, vol. II, 57 Ibid., 432-433. 205. 58 Bailey, The Light of the Soul, 290. 24 Bailey, The Rays and the Initiations, 150. 59 Rex M. Heyworth, Science Discovery 2 (Sin- 25 Bailey, Esoteric Psychology, vol. I, 61. gapore: Pearson Education, 2002), 115. 26 Bailey, The Rays and the Initiations, 568. 60 Ralph W. Emerson, “The Poet,” Essays: Sec- 27 Ibid., 154. ond Series, collected in Essays and Lectures 28 Ibid., 158. (New York: Literary Classics of the United 29 Ibid., 154. States, 1983), 453. 30 Ibid. 61 Bailey, The Rays and the Initiations, 174. 31 Alice A. Bailey, A Treatise on Cosmic Fire 62 Ibid., 174-175. (1925; reprint; New York: Lucis Publishing 63 Bailey, Initiation, Human and Solar, 19. Company, 1973), 80. 64 Ibid., 106. 32 Bailey, The Rays and the Initiations, 166. 65 Roshen Dalal, Hinduism: An Alphabetical 33 Alice A. Bailey, Esoteric Astrology (1951; Guide (New Delhi, India: Penguin India, reprint; New York: Lucis Publishing Compa- 2011), 358. ny, 1979), 313. 66 Bailey, The Rays and the Initiations, 353. 34 Bailey, Esoteric Psychology, vol. II, 141. 67 Bailey, Initiation, Human and Solar, 107. 35 Bailey, Esoteric Psychology, vol. I, 58. 68 Bailey, The Rays and the Initiations, 176-177. 36 Ibid., 329. 69 Ibid., 360-361. 37 Bailey, Discipleship in the New Age, vol. II, 70 Ibid., 22. 193-194. 71 Ibid., 184. 38 Bailey, The Rays and the Initiations, 105. 72 Bailey, Esoteric Psychology, vol. I, 36. 39 A Course in Miracles (second edition; Glen 73 Bailey, Initiation, Human and Solar, 24. Ellen, CA: Foundation for Inner Peace, 74 Ibid., 57. 1992), vol. I, 208. 75 Bailey, Discipleship in the New Age, vol. II, 40 Alice A. Bailey, The Light of the Soul (1927; 563. reprint; New York: Lucis Publishing Compa- 76 Bailey, Telepathy and the Etheric Vehicle, 87. ny, 1978), 410. 77 Ibid. 41 A Course in Miracles, vol. II, 180. 78 Ibid., 29. 42 Bailey, Discipleship in the New Age, vol. II, 79 Bailey, Esoteric Psychology, vol. II, 114. 261. 80 Alice A. Bailey, Esoteric Healing (1953; re- 43 Bailey, The Rays and the Initiations, 22. print; New York: Lucis Publishing Company, 44 Bailey, Discipleship in the New Age, vol. II, 1978), 645. 246. 81 Bailey, Telepathy, 138. 45 Zachary F. Lansdowne, “Alice A. Bailey’s 82 Bailey, The Rays and the Initiations, 51. Formulas for Initiation: Formulas Three 83 Bailey, Esoteric Healing, 119. through Six,” The Esoteric Quarterly, Winter 84 All biblical verses are taken from the New 2014. King James Version. 46 Bailey, The Rays and the Initiations, 106. 85 Alice A. Bailey, The Reappearance of the 47 Ibid., 172. Christ (1948; reprint; New York: Lucis Pub- 48 Alice A. Bailey, A Treatise on White Magic lishing Company, 1978), 87. (1934; reprint; New York: Lucis Publishing 86 Bailey, Telepathy, 23. Company, 1979), 308. 87 Bailey, The Rays and the Initiations, 248. 49 Bailey, Discipleship in the New Age, vol. II, 88 Bailey, Discipleship in the New Age, vol. II, 431. 196-197. 50 Alice A. Bailey, Glamour: A World Problem 89 Bailey, The Rays and the Initiations, 240. (1950; reprint; New York: Lucis Publishing 90 Bailey, A Treatise on Cosmic Fire, 189. Company, 1973), 56. 91 Bailey, Discipleship in the New Age, vol. II, 51 Bailey, A Treatise on White Magic, 308. 135. 52 Bailey, The Light of the Soul, 342. 92 Bailey, The Rays and the Initiations, 240. 53 Bailey, The Rays and the Initiations, 729. 93 Bailey, The Externalisation of the Hierarchy, 54 Ibid., 539. 692. 55 Bailey, Glamour, 267. 94 A Course in Miracles, vol. III, 59. 56 Bailey, Discipleship in the New Age, vol. II, 95 A Course in Miracles, vol. I, 68. 432. 96 Bailey, The Rays and the Initiations, 22-23.

97 Ibid., 224. 136 Bailey, The Externalisation of the Hierarchy, 98 Bailey, Initiation, Human and Solar, 137. 308. 99 Bailey, The Rays and the Initiations, 217. 137 Bailey, Telepathy, 173. 100 Ibid., 223. 138 Bailey, Discipleship in the New Age, vol. I, 101 Alice A. Bailey, Letters on Occult Meditation 84. (1922; reprint; New York: Lucis Publishing 139 Bailey, The Rays and the Initiations, 23. Company, 1974), 95. 140 Bailey, A Treatise on White Magic, 531. 102 Bailey, The Rays and the Initiations, 220. 141 Bailey, The Externalisation of the Hierarchy, 103 Bailey, Discipleship in the New Age, vol. II, 676. 489. 142 Jonathan Sacks, “Keywords of Prayer,” The 104 Bailey, A Treatise on Cosmic Fire, 698. Koren Siddur (Jerusalem: Koren Publishers, 105 Alice A. Bailey, From Intellect to Intuition 2009), xlv. (1932; reprint; New York: Lucis Publishing 143 The Scofield Study Bible: New King James Company, 1960), 224. Version (New York: Oxford University Press, 106 Bailey, Discipleship in the New Age, vol. II, 2002), 138. 142. 144 Bailey, The Rays and the Initiations, 283-284. 107 Bailey, The Rays and the Initiations, 220. 145 Ibid., 131. 108 Bailey, Discipleship in the New Age, vol. II, 146 Lansdowne, “Alice A. Bailey’s Formulas for 172. Initiation: Formulas Three through Six,” The 109 A Course in Miracles, vol. I, 336-337. Esoteric Quarterly, Winter 2014. 110 Bailey, The Light of the Soul, 168. 147 Bailey, The Rays and the Initiations, 260. 111 Alice A. Bailey, Discipleship in the New Age, 148 Bailey, Discipleship in the New Age, vol. II, vol. I (1944; reprint; New York: Lucis Pub- 106. lishing Company, 1976), 430. 149 Bailey, The Rays and the Initiations, 421. 112 Bailey, Letters on Occult Meditation, 275. 150 Bailey, The Externalisation of the Hierarchy, 113 Bailey, A Treatise on White Magic, 247. 215. 114 Bailey, The Rays and the Initiations, 44. 151 Bailey, The Rays and the Initiations, 261. 115 Ibid., 23. 152 Ibid., 258. 116 Ibid., 230. 153 Ibid., 261. 117 Ibid. 154 Alice A. Bailey, From Bethlehem to Calvary 118 Ibid., 233. (1937; reprint; New York: Lucis Publishing 119 Bailey, Esoteric Astrology, 151. Company, 1989), 54. 120 Ibid., 136-137. 155 Michael Windelspecht, Groundbreaking Sci- 121 Bailey, Discipleship in the New Age, vol. II, entific Experiments, Inventions and Discover- 192. ies of the 17th Century (Westport, CT: Green- 122 Bailey, Esoteric Astrology, 353. wood Press, 2002), 207. 123 Bailey, The Rays and the Initiations, 230. 156 Bailey, A Treatise on Cosmic Fire, 196. 124 Bailey, Discipleship in the New Age, vol. I, 157 Bailey, The Rays and the Initiations, 266. 68. 158 Ibid., 265. 125 Ibid., 161. 159 Bailey, A Treatise on White Magic, 139. 126 Bailey, Discipleship in the New Age, vol. II, 160 Bailey, The Externalisation of the Hierarchy, 192. 423. 127 Bailey, The Rays and the Initiations, 232. 161 Bailey, Telepathy, 133; The Rays and the Ini- 128 Bailey, The Externalisation of the Hierarchy, tiations, 733. 314. 162 Bailey, The Externalisation of the Hierarchy, 129 Bailey, The Rays and the Initiations, 232. 534. 130 Bailey, Discipleship in the New Age, vol. II, 163 Bailey, Initiation, Human and Solar, 123. 192. 164 Bailey, A Treatise on Cosmic Fire, 353. 131 Bailey, Esoteric Astrology, 61-62. 165 Bailey, Initiation, Human and Solar, 123-124. 132 Bailey, The Rays and the Initiations, 476. 166 Bailey, The Rays and the Initiations, 406. 133 Ibid., 233. 167 Bailey, A Treatise on Cosmic Fire, 1043. 134 Bailey, Discipleship in the New Age, vol. II, 168 Ibid. 192. 169 Bailey, Esoteric Astrology, 625. 135 Bailey, The Rays and the Initiations, 233. 170 Bailey, The Rays and the Initiations, 283. 171 Ibid., 284.

172 Alice A. Bailey, Education in the New Age 194 Bailey, Esoteric Healing, 156. (1954; reprint; New York: Lucis Publishing 195 Bailey, The Rays and the Initiations, 284. Company, 1974), 26. 196 Bailey, Telepathy, 188. 173 Bailey, The Rays and the Initiations, 262. 197 Bailey, The Rays and the Initiations, 735. 174 Ibid., 283. 198 Ibid., 730. 175 Bailey, Initiation, Human and Solar, 224. 199 Ibid., 37. 176 Bailey, The Rays and the Initiations, 166. 200 Ibid., 328. 177 Bailey, Discipleship in the New Age, vol. I, 201 Ibid., 124, 286. 731. 202 Ibid., 262. 178 Bailey, The Externalisation of the Hierarchy, 203 Bailey, Letters on Occult Meditation, 318. 534. 204 Bailey, The Rays and the Initiations, 597. 179 Bailey, The Rays and the Initiations, 285. 205 Bailey, A Treatise on White Magic, 523. 180 Ibid., 729. 206 Bailey, The Rays and the Initiations, 124. 181 Bailey, Initiation, Human and Solar, 118. 207 Bailey, The Unfinished Autobiography, 255. 182 Bailey, The Rays and the Initiations, 23. 208 Bailey, The Rays and the Initiations, 99. 183 Ibid., 285. 209 Bailey, Initiation, Human and Solar, 63. 184 Ibid., 312. 210 Bailey, Esoteric Astrology, 414. 185 Bailey, Letters on Occult Meditation, 134. 211 Bailey, Discipleship in the New Age, vol. II, 186 Bailey, Glamour, 83. 623. 187 Wikipedia contributors, “Know-how,” Wik- 212 Bailey, The Rays and the Initiations, 341. ipedia, The Free Encyclopedia, 213 Ibid., 44. http://en.wikipedia.org/w/index.php?title=Kno 214 Bailey, Glamour, 6. w-how&oldid=606881075 (accessed May 17, 215 Bailey, The Rays and the Initiations, 723. 2014). 216 Bailey, Esoteric Healing, 510. 188 Michael Polanyi, The Tacit Dimension (Chi- 217 Bailey, Discipleship in the New Age, vol. I, cago: University of Chicago Press, 1966), 4. 55. 189 Bailey, Initiation, Human and Solar, 117. 218 Bailey, The Rays and the Initiations, 25-26. 190 Bailey, The Rays and the Initiations, 306, 310. 219 Bailey, Discipleship in the New Age, vol. I, 191 Bailey, Initiation, Human and Solar, 161. 728. 192 Bailey, The Rays and the Initiations, 719. 220 Bailey, The Rays and the Initiations, 184. 193 Bailey, A Treatise on White Magic, 376.

Summer 2014

Astrology, King Jesus and King Arthur

Ralph Ellis

Abstract an underground stream of “heretical” astrological knowledge that has influenced and shaped his is the second article in a series seeking modern culture and society, despite the often T to provide evidence for precessional as- conflicting and opposing standpoint of the rul- trology. In the first article, we saw evidence ing Christian Church. for precessional astrology in Judaea, and in the zodiac at Hamat Teverya on the Sea of Galilee. The Israelite Zodiac This article endeavors to discover if any of that n my previous article, we saw that both the arcane knowledge regarding the precession of I Old and New Testaments are actually in- the equinox—and its parallel Judaeo-Christian fused with a great deal of astrology, if we did religious symbolism—was preserved in Arthu- but know how to discover and identify it. rian legends of France and Britain. The article While this aspect of Judaeo-Christianity is stu- has been extracted from four of the author’s diously ignored by the religious establishment, books: Cleopatra to Christ, King Jesus, Mary it is a fact that large segments of ancient Juda- Magdalene, and Princess of Orange. ism and Nazarene Christianity revolved around the veneration of precessional astrolo- Introduction gy/astronomy and the twelve signs of the zodi- n my previous article,1 regarding evidence ac. Josephus Flavius, for instance, says of the I for the zodiac within Judaeo-Christian reli- vestments of the High Priest Aaron, the brother gions, we saw how the veneration of the astro- of Moses: logical Great Months evolved to become a Each of the sardonyxes [semi-precious central component within the creed of the Naz- stone] declares to us the sun and the moon; arene Church of Jesus and James (often called I mean those that were in the nature of but- the Ebionites or the Jewish Christians in histor- tons on the high priest's shoulders. And for ical literature2). But the Nazarene-Ebionite the twelve stones, whether we understand Jewish Christians were heavily persecuted dur- by them the months of the year, or whether ing the early centuries AD, and so it would we understand them as the signs of that cir- appear that their teachings migrated into other cle which the Greeks call the Zodiac, we sects and creeds, and were preserved more shall not be mistaken in their meaning.3 within Greco-Pagan legend and mythology (author's brackets) than in the more popularist Sauline (Pauline) Church of Christianity. ______Some of this ancient gnosis or knowledge may About the Author well be preserved within Arthurian legend, and Ralph Ellis has worked as a software engineer for so this article seeks to compare the knowledge many years, and has put that analytical training to of the precessional zodiac within Arthurian good use in the analysis of historical and biblical legend and with the similar gnosis of the Naza- texts. For more than 30 years Ralph has toured the rene creed uncovered in the previous article. Mediterranean, researching Egyptian and biblical As readers will discover, much of the evidence history and looking for similarities and parallels we shall explore resides within the design of between these two disciplines from the secular something as mundane as a table—the famous viewpoint. The outcome of this research is ten Round Table of Arthurian legend. The unfold- books that connect biblical history directly with Egyptian history. For more information visit: ing evidence here will hopefully demonstrate www.edfu-books.com/.

Josephus, who was himself descended from a with the Hyksos Shepherds Exodus out of family of priests and was sufficiently versed in Egypt to Jerusalem, as Josephus Flavius7 does, Judaic history to write his own version of the then this would be correct, for the accepted Talmud, considered that the semi-precious date for the Hyksos Exodus is around 1570 stones on the high priest’s tunic represented BC. Therefore, it would appear that this reli- the Sun and the Moon and the twelve constel- gious dispute had simmered for more than a lations of the zodiac. And this astrological tra- century, before the final exodus occurred, dition within early Judaism was maintained all much as Egyptian history records. the way through to the 1st century, when Jose- Even a cursory glance at the Torah or Josephus phus describes the furniture and offerings in Antiquities, will convince the reader that the the Temple of Jerusalem in similar terms: Israelites were meticulous record keepers, with Now the seven lamps signified the seven genealogies and dates of events being assidu- planets; for so many there were springing ously recorded. And even the seemingly exag- out of the candlestick [the menorah]. Now gerated lifespans that we see in some of these the twelve loaves that were upon the table ancient records may have a mundane explana- signified the circle of the zodiac and the tion, for the Egyptian historian Manetho claims year.4 (author's brackets) that many of the early Egyptian records used the Lunar Year or Lunation, measuring 29.5 Evidence like this, together with the lack of days in duration. animal sacrifices within modern Judaism, would suggest that the Judaism of the Exodus The year I take, however, to be a lunar one, and the Second Temple period was a very dif- consisting, that is, of 30 days: what we now ferent creed to the one we see in Jewish com- call a month the Egyptians used formerly to munities today. style a year.8 But why would a religion venerate the preces- However, since the quotes from Josephus and sional zodiac? It was my assertion in the pre- Manetho that were explored in the previous vious article that this veneration arose because article have indicated that the Israelites were this was the only accurate method of maintain- the Hyksos Egyptians, then surely the Israelites ing a precise record of a royal and a cultural would be using the Egyptian Lunar calendar in history through many millennia. With a calen- the same fashion as the Egyptians. If so, then dar derived from precessional astrology, one the 930-year life span of Adam would become only needs to mention the symbol of the zodiac 75 solar years while Noah's 950 years become that an event or monarch was associated with, 76 solar years.9 This small adjustment means and the era concerned can be narrowed down that the Torah account is less exaggerated and considerably: sometimes to just a few years. far more reasonable that we may have previously thought. It would appear that the ancient The fact that the Israelites were known as Egypto-Judaic priesthood were recording a Shepherds (Aries) and that Moses’ own broth- precise history of their people and the many er Aaron had fashioned a golden Apis-bull momentous events in their lives, and it would (Taurus),5 during the infamous “golden calf” appear that they were using precessional as- affair at the foot of Mt Sinai, strongly suggests tronomy to shape their chronological frame- that this event occurred just after the constella- work. tion of Taurus had ceded its dominant position at the vernal equinox (the spring equinox), to But the Judaic and Nazarene Judaic knowledge Aries. In other words, this slaughter of 3,000 of precessional astronomy was nearly extermi- Apis-bull worshippers by the Levites who did nated in AD 70, when Jerusalem was de- as Moses commanded6 probably took place a stroyed by the Romans.10 As it is related in the short time after the Great Month of Taurus books King Jesus11 and Jesus, King of Edes- turned into the Great Month of Aries in about sa,12 by the 1st century the knowledge of pre- 1750 BC. And if we are bold enough to equate cessional astrology had withered on the Judaic the Israelite Exodus out of Egypt to Jerusalem vine until it was almost exclusively the pre-

50 Copyright © The Esoteric Quarterly, 2014. Summer 2014 serve of the Nazarene Church of Jesus and Judaea was very nearly a terminal blow to the James, and also of the Nazarene Church of veneration of the precessional zodiac. If any Queen Helena and King Monobazus of Adia- knowledge of precession was to survive this bene (Edessa). The monarchs of Adiabene onslaught, then these ancient traditions would (Edessa) are mentioned by Josephus and the have to be relocated elsewhere and if necessary Talmud as saving Judaea from famine in 47AD go underground. So where did they go to? and possessing the largest tomb and palace in Jerusalem,13 and so it is not so surprising that Fortress Dewa they too shared this arcane astrological t is my contention that many of these ancient knowledge and veneration. Surprisingly, the I traditions from Judaea were transferred to Toledoth Yeshu, a Medieval Jewish anti- Northern France and England, where they be- Christian polemic based came the foundation for upon much earlier ma- Why is a humble table such the many mythologies terial, claims that an integral component of that underpin the leg- Queen Helena became ends of King Arthur. Queen of Judaea in the leadership, kingship, and the The evidence for this mid first-century and history of both Judaea and lengthy and complex presided over Jesus’ England? The surprising an- transfer mechanism will trial (rather than Pon- be discussed in a future 14 tius Pilate). It is unu- swer is that this famous table article, but a short syn- sual, to say the least, is not a table at all—in actual opsis follows. that a Jewish source would claim that Judaea fact; the twelve-segmented In essence, a very was ruled by a queen. layout of the Round Tables of strong argument has been made in Cleopatra Based on my own re- Jesus, Joseph, and King Ar- to Christ (The King Je- search as recounted in thur came directly from the sus Trilogy)17 that the Cleopatra to Christ and circular design of the Egypto- biblical King Jesus King Jesus, I maintain Emmanuel of Judaea that Jesus was not a Greco-Judaean zodiac. was actually King Izas pauper prince of peace, Manu(el) VI of Edessa and Judaea: the king but a warrior king, the King of the Jews. Fur- who is recorded by Josephus Flavius as fo- thermore, it is my opinion that the aim of the menting and prosecuting the Jewish Revolt in royal family of Queen Thea Muse Ourania, the AD 66-70. King Izas-Manu's mother was the exiled wife of King Phraates IV of Parthia, indomitable Queen Helena of Edessa- (Josephus, Antiquities 18:39-42) had been to Adiabene, who owned the largest palace and take over the Roman East, with a view to tak- tomb in Jerusalem. These monarchs were most ing over the entire Roman Empire, which is definitely kings and queens of Judaea as well why Jesus might have been dressed in a purple as Edessa-Adiabene. But King Izas-Manu lost 15 cloak before the crucifixion. The purple this war against Rome and was crucified along cloak was normally the preserve of the Emper- with two others in the Kidron valley outside or of Rome, so the dressing of Jesus in the Im- Jerusalem, dressed in the Edessan (purple) perial cloak covertly signified the nature of the cloak and the Edessan ceremonial plaited 16 throne that it is thought he wished to attain. Crown of Thorns (see Josephus Life 420, and But by the late 60s AD, the grand plan of the Mark 15:17). However, Josephus Flavius peti- Nazarene had gone horribly wrong. The Ro- tioned Commander Titus for these three rebels mans used the might of their near-invincible to be taken down from their crosses, and given army to crush the Jewish Revolt, ravage Ju- medical aid. This was granted, and while two daea and destroy Jerusalem. And since the tra- of the rebels died, one survived. ditions of precessional astrology were held almost exclusively by the Nazarene-Ebionite The obvious suggestion from all this, is that if Church of Jesus and James, the destruction of King Izas Manu of Edessa is likely to have

Copyright © The Esoteric Quarterly 51 The Esoteric Quarterly been the biblical King Jesus Emmanuel, then of Arimathaea, with Josephus Flavius. And surely Josephus Flavius must have been rec- yes, there is a 40 year dislocation in the chro- orded in the gospels as Josephus of Arima- nology here, but in a triumph of obfuscation, thaea—the enigmatic hero who took Jesus Quest for the Holy Grail overcame this by hav- down from the cross. While Josephus Flavius ing Joseph of Arimathaea go to sleep for three relates that the leaders of the Jewish Revolt days and then awaken 40 years later. It is quite were all sent to prison in Rome, the Arthurian apparent from all of this that the biblical chro- legend records that Joseph of Arimathaea went nology is incorrect, and the events of the gos- to England. In fact, Quest for the Holy Grail pels all happened in the 60s AD. appears to confuse Josephus, the son of Joseph

Figure 1. The Temple of Pisces at Dewa (Temple of Vesica Piscis) and Jesus in a Vesica Piscis.

The question then arises, did the Judaean re- tion of King Jesus Emmanuel in Chester, on bels remain imprisoned in Rome, or were they the borders of Wales, that much of Celtic Ar- transferred elsewhere? For many reasons, it thurian legend sprang. And it is from this same would seem likely that they were eventually legendary history that William Blake penned exiled to Fortress Dewa in Chester, England; a his famous hymn, Jerusalem, which was set to brand-new fortress that was being constructed music by the English composer, teacher and by Emperor Vespasian. There is good circum- historian of music, Hubert Parry: stantial evidence that this did indeed happen, And did those feet in ancient time, because an equivalent Temple of Pisces was Walk upon England's mountains green: constructed in Fortress Dewa. But the outline And was the holy Lamb of God, of a fish was not a Roman symbol; it was a On England's pleasant pastures seen! Judaeao-Christian symbol, a symbol of Jesus himself. In addition, Chester was as far from Arthur’s Round Table Judaea as the Roman Empire could manage in the 1st century; and it was therefore a perfect herefore, we may well have a connection place for a vast Roman Guantanamo Bay, de- T between King Jesus Emmanuel and Arthu- signed to house a few dozen dangerous rebels rian legend, because it is possible that they from the Roman East. It is from this incarcera- both lived on the borders of England and

Wales. But in what manner is the precessional are many accounts of the Round Table and one zodiac related to these same legends of King of them, Quest for the Holy Grail, says that the Arthur? It is my contention that many of these original Round Table was actually the Last ancient traditions from Judaea were transferred Supper Table of Jesus and his twelve disciples. to Northern France and England, where they Hence, Leonardo da Vinci may have been mis- became the foundation for the many mytholo- taken in his famous depiction of the Last Sup- gies that underpin the legends of King Arthur. per in the Santa Maria delle Grazie, since it is The evidence for this lengthy and complex likely that his much debated fresco should transfer mechanism will be discussed in a fu- have depicted a circular table. Quest for the ture article. However, the origins, history and Holy Grail goes on to say that Joseph of Ari- identity of King Arthur are of little conse- mathaea took many of the rituals of the Naza- quence here, as this article explores only the rene creed of Jesus and James, including the traditions and symbolism that surround this traditions of the Last Supper Round Table, to famous semi-fictional monarch. England after the “storm of persecution” against the Christians (i.e., the Nazarenes) in In what manner, therefore, is the precessional Judaea. But surely that storm of persecution— zodiac related to the legends of King Arthur? It as William of Malmesbury19 terms it—has to would seem that the historical and mythical be a reference to the aftermath of the Jewish thread for the zodiac is interwoven into the Revolt in AD 70, when there was indeed a legends of the Arthurian Round Table, as nar- great persecution of the Nazarene Church at rated in the Vulgate Cycle18—that enormous this time. This is one of many indications in but turgid and impenetrable corpus of Arthuri- this research that the gospel stories narrate the an legend that is known for its soporific ef- tragic events of the Jewish Revolt. fects. Within this great Arthurian library there

Figure 2. The Last Supper painting by Giacomo Raffaelli, a copy of Leonardo da Vinci’s famous Last Supper mural. Arthurian legend, however, maintains that the Last Supper Ta- ble was a circular, Arthurian-style table.

According to Quest for the Holy Grail, there with his twelve disciples. The second table in were three Round Tables. This tabular lineage this lineage was the table of Joseph of Arima- begins with the famous table of the Last Sup- thaea, which was fabricated in England at per, where Jesus broke bread and drank wine some time during the 1st century AD, presuma-

Copyright © The Esoteric Quarterly 53 The Esoteric Quarterly bly after the Jewish Revolt in 70AD. Quest for Jesus’ disciples were armed with swords, as the Holy Grail records Joseph of Arimathaea the gospels clearly relate,20 then perhaps they as being a contemporary of Emperor Vespasi- too could be considered knights of the (round) an. Furthermore, in a similar fashion to Jesus Last Supper Table: at the Last Supper, Quest for the Holy Grail Then (Jesus) said unto them (the disciples): also records that Joseph of Arimathaea placed He that hath a purse, let him take it, and either 12 or perhaps even 24 disciples around likewise his wallet: and he that hath no his Round Table, in an attempt not simply to sword, let him sell his garment, and buy imitate the Church of Jesus but also to usurp one. (author’s brackets) 21 his authority and position. A 13th century copy of the third, Arthurian Finally, we come to the third of these influen- table, is still to be found in the Great Hall at tial tables, the equally famous table of the Winchester, and just like Joseph of Arima- Grail—the renowned Round Table of Arthuri- thaea's Round Table, this table also has seg- an legend. Just as one might expect from an ments reserved for 24 knights. The Arthur fig- ancient tradition of this nature, King Arthur ure on this table has been repainted in the 16th also chose to surround himself with twelve century to show an image of King Henry VIII, knights (or disciples), in a direct imitation of and that may be due in part to Henry’s late Jesus’ Last Supper Table. However, since brother being called Arthur.

Figure 3. The Round Table at Winchester, constructed in about the 13th century. This table has positions for 24 knights/disciples, instead of 12. The Arthur figure on this table has been repainted in the 16th century to show an image of King Henry VIII.

Arthur’s Zodiac is not a table at all—in actual fact; the twelve- segmented layout of the Round Tables of Je- hat, therefore, is this table symbolism all sus, Joseph, and King Arthur came directly W about? Why is a humble table such an from the circular design of the Egypto-Greco- integral component of leadership, kingship, Judaean zodiac. A very good example of this and the history of both Judaea and England? zodiac imagery can be seen in the Hamat The surprising answer is that this famous table

Teverya zodiac from Tiberias on the Sea of plained the movement of the astrological con- Galilee, the very same zodiac that was dis- stellations in the heavens above. Readers will cussed in the previous article.22 want to note the position of the kingly/Christly figure on the Hamat zodiac. Unlike the Win- The Arthurian table was probably a real table, chester table shown above, the fabricated in wood just like the Winchester King/Christ/Sun figure is actually sitting in the Round Table, but its twelve dividing segments center of the Hamat zodiac, because the Sun would have been marked out not simply with sits at the center of the zodiacal constellations. the names of the twelve knights/disciples, but The Hamat zodiac, therefore, graphically also with the twelve signs of the zodiac that demonstrates the true form that all of these each knight/disciple was associated with. Thus, Round Tables would have originally taken, the circular design of the Arthurian table was with the Sun-god (i.e., Jesus, Joseph or Arthur not simply a method of ensuring equality as the “Suns of God”) sitting in the center of among the knights/disciples of the realm, as the zodiac/table surrounded by his twelve dis- the mythology maintains, it was also a teach- ciples/knights/constellations. ing aid that graphically described and ex-

Figure 4. The first-century Hamat Teverya zodiac at Tiberias on the Sea of Galilee - the template for the Round Table imagery of New Testament and Arthurian legend. This zodiac was probably constructed in the early first century, during Jesus’ lifetime. Note that the central Sun-figure, Helios, carries a spherical blue Earth and so the form of the Earth was obviously well-known in this early era. And since the Sun is the main figure, with the Earth being held at arm’s length, then the layout of the Heliocentric Solar System must also have been known in this era.

Note that the head of Helios in the Hamat zo- struction and was one reason why Jesus was diac points at the junction between the constel- such an important prince, for he was born at lations of Aries and Pisces, a position that pre- the beginning of the new Great Month of Pi- cisely marks the year 10 AD. Hence, this zodi- sces, the new precessional era when Aries ac is most definitely an early 1st century con- changed to Pisces. This was an auspicious

Copyright © The Esoteric Quarterly 55 The Esoteric Quarterly moment in the precessional-astrological calen- the start of the new Great Month, which lies dar as each month lasts for about 2,140 years, between Aries and Pisces. And in like fashion, and so the Persian Magi would have been just to reinforce this symbolism, he was por- searching for a special king (a messiah or trayed in the biblical texts as the Lamb of God Christ) who was born at this time. That king (Aries) who became the Fisher of Men (Pi- was the biblical Jesus, so he was portrayed on sces). Jesus was the first of a long line of Ar- this zodiac as Helios, the Sun (of) God, stand- thurian Fisher kings, the Kings of Pisces. ing at the center of the zodiac and pointing at

Figure 5. King Arthur and the Round Table. In this representation of the Arthurian table, there is an empty space in the center of this round table. In reality, this space should have been occupied by Arthur/Jesus figure as the Sun (of) God, just as can be seen in the Hamat Teverya zodiac. So Jesus/Arthur would not simply have been at the center of his court, he would also have been seated at the center of his table.

Jesus to Arthur of the zodiac? Actually, the answer to this is quite straightforward. ut here is the real conundrum. If the leg- B ends of King Arthur's round table were Most of us are familiar with the classical lay- based upon the traditions of Jesus and from the out of the zodiac, but within astronomy there is image of Helios on the Hamat zodiac, how do an alternative method of looking at the layout we get from the names Jesus or Helios to the of the heavens. The Hamat Teverya design is name Arthur? A name change would have based upon a standard cosmic view of the So- been obligatory, of course, because it would lar System, with the observer looking from not have been wise during the Middle Ages to above in the heavens and seeing the Sun far have mentioned that the legends of King Ar- below surrounded by the twelve astrological thur of England were based upon the history of constellations. However, if the observer stands King Jesus of Judaea, as that may well have instead on the Earth and looks upwards, what attracted the hot pokers of the Inquisition. they will actually see is the dome of the night Nevertheless, most pseudonyms have a ra- sky with the northern stars and constellations tionale behind them, so how do we move from in the center, surrounded by the twelve astro- “Jesus” to “Arthur” while still preserving the logical constellations. Take a look at the stand- history and layout of the Nazarene round-table ard planisphere layout in fig 5.5, that this Earth-bound view creates.

Figure 6. The constellations and the northern skies on an Earth-view zodiac. The center of this type of zodiac is occupied by the Great and Little Bears - Ursa Major and Ursa Minor. The Big Dipper section of Ursa Major is sometimes called “Arthur’s Chariot” or “Ar- thur’s Wagon.”

In this alternative layout, the center of the zo- northern skies. No doubt the Celts took their diac (the center of the Round Table) is not oc- name for a bear from this same linguistic line- cupied by Helios the Sun (i.e., Jesus or Arthur) age. as it is in the Hamat zodiac; instead, we see the Thus, the bear that stood in the center of the constellation of the Great Bear (Ursa Major). zodiac (in the center of the astrological Round However, it so happens that the most common Table, as depicted in fig 5.5), was actually explanation for the name “Arthur” is that this called Arktos or Arctus, in the Greek and Latin famous king was named after the Celtic word respectively. It is from this word, together with artos meaning “bear,” or even art-fawr mean- a little influence from the Celtic pronunciation, ing “great bear,” from which we are supposed that the troubadours and chroniclers of the to derive the name “Arthur.” While this may Middle Ages have derived the name for their be the most popular explanation in books on 23 King Arctur or King Arthur. But since the Arthurian legend, the true linguistic root for Great Bear occupies the same position in the the name of the Great Bear was not Welsh, but center of a zodiac as does the Helios/Jesus fig- Latin and Greek. The name “Arthur” was actu- ure on the Hamat zodiac, then “Arthur” would ally derived from the Latin arctus, which re- have been the perfect pseudonym for Jesus— fers to the north (from which we derive the as anyone well versed in the occult world of English word “Arctic”). But in its turn, this precessional astrology would have been able to Latin word was derived from the Greek άρκτος join up the dots and discover which famous or arktos, meaning “bear.” It would appear that individual the legends of King Arthur were the bear was named first, by the Greeks, while originally based upon. This deception was so the Latin word for “north” was derived from astute and breathtaking, that very few initiates the position of that great cosmic bear in the of Celtic mythology have ever seen the truth

Copyright © The Esoteric Quarterly 57 The Esoteric Quarterly about Arthurian legend, which is that much of 5.5, which looks like the outline of a chariot.24 this mythology simply recounted the epic story However, I maintain that the imagery and of Jesus-Arthur and his twelve disciple-knights symbolism for this Arthurian Great Bear- of the Round-Zodiac-Table of the Last Supper. wagon is more scientific and esoterically based. Precession There are two great axles or central shafts that t the very beginning of this article, it was penetrate the northern skies: the first is the ce- A stated that the Nazarene wisdom of the lestial pole, around which the Earth spins on its precession of the equinox had not been forgot- daily rotation, which is currently located near ten; it had merely been transferred to other the star Polaris. Then there is the ecliptic pole lands. Where then, within Arthurian legend do (the pole of the Solar System), around which we see evidence for the precession of the equi- the celestial pole rotates once every 25,700 or nox? In addition to being representational of so years during the Great Year, and this is lo- the kings Arthur and Jesus, the constellation of cated in the middle of the constellation of Dra- the Great Bear was also known in these Grail co. Since the heavens can be seen to rotate legends as Arthur’s cosmic chariot or wagon. around these two poles or axles, they have Some have indicated that this symbolism is been described as great wheels in the heavens due to the central stars of Arctus or Ursa Ma- above, as can be seen on the diagram of the jor—the Big Dipper portion of this constella- northern constellations in fig 5.6.25 tion, marked in red on the planisphere in fig.

Fig. 7 The two spoked wheels of King Arthur’s chariot or wagon - the celestial circle and the ecliptic circle. The blue wheel marks the slowly moving celestial pole and its circuit, while the red wheel marks the stationary ecliptic pole and its circuit. The position of the blue celestial wheel, as it slowly rotates around the red ecliptic wheel, is marked in years BC and AD. Thus in 10 AD the axis of the blue celestial wheel would have been nearly 30˚ to the right of where it is now, in the 1 o’clock position on this diagram.

These poles are the axles of the two great knowledge in their chronicles and mytholo- wheels of the cosmic wagon of the northern gies. But it is clear that this veneration and skies. And these axles and wheels were cer- knowledge has often been covert: cloaked by tainly known about in the 5th century AD, be- claims of it being mere inconsequential my- cause the Greek poet Nonnos of Panopolis thology and folk-lore. In Judaea, the preces- says: sional zodiac was a central component of the Nazarene religion, emblazoned on the floor of Beside the socket of the axle were the poles many synagogues. In Greece, it had become a of the two heavenly wagons, never touched component of Dionysian mythology, while in by water ... Between the two wagons he northern Europe it had been absorbed within made the serpent, which is close by and the turgid complexities of the Vulgate Cycle’s joins the two separated bodies.26 narration of Arthurian legend. Knowledge of This description is correct, because from the the precessional zodiac had been heretical for 39 degree N latitude of Greece, both heavenly more than a millennia, during the Dark and axles remain clear of the horizon (i.e., clear of Middle Ages, and it appears to have survived the water as observed in the northern skies by a within the world of the occult or hidden my- sailor). In fact, both of these celestial and the thology. Thus, the overt and beautiful mosaic ecliptic axles still remain clear of the horizon zodiacs of Judaea became the hidden symbol- even down as far as Luxor in Egypt, where ism of a circular table, laid out for the dining these observations may have been first made. of twelve knights or disciples. Therefore, the The serpent that separated these two axles is a evidence provided here, for an underground reference to the constellation of Draco, the stream of gnostic astronomical knowledge, serpent. suggests that ancient mythology and legend In a very similar fashion, these poles were also may well contain a greater historical and scien- the two great cosmic axles and wheels that tific content than is commonly acknowledged. formed the basis of King Arthur’s chariot or wagon, and so this Arthurian “mythology” 1 Published in the Winter 2014 issue of the Eso- demonstrates that this intimate knowledge of teric Quarterly. the workings of the cosmos had percolated its 2 F. Stanley Jones, The Rediscovery of Jewish way up into northwestern European mytholo- Christianity: From Toland to Baur, (Atlanta, gy. This gnosis or knowledge is likely to have GA: Society of Biblical Literature, 2012), come from Egypt originally, and travelled via 131, note 52. the Nazarene creed in Syria and Judaea and 3 Flavius Josephus, Antiquities of the Jews possibly through Greece too and finally into 3:7:7, Northwestern Europe. In mentioning the Cos- http://www.gutenberg.org/files/2848/2848- h/2848-h.htm. (February 6, 2006). mic Chariot the narrators of Arthurian legend 4 were demonstrating their intimate knowledge Josephus, The Wars of the Jews 5:5:5, http://www.gutenberg.org/files/2850/2850- of Egypto-Judaean philosophy and wisdom— h/2850-h.htm. February 16, 2006). the wisdom of Jesus and James and their Naza- 5 Exodus 32:4, King James Version. (KJV) rene-Ebionite creed. The Medieval monastic 6 Exodus 32:28. (KJV) scribes of Norman England and France must 7 Flavius Josephus, Against Apion 1:16, have also been very satisfied with the delight- http://www.gutenberg.org/ebooks/2849. (Feb- ful cyphers they had created within the com- ruary 17, 2006). 8 plexities of Arthurian legend—an impenetrable Manetho, The History of Egypt and Other code that kept them safe from the Catholic In- Works 1:1(Boston, MA: Harvard University quisition. Press, 1940). 9 See Genesis 5:5 and 9:29. 10 Conclusion Flavius Josephus, The War of the Jews. See Book 6 chapter 8 for the final capture of Jeru- t would appear that many ancient traditions salem. I have understood the mechanics of the pre- 11 Ralph Ellis, King Jesus (Cheshire, UK: Ad- cession of the equinox, and utilized this ventures Unlimited Press, 2008),79.

12 Ralph Ellis, Jesus, King of Edessa (Cheshire, number has been edited and reduced in later UK: Adventures Unlimited Press, 2013), 17. editions of the gospels. And do remember that 13 The Jerusalem Post, “Second Temple Palace Jesus came from Egypt. “And (Jesus) went to Uncovered,” the Mount of Olives ... a band of men (a spira) http://www.jpost.com/Israel/Second-Temple- and officers from the chief priests and Phari- palace-.uncovered. (February 17, 2006). sees, came with lanterns and torches and 14 For an online version of the Toledoth Yeshu, weapons ... the disciples said. ‘shall we smite see for example, them with the sword?’ ... Then Jesus said unto http://www.essene.com/History&Essenes/tole the chief priests, ‘do you come to us, like d.htme. against a Zealot, with swords and staves?’” 15 Mark 15:17, John 19:2. (KJV) (Luke 22:39-52, John 18:1-11, Mat 26:47-55.) 16 Ptolemy of Mauretania was executed by Ca- “(The Egyptian False Prophet) got together ligula for wearing a purple cloak. See also, thirty thousand men ... on the Mount of Ol- Cleopatra's Daughter: The Queen of Maure- ives, and was ready to break into Jerusalem by tania, by Beatrice Chanler (Liveright Publish- force from that place ... But Felix prevented ing Corporation, 1934), 315. his attempt, and met him with his Roman sol- 17 Ralph Ellis, Cleopatra to Christ (The King diers.: (Josephus War 2:262.) Jesus Trilogy) (Cheshire, UK: Edfu Books, 21 Luke 22:35-38. (KJV) 2006), 110. 22 For additional information on the Hamat 18 The Vulgate Cycle, also called the Lancelot- Teverya zodiac, just south of Tiberias on the Grail, of uncertain authorship, but is claimed Sea of Galilee see the following online sites: to be by Walter Map. One of the books of the http://www.parks.org.il/parks/ParksAndReser Vulgate Cycle is Quest for the Holy Grail ves/Hamat%20Tverya%20National%20Park/P (Queste del Saint Graal). See for example: ages/default.aspx, http://www.lancelot-project.pitt.edu/lancelot- http://www.protectedplanet.net/sites/317008 project.html. and http://en.wikipedia.org/wiki/Hamat_Tib- 19 William of Malmesbury On the Antiquity of erias. Glastonbury, 5. 23 Frank D. Reno, Arthurian Figures of History https://archive.org/stream/jstor456546/456546 and Legend: A Biographical Dictionary (Jef- _djvu.txt. (March 9, 2006). ferson, NC: McFarland, 2010), 26. 20 Immediately after this purchase of swords, 24 George Reed, Dark Sky Legacy: Astronomy’s Jesus and the disciples are arrested on the Impact on the History of Culture (Amherst, Mount of Olives by a spira of Roman soldiers NY: Prometheus Books, 1989), 87. Also see: (a cohort, or 1/10 of a legion, or 600 soldiers). David H. Levy, Skywatching (Pueblo, CO: It is clear that this Mount of Olives episode Time Life Education, 2000), 220 or Jack Cas- was a much larger uprising than the gospels sidy, Follow the Wind (New York, NY: Scrib- make out, and so it must be one and the same ner Educational Publishers, 1987), 535. as the account of the armed assault on Jerusa- 25 From the Voyager 4 computer planisphere. lem by the Egyptian False Prophet (ie: Jesus), http://www.carinasoft.com/voyager.html. as recorded in Josephus' Jewish War. Since Please also see the Wiki page on Axial Preces- the Egyptian False Prophet is said to have had son: 30,000 men on the Mount of Olives, many http://en.wikipedia.org/wiki/File:Precession_ more than the two swords mentioned must N.gif. (March 11, 2006). have been purchased by the disciples, but that 26 Dionysus, Nonnos XXV:395.

A 21st Century Model of Human Consciousness Part II: What Creates Consciousness

Jef Bartow

Abstract the acceptance of the idea of duality… It is st produced by the union of the two poles, and his series of articles presents a 21 century the process of interplay and of adaptation that T model of human consciousness that inte- necessarily ensues.”1 Kabbalistic doctrine grates and transcends ideas and models pre- maintains that “consciousness is a product of sented within Eastern and Western mysticism, the interaction between the Light and the Ves- Western philosophy, the sciences, psychology sel, and a duality of giving and receiving that and metaphysics. By having defined “what caused the Vessel to shatter.”2 As the Zohar consciousness is” in Part I, including key says: “To create the world, It (Ein Sof, Infinite mechanisms related to consciousness, this arti- Nothingness) emanated a secret spark (aware- cle will describe “what creates consciousness.” ness) from which emerged and radiated all 3 Utilizing the basic structure of the brain and light.” the theory that multiple minds are responsible C.G. Jung, the founder of depth psychology, for life at various levels, we will be in a posi- identifies the beginning of consciousness in the tion to create a more concise model that ex- following way: plains consciousness in its various modes and expressions. Follow-on articles in this series Accordingly the first stage of consciousness will outline a comprehensive 16 state model of which we can observe consists in the mere connection between two or more psychic human consciousness drawing upon advancements in transpersonal psychology, metaphys- contents. ics and the sciences in the 20th century, and up It is a fact that in the early years of life to present day. there is no continuous memory; at most there are islands of consciousness which are The Beginnings of like single lamps or lighted objects in the Consciousness far-flung darkness.4 escribing the beginning of consciousness In The Creation of Consciousness, another D is not unlike describing the beginning of Jungian psychologist, Edward F. Edinger pro- creation. Which came first, the chicken or the vides an alchemical description of the creation egg, the 0 or the 1 or the father and the mother of consciousness. are really extraneous. In other words, how ______God’s creation began is incomprehensible to us as God is itself. Just assume that by some About the Author ineffable process God the one or zero became Jef Bartow is an ordained spiritual mentor and au- a duality of the zero and one, or 1 and 2; or thor of 3 books including the double award finalist God the father and God the mother. What book God, Man and the Dancing Universe, Living comes next? Symbolically, the 1 and 2 crea- Spirit’s Guidebook for Spiritual Growth and tively interact to create the Son, or 3. This Son LifeCycles Astrology. Early in his practice he is Consciousness metaphysically and theologi- taught core metaphysics in the seminary. Later, he cally. founded the Living Spirit community for spiritual practitioners and individuals to interact and get The Tibetan Master, Djwhal Kuhl proposes what they need from Spirit. He can be reached at that all definitions of consciousness “involve [email protected].

Consciousness is a psychic substance which our physical brain structure helps create con- is produced by the experience of the oppo- sciousness. Fortunately, a leading neuroscien- sites suffered, not blindly, but in living tist Richard F. Thompson provides an excellent awareness. This experience is the coniunc- source for understanding the brain in his book tio, the mysterium coniunctionis that gener- The Brain: A Neuroscience Primer. My intent ates the Philosophers’ Stone which symbol- here is not to provide an overview of his views izes consciousness.5 and conclusions, but just to highlight important ... the coniunctio of opposites is not gener- factors. ally a pleasant process. More often it is felt He begins by saying that “The human brain is as a crucifixion. The cross represents the by far the most complex structure in the known union of horizontal and vertical, two con- universe.”10 The functional unit of the brain is trary directional movements.6 the neuron. “The purpose of the neuron is to Consciousness is the third thing that emerg- transmit information to other cells, and it does es out of the conflict of twoness.7 this by sending activity out just one fiber, the axon… All the other fibrous extensions of the M. Esther Harding, founder of both the Analyt- cell body, the dendrites, receive information ical Psychology Club and C.G. Jung Founda- from other neurons.”11 Essentially, various tion of New York, brings this down to earth by combinations or patterns of neurons are what providing a poignant way to look at the crea- drive brain activity. tion of consciousness. Thompson concludes that to understand the Just as in common parlance, “necessity is brain, we must put it in the context of evolu- the mother of invention” so conflict might tion. “The development of the brain in an em- be called the mother of awareness. When bryo from conception to birth displays many of all goes well for us, we swim with the cur- the aspects of evolution.”12 He then moves rent; it is only when things do not go well forward to explain the key features of the brain that we become aware of the conditions of and nervous system. our lives and arouse ourselves to play an active role in regard to our own fate.8 Interactions among neurons occur largely in the vicinity of the neuron cell bodies, where Jeffrey Satinover, a psychiatrist, psychoanalyst axon terminals synapse with the cell bodies, and physicist, provides a scientific perspective with dendrites, or with other axon termi- on the creation of consciousness by concluding nals. Thus, the gray matter, which consists that “it still remains a fact that consciousness of neuron cell bodies and forms the cerebral emerged in association with natural processes, cortex and subcortical nuclei, is the site of evidently related to complexities of self- 9 neuronal interactions. White matter is made organization.” up of fibers that simply connect different 13 Structure of the Brain regions of gray matter. The cerebral cortex is what makes human f we took the scientific position regarding beings what they are. Within the vast hu- the creation of consciousness as the whole I man cortex lies a critical part of the secret elephant of consciousness, then understanding of human consciousness, our superb senso- the brain and its structure would be paramount. ry capabilities and sensitivities to the exter- Unfortunately, it requires multiple perspectives nal world, our motor skills, our aptitude for to begin to describe more than half of the ele- reasoning and imagining, and above all our phant. What is fantastic about the physical unique language abilities.14 body (and our physical universe) is that they reflect a lower material synthesis that can help The brain, therefore, is divided into different us understand the totality of our makeup. regions, including the vitally important cerebral cortex. The matter of the brain is the gray Unraveling the mysteries of the creation of and white matter described above. As high- consciousness begins with some grasp of how lighted, the gray matter is the key to the func-

tioning of the brain, and it is made up of neu- reproduce.”15 Amazingly, there are about 1012 rons. neurons in the human brain. “The number of It is my contention that understanding the possible different combinations of synaptic makeup of the brain, the extended nervous sys- connections among the neurons in a single tem and the overall physical body is important human brain is larger than the total number of atomic particles that make up the known uni- in understanding how the personality func- 16 tions. The structure of our spiritual and materi- verse.” al bodies, and our minds and consciousness is Learning seems to involve the establish- similar to that of our physical nature. Using the ment of new connections or circuits in the Law of Correspondences, something about our brain; once they are established, the new physical makeup can help explain how con- connections seem relatively permanent. sciousness is created at all levels. This intuitive Although neurons do not divide and form insight came from the fundamental makeup of new cells after an animal’s birth, new con- the brain, specifically the neuron. I came to nections among neurons do apparently form conclude that the structure of the brain neuron throughout life. Recent evidence also indi- can represent the structure for our various cates that stem cells, the undifferentiated minds (brains) at each level of matter and spir- cells that lie in regions between nerve cells it. and cells lining the ventricles, can divide to The Neuron form new cells and these cells can become neurons. In other words, new neurons can s mentioned, individual nerve cells (neu- be formed in the mammalian brain, but they rons) are the fundamental building blocks A are not formed from other neurons. of the brain. They either “transmit information to other neurons or to muscle or gland cells.” The other major difference between a neu- They do this “by releasing tiny amounts of ron and other cells is in the membrane: it neurotransmitter chemicals, or transmit- has become specialized to transmit infor- ters….However, in contrast to most other cells mation.17 in the body, shortly after birth neurons cease to

Figure 1 provides a simple diagram of a brain The dendrites give a neuron its characteris- neuron. All but one of the fibers extending tic shape; they can range in number and from the cell body are dendrites. They “are size from a few short fibers to a huge mass best thought of as extensions of the cell body.” of fibers that give it the look of a tree.

The dendrites serve to extend the receptive forth between our brain and our various bodily surface of the neuron, as they are covered systems. with synapses. Remember that both the All in all, the neuron might be seen as a tiny dendrites and the cell body receive infor- replica of our physical body. The dendrites, mation through synaptic connections from like our senses, are transmitters of information other neurons.18 from outside the cell body. The axon can be “Synapses are the points of functional contact likened to the extended nervous system which between axon terminals and other cells.”19 transmits information to and from the body. Synapses connect neurons with other neurons. Finally, the synapses facilitate interaction and This is how the chemical or electrical infor- communication with the external world around mation is transmitted between neurons. Synap- the neuron. ses are either excitatory or inhibitory. They can connect to another neuron at the end of the Multiple Minds axon, directly to the cell body or to the den- rom antiquity, the creation of conscious- drites. Being the receptive fibers of the neuron, F ness has been linked to either the brain or the dendrites provide input to the cell body. the mind. Some perspectives isolate the mind This correlates the neuron dendrites with our as our “mental processes.” Science tends to senses. Our senses are the receptors of infor- conclude that the brain creates the mind. Vari- mation or energy from the exterior world. ous definitions of mind would lead us to be- The cell body “contains all the same organelles lieve that different fields of study view the as other cells.”20 Every cell in the body is made mind very differently. Additionally, we use the up of a nucleus and organelles, or little organs, term mind in dissimilar ways. Do you mind? so to speak. The nucleus contains our DNA, Mind your manners! Webster's Dictionary RNA as the processing molecule where amino cites many of the following as uses for the acids are assembled into proteins; Golgi bodies word mind: “keep it in mind; be in one’s right to package molecules and mitochondria to mind; change one’s mind; give someone a piece of one’s mind; never mind and put in make energy for the cell. From this perspec- 22 tive, the cell body in the neuron (like all cells) mind.” All in all, Webster's provides 53 ways is equivalent to the brain and organs in our of using the term mind. physical body. It is prudent here to demonstrate how our vari- Finally, from each cell body extends one axon. ous fields of study describe mind as different The axon conducts information from the neu- from the brain and describe how different ron cell body out to other cells. One of these types or levels of mind fulfill different func- functions of the axon is “to conduct infor- tions. From these many descriptions, we can mation in the form of the action potential from then develop a definition of the term “mind” the neuron cell body to the synaptic terminals that relates directly to the creation of con- in order to trigger a synaptic transmission. The sciousness. action potential is similar to the build-up of One Eastern mystical perspective equates the static electricity on our body or the energy in a nature of mind with “all-embracing boundless- thunder cloud. The shock to us, or lightning ness… It is simply your flawless, present strike, becomes the active transmission of the awareness, cognizant and empty, naked and potential. The other major function of the axon awake.”23 Sri Aurobindo, the 20th century is to transport chemical substances from the Eastern revolutionary, poet and mystic de- cell body to the synaptic terminal and back scribes it as follows: “For Mind, unlike bodily from the synaptic terminals to the cell body.”21 life, is infinite in its field, elastic in its exten- The end of an axon is a synapse just as de- sion, easily variable in its formations.”24 His scribed. It is fairly easy to correlate the axon various formations of mind include habitual, with our extended nervous system from the pragmatic-idea, vital and a triple Supermind. brain, which conducts information back and Other levels of mind in Eastern mysticism in-

clude pure ideative mind, life-mind, emotional thought.”28 He thought the human mind could mind and awareness mind. be “perceived clearly and distinctly as a substance which is distinct from a corporeal sub- Modern science also introduces descriptions of stance.” Furthermore, he believed that the mind that can help us with a multiple mind “concept of the mind does not itself involve theory. The mind is nonlinear and “self- any concept of body.”29 Baruch Spinoza, a organizing… we have grown used to thinking contemporary of Descartes, identified three of a person’s mind as an organization of com- levels at which the mind operates: confused municating subminds.”25 In Consciousness ideas, adequate ideas & intuitive ideas.30 His Explained, the American philosopher, writer confused ideas are imaginative ideas or opin- and cognitive scientist Daniel Dennett deduc- ions. They are confused because they are based es: on the knowledge of effects rather than the The conscious mind, it seems, cannot just knowledge of causes. Adequate ideas equate to be the brain, or any proper part of it, be- true thinking related to God’s eternal truths; cause nothing in the brain could and his intuitive ideas equate to Divine Mind. (1) be the medium in which the purple cow In The Radiance of Being, the psychologist is rendered; Alan Combs defines mind “to be all those in- (2) be the thinking thing, the I in “I think, ner processes and conditions that shape and therefore I am”; color consciousness, producing unique landscapes of experience that characterize each (3) appreciate wine, hate racism, love moment of our lives.”31 someone, be a source of mattering; It is the unity of consciousness and the in- (4) act with moral responsibility.26 tegrity of its field that collects the various elements of the mind into a coherent fab- Here Dennett identifies four different modes of 32 mind, with only one being thinking in nature. ric. For clarification, theories of multiple minds are Like a polarizing magnetic field that draws not the same as the “many minds” or “many iron filings into formations of multiple el- worlds” theories within quantum mechanics lipses, consciousness aligns the processes of the mind into patterns with direction and coined by American philosophers David Albert 33 and Barry Lower. One interpretation of quan- purpose. tum theory involves the multiverse, which is Finally, metaphysics also separates mind from simply that there are many universes which body and distinguishes multiple minds. The can split off from our own based on quantum 20th century Theosophist H.W. Percival defines branching. The debate relates to whether mul- mind as the “functioning of intelligent- tiple independent minds for each human also matter.”34 He does equate mind with “that branch off. For our purposes, multiple minds function or process or thing with which or by exist within each human being in our universe. which thinking is done.”35 But his definition of A number of philosophers also distinguish the thinking is unique. “Thinking is the steady holding of the Conscious Light on the subject mind from the body. With the rise of material- 36 istic science, the mind “was pictured as an of the thinking.” His model of Man includes immaterial thing with the powers of receiving seven minds. These seven minds include the representations of things in the world which it body mind, the feeling mind, the desire mind, inhabits, of reasoning about these representa- the rightness mind, the logical mind, the I-ness tions, and of making decisions that are some- mind and the selfless mind. how translated into physical action by the body Although Djwhal Khul describes the mind in to which the mind is temporarily attached.”27 terms of the apparatus by which we think, he René Descartes, the 17th-century French phi- references multiple mind states in his teach- losopher and mathematician concurred by de- ings, confirming the Hindu teachings which fining the mind as “the internal principle of hold “that the states of mind-consciousness are

Copyright © The Esoteric Quarterly 65 The Esoteric Quarterly seven in number.”37 These seven modes of intensions based on their conclusions; and thinking are brought about which range from a translates these conclusions into purposeful desire for knowledge to a desire for freedom; actions (intentionality) at various levels of and from desire to do one’s duty to doubt and Matter and Spirit. fear. Life’s Energy Structure The term mind has become somewhat like the term soul. Various perspectives demonstrate n order to understand better how conscious- that there are various meanings of soul and I ness is created, it is vital to realize that con- various levels of soul. The sciousness is developed same is true for mind. Consciousness is a psy- from life processes. In my Therefore, I will use the chic substance which is book God, Man and the mind to indicate both the Dancing Universe, I pro- intellect and higher mind; produced by the experi- vided detailed definitions the instruments by which ence of the opposites suf- of life from various fields we actively think. The fered, not blindly, but in of study. To summarize lower mind, or intellect, is these various perspectives: the place where we living awareness. This Webster’s Dictionary de- demonstrate deductive and experience is the coniunc- fines life as the “processes inductive reasoning and tio, the mysterium coni- of an organism character- logical thinking. The high- ized by ingestion of nutri- er mind includes our ab- unctionis that generates ents, storage and use of stract and discriminative the Philosophers’ Stone energy, excretion of waste, thinking. The intellect is growth and reproduction; part of our personality, which symbolizes con- something essential to the while the higher mind is sciousness . . . the coni- continued existence; part of the Spiritual Triad. source of vigor and liveli- unctio of opposites is not 38 ness.” Integrating these various generally a pleasant pro- perspectives produces a Western theology and phi- alternative definition of cess. More often it is felt losophy consider that there mind. as a crucifixion. is a life everlasting which However, since the word is “at once static and dy-

“mind” has lost its meaning, the term “energy namic, transcendent and immanent, eternal and node” (i.e. organizing factor at each level of temporal.”39 Philosophically, life “defines the matter and spirit) will be used. An energy node animate entity.”40 Life determines the nature is a focal point of life-force that provides the and distinguishing characteristics of this ani- core and cause of life experience at various mate entity. From a psychological perspective levels within the continuum of Spirit/Matter. life can be seen as a “purposive arrangement of As a result of the past evolution of conscious- matter and makes a living being possible.”41 ness and life, minds (energy nodes) at each Finding fulfillment in life requires an “inde- level within our personality and higher Self pendent overruling complex.”42 have become self-organizing and easily varia- David Bohm, “the new scientist of wholeness,” ble in their formations. These energy nodes provides a highly insightful description of life. consist of those inner processes and conditions He concludes that: that shape and color consciousness as functioning intelligent-matter. In addition to allowing (Life emerges from)... a source of order in for communication amongst differing energy the generative principle that implicitly con- nodes, each energy node receives representa- tains the totality of structures and forms of tions of things in the world in which it inhabits a range of related species. Order of a kind and evaluates these representations (appre- discussed above may be called a kind of 43 hension, cognition, apperception); creates “protointelligence.”

The essential feature of the protointelli- Spirit. Life manifesting in or through form gence would be that these totalities are not produces consciousness. However, there must formed in a random fashion, but that they be some structure which connects the many emerge as relatively integrated wholes from levels of life with each other and our physical subtler levels that are enfolded beyond the existence. The nature of this structure has most first and second implicate orders.44 clearly been defined within the Kabbalistic Finally, from a metaphysical perspective system of knowledge. The Tree of Life, as “Life” can be viewed as “the cause of all di- shown in here in Figure 2, is the central mysti- verse forms; life in manifestation produces cal symbol of esoteric Judaism. As such, it Being… life precedes form, and life survives symbolizes all of the forces, emanations and the last atom.”45 states within our macrocosmic universe and microcosmic existence. The Kabbalistic Tree Therefore, life is a set of processes which of Life, therefore, presents a systematic over- cause all the diverse forms in manifestation. view of the living structures of existence. Life exists at many levels within Matter and

The Kabbalistic Tree of Life is made up of ic philosophy, they are identified as the crea- channels of force, knowledge and form with 10 tive, life and consciousness threads. These (or 11) spheres representing the “highest as- three main channels, and various sub-channels, pect of humanity,”46 spirit, all the way to the interconnect the various “spheres” which rep- “densest most complex manifestation of Spirit, resent life at each level. These spheres (se- the physical body.”47 The three primary chan- phiroth) can be viewed as energy nodes, minds nels in the Tree of Life Energy Structure or brains. These energy nodes are the organiz- communicate and channel forces and energies ing factors at each level of Spirit and Matter among various levels of Spirit and Matter. that maintain life, create consciousness and Eastern mysticism refers to these three chan- facilitate the creative evolution of the species nels as the (Ida, Sushumna, Pingala). In esoter- or kingdoms of nature which they represent.

The human Energy Structure, shown here in memories and a body of experience Figure 3, depicts a reality in which one or (knowledge) that facilitates maintaining of life, more energy nodes operate within each level of evolution and growth for whatever kingdom of Matter and Spirit within our human universe. nature the energy node is expressing. The planes in the left side of the figure relate directly to the seven worlds, spheres or planes Energy Node/Mind Structure mentioned in the perennial philosophy. They s mentioned, the structure of an energy also correspond directly to the 7 planes depict- A node (mind) is similar to that of a brain ed in various parts of metaphysics. Metaphys- neuron. Most energy nodes have senses, which ics also mentions inner planes, similar to inner function as the receivers of “representations of rounds, inner chains; and also secret Rays (5) things” in the outer world. We have five physi- in addition to the seven Rays within our sys- cal senses that extend from our physical body temic evolution. Most conclude that the inner and become our receivers of physical plane planes are the spiritualized planes beyond the representations. Both motor and sensory neu- systemic mental Plane. rons (separate from brain neurons) within our A 21st century model of our material and spir- extended nervous system then transmit impuls- itual universe developed in God, Man and the es received by our senses to the brain. Humans Dancing Universe updates metaphysics with also have instinctive senses, emotional senses, five inner planes corresponding to the black imaginative senses and mental senses, which keys of the piano keyboard. These inner planes facilitate our interaction with the external include three spiritual (Love, Unity, and Inspi- world at the various levels of Spirit/Matter. rational), and two material inner Planes (Imag- Table 1 provides an outline of these senses as inative, Instinctual). This new model allows correspondences to each of our physical sens- for a complete integration of the Kabbalistic es. The mechanism of perception (described in Tree of Life (as our Energy Structure) with the last article) is what makes external stimulus metaphysics. Each energy node provides a dif- received by our senses into a coherent reality, ferent function based on the type of energy an inner show. (Spirit/Matter) it inhabits. Based on experi- In addition to receiving representations from ence, each energy node creates consciousness, the external world, each energy node as part of

our energy structure also receives purposeful energy flow (communication) among energy impulses (energy) from the various levels of nodes. In the neuron, the flow through the ax- Spirit/Matter. In Eastern mysticism, this ener- on is either electric or chemical-based. In the gy flow is represented by the three aforemen- Energy Structure channels, the flow is either of tioned spinal channels. In Western theology, energy or force. Purposeful impulses relate to the descent of Holy Spirit or Christ energy are the movement of force through our Energy good examples of higher purposeful impulses Structure. Energy flow reflects the reality that flowing into lower levels of our existence. We energies from other levels of Spirit/Matter can can also have purposeful mental impulses im- descend or ascend through our Energy Struc- pacting both our imagination and emotional ture. This flow of energy can either be stimu- natures on their way to our physical brain lated by purposeful impulses (forces) from (mind). other levels, or as sentient response created In general, the structural part (channels) of our from the processing of external stimulus Energy Structure provides the basis for the through the energy node itself.

Figure 4 presents a model which outlines the can be accessed based on similar perceptions structure of the energy node at each level with- from our senses, or from memories held in our in our personality and spiritual Self. As shown, consciousness. it also depicts how our various bodies of To understand this, we need to review the knowledge are created from each energy node. mechanisms of consciousness within each en- Simply, they become one form of energy out- ergy node. These mechanisms were developed put from the energy node. Each body at each in past incarnations of our system. We do not level of Spirit/Matter is created based on the have to create these mechanisms; rather we meaningful ordering of experience at that level need only to utilize them. Perception is the of Spirit/Matter. It is not the memory of our initial process by which we engage and experi- experiences, but the result of our experiences. ence life. As described in the last article, per- Emotionally, if we have a life experience ception is an active process by which we dis- which stimulates joy, we add more joy to our cover the existence of external stimulus from emotional body of knowledge. Later, this joy the external world. This process leads us to

Copyright © The Esoteric Quarterly 69 The Esoteric Quarterly create an inner show within the energy node energy node is another output from the pro- itself which represents these external stimuli. cessing of our perceptions. As defined, inten- The process of perception triggers the process tion is an inner disposition to action, which of apprehension within the energy node. Ap- directs consciousness to give meaningful re- prehension seeks to create some form of un- sponses to experience. Simply, intention cre- derstanding of our perceptions. Apprehension ates purposeful impulses, which become our triggers recognition from memories and cogni- response at various levels to our assimilation tion from our body of knowledge. Cognition is and understanding of experiences. Intention the faculty of processing perceptions in order also stimulates the flow of energy through the to create some form of knowledge. It is also a energy channel to other levels of existence. process by which we access inherited The energy node, similar to a brain neuron, knowledge already created. This is how cogni- directs communication through the energy tion links new perceptions (percepts) with ex- channel, creating an external sentient response, isting knowledge (concepts, emotions, etc.). internal sentient response or purposeful impulse/energy flow to lower levels within our Recognition is simply the remembering that Energy Structure. In actuality, purposeful im- we have experienced this type of perception in pulses and energy flow can also move to high- the past. That is why recognition is shown in er levels within our Energy Structure. Figure 4 as the process that accesses memories and provides additional input for processing in The final result of this complex processing of the energy node. Our memories are held in the perceptions is the creation of consciousness. unconscious part of our field of consciousness. As shown in Figure 4, one form of conscious- Otherwise, if we held all of our memories in ness is awareness. Another mode of con- conscious awareness, we could not function. sciousness is sentient response to experience. As will be described, our unconscious aware- Synthesized in our last article, awareness be- ness is an expedient differentiation of con- comes the information-rich workspace that sciousness that allows life to evolve and grow pervades everything, including all life forms, more quickly. sentient beings and levels of Spirit and Matter. This unified field based on experience be- From what might be termed a higher-level pro- comes the natural system for exchange of in- cess of apprehension, we come to the central formation. As such, it becomes a universal processing mechanism of apperception in the presence and all penetrating reality. energy node. As described, apperception is the assimilating of our perceptions. It is the con- Structural foundation for centrated questioning, reflection and classify- I-ness ing of our perceptions with our knowledge of past experience. Apperception produces a syn- igure 4 also outlines the resultant con- thetic unity and coherent ordering of our cur- F sciousness in our model of the energy rent experiences. From this central process of node. As such, it provides a complete model of apperception, various results are created. The how consciousness is created. It also provides first result is output of energy into our body of the basis by which we can describe the way knowledge at that level of Spirit/Matter. The our unity of consciousness (identity, personali- second is the adding of memories to our con- ty or I-ness) is created within human evolution. scious and unconscious awareness. The third is The first component, as already defined, is the the stimulation of intention based on synthetic meaningful ordered energy or body of unity and coherence of experience within the knowledge that is created around each energy energy node itself. node at each level of Spirit/Matter. And we need to remember that this is true for all life As you can see in Figure 4, there is a signifi- experience, not just human. Animals, plants cant amount of flow taking place to, from and and even the mineral kingdom in nature are within the energy node based on every life ex- creating consciousness and bodies of energy perience. In addition to the ones already de- (knowledge) in and around the Energy Struc- scribed, the creation of intentions within the ture that has been created for their evolution.

The only difference among kingdoms of nature The unconscious, therefore, consists in the is at what levels conscious awareness are pri- first place of a multitude of temporarily marily being newly created. eclipsed contents which, as experience shows, continues to influence the conscious It is my contention that most of today’s hu- processes.49 mans are primarily evolving conscious awareness upon the mental plane (i.e. egoic con- We therefore affirm that in addition to the sciousness). Previous root races for humanity repressed material the unconscious contains were focused on evolving our physical, instinc- all those psychic components that have fall- tual, emotional and imaginative natures. That en below the threshold, as well as sublimi- is not to say that with each new life we do not nal sense-perceptions. Moreover, we know, need to build conscious awareness in all parts from abundant experience as well as for of our personality. The distinction here is that theoretical reasons, that besides this the un- egoic consciousness is beyond the personality conscious contains all the material that has and therefore more rudimentary in nature for not yet reached the threshold of conscious- much of humanity. This is also why it is so ness. These are the seeds of future con- important for humans to build the Antahkarana scious contents.50 (conscious connection) from the intellect to the Jung references William James, considered by higher mind. The animal kingdom is focused many to be the father of American psychology, on creating primary conscious awareness im- in describing the unconscious as “a fringe of aginatively. The vegetable kingdom is devel- consciousness… James speaks also of a oping its feeling/emotional nature at this point ‘transmarginal’ field of consciousness and in evolution; while the mineral kingdom is cre- identifies it with the ‘subliminal conscious- ating instinctual conscious awareness. Simply, ness’ of F.W.H. Myers.”51 the mineral kingdom is developing instincts as plants are developing the ability to feel as ani- It lies around us like a “magnetic field” in- mals are developing the ability to imagine as side of which our center of energy turns we are creating the ability to think and become like a compass needle as the present phase truly self-conscious. of consciousness alters into its successor. Our whole past store of memories float be- To conclude our model of the creation of con- yond this margin, ready at a touch to come sciousness, we need to understand the differ- in; and the entire mass of residual powers, ence between conscious and unconscious impulses, and knowledges that constitute awareness. In addition, we need to demonstrate our empirical self stretches continuously how our Energy Structure provides the oppor- beyond it. 52 tunity to create a unified coherent personality consciousness, or a sense of I-ness through This explanation corresponds to our descrip- objective forces. Much of the rest of this article tion of the mechanisms and functioning of the series will be focused on defining and describ- energy nodes. Jung came to conclude that the ing the various parts of our unconscious. It unconscious contents fall into three groups: seems prudent here to at least distinguish the “first, temporarily subliminal contents that can unconscious from the conscious mind and out- be reproduced voluntarily (memory)... second, line a basis for why they both exist simultane- unconscious contents that cannot be repro- ously. Webster’s Dictionary provides a simple duced voluntarily... third, contents that are not definition of conscious as: “aware of or attach- capable of becoming conscious at all.”53 This ing importance to.”48 Therefore, the uncon- brings us to the question of why there is an scious can be defined as that part of con- unconscious and conscious part of the mind. sciousness that we are not aware of or attach- As Jung explains: ing importance to. Forgetting is a normal process, in which C.G. Jung regards the attitude of the uncon- certain conscious contents lose their specif- scious as compensatory to consciousness. ic energy through a deflection of attention.

When interest turns elsewhere, it leaves sciousness is forced to turn on its light by former contents in the shadow, just as a the intensity of external or internal stimu- searchlight illuminates a new area by leav- lus.54 ing another to disappear in the darkness. The beauty of the unconscious mind is that it This is unavoidable, for consciousness can does not require the degree of energy that our keep only a few images in full clarity at one conscious attention needs to remain organized. time, and even this clarity fluctuates, as I The unconscious mind is similar to the external have mentioned. or internal disk storage space that holds the It is evidently (subliminal) material that data in our computer. Even with the computer owes its unconsciousness chiefly to the fact turned off, the data remains. Only the infor- that certain conscious contents must neces- mation and computer programs in memory are sarily lose their energy. lost when we turn off the computer. They re- If they were to retain their energy, they quire continuous power to remain. Each energy would remain above the threshold and one node receives continuous energy or force from could not get rid of them. It is as if con- our Energy Structure. This flow of energy not sciousness were a sort of projector that only maintains the processes described earlier casts its light (of attention or interest) on to remain in operation, but also what’s needed new perceptions—due to arrive presently— to hold the unconscious mind in place. Overall, as well as on the traces of former ones in a it is a very efficient system that God has creat- dormant state. As a conscious act, this pro- ed over an unbelievably long period of involu- cess can be understood as the intentional or tion and evolution. voluntary event. Yet, just as often con-

Creation of I-ness self within the material planes. But what is lacking in this model that would better depict a igure 5 provides a simple illustration of unified personality or personal self? F how consciousness extends and expands from our Energy Structure as we live life. Fig- First, each energy node shown only has tenu- ure 5 demonstrates that just because we devel- ous conscious connections with the whole of op consciousness at each level of Spirit/Matter the Energy Structure. In addition (not depicted it does not mean that we create a coherent I or in Figure 5), each energy node is “doing its

own thing.” Nothing in this model demon- begin to act uniformly. But our true sense of I- strates any coherence among energy nodes. As ness needs more than just resonance. What the mentioned, our Energy Structure facilitates the personality needs is a focus of direction that flow of both energy and forces, just like the provides some form of meaning and purpose neuron facilitates the flow of both electrical for existence. This is what the forces of direc- and chemical impulses. As our personality de- tion and focus provide the developing person- velops we gain access to and influence from ality. various objective materializing forces. These Above the Intuitional Plane source of reso- forces helps us give substance to ideas and vo- nance shown in Figure 3, we have the Force of lition; to bring structure Direction originating and order within our from the Inspirational psyche; to orient and The Kabbalistic Tree of Life Plane (1 of 5 inner adjust our attitudes for is made up of channels of Planes). Jung helps us growth; to adapt to both force, knowledge and form understand how direction our environment and is important to con- Spirit inherent in Matter; with 10 (or 11) spheres rep- sciousness. “The activity and finally to facilitate resenting the “highest as- of consciousness is se- motion and change in pect of humanity,” spirit, all lective. Selection de- Matter through momen- mands direction. But tum.. But these material the way to the “densest most direction requires the forces alone will not help complex manifestation of exclusion of everything create a personal identity irrelevant.”56 With the or self. Spirit, the physical body.” The three primary channels exclusion of everything Yet, magically, three irrelevant, a psychic pro- higher spiritual objective in the Tree of Life Energy cess of compensation is forces of resonance, di- Structure communicate and created, which he defines rection and focus will channel forces and energies as balancing, adjusting help create personal and supplementing. identity. First, resonance among various levels of Therefore, this Force of attunes each energy node Spirit and Matter. Direction fulfills Web- to the other energy nodes ster’s definition of direc- within our Energy Structure. Various definition as “line of development, way or trend.”57 tions of resonance will help us better under- In addition to the role played by resonance in stand this. Resonance is the “reinforcement helping to create a new kind of order and di- and prolongation of a sound or musical tone by rection, the spiritual Force of Focus provides reflection or by sympathetic vibration to other the last critical component needed for develop- bodies.” Resonance produces amplification ing a coherent sense of self, or I-ness. Web- and instability, which leads to chaos and ulti- ster's defines focus in terms of “a coming to- mately to a new kind of order. “Poincare reso- gether… adjustment to make a clear image… a nances” demonstrate that for life and self- center of attention.”58 Each of these attributes organization to exist, there needs to be “the of focus contributes directly to the center of existence of resonances between the degrees of attention that is required to create a coherent I- freedom.”55 Simply, an unbalanced or defused ness or personality. Figure 6 provides a simple personality, through resonance, proceeds illustration of how our personality conscious- through a form of chaos to a higher form of ness ultimately aligns around our Energy order. Our sense of “I” is created as various Structure to create a true sense of “I.” degrees of freedom at each level of matter

Conclusion Key contributions come from both the Kabba- lah based on the symbolism of the Tree of n the previous article, a more comprehensive Life, and a revolutionary new model of our I definition of consciousness was provided Spirit/Matter universe firmly based on the including key mechanisms as parts of con- foundation of the 7 Planes outlined within sciousness. From the backdrop of the begin- metaphysics. Together, they simply synthesize nings of consciousness in a previous incarna- various esoteric teachings regarding the struction of our universe, we need a way to recon- ture of our spiritual and material makeup and cile the variety of views of consciousness and all Life within the various kingdoms of nature. the mind presented within various fields of Consciousness at each level of Matter and study (perspectives). We also need a simple Spirit is created through an energy node (mind, model that depicts how the mind or the brain sephiroth, brain) as part of our entire Energy creates consciousness. Structure of existence. The result becomes a This simple model is based on the structure of highly efficient system of meaningfully or- our physical brain, specifically the brain neu- dered energy, knowledge, awareness and field ron. The neuron, as we have said, might be of consciousness. seen as a tiny replica of the physical body. Just Beyond understanding consciousness, this new as the body has a sensory apparatus, a brain, comprehensive model helps explain how we bodily organs, bodily systems and extremities become a coherent personality through the which help us maintain life; the neuron is simi- help of various objective forces. Additionally, larly structured through its dendrites, cell it sets the stage in defining a more comprehen- body, axon and synaptic terminal. Utilizing the sive model of human consciousness independ- more intuitive idea that we consist of a multi- ent of the structure of our universe. In other plicity of minds as part of an internal energy words, a model which clearly outlines our con- structure, we can begin to understand how the sciousness universe, separate and distinct, but diversity of our life experiences from thoughts intimately intertwined with the energies and to images to emotions to instincts and sensa- forces of both Spirit and Matter. This new tions cannot only coexist, but facilitate our model of human consciousness, in both its growth and integration as a human being. conscious and unconscious parts, will be the

basis of the remaining parts of this article series. 27 The Encyclopedia of Philosophy, Paul Ed- wards, Editor-in-Chief (New York, NY:

Macmillan Publishing Co, Inc., 1967), Vol. 4, 1 Alice A. Bailey, A Treatise on Cosmic Fire 76. (New York, NY: Lucis Publishing Company, 28 René Descartes, The Philosophical Writings of 1962), 243. Descartes, Translated by John Cottingham, 2 Rabbi David A. Cooper, God is a Verb: Kab- Robert Stoothoff and Dugald Murdoch (Cam- balah and the Practice of Mystical Judaism bridge, UK: Cambridge University Press, (New York, NY: The Berkeley Publishing 1984), Vol. I, 296. Group, 1997), 42. 29 Ibid., 299. 3 Ibid., 35. 30 The Encyclopedia of Philosophy, Vol. 7, 536. 4 C.G. Jung, The Structure and Dynamics of the 31 Alan Combs, The Radiance of Being (St. Paul, Psyche, Vol. 8, 2nd ed., translated by R.F.C. MN: Paragon House, 2002), 11. Hull (Princeton, NJ: Princeton University 32 Ibid., 11. Press, 1969), 390. 33 Ibid., 8. 5 Edward F. Edinger, The Creation of Con- 34 Harold Walden Percival, Thinking and Desti- sciousness (Toronto, Canada: Inner City ny: Being the Science of Man (Rochester, NY: Books, 1984), 32. The Word Foundation, Inc., 1974), 918. 6 Ibid., 20. 35 Ibid. 7 Ibid., 21. 36 Ibid. 8 Esther M. Harding, Psyche Energy (Princeton, 37 Alice A, Bailey, The Light of the Soul: Its NJ: Princeton University Press, 1947), 201. Science and Effect (New York, NY: Lucis 9 Jeffrey Satinover, The Quantum Brain (New Publishing Company, 1955), 172. York, NY: John Wiley & Sons, Inc., 2001), 38 Webster’s New World College Dictionary, 3rd 219. ed., Victoria Neufeldt, Editor in Chief (New 10 Richard F. Thompson, The Brain: a Neurosci- York, NY: Simon & Schuster, Inc., 1988), ence Primer, Third edition, (New York, NY: 780. Worth Publishers, 2000), 1. 39 Jef Bartow, God, Man and the Dancing Uni- 11 Ibid., 2. verse (Bayfield, Colorado: New Paradigm 12 Ibid., 25. Publishing, 2005), 163. 13 Ibid., 11. 40 Ibid. 14 Ibid., 19. 41 Ibid., 164. 15 Ibid., 30-31. 42 Ibid. 16 Ibid., 3. 43 David Bohm and F. David Peat, Science, Or- 17 Ibid., 31. der and Creativity (New York, NY: Bantam 18 Ibid., 40. Books, 1987), 202. 19 Ibid., 37. 44 Ibid., 203. 20 Ibid., 33. 45 Jef Bartow, God, Man and the Dancing Uni- 21 Ibid., 35. verse, 165. 46 22 Webster’s New World College Dictionary, 3rd Ibid., 291. 47 ed., Victoria Neufeldt, Editor in Chief (New Ibid. 48 York, NY: Simon & Schuster, Inc., 1988), Webster’s New World College Dictionary, 862-863. 296. 49 23 Sogyal Rinpoche, The Tibetan Book of Living C.G. Jung, The Symbolic Life, Vol. 18, Trans- lated by R.F.C. Hull (Princeton, NJ: Princeton and Dying (New York, NY: HarperCollins University Press, 1950), 196-197. Publishers, 1993), 49. 50 C.G. Jung, Two Essays on Analytical Psy- 24 Sri Aurobindo, The Synthesis of Yoga (Twin chology, Vol. 7, Bollingen Series XX, 2nd ed. Lakes: Light Publications, 1996), 16. 25 Translated by R.F.C. Hull (Princeton, NJ: Douglas Hofstadter and Daniel C. Dennett, Princeton University Press, 1966), 270-271. The Mind’s I (New York, NY: Basic Books, 51 C.G. Jung, The Structure and Dynamics of the 1981), 294. 26 Psyche, Vol. 8, Bollingen Series XX. 2nd ed. Daniel C. Dennett, Consciousness Explained Translated by R.F.C. Hull (Princeton, NJ: (New York, NY: Little, Brown and Company, Princeton University Press, 1969), 185. 1991), 33. 52 Ibid.

53 C. G. Jung, Two Essays on Analytical Psy- 56 C.G. Jung, Psychological Types, Vol. 6, chology, Vol. 7, 270. Translated by R.F.C. Hull (Princeton, NJ: 54 C. G. Jung, The Symbolic Life, Vol. 18, 198- Princeton University Press, 1971), 419. 202. 57 Webster’s New World College Dictionary, 55 Jef Bartow, God, Man and the Dancing Uni- 398. verse, 498. 58 Ibid., 522.

Franz Liszt: An Esoteric Astrological Analysis – Part One

Celeste Jamerson

Franz Liszt in 1858, Photographed by Franz Hanfastaengl (1804-1877)1

Abstract houses and the way in which they distribute the seven rays. Part Two will examine other he present article seeks to examine the factors such as the Great Comet of 1811 under T astrological chart of the composer Franz which Liszt was born, the fixed stars, the as- Liszt with a focus on Liszt’s soul purpose. teroids, centaurs and theoretical planets. Liszt’s ray chart was examined in a previous article in the Esoteric Quarterly entitled Introduction “Franz Liszt and the Seven Rays.”2 This article iszt was one of the most innovative of the seeks to offer yet more detailed insights by 19th-century Romantic composers, and his way of astrological analysis. Alongside more L traditional techniques, reference will be made ______to the work of the Tibetan Master Djwhal About the Author Khul, hereafter referred to as the Tibetan, who pioneered a new type of astrology focusing on Celeste Jamerson is a soprano, pianist and teacher soul purpose in the book Esoteric Astrology, of voice in the New York metropolitan area. She written by Alice A. Bailey. Reference will has a BM in voice performance from Oberlin Con- also be made to the work of Dane Rudhyar, a servatory, a BA in German Studies from Oberlin College, an MM in voice performance (with dis- composer and pioneer in the field of human- tinction) from Indiana University, and a DMA in istic astrology, who studied and wrote about voice performance from the University of North Franz Liszt’s birth chart. Part One of this arti- Carolina at Greensboro. She has studied with the cle will examine the planets in the signs and Morya Federation Esoteric Schools of Meditation.

Copyright © The Esoteric Quarterly 77 The Esoteric Quarterly music helped to pave the way for that of the Liszt’s father Adam was an excellent amateur 20th century. He made significant contribu- musician. When Liszt’s talent became known, tions in the areas of piano performance, the his father took him to Vienna, and then to Par- teaching of piano and orchestral conducting. is, providing for his musical education and ar- In addition, Liszt was an important performer ranging concerts in various cities for the young and promoter of the music of other great com- Liszt to display his talents, much like Mozart’s posers such as Berlioz, Chopin, Beethoven, father Leopold had done for his own son. and Wagner. However, Liszt’s father was taken suddenly Liszt was born on October 22, 1811, in the with typhoid fever and died on August 28, village of Doborján, Hungary, near the Austri- 1827, when father and son were taking a break an border.3 Liszt’s gestation and birth coincid- from a concert tour in Boulogne-sur-Mer, ed with the period of maximum brightness of France. While still in his teenage years, Liszt the Great Comet of 1811. This spectacular moved back to Paris with his mother. There he comet was said to presage important events, gave piano lessons and performed at gather- and the gypsies encamped near Doborján told ings in the salons of the uppermost aristocrats Liszt’s mother that the brilliant comet foretold In Paris, where he became a favorite of the the birth of a great man.4 French Salon movement.

Portrait of Marie d’ Agoult by Henri Lehmann (1843)5 At one of these gatherings, Liszt met the first dal, traveling through Italy and Switzerland. of his two life partners, the Countess Marie The couple ultimately had three children to- d’Agoult. Marie was beautiful and intelligent gether. Liszt acknowledged paternity of each and later became famous as a writer and histo- of these three infants and personally provided rian. However, Marie suffered from bleak pe- for their upbringing and education. When each riods of depression. Unhappily married at the of Marie’s children was born, Liszt and Marie time of her liaison with Liszt; she may pur- left the child with foster parents, a common posely have allowed herself to become preg- practice of the aristocracy at the time, and con- nant in order to solidify her relationship with tinued their travels. Eventually, the children him.6 The two lovers left Paris to avoid scan- were sent to Paris to be raised by Liszt’s moth-

78 Copyright © The Esoteric Quarterly, 2014. Summer 2014 er. On his travels with Marie, Liszt absorbed Weimar in 1848. Liszt became conductor of many artistic and cultural influences which the court orchestra there, devoting himself to were important to his development as a com- composition and to teaching piano master clas- poser. ses. The Princess Carolyne was a fervent sup- porter of Liszt’s music and believed implicitly Liszt eventually became estranged from Marie in his greatness. Liszt and Carolyne wished to after he struck out on his own to pursue a ca- be married, but in order to do so she had to reer as a touring virtuoso pianist. In his con- obtain an annulment of her first marriage from certs, Liszt enthralled audiences with his tech- the Catholic Church. Carolyne’s husband and nique and charisma. His playing was met with in-laws sought to prevent the marriage, since tremendous enthusiasm by both men and they stood to lose their stake in Carolyne’s women, but many women became particularly great fortune if she remarried. Finally, after a obsessed with the handsome artist. Some of prolonged effort on Carolyne’s part, the church them collected locks of his hair, his gloves, hierarchy granted permission for her to marry and even his old cigar butts, cherishing them as Liszt. The couple made plans to be married in treasures. Rome on Liszt’s fiftieth birthday in 1861. After many successful years of concertizing, Tragically, the Church withdrew its permission Liszt met the Princess Carolyne von Sayn- for their marriage at the last minute, on the Wittgenstein, with whom he developed a seri- very eve of the wedding, apparently due to the ous, committed relationship. Liszt retired from influence wielded by Carolyne’s powerful in- the concert stage, and the couple moved to laws.

Carolyne von Sayn-Wittgenstein and Her Daughter, Princess Marie7 Carolyne’s husband died four years later, but retreat and decided to become a priest, which by this time, Liszt and Carolyne had given up had been a dream of his as a young man. Nev- on the idea of marriage, remaining instead ertheless, Liszt continued to occupy himself close friends for the remainder of Liszt’s life. constantly with music, especially with sacred Around this same time, two of Liszt’s three music, and with the teaching of young piano children died: Daniel in 1859 and Blandine in students. From 1869 until his death in 1886, 1862. Liszt withdrew for a time to a monastic Liszt traveled between three cities almost eve-

Copyright © The Esoteric Quarterly 79 The Esoteric Quarterly ry year, spending a few months in each: ly, the Third Ray of Active Intelligence and Rome, Weimar, and Budapest in his native Adaptability, distributed by the sign Libra, in Hungary. Liszt died in 1886 of complications which Liszt’s Sun is found, was deemed to be brought on by the treatment of pneumonia, of considerable importance. In this article, which he contracted while he was visiting his Liszt’s astrological chart will be examined in daughter Cosima at the Bayreuth Festival. Co- greater detail for indications of character traits sima had urged her father to come to the Festi- and important life themes, and the rays will be val to lend his endorsement to the music of her further discussed as they appear in the birth late husband Richard Wagner, who also had chart. been a close friend of Liszt. Liszt’s Ray Chart A more lengthy biography of Liszt, as well as an analysis of his rays can be found in the arti- representation of Liszt’s rays as proposed cle, “Franz Liszt and the Seven Rays,” in the A by the author in the article “Franz Liszt Spring 2014 issue of the Esoteric Quarterly.8 and the Seven Rays” is given here in the fol- In that article, a case was made for Liszt’s soul lowing chart: and mind being on the Fourth Ray of Harmony IV soul 2 personality through Conflict. Furthermore, his personality was said to be on the Second Ray of Love- 4 mind Wisdom, his emotional body on the Sixth Ray 6 emotional of Devotion and Abstract Idealism, and his 7 physical physical body on the Seventh Ray of Organiza- tion and Ceremonial Magic. Some examples In addition, Ray 6 was proposed as a legacy also were given of the rays as they manifested ray, carried over as a strong ray from a previ- 9 through Liszt’s astrological chart. Specifical- ous existence of Liszt.

Liszt’s Birth Chart what Rudhyar refers to as an “imperfect ‘grand trine’ in water signs,” imperfect because the iszt was born very early on October 22, orb for the trine between Jupiter and Uranus is 10 L 1811. The Sun is in the late degrees of over 10 degrees.14 Grand trines facilitate the Libra, and the Moon in Sagittarius. Dane flow of energy between points of the horo- Rudhyar and Louise Rodden use the time of scope and can lead to ease of accomplishment 1:16 am, which probably has been rectified by in the life. Sometimes, however, there may be Rudhyar. The Leo rising seems to be correct too much ease involved with this aspect, lead- given Liszt’s noble character and appearance. ing to a lack of initiative in the native. But if a This includes the striking, long mane of hair 11 T-square is present, this will provide obstacles which Liszt maintained throughout his life. for the native to push against. Liszt has a T- In astrology, the Sun, Moon, and the rising square, albeit somewhat wide, in cardinal sign are usually considered to be the three signs, with Jupiter in Cancer opposing Mars in most important factors in a chart. In esoteric Capricorn, with an orb slightly over ten de- astrology, the rising sign assumes even greater grees, squared by Mercury in Libra. Another importance than in traditional astrology, be- T-square is found in mutable signs, but it re- cause it is viewed as an indicator of soul pur- quires Lilith, conjunct the north node in Virgo, 15 pose. In esoteric astrology, the Sun is seen as to make the square complete. In this T- describing the personality in the current incar- square, Lilith and the north node in Virgo op- nation, and the Moon indicates energies and pose Pluto and the south node in Pisces. At the tendencies carried over from the past.12 The foot of the T-square lie Neptune, the Moon and present article will give attention to these three Saturn in Sagittarius. In keeping with this factors, as well as to other features of Liszt’s overall chart pattern of the grand trine and two chart. In addition to aspects, or angles between T-squares, Liszt was blessed with tremendous planets, planetary rulerships will be consid- talent and success in his performing career, but ered, both exoteric and esoteric. In the indi- he also encountered obstacles requiring him to vidual on the path of discipleship, which Liszt develop strength and the capacity for hard undoubtedly was, esoteric rulers begin to as- work to achieve many of his goals. Jupiter in sume a greater importance, but the exoteric Cancer in the eleventh house, the most elevat- rulers still are important in the outer life. ed planet in the chart, is common both to the grand trine and the cardinal T-square. This in- In Part Two of this article, other bodies will be dicates Liszt’s ability to manifest on the physi- considered as well, including the Great Comet cal plane through an effective combination of of 1811, the fixed stars, asteroids, centaurs, love and intelligent activity. and theoretical planets. These will add greater detail and help to explain some of the more Leo – Liszt’s Rising Sign unusual aspects of Liszt’s life. As we proceed, we will see that certain themes appear repeat- n traditional astrology, the rising sign gives edly when viewing Liszt’s chart on different I information about a person’s appearance and levels. This can be explained partly through behavior. Liszt’s noble demeanor and long, the influence of the seven rays conditioning flowing mane of hair have been mentioned. In these bodies. esoteric astrology, however, the rising sign also indicates soul purpose. Overall Chart Pattern According to the Tibetan, Leo is “the sign of 16 look at the overall pattern of Liszt’s individuality and of self-conscious effort.” A chart13 reveals that the majority of planets The lion is associated with pride, which may are below the horizon. This indicates an em- manifest on a lower or a higher level. Music phasis on subjective meaning in the life, which historian Dana Gooley writes how Liszt exhib- is appropriate for someone like Liszt who evi- ited pride in his writings and in his perfor- denced a deep spirituality. Jupiter in Cancer, mances: Pluto in Pisces, and Uranus in Scorpio, form

Through his many published essays—in self-centeredness since the Sun is the center of which he voiced often critical opinions the solar system. Liszt popularized the solo about contemporary art, politics, and mores piano recital, in contrast to the typical variety —he projected an attitude of confidence, concert of the time.19 Liszt wrote to his friend, pride, independence, and moral conviction, the Princess Belgiojoso, that “I have ventured and these qualities, confirmed by his behav- to give a series of concerts all by myself, af- ior in the culture of salons, became central fecting the style of Louis XIV and saying to his reputation.17 cavalierly to the public: “Le concert, c’est Leo is ruled by the Sun on all three levels, as moi,” (“I am the concert”). This was a varia- specified by the Tibetan: these are the exoteric, tion on the words of Louis XIV, the Sun King, 18 who said, “L’état, c’est moi,” (“I am the esoteric, and hierarchical levels. On a per- 20 sonality level, the Sun as ruler can indicate State”).

Franz Liszt – Lithograph by Josef Kriehube 21

The lion displays courage and strength. During cesses are victories and triumphs. The feel- his performing career, Liszt was often coming conveyed by this image comes over pared to the warrior Napoleon, whose Sun was everyone who hears him, and hence he has in the sign Leo. According to music historian rightly been called, so often and from so Dana Gooley, the comparison of Liszt with many directions, the Napoleon of the pi- Napoleon was partially due to Liszt’s heroic, ano.22 assertive approach as a pianist. Liszt’s friend, One of Liszt’s warhorses, a piece he played Franz von Schober, writes: which was immensely popular with audiences, If other concert halls are salons in which was the Konzertstück in F Minor by Carl Ma- exquisite, sumptuous pleasures are offered, ria von Weber. Near the end of this piece, as those of Liszt are battlefields, and his suc- performed by Liszt, the pianist effectively

82 Copyright © The Esoteric Quarterly, 2014. Summer 2014 takes on the character of a heroic warrior I yearn. I sense the future, but nothing is knight returning from the Crusades.23 The im- apparent yet. I do not know if after all this agery of the warrior knight seems appropriate time I am coming to the end of my journey. for Liszt’s Fourth Ray Soul expressing through . . . At times . . . in the dying flickers of the a Leo ascendant. day, the white clouds hovering around the mountain tops take on pure, transparent Courage is an attribute of Ray One, which Leo colors. Their subtle tints change continual- distributes. Ray One and Leo can display will- ly as they merge and produce an indescrib- fulness, but as the Leo native evolves, the Di- able, shifting array of color and light, as vine Will begins to supersede the little will of though thousands of souls had been trans- the personality. The advanced Leo learns to figured and were ascending to the heavens. say, “Thy will be done.” Liszt may have at- But the sun, sinking behind the mountains, tained this state of spiritual acceptance to some reclaims its magnificent rays; the clouds degree later in his life, after living through become thick, heavy, and dull again . . . and tragedies such as the death of two of his chil- I resume my desolate and uncertain way.27 dren and his thwarted marriage to the Princess Carolyne. The sign Leo rules the heart. Leos are often generous, especially those who are advancing The sign Leo, along with Libra and Capricorn, along the path of probation or discipleship. At marks “points of attainment, through crisis met this point, the lion emerges from its lair, and and triumphant achievement.”24 This could the Leo undertakes projects on behalf of oth- apply, among other things, to Liszt’s tenure at 28 ers. Liszt gave many concerts for charity and the court of Weimar, where he faced many constantly was providing financial and moral administrative obstacles as conductor of the support to other musicians. court orchestra. He also encountered frequent opposition from the critics and the public in his According to the Tibetan, “Leo indicates the 29 efforts to promote his own avant-garde compo- height of achievement of the human soul,” sitions and those of his colleagues such as and “is the focal point for the expression of the Wagner and Berlioz. second aspect, the love-wisdom or consciousness aspect” in humanity.30 An interplay goes In addition to the will-to-dominate, the Leo 25 on between Leo and its opposite sign, Aquari- possesses the “will-to-illumine,” which is us. In this process, “the intensive self- fitting for a sign ruled by the Sun. The Tibetan consciousness of Leo expands into the group tells us that “the will-to-illumine is that which awareness of Aquarius.”31 As described above, drives all Leo people on to experiment and so 26 Liszt was highly committed to helping his fel- to gain knowledge.” Liszt was a voracious low musicians. This shows an awareness on reader who was interested in numerous sub- his part of the importance of the work of the jects, including literature, philosophy and reli- Fourth Ray ashram, going beyond his own per- gion. He also was driven to practice and exper- sonal interests. imentation on the piano, thus enormously increasing his knowledge of that instrument’s On the esoteric or soul level, the Sun veils capabilities, knowledge which he then passed Neptune as the ruler of Leo. Neptune distrib- on to others. utes the Sixth Ray and is related to the solar plexus center, which is involved with the Liszt seemed to be seeking for the secrets of transmutation of emotional energy in the body. Harmony and Beauty from his Fourth Ray This happens when energy is raised from the Soul, but answers on the deepest levels were solar plexus to the heart center. These two cen- elusive. In a letter written to Lambert Massart ters fall on either side of the diaphragm, which at the Gazette musicale, Liszt recounts a marks the demarcation from focus on the self “dream” in which he meets a mysterious fig- to group consciousness. The Tibetan explains: ure, probably representing Liszt himself on a higher level. This mysterious figure tells him: Neptune, being the sign of the Deity of the waters, is related to the sixth ray which

governs the astral or emotional plane of de- capable of great expression and he can be . . . sire. When Neptune is thus active in the ad- both an electric, dynamic leader, a pioneer in vanced Leo subject, then emotion-desire new fields of endeavour and also a magnetic have been transmuted into love-aspiration centre of a group whether the group is small, and are dedicated to and oriented to the soul as in a home, or vast as in a nation.”35 This . . . .”32 description seems to apply to Liszt in his work as a teacher and leader of a group of young The Sixth Ray is prominent in Liszt’s overall students and composers, and also as a founder makeup, as is the tendency to a high spiritual and president of the Academy of Music in impulse. Leo, as the fire sign on the fixed Hungary. cross, transmits the “‘fires of God’—cosmic, solar and planetary—producing purification, Libra – Liszt’s Sun Sign the intensification of the light and eventual revelation to the purified man who stands in he Sun, ruler of the Leo ascendant, is at 27 light.”33 The fire of Leo helps to clear the way T degrees 42 minutes of Libra in Liszt’s for the expression of the soul. chart. The Sun, which represents the personality life for this incarnation, is in its fall in this The process of purification, which is a neces- sign. In Libra, importance is given to relation- sary part of the path of discipleship and initia- ships and community, and not so much to the tion, is pictured in the image of the burning individual. In his book, An Astrological Man- ground. The Leo disciple “treads this burning dala, Dane Rudhyar gives the Sabian symbol ground with will and self-effacement. When he for the Sun at 28 Libra (all Sabian symbols are has reached full self-consciousness and mental read forward to the next degree) as “a man be- integration and when he has attained personali- coming aware of spiritual forces surrounding ty effectiveness, then he treads it—undeterred 34 and assisting him.” Liszt’s deep spirituality by pain.” Liszt battled against unfavorable already has been mentioned. Rudhyar gives conditions during many periods of his life. His the keynote for this degree as “The realization, tenure at Weimar, in particular, was a source at any level of existence, that one is never of constant frustration. As mentioned above, alone, and that the ‘community’—visible or Liszt worked under extremely difficult condi- invisible—is sustaining one’s efforts.” In tions there, struggling to achieve recognition as Liszt’s case, this is suggestive of support com- a composer and a high level of performance ing from Hierarchy and the ashram. from his players in his role as an orchestral conductor. Throughout his life, Liszt was sub- In Rudhyar’s analysis of Liszt’s chart in the ject to hostility or ingratitude from critics, fel- book, The Lunation Cycle, he stresses another low musicians, students and other people in his aspect of this degree symbol: “A man is alone immediate circle, such as Marie d’Agoult and in surrounding gloom. Were his eyes open to their daughter Cosima. Although many of things of the spirit he could see helping angels arriving. Spiritual sustainment given to him these people no doubt felt that their actions 36 were justified, there is no question that such who opens himself to his full destiny.” This actions were painful for Liszt. In addition, the interpretation of the degree symbol fits with tragedies of the death of two of Liszt’s chil- Liszt’s episodes of deep depression at various dren and his thwarted marriage to Carolyne periods in his life. Here the tension or conflict have been mentioned above. between doubt and faith is emphasized. In the advanced disciple, some mention of hi- Liszt’s Sun is conjunct the minor planet Varu- 37 erarchical rulers in the astrology chart may not na. Varuna is a powerful Hindu God who be out of place. The Sun veils Uranus as the rules over the waters. According to the Tibet- ruler of Leo on a hierarchical level. Liszt, who an, Varuna is a Raja Lord ruling the astral has Uranus in its exaltation in Scorpio in his plane. His element is water, and he is connect- chart, may have reached the point where Ura- ed esoterically with the planet Neptune and the 38 nus is a controlling factor in the advanced Leo. Sixth Ray. The fact that Varuna is conjunct At this point, “his spiritual consciousness is Liszt’s Sun further emphasizes the presence of

84 Copyright © The Esoteric Quarterly, 2014. Summer 2014 the Sixth Ray quality in his makeup.39 The Liszt’s Sun in Libra is opposed by Earth in presence of Varuna also suggests power and Aries, ruled by Mars. The Earth is always op- charisma, especially when combined with oth- posite the Sun in the chart. According to Alan er factors in Liszt’s chart, including his Leo Oken, for disciples, the position of the Earth in ascendant and Venus in Scorpio (see below). a chart indicates the field of service. Perhaps the juxtaposition of these two signs in Liszt’s In esoteric astrology, the personality mantram chart indicates that he eventually needed to for Libra is “Let choice be made.”40 The Lib- find and follow his own path, carving out his ran is traditionally consid- individual identity rather ered to be indecisive, ex- A look at the overall pat- than striving overly much periencing a need to weigh to please others. both sides of the equation tern of Liszt’s chart re- before making a decision. veals that the majority of The Earth is a Third Ray planet, and Aries distrib- The poet and contempo- planets are below the utes the First and the Sev- rary of Liszt, Heinrich horizon. This indicates an enth Rays. On a higher Heine, criticized Liszt for level, the First Ray has to trying out so many differ- emphasis on subjective do with the divine will, ent philosophies rather meaning in the life, which and the Seventh Ray with than sticking with one. is appropriate for some- the manifestation of the Liszt replied that he con- higher will onto the physi- sidered himself a child of one like Liszt who evi- cal plane. The Third Ray his age, and that other denced a deep spirituality. of Active Intelligence is people were unsettled as distributed both through the Earth and through well in this regard.41 For example, Liszt faced Libra, Liszt’s Sun sign. The importance of Ar- the important choice of becoming a priest or a ies and Libra in Liszt’s chart implies the poten- musician. Under the guidance of his parents tial for participating in this manifestation of the and his spiritual confessor, he chose to become divine will onto the physical plane, in Liszt’s a musician, but later in life, he took holy orders case presumably through musical composition as well. From that point on he concentrated 44 and performing. his efforts largely, although not entirely, on religious music. This choosing of the middle Other Planets in Cardinal way is suggestive of the soul mantram for Li- Signs bra, “I choose the way which lies between the two great lines of force.”42 iszt’s planets in Cancer, Capricorn and Libra, including the T-square with Mars, The symbol of Libra is the scales of justice. L Jupiter and Mercury, emphasize the Third Ray Liszt was concerned for the poor and the of Creative Intelligence and Adaptability, downtrodden and gave numerous benefit con- which pours through all three of these signs. certs for them during his lifetime. He also Cardinal signs are signs of initiative, and the urged that musicians and artists be given the Third Ray involves adaptation to new circum- respect that was their due. stances. For example, Liszt was a skillful Libra, ruled by Venus, is a sign of relationship, adaptor of other composers’ works. His prac- and the Libran native may submerse his own tice of performing transcriptions, paraphrases identity in the identity of the other. The ten- and improvisations on classical vocal reper- dency to attempt to please others by adapting toire was useful in presenting this music to a to their expectations may have been magnified wider audience in the age before phonographs. by Liszt’s Second Ray personality. The music He also revised and adapted his own piano historian Dana Gooley claims that a large part works repeatedly in order to incorporate the of Liszt’s success was his ability to adopt the new creative ideas which came to him and to habits and mannerisms of the country which he deal with new developments in the way pianos was visiting at any particular time.43 were constructed over time.

The fact that Jupiter and Mars are in their exal- aspect will be discussed further below in the tation in signs which distribute the Third and section on Pluto. Seventh Rays is indicative of success and of Mars in Capricorn trine the Midheaven relates the ability to manifest on the level of the mate- to Liszt’s prodigious strength at the piano. rial plane. Music historian Michael Saffle One critic called Liszt “the greatest key- writes that: chopper, the most enraged piano-shatterer and . . . the contemporary European press . . . string-breaker of our century.”48 The pianos of marveled over [Liszt’s] money-making the day, which were not so strong as our mod- proclivities, and only his frequent, heartfelt ern-day pianos, often could not stand up to donations to charitable causes prevented Liszt’s playing, and he often kept two pianos bolder public attacks on the prices that he on stage so that he could move to another pi- and (sometimes) members of his entourage ano if a mishap occurred with the piano on charged for reservations and concert tick- which he was playing. Friedrich Wieck, father ets.45 of the pianist Clara Wieck, who married the Jupiter, in the eleventh house, is the most ele- composer Robert Schumann, attended one of vated planet in Liszt’s chart. Jupiter in Cancer Liszt’s concerts and wrote critically about the indicates generosity and an ability to manifest violent energy of his performance: suitable forms for oneself and for others.46 After [Liszt] annihilated Thalberg’s Érard Jupiter is part of both Liszt’s grand trine and [piano] in the first piece, he played the fan- his cardinal T-square, suggesting the ability to tasy on a C. Graf [piano], broke two brass manifest the musical thoughtforms of Hierar- strings, fetched himself the second walnut chy onto the physical plane. The influence of C. Graf from the corner and played his Jupiter in Cancer is readily seen in Liszt’s etude, after which he, having once again seemingly unbounded generosity, manifesting broken two strings, said aloud to the public itself in his numerous benefit concerts, his that it [the etude] had not succeeded and he charitable gifts, and his piano master classes would like to play it again. As he entered, which he gave free of charge after he quit tour- he vehemently threw his gloves and hand- ing as a piano virtuoso. Jupiter in the eleventh kerchief on the ground in front of the piano house also indicates generosity toward his spir- . . . It was the strangest concert of our life.49 itual group, including fellow musicians and In her diary, Clara Wieck (or her father, writ- composers in the Fourth Ray ashram. ing for her) describes a concert of Liszt’s using Although it is out of sign47, the trine of Jupiter the imagery of war: “After the concert, Liszt with Liszt’s sun in late Libra further emphasiz- remains like a conqueror on the battlefield, like es the influence of Jupiter in his chart. Jupiter a hero at his chosen post of honor.—The con- also trines Venus in Scorpio, facilitating rela- quered piano lies at his feet. Broken strings tionships, especially with women, including appear here and there like shredded standards. relationships of a sexual nature. The horrified instruments take cover in their 50 As previously mentioned, Jupiter is part of a cases.” grand trine with Uranus and with Pluto. The The fact that Mars is in Liszt’s fifth house of trine of Jupiter in Cancer with Uranus in Scor- creativity indicates tremendous creative energy pio emphasizes Liszt’s ability to bring through on his part. Liszt was not afraid of undertak- magnetic energy in his performances. This is ing bold initiatives, such as raising money and further discussed below in the section on Ura- coordinating the festival for the unveiling of nus in Scorpio. The fact that Jupiter and Pluto, the Beethoven monument in Bonn, raising the exoteric and esoteric rulers of Pisces and of funds for the flood victims in Hungary, and the eighth house, are in trine, suggests the po- conducting contemporary music which was tential for working with the energies of death thought to be difficult to perform, such as the and sexuality in a transformative and ultimate- music of Berlioz and Wagner. In addition, ly redemptive manner. The importance of this Mars is sextile to both Uranus and Pluto within

86 Copyright © The Esoteric Quarterly, 2014. Summer 2014 a very tight orb, facilitating a flow of power Mercury rules the antahkarana,57 and in disci- and charisma, and contributing to the spell he ples and initiates, Mercury in Libra suggests was able to cast over his audiences as a per- the ability to build the bridge, i.e., antahkarana, former. the path between the mind and the soul, reaching eventually to the monad. This may be Mars in its exaltation in the fifth house also equated with the “Path of the Just, which shin- suggests Liszt’s appeal to the opposite sex and eth ever more unto the Perfect Day,” which is the intensity of his love affairs. It is interesting the Path to Shamballa, the City of Peace, ruled to note that Liszt’s Mars sets off the Capricorn by Libra.58 This suggests an ability on the part stellium of his mistress Marie d’Agoult, which of Liszt to access the higher levels of the mind consists of the north node, Sun, Mars, Black for musical inspiration and creativity. Moon Lilith, Chiron and Mercury.51 As Liszt’s affair with Marie was ending, she wrote a poi- Liszt’s Mercury is closely conjunct two su- soned pen novel, Nélida, under the pseudonym permassive black holes in the constellation of Daniel Stern, ostensibly about their relation- Virgo: one in NGC 4697; and the other in ship. In this novel, the painter Guermann, who NGC 4594, also known as M104, or the Som- was supposed to represent Liszt, was portrayed brero Galaxy. The second of these black holes as a shallow womanizer whose artistic creativi- is also parallel to Liszt’s Sun and Venus.59 ty was dealt a death blow when he left his lov- Black holes lend an air of charisma to the na- er, Nélida, supposed to represent Marie.52 tive and carry a Plutonian type of energy, which is a recurring theme in Liszt’s chart, as The fifth house is also the house of children. we will see in the section below on Pluto. Mars, co-ruler of Scorpio, is connected with Alex Miller, a leading expert on black holes in the concept of death.53 Liszt’s relationships astrology, writes that “Astrologically, Black with his children were problematic and fraught Holes promote change and transition, and can with tragedy, with two of his children dying in be difficult to work with. Highly mercurial, early adulthood. Liszt’s Mars was tightly con- with a power base that makes Pluto seem in- junct that of his daughter Cosima, his only fantile, Black Holes represent the volte face, child to survive him, indicating the tension in 54 the sudden, swift, complete reversal of the sta- their relationship. Cosima resented Liszt for 60 tus quo. . . .” not having spent enough time with her when she was young. She defied Liszt’s wishes The fact that the black hole in NGC 4594 is when she divorced her first husband, Hans von parallel to Venus and the Sun would tend Bülow, to marry Richard Wagner, with whom greatly to enhance Liszt’s personal and sexual she had become romantically involved. In the charisma. The conjunctions of both black holes summer of 1886, three and a half years after to Mercury suggest powerful energy in his Wagner’s death, Liszt visited Cosima at the method of communication, which would in- Bayreuth Festival. Cosima, who was busy run- clude his musical performances. Also, the sub- ning the Festival, failed to provide properly for ject matter of Liszt’s musical compositions Liszt’s care, thus increasing his suffering in his often had to do with death or with demonic last days and perhaps hastening his death.55 elements. This will be discussed further in the section on Pluto below. Mercury is at 10 degrees 54 minutes of Libra, squaring both Jupiter in Cancer and Mars in Alex Miller writes that in natives with contacts Capricorn. Libra has to do with marriage and between black holes and Mercury, partnerships, and it is of interest that Liszt’s The tactile senses can . . . be very acute and two domestic partners, Marie d’Agoult and developed, and the hands graceful or Princess Carolyne von Sayn-Wittgenstein, both skilled. Manual dexterity is common, and served as literary collaborators of Liszt, assist- the native may find that skill with the hands 56 ing him in the creation of his prose writings. in some way opens doors or allows the ma- As mentioned above, Liszt also made tran- nipulation of reality in ways which would scriptions and paraphrases of other composers’ not ordinarily be possible.61 works.

This would help to explain Liszt’s incredible formed. On one occasion, Liszt suffered a fit pianistic ability. of hysterics and collapsed while playing a concert. He had to be carried offstage, where he Miller writes that “Mercury/Black Hole natives regained consciousness, but some people in the are deep thinkers, keen and penetrating, pos- audience feared that he had died.65 sessed of an ability to see things which others cannot. This combination also promotes a very Liszt’s Moon in Sagittarius, along with his powerful intellect capable of assimilating and planets in Scorpio, may indicate past lives processing complex data, and vast amounts of where religion was an important activity, as it.”62 Sagittarius is connected with matters of reli- The black holes conjunct Mercury in Liszt’s gion and spirituality. If taken negatively, this chart may help to explain his propounding of could mean that religion was an easy out for Liszt from the emotional complications of his forward-looking theories and musical tech- 66 niques which failed to gain popular acceptance life, as some authors have implied. at the time. According to Miller, According to Rudhyar, however, “the moon is [Black Hole / Mercury natives] see, not the not the past as mere dead weight,” but it is ra- ways things are, but the ways they could ther “the striving and the struggling of embodied man away from that past; his willingness to become, and this often creates a barrier of 67 perspective and distance between them- face it and overcome.” From this point of selves and their peers, who are not able to view, perhaps one could say that the Moon grasp, or are unwilling to accept, the rami- represents characteristics from the past that can fications of what the Black Hole/Mercury be used either in negative or positive ways, native sees so clearly. This can be a useful with the way of least resistance tending toward perspective, but it is often a thankless one, the negative pole. as others lag behind the vision, do not fully Liszt was born under a waxing crescent moon. understand it, or are threatened by its scope. According to Rudhyar, this configuration indi- Cassandra-like, Black Hole/Mercury na- cates “the new impulse for action, or quality of tives will find many doubters when they activity . . . , as it challenges the old in a more express their vision. They are able to see to or less intense struggle. This leads usually to the heart of the matter and can easily throw self-assertiveness, faith in oneself and an ea- off societal conditioning and intimidation, gerness to overcome obstacles in carrying out but they often find that others are unwilling an inwardly felt command or vital urge.”68 For to hear what they have to say, or to take it Liszt, this type of urge led toward important 63 seriously. advancements in musical composition and performance, as well as an insistence on the prop- The Moon and Planets er treatment of musicians in society. in Sagittarius Liszt’s Moon is conjunct Neptune, Saturn and he Tibetan tells us that the moon repre- the asteroid Vesta in Sagittarius. The Tibetan T sents “that which is past,” and that it tells us that in Sagittarius, the one-pointed self- “summarises limitation and the present handi- interest of the personality becomes “the one- caps.” Furthermore, “it governs the physical pointedness of the disciple.”69 Liszt intended to body and shows where the prison of the soul is create progressive works of art in the religious 64 to be found.” Liszt’s Moon conjunct Saturn vein, such as with his oratorio The Legend of and Neptune and square Pluto suggests health Saint Elizabeth, which is similar in style to the challenges, which Liszt faced for much of his music dramas of Richard Wagner. In Sagitta- life. rius, “the arrow of the mind is projected unerr- 70 Liszt’s physical problems often seemed to be ingly towards the goal.” According to the connected with the emotions. Liszt was sickly Tibetan, “every time the man finds himself from an early age, and he sometimes experi- under the influence of Sagittarius it is with the enced fits of fever or fainting when he per- objective of orienting himself to some new and

88 Copyright © The Esoteric Quarterly, 2014. Summer 2014 higher objective, with the task of refocussing Sagittarius A, a radio source and probable su- himself towards a higher goal and with the un- permassive black hole at the center of the foldment of some basic and directing pur- Milky Way.76 Alex Miller is of the opinion pose.”71 that the black hole at the Galactic Center “represents both the source and the ending of the The esoteric mantram of Sagittarius is “I see journey, the cosmic womb/tomb which birthed the goal. I reach that goal and then I see anoth- our system and which will one day in the far- er.”72 The sign Sagittarius suggests movement, distant future reclaim it.”77 In addition, he be- and Liszt did an enormous amount of travel- lieves that it “provides a convenient frame of ing. As far as his musical goals, Liszt was al- reference for aligning with cosmic conscious- ways in quest of new horizons. He stated that ness.”78 The conjunction of Sagittarius A with he wanted to throw his lance far into the fu- Saturn in Liszt’s chart suggests that he was ture, an image reminiscent of the Sagittarian able to draw on important information and in- archer. spiration from a higher source in creating his In Atlantean times, the symbol for Sagittarius futuristic musical compositions. was the centaur, which symbolized the personality, or the man in bondage to his lower in- Venus and Uranus in Scorpio stincts. This was later replaced by the man on iszt has both Venus and Uranus in Scor- the horse, and eventually by the symbol of the pio, a Fourth-Ray sign. Liszt’s Sun in late 73 L arrow and part of the bow. These symbols Libra is conjunct and closely parallel to Venus represent the soul and spirit. in early Scorpio.79 The fact that Venus is the Sagittarius participates in the awakening of the exoteric ruler of Libra, the sign in which intuition.74 Neptune is sextile Mercury in Li- Liszt’s Sun is to be found, makes its position bra, which involves the building of the especially significant in his chart. antahkarana. Above, it was suggested that Venus rules music as an expression of the Mercury in Libra indicated an ability on beautiful. Rudhyar notes that the Sun-Venus Liszt’s part to bring through music from Hier- conjunction is an important factor in the charts archy through the intuition. The sextile from of composers whose music possesses the quali- Mercury in Libra to Neptune in Sagittarius ties of beauty and proportion.80 In addition, further demonstrates the role that inspiration Venus in Scorpio suggests that Liszt’s music and intuition played in Liszt’s creativity. holds deep transformative power. Venus rules The Moon is also slightly over ten degrees Taurus, the sign of Liszt’s Midheaven, which away from Neptune in Sagittarius. According says something about Liszt’s attractive public to Rudhyar, the conjunction of Liszt’s Moon persona, which was so helpful to him in his and Neptune indicates that his music possesses career as a concert pianist. a transcendental, rapturous quality, expressing Venus is also the planet of relationships, and “a deep yearning for the infinite.” Rudhyar we find a potential for transformation here as writes that Liszt is one of a select group of well, through pain and deep emotion. Venus is composers whose music bears this Neptunian in its detriment in Scorpio, which is ruled by quality, alongside the graceful Venusian quali- the non-sacred planets Mars and Pluto. On a ties of grace and proportion (see section on personality level, the native with Venus in Venus below).75 This aspect, along with Liszt’s Scorpio must learn to resist the tendency to sextile between Neptune in Sagittarius and dominate others through sexual magnetism. Mercury in Libra, indicates an ability to access In Liszt’s chart, Uranus in Scorpio is conjunct the inspiration and other spiritual qualities in the IC, or imum coeli, Latin for the “bottom of the process of composition and musical per- the sky,” opposite the MC or Midheaven. formance. Since the IC represents the home environment, The presence of Saturn here lends a regulating this placement suggests instability and uncon- and disciplining quality to the movement asso- ventionality in his living arrangements. For ciated with this sign. Liszt’s Saturn is conjunct many years, Liszt led an unsettled existence,

Copyright © The Esoteric Quarterly 89 The Esoteric Quarterly doing a great deal of traveling. He also lived, Uranus, a Seventh Ray Planet, is trine its dis- at two different periods in his life, with a fe- positor Pluto, a First Ray planet in Liszt’s male partner to whom he was not married. chart. Pluto and Uranus are both esoteric plan- This resulted in a certain amount of notoriety ets, and their influence is strong on the soul for him, since this was an important issue in level.87 According to Alan Oken, positive as- the society in which he lived. pects between these two planets indicate “a Power to manifest the Will of the Plan into the Oken writes that on a personality level, Uranus outer world.”88 This is enhanced by the com- in Scorpio “is connected to the sexual process- bination of the First and Seventh Rays. es, as Uranus rules the gonads, and its Seventh Ray energy is directly linked to the physical Oken states that Uranus in Scorpio helps to plane.” Natives with this placement are there- birth the new archetypes by bringing about fore tested as to the correct use of sexual ener- “the death of outdated thoughtforms.”89 Ac- gy.81 Uranus is said to rule the sacral center, cording to the Tibetan, Uranus in Scorpio sig- but it also rules the head center and the raising nifies that “knowledge can be transmuted into of the kundalini force along the spine in initi- the way of wisdom and of light. This neces- ates.82 This may relate to the power that Liszt sarily brings in the will aspect or the influence was able to summon with his music in various of the first ray. . . blended with the seventh ray ways. . . . producing the desired manifestation upon the physical plane.”90 Uranus in Scorpio suggests intuition and charisma. Rudhyar points out that many great These higher aspects of Uranus in Scorpio ap- Romantics such as Liszt, Wagner, and Alfred ply to Liszt’s compositional activities, in de Musset were born with Uranus in this which he employed forward-looking tech- sign.83 He says that this placement helps the niques involving dissonance and thematic native “give creative expression to deep human transformation. Liszt’s compositional tech- urges” and “revolutionize the way large groups niques influenced the music of his great col- of people feel.”84 league Wagner. Both Wagner and Liszt in turn had an enormous influence on future genera- Liszt’s playing aroused great enthusiasm in his tions of composers. audiences, and often it seemed to transport them to another realm of existence. The fol- Pluto, Ray One, and the lowing report attests to this phenomenon: Shamballa Force Describe how Liszt plays? How your bos- iszt’s Pluto is in Pisces, the sign it rules om always swells when the flood of his L esoterically, making it very strong in tones rises, when he carries us along on the Liszt’s chart. In addition, Pluto is retrograde, wings of his sounding longing into the ro- making its expression more internal and per- mantic kingdom of the anticipated, the un- haps more problematic. Pluto distributes the known, away beyond all restraints of exist- 85 First Ray of Will and Power, and Liszt brought ence. at lot of power to his playing. This was also The planet Uranus has to do with electricity, mentioned in the section on the sign Leo, and Liszt’s playing possessed an electrical which also distributes First Ray energy. In the quality. Liszt sometimes gave dramatic im- lower worlds, the power of the First Ray often provisations on the piano which were meant to manifests as death and destruction. represent thunderstorms. A reviewer wrote Pluto symbolizes death and transfiguration, as about one of these performances that “Liszt well as obsession. Liszt seems to have had an seemed to me like the highly charged conduc- obsession with death. During the cholera epi- tor of an electric machine. When he is moved, demic of 1832, Liszt remained in Paris, unlike electrical waves radiate outward. We felt elec- 86 some people who chose to flee to the surround- trified along with him.” ing areas. He used to visit Victor Hugo’s

90 Copyright © The Esoteric Quarterly, 2014. Summer 2014 home, where he would play the funeral march In keeping with this astrological symbolism, from Beethoven’s Sonata in A-flat major Liszt experienced a series of transformations in “while all the dead from cholera filed past to his life, each involving a type of death and re- Notre Dame in their shrouds.”91 Many of birth. Each time, as he sacrificed the old, Liszt’s compositions had to do with the subject something new was born. Sometimes the sac- of death, such as Totentanz (“Dance of rifices were of his own volition, but at other Death”), Funérailles (“Funerals”), and Pensée times, they were thrust upon him. As a young des Morts (“Thoughts of man, he pursued a career Death”). The Countess The Fourth Ray probably as a traveling concert Dash recalled in her was Liszt’s mental ray as pianist, which contribut- memoirs how Liszt once ed to his estrangement kept the other tenants of well as his soul ray. The from his partner, Marie his building up all night individuals on this ray pos- d’Agoult. After achieving while he played the Dies sess the ability to make tremendous success as a Irae (“Day of Wrath,” a performer, he then gave 13th-century Latin hymn beauty out of troublesome up that career, which was on the Last Judgment), or even ugly energies or beginning to tax his “from dusk to dawn in events. Liszt exemplified strength, for a new life in countless variations.”92 Weimar with the Princess In later life, as we have this ability, especially in his Carolyne von Sayn- seen, Liszt was to experi- works dealing with demonic Wittgenstein. There he ence the death of two of subjects, such as the Faust became renowned as a his children when they composer and conductor. were young adults. and Dante symphonies. He also gave piano mas- terclasses to many students free of charge. Paradoxically, Pluto is a non-sacred planet, but After a period of years, when the bureaucratic it is esoteric, operating on the soul level. De- difficulties became too frustrating and un- spite its negative reputation, Pluto has a posi- pleasant, Liszt decided to quit his post. On the tive side. Helena Blavatsky wrote that “Pluto eve of Liszt’s fiftieth birthday, when it looked is a deity with the attributes of the serpent. He like his partner Carolyne would be granted an is a healer, a giver of health, spiritual and annulment of her first marriage in order to physical and of enlightenment.”93 Although marry him, the Catholic Church withdrew its Pluto can cause the death of the physical form, permission. Around this same time and within it never causes destruction of the conscious- a space of a few years, two of Liszt’s children ness aspect.94 According to esoteric astrologer by his first partner, Marie d’Agoult, died. Liszt Phillip Lindsay, “Pluto is the ‘non-sacred’ co- partially withdrew from outer life for a brief ruler of the Ray 1 who destroys all useless period, eventually deciding to become a priest. forms.”95 This is so that new, better or more This did not result in a permanent withdrawal appropriate forms can be created: from the world, however. Liszt resumed his Death is but a doorway into a new life. work of teaching and composing, with an in- Pluto is situated on the furthest frontiers of creasing emphasis on liturgical music. He once our solar system, and could be seen as again adopted a busy travel schedule, compos- symbolically guarding the door to the void - ing and working with students in Rome, Wei- or “the place where evil dwells,” to para- mar and Hungary. phrase a line from “The Great Invocation.” In Greek mythology, Pluto was god of the Un- Because Pluto is a “non-sacred” planet and derworld, which Liszt depicts in the first hasn't fully “redeemed” its form, it can movement of his memorable Dante Symphony. have a close relationship to Chaos but is not Pluto rules both the head center and the base of inherently Chaos. Its action can cause the the spine center in average man, but only the illusion of Chaos, but it is working within base of the spine center in disciples and initi- universal laws.96 ates, in which case Vulcan, an undiscovered

First Ray planet, rules the head center.97 One and to be accompanied by a snake and a notes that when a certain amount of purifica- screech owl, the latter being a symbol of death. tion of the lower energies has taken place, on The symbols of the tree and the snake suggest the path of initiation, the kundalini force be- the kundalini force rising up from the base of gins to rise from the base to the head center. the spine, which is connected with Pluto, to the In Liszt’s chart, Pluto is exactly conjunct the head center. The Sabian symbol for Lilith in south node in Pisces in the seventh house of Liszt’s chart, at 16 Virgo, is “In the zoo, chil- partnerships and open enemies. The south node dren are brought face to face with an Orang- can bring up tempestuous energies from the utang.” According to Dane Rudhyar, the key- past, including past lives. It should be noted note for this symbol is, “A direct confrontation with the ‘wild’ power of primordial nature that Liszt experienced many difficulties in his 100 relationships, including in his problematic rela- within oneself.” The conjunction of Black tionship with Marie d’Agoult. In Liszt’s chart, Moon Lilith with the north node and Amor, Pluto opposes Black Moon Lilith98, which is and their opposition to Pluto and the south conjunct the north node and exactly conjunct node, suggest a plumbing and cleansing of the asteroid Amor, having to do with love rela- deep, painful wounds in love relationships, tionships, in Virgo, in the first house.99 The especially in Liszt’s relationship with Marie north node, like the south node, can represent a d’Agoult. Liszt’s Virgo and Pisces placements karmic connection from the past. form a T-square with Neptune, Moon and Sat- urn in Sagittarius, suggesting pain and re- In Hebrew lore, Lilith was a demon who se- striction in relationships with women. Liszt duced many men. The children born of these said that his father told him on his deathbed unions were killed as punishment by the angels that he worried that relationships with women of the Lord. She also was believed to hypno- would cause Liszt much grief in his life, some- tize and strangle children in their cribs. Lil- thing Liszt remembered and recounted years ith’s symbology is reminiscent in many ways later.101 of that of Pluto. She is said to live in a tree,

Lady Lilith by Dante Gabriel Rossetti102

Pluto is involved in the transmission of First Lamennais’ ideas about the social and spiritual Ray force from the Great Bear, Taurus and the responsibility of the composer. This led to Pleiades to Shamballa.103 Normally, the ener- Liszt’s composition of the piano piece “Lyon,” gy from Shamballa is stepped down by the Hi- written in honor of the workers of that city, erarchy before reaching Humanity, but in many of whom were imprisoned or killed as a 1825, it was determined by the Hierarchy that result of an uprising in April 1834. The piece mankind was able to handle some of this force bore the motto, “To live working or to die directly.104 On a lower level, the Shamballa fighting,” and the dedication bore Lamennais’ force leads to “a welling up of the self-will or initials. Liszt later visited Lyon in 1835 and of the will-to-power which is characteristic of 1837 to give concerts to raise money for the the developed lower nature, the personality poor.108 aspect of integrated selfhood.” On a higher Liszt’s prose writings also show the influence level, however, it can cause “a stimulation of of Lamennais. In Liszt’s 1834 article, “On Fu- the will-to-serve the plan as it is grasped by the ture Church Music,” Liszt writes about uniting world aspirants, the world disciples and initi- the theatre and the church in a new type of mu- ates.”105 The Shamballa force gave an impetus sic. One could argue that he eventually did this to the Industrial Revolution, and aroused “evil in his great oratorio, The Legend of Saint Eliz- in nations—aggression, greed, intolerance and abeth, written in 1873, which was mentioned hate . . . as never before,” ultimately resulting previously in the section of this article on in World Wars I and II. At the same time, Liszt’s planets in Sagittarius. In another arti- however, it led to “an uprising of good . . . re- cle, “On the Position of Artists and Their Place sulting in the growth of understanding, the in Society,” written in 1835, Liszt outlined a spread of idealism, the purification of our edu- socially progressive plan for bringing music cational systems and the inauguration of re- instruction into the schools and for improving forms in every department of human life.”106 music education and the availability of good Liszt appears to have responded to this impulse music to the public in general.109 through his involvement in the Romantic As a result of the Shamballa impetus in the movement and with the Saint-Simonians, a 19th century, the difference between good and group in France, who sought to regenerate so- evil became more clearly defined: ciety through Christian brotherly love as well as through reforms in the areas of education All has been speeded up and little such and economics. The Saint-Simonians also be- growth was seen on a worldwide scale prior lieved that the scientific forces of the Industrial to 1825. The knowledge of the Hierarchy Revolution could be positively channeled for is also spreading over the earth; the facts the betterment of humanity. Saint-Simon be- anent discipleship and initiation are becom- lieved that Christian brotherly love could help ing common property; humanity has conse- accomplish their goals, as did the Abbé Felic- quently moved onward into a greater meas- ité Lamennais, a Catholic priest who served as ure of light. Good and evil stand out in a spiritual mentor to Liszt. Lamennais attached clearer focus; light and dark are in a more particular importance to the arts and cultivated brilliant juxtaposition; issues of right and Liszt and other composers for this reason.107 wrong are appearing with cleared definition, and humanity as a whole sees the great Liszt became acquainted with Lamennais in problems of righteousness and love, of sin early 1834, when Liszt wrote to Lamennais to and separateness upon a worldwide scale.110 express his admiration for his book, Paroles d’un croyant (Words of a Believer). Lamen- The use of the First Ray energy of the will nais wrote back and invited Liszt to spend the from Shamballa needs to be accompanied by summer with him in a spiritual retreat at La the Second Ray energy of love. Liszt may have Chênaie in the summer of 1834. During that been chosen by Hierarchy to be part of a group time, Liszt began to develop his mature com- of disciples and initiates attempting to channel positional style. He was also exposed to the Shamballa force in a constructive manner

Copyright © The Esoteric Quarterly 93 The Esoteric Quarterly for the benefit of humanity. If so, he would tions of musicians in many different countries have been aided in this process by the trine in throughout the world. his chart between the First Ray planet Pluto During his lifetime, Liszt demonstrated an and the Second Ray planet Jupiter, as de- ability to manifest higher artistic impulses onto scribed above. As a Leo rising on a spiritual the material plane. This is indicated by the path, Liszt channeled both First and Second presence of the Seventh and the Third Rays, Ray energies. The transmission of Second Ray which are emphasized in Liszt’s cardinal T- energies would have been facilitated by Jupi- square with Mars in Capricorn opposite Jupiter ter’s position in Liszt’s chart as the most ele- in Cancer, squared by Mercury in Libra. Jupi- vated planet, exalted in Cancer in the eleventh ter, the most elevated planet in the chart, is house of spiritual groups. also part of a grand trine with Uranus in Scor- Conclusion pio and Pluto in Pisces. Liszt’s Sun in Libra, although not part of the cardinal T-square by fter having examined Liszt’s chart in de- degree, suggests diplomacy as well as a talent A tail, one can observe certain themes and for giving the public what they wanted. With various manners in which the rays are repre- Sun in Libra, Liszt demonstrated the quality of sented. Liszt, with his Leo rising, had a sense indecision in many situations, which eventual- of pride and a flair for showmanship. Yet, as ly developed into a workable compromise. he matured, Liszt also exemplified the higher Sun in Libra opposite Earth in Aries suggests, Leo traits of selfless love and dynamic leader- however, that Liszt’s true form of world ser- ship. As a relatively advanced Leo individual, vice lay in striking out on his own path rather he was able to balance the energies of Leo with than conforming to other people’s wants or those of its opposing sign, Aquarius, resulting expectations. in group awareness and service. The Fourth Ray probably was Liszt’s mental Leo distributes the First Ray. Pluto, a First ray as well as his soul ray. The individuals on Ray planet, is also prominent in Liszt’s horo- this ray possess the ability to make beauty out scope. Pluto represents death, resurrection and of troublesome or even ugly energies or transformation. Liszt underwent this process events. Liszt exemplified this ability, especial- many times in his life in a rather dramatic fash- ly in his works dealing with demonic subjects, ion, where he died to an older way of existence such as the Faust and Dante symphonies. As and began anew, such as when he gave up his one might expect with a composer of this stat- solo performing career and moved to Weimar ure, Liszt has several planets in Fourth Ray to conduct, compose and teach master classes; signs. Venus, the dispositor of Liszt’s Libra or later in his life when his plans to marry were Sun, is in Scorpio, confirming Liszt’s attrac- thwarted and he decided to take holy orders. tion for women. The Seventh-Ray planet Ura- In Liszt’s chart, Jupiter trines Pluto. This trine nus, also in Scorpio, in its exaltation, confirms between the exoteric and the esoteric rulers of Liszt’s qualities of magnetism and electricity, Pisces suggests an ability to balance the First notable in his performing. Ray of Will and Power with Ray Two of Love- Liszt’s Sagittarian planets indicate a desire for Wisdom. Jupiter in its exaltation in the eleventh house was indicative of Liszt’s kindness freedom and travel, as well as spiritual striving. The presence of the Moon here suggests and generosity toward others, including his fellow musicians. It has been suggested here that Liszt’s spiritual expression hearkened back to earlier times. The conjunction of Sat- and in the article “Franz Liszt and the Seven Rays”111 that Ray Two was Liszt’s personality urn with the Moon squares from the Moon to ray. Ray Two is the ray of the teacher, and it Lilith and Pluto suggest negative emotional energy coming up from the past in order to be possesses the attractive force of love. Liszt gathered a group of young musicians around redeemed. Liszt’s Neptune in Sagittarius sextile Mercury in Libra indicates a highly- him, whom he taught free of charge. These students then went on to teach future genera- developed intuition, and Saturn in Sagittarius

94 Copyright © The Esoteric Quarterly, 2014. Summer 2014 conjunct the Galactic Center suggests that Liszt’s musical creativity had higher origins. tries with a copyright term of life of the author Neptune’s placement in Sagittarius also em- plus 100 years or less. 6 phasizes the Sixth Ray, which lent spiritual See Charles Suttoni, “Liszt and Madame and magnetic qualities to Liszt’s character. d’Agoult: A Reappraisal,” in Liszt and His The Sixth Ray has an affinity with the astral World: Proceedings of the International Liszt Conference Held at Virginia Polytechnic In- plane, the sixth plane counting from the top stitute and State University 20-23 May 1993, downwards in Theosophy. The lower regions Franz Liszt Studies Series #5, ed. Michael of this plane contain negative, misdirected de- Saffle (Stuyvesant, NY: Pendragon, 1998), sire energies which are very troublesome and 17-35. problematic for humanity. Liszt’s Scorpio 7 http://commons.wikimedia.org/wiki/File:Ca- planets and strong Sixth Ray suggest that he rol-yne_Sayn-Wittgenstein02.jpg. (Last ac- was involved with bringing these energies to cessed May 23, 2014). This media file is in light, with an eye to their eventual transmuta- the public domain in the United States. This tion. The importance of the astral energies is applies to U.S. works where the copyright has confirmed by Venus in Scorpio and Sun con- expired, often because its first publication occurred prior to January 1, 1923. Princess Ma- junct Varuna, as well as the mutable T-square rie was the daughter of Carolyne von Sayn- discussed above. Wittgenstein and her husband Nicholas. 8 In the forthcoming second part of this article, Jamerson, “Franz Liszt and the Seven Rays.” 9 Ibid., 30. the influence of the fixed stars, the Great Com- 10 et of 1811, the asteroids, the centaurs and the A discussion of the data regarding Liszt’s time and place of birth may be read at “Liszt, theoretical planets will be examined. These Franz.” http://www.astro.com/astro- factors will largely be seen to corroborate the databank/Liszt,_Franz. (Last accessed May above observations as well as lend further fas- 24, 2014) See also Michael Rob-bins, “Franz cinating detail on Liszt’s life and spiritual path. Liszt,” http://www.makara.us/04mdr/01writing/03tg/ bios/Liszt_Franz.htm. (Last accessed May 14, 1 2014) http://en.wikipedia.org/wiki/File:Franz_Liszt- 11 The positions of the fixed star Regulus near _1858.jpg. This work is in the public domain the ascendant and Algol at the Midheaven in the United States, and those countries with help to confirm Liszt’s ascendant as being in a copyright term of life of the author plus 100 the last degrees of Leo. Preliminary research years or less. (Accessed May 23, 2014). 2 by the present author regarding Liszt’s transits Celeste Jamerson, “Franz Liszt and the Seven and progressions suggests, however, that the Rays” in Esoteric Quarterly (Spring 2014), actual time of birth may have been a few 15-34. minutes earlier than that given by Rudhyar. http://www.esotericquarterly.com/issues/EQ1 12 Alice A. Bailey, Esoteric Astrology (New 0/EQ1001/EQ100114-Jamerson.pdf#page=1. York: Lucis Publishing, 1951), 18-19. (Last accessed May 23, 2014). 13 3 For definitions of any astrological terms Doborján, now called Raiding, is in the terri- which may be unfamiliar, the reader is re- tory of present-day Austria. Rudhyar gives ferred to the website the time of Liszt’s birth as 1:16 am. Rodden http://www.astrologycom.com/glossary.html. gives this time a DD rating (conflict- (Accessed May 21, 2014). ing/unverified). -http://www.astro.com/astro- 14 Dane Rudhyar, Person Centered Astrology databank/Liszt-%2C_Franz. (Last accessed (New York: Aurora) (Reprint of CSA Press, May 24, 2014). 4 1976), 207-08. Alan Walker, Franz Liszt: The Virtuoso 15 Black moon Lilith is the lunar apogee, the Years, 1811-1847, rev. ed. (Ithaca: Cornell empty point of the ellipse of the orbit of the University Press, 1988), 54-55. 5 moon around the earth. This is different from http://commons.wikimedia.org/wiki/File:Ma- the asteroid Lilith, and also from dark moon rie_d%27Agoult_1843.png. (Last accessed Lilith, which will be discussed in Part Two of May 23, 2014). This work is in the public this article. domain in the United States, and those coun-

16 Rudhyar, Person Centered Astrology, 275. 38 See Alice Bailey, A Treatise on Cosmic Fire 17 Dana Gooley, The Virtuoso Liszt (Cambridge: (New York: Lucis, 1951), 897-98; and Alice Cambridge University Press, 2004), 89. Bailey, The Externalisation of the Hierarchy 18 See Bailey, Esoteric Astrology, 147, 294 and (New York: Lucis, 1957), 505. 296-97. 39 For a detailed discussion of the Sixth Ray 19 Liszt continued to participate as well, of with regard to Liszt, see Jamerson, “Franz course, in concerts with other performers. Liszt and the Seven Rays” in the Esoteric 20 La Mara, ed., Franz Liszts Briefe, Vol. I, p. Quarterly. 25, quoted in Walker, Liszt: The Virtuoso 40 Bailey, Esoteric Astrology, 250. See also 653. Years, 356. 41 Gooley, The Virtuoso Liszt, 151, 198. The 21 http://commons.wikimedia.org/wiki/File:Fr- enthusiastic following of different “isms” in anz-_Liszt_1839_Litho.JPG. (Last accessed succession also suggests the Sixth Ray. May 24, 2014). This work is in the public 42 Bailey, Esoteric Astrology, 250. See also 654. domain in its country of origin and other 43 Gooley, The Virtuoso Liszt, 118-19, 155, 198. countries and areas where the copyright term 44 See Alan Oken, Soul-Centered Astrology is the author's life plus 100 years or less. This (Lake Worth, Florida: Ibis, 2008), 283-85, and work is in the public domain in the United also 254. States because it was published (or registered 45 Michael Saffle, Liszt in Germany, 1840-1845: with the U.S. Copyright Office) before Janu- A Study in Sources, Documents, and the His- ary 1, 1923. tory of Reception, Franz Liszt Studies Series 22 Franz von Schober, Briefe über Franz Liszts No. 2 (Stuyvesant, NY: Pendragon, 1994), 14- Aufenthalt in Ungarn (Berlin, 1843), 4, quoted 15. in Gooley, The Virtuoso Liszt, 78. 46 See Michael Robbins, “Jupiter in Cancer,” 23 Gooley, “Warhorses: Liszt, Weber’s Konzert- http://www.makara.us/04mdr/01writing/03tg/ stück, and the Cult of Napoleon” in The Virtu- planets/jupiter/jupiter_cancer.htm. (Last ac- oso Liszt, 78-116. cessed May 24, 2014). 24 Bailey, Esoteric Astrology, 266. 47 An out-of-sign aspect involves two planets 25 Ibid., 288-89. which make an aspect which is not the same 26 Ibid., 289. as the relationship of the two signs. In this 27 Liszt, An Artist’s Journey: Lettres d’un case, Jupiter in early Cancer trines Sun in Li- bachelier ès musique 1835-1841, trans. and bra by degree, but the sign Cancer is in square ed. Charles Suttoni (Chicago: The University relationship to the sign Libra rather than in a of Chicago Press, 1989), 97. trine relationship. Out-of-sign aspects are 28 Bailey, Esoteric Astrology, 310. usually thought to be somewhat weaker than 29 Ibid., 147. aspects that are not out-of-sign. 30 Ibid., 194. 48 Doncaster Gazette, 11 December 1840; quot- 31 Ibid., 135-36. ed in Liszt Society Journal 11 (1986), 47; and 32 Ibid., 297-98. in Gooley, The Virtuoso Liszt, 107. 33 Ibid., 293. 49 Friedrich Wieck, Briefe aus den Jahren 1830- 34 Ibid., 294. 1838, ed. Käthe Walch-Schumann (Cologne, 35 Ibid., 309. 1968), 93-94, quoted in Gooley, The Virtuoso 36 Dane Rudhyar, The Lunation Cycle (Boulder, Liszt, 108. CO: Shambhala, 1971), reprint of The Moon, 50 Lisztmann, Clara Schumann, i: 198-99, quot- the Cycles and Fortunes of Life (David ed in Gooley, The Virtuoso Liszt, 109. McKay, 1967), 111. 51 For Marie d’Agoult’s astrological chart, see 37 Varuna is at 27 degrees 20 minutes 34 seconds Astrodatabank, “D’Agoult, Marie,” Libra in Liszt’s chart. Source: http://www.astro.com/astro-databank/D'Ago- http://serennu.com. (Last accessed May 24, ult,_Marie. (Last accessed May 24, 2014). 2014). Additional sources for calculations for 52 Marie d’Agoult, Nelida,trans. Lynn Hoggard Liszt’s birth chart in the present article include (Albany: State University of NY Press, 2003). the astrology software programs Solar Fire Originally published in 1846, under the pen version 8.1.2 with the Galastro add-on, by As- name Daniel Stern. trolabe; and Starlight version 1.0 by Berna- 53 Alex Miller, The Black Hole Book (Crossroad dette Brady. Press. Kindle Edition. 2014-03-03), Kindle Locations 1466-1467.

54 For Cosima Liszt Wagner’s chart, see Astro- where he observes that Krishnamurti’s Sagit- databank, “Liszt, Cosima” tarius Moon represented his reversion to http://www.astro.com/astro-databank/Liszt- Advaita, an old form of religion. See Phillip ,_Cosima. ( Last accessed May 24, 2014). Lindsay, The Initiations of Krishnamurti: An 55 See Alan Walker, ed., The Death of Franz Astrological Biography (Palmerston North, Liszt Based on the Unpublished Diary of His New Zealand: Apollo, 2002), 37. Pupil Lina Schmalhausen (Ithaca: Cornell 67 Dane Rudhyar, New Mansions for New Men University Press, 2002). (La Verne, CA: El Camino, 1978), 113. 56 It was alleged by the prominent early twenti- 68 Rudhyar, The Lunation Cycle, 50-51. eth-century Liszt scholar Emile Haraszati that 69 Ibid., 176. Liszt was the author of no prose writings other 70 Bailey, Esoteric Astrology, 121. than his own personal correspondence, but 71 Ibid., 178. this view can no longer be supported, now that 72 Bailey, Esoteric Astrology, 193. many of the holographs of Liszt’s writings 73 Ibid., 175-76. have come to light. It is now believed that 74 Ibid., 177. there are only a couple of exceptions in which 75 Dane Rudhyar, “Star Melodies.” one of Liszt’s partners published her own http://www.khaldea.com/rudhyar/astroarticles/ writing under Liszt’s name. Carolyne’s starmelodies.php. (Last accessed August daughter, Princess Marie Hohenlohe née von 17, 2013). Originally published in Astrol- Sayn-Wittgenstein, has left a description of ogy Magazine, February 1857. See also Princess Carolyne and Liszt’s collaborative the section in this article on Liszt’s Venus. process on the prose writings, which she wit- Interestingly, in this article Rudhyar also nessed while she lived with them at the Alten- cites Liszt’s friend and colleague Richard burg castle in Weimar. See Janita R. Hall- Wagner as an example of a composer Swadley, ed. and trans., The Collected Writ- whose music combines the Venusian and ings of Franz Liszt. Vol. I: F. Chopin (Lan- Neptunian influences. ham: Scarecrow, 2011), 4-17. 76 Sagittarius A is at 23 degrees 25 minutes of 57 Bailey, Esoteric Astrology, 281. the sign Sagittarius in Liszt’s chart. 58 See Michael Robbins, “Mercury in Libra.” 77 Miller, The Black Hole Book, Kindle Loca- http://www.makara.us/04mdr/01writing/03tg/ tions 1975-1977. planets/mercury/mercury_libra.htm. (Ac- 78 Ibid., Kindle Location 1985. cessed May 24, 2014). 79 The Sun and Venus have declinations of mi- 59 NGC 4697 is at 10 degrees 47 minutes Libra, nus 10 degrees 40 minutes and minus 10 de- and NGC 4594 is at 11 degrees 06 minutes grees 41 minutes, respectively. Libra. The declination of NGC 4594 is minus 80 Dane Rudhyar, “Star Melodies.” 10 degrees 34 minutes. These black holes are 81 Oken, Soul-Centered Astrology, 314. in the sign Libra by longitude rather than in 82 Esoteric Astrology, 296-97, 517. the sign Virgo because of the precession of the 83 The great Romantic composers Chopin, Men- equinoxes. The precession of the equinoxes delssohn, Schumann and Verdi also had Ura- presently puts most of the constellation Virgo nus in Scorpio. in the tropical zodiacal sign of Libra. 84 Dane Rudhyar, The Zodiac as the Universal 60 Alex Miller, The Black Hole Book (Crossroad Matrix: A Study of the Zodiac and Planetary Press. Kindle Edition. 2014-03-03), Kindle Activity, The Lost Writings of Dane Rudhyar Locations 121-123. Crossroad Press. Kindle I, Ed. Michael R. Meyer (Berkeley, CA: Edition. Khaldea, 2010), 140. Emphasis in original. 61 Ibid., Kindle Locations 652-654. 85 Pietro Mechetti, “Franz Liszt” in Wiener 62 Ibid., Kindle Locations 600-602. Zeitschrift für Kunst (December 7, 1839), 63 Ibid., Kindle Locations 606-611. 1173-1176, quoted in James Deaville, “The 64 Bailey, Esoteric Astrology, 19. Emphasis in Politics of Liszt’s Virtuosity” in Liszt and the original. Birth of Modern Europe: Music as a Mirror of 65 See Walker, Liszt: The Virtuoso Years, 203- Religious, Political, Cultural, and Aesthetic 04. See also Ibid., 68. Transformations, Franz Liszt Studies Series 66 See for example Rudhyar, The Lunation Cy- No. 9 (Stuyesant, NY: Pendragon, 2003), 128. cle, 51, 95, 111-12. Phillip Lindsay makes a 86 Gooley, The Virtuoso Liszt, 209. related point in his book on Krishnamurti, 87 Bailey, Esoteric Astrology, 114.

88 Oken, Soul-Centered Astrology, 380. as the first wife of Adam. She is associated 89 Ibid., 315. with the seduction of men and the murder of 90 Bailey, Esoteric Astrology, 224. children. The depiction of women as powerful 91 Antoine Fontaney, Journal intime (1831-36) and evil temptresses was prevalent in 19th- (Paris, 1925), 133, quoted in Walker, Liszt: century painting, particularly among the Pre- The Virtuoso Years, 151. Raphaelites. The artist depicts Lilith as an 92 Walker, Liszt: The Virtuoso Years, 151. iconic, Amazon-like female with long, flow- 93 Helena Petrovna Blavatsky, The Secret Doc- ing hair. Her languid nature is reiterated in the trine, Vol. II. 30. Note; quoted in Bailey, Eso- inclusion of the poppy in the lower right cor- teric Astrology, 667. ner—the flower of opium-induced slumber.” 94 Bailey, Esoteric Astrology,127. “Pluto or Additional note: “Begun in 1864 with Fanny death never destroys the consciousness as- Cornforth as the model, and completed in pect.” 1868. Repainted at Kelmscott 1872-3, with the 95 Phillip Lindsay, “Chaos to Synthesis,” face of Alexa Wilding.” (Last accessed May http://www.esotericastrologer.org/EAauthorEs 25, 2014). Permission is granted to reproduce says/EAessaysPGL1.2.htm. (Last accessed this file under the Creative Commons Attribu- May 23, 2014). tion-Share Alike 3.0 Unported license. 96 Ibid. 103 See Bailey, Esoteric Astrology, 376-77; and 97 Bailey, Esoteric Astrology, 517. Alice A. Bailey, The Rays and the Initiations 98 These calculations for Lilith are done using (New York: Lucis, 1960), 96. the mean apogee. 104 Bailey, The Externalisation of the Hierarchy, 99 The asteroid Amor is at 15 degrees 08 minutes 535-36, The Rays and the Initiations, 145. Virgo in Liszt’s chart. 105 Bailey, Esoteric Astrology, 376-77. 100 Rudhyar, An Astrological Mandala, 160. 106 Bailey, The Rays and the Initiations, 145. 101 Walker, Liszt: The Virtuoso Years, 127. 107 Walker, Liszt: the Virtuoso Years, 154-60. 102 Source: Delaware Art Museum. 108 Ibid., 158. http://commons.wikimedia.org/wiki/File:Lady 109 Ibid., 159-60. -Lilith.jpg. Description: “Lilith, the subject of 110 Bailey, The Rays and the Initiations, 145-46. this painting, is described in Judaic literature 111 Jamerson, 29.

Spanning the Worlds of Causes and Effects

John F. Nash

he Festival of Goodwill is celebrated each handmaidens I will pour out in those days T year at the Full Moon in Gemini, in May of my Spirit; and they shall prophesy: And or June. This year’s festival falls on Thursday, I will shew wonders in heaven above, and June 13. The Festival, also known as the Fes- signs in the earth beneath.2 tival of the Christ, Festival of Humanity, or That first Pentecost of the Christian dispensa- World Invocation Day, builds upon the two tion was a new day, the beginning of a new earlier festivals of the Higher Interlude, the era of discipleship. Paul, who had his private Easter and Wesak Festivals, celebrated, re- “pentecost” on the road to Damascus some spectively, at the Full Moons in Aries and years later, explained to the people of Corinth Taurus. how the descent of the Holy Spirit expressed Christian esotericists often compare it with itself in different ways to different people: the feast of Pentecost, observed the previous To one is given by the Spirit the word of Sunday. And just as the Festival of Goodwill wisdom; to another the word of knowledge builds upon the two earlier Full Moon festi- by the same Spirit; to another faith by the vals, Pentecost builds upon the resurrection of same Spirit; to another the gifts of healing Christ and, in a way many Christians may not by the same Spirit; to another the working realize, on the enlightenment of the Buddha. It of miracles; to another prophecy; to anoth- is interesting to note the close correspondence er discerning of spirits; to another divers between the Higher Interlude and the fifty kinds of tongues; to another the interpreta- days of Easter in the Christian liturgical cal- tion of tongues.3 endar. The Festival of Goodwill reminds us, year by Pentecost was already a long-established Jew- year, that we too are entering a new era of ish feast when the Holy Spirit descended on discipleship, in which each person must find the disciples in the upper room in Jerusalem. his or her voice and particular ability to serve. They had witnessed the resurrection and as- In place of Paul’s list of charisms, we can turn cension of their Master, but they grieved that for guidance to the Tibetan Master’s “seed he was no longer with them and feared the groups”: “Telepathic Communicators,” Roman and Jewish leaders who put him to “Trained Observers,” “Magnetic Healers,” death. Yet, after the experience of Pentecost, “Educators of the New Age,” “Political Or- they went out into the streets and openly ganizers,” “The workers in the Field of Reli- preached Christ’s message. They spoke with gion,” “Scientific Servers,” “Psychologists,” new clarity, literally finding their voices.1 And “Financiers and Economists,” and “Creative when people in the crowd questioned their Workers.”4 sobriety, Peter reminded them of the words of the prophet Joel: The Festival marks the increasing presence in the world of the Second Aspect of Deity: I will pour out of my Spirit upon all flesh: Love-Wisdom, working through humanity. and your sons and your daughters shall The energy unleashed by the Hierarchy and prophesy, and your young men shall see the Christ at the Festival of Goodwill is fo- visions, and your old men shall dream cused on the New Group of World Servers, dreams: And on my servants and on my whose charge, like that of the disciples at

Pentecost, is nothing less than to change the that it would “be the festival of the spirit of world. Their charge came early in the Piscean humanity—aspiring towards God, seeking Age; ours comes at the dawn of the Aquarian conformity with the Will of God and dedicat- Age. Establishment of the New Group of ed to the expression of right human relations . World Servers was a first step toward the . . . It will be a day whereon the spiritual and promised externalization of the Hierarchy. divine nature of mankind will be recog- Eventually, we are nized.”6 told, the masters The descent of divine power The descent of divine themselves will play from above predictably trig- power from above leading roles in gov- gers a response from below. predictably triggers a ernment, education, response from below. business, and so forth. The descent of the Holy Spirit The descent of the Meanwhile, it is our at Pentecost raised the disci- Holy Spirit at Pente- privilege to serve as cost raised the disci- forerunners. ples’ consciousness and prepared them for their evangeli- ples’ consciousness The Festival of and prepared them for Goodwill was first cal mission. The approach of their evangelical mis- celebrated in 1952, the Christ and the Masters, sion. The approach of three years after Alice the Christ and the Bailey’s death. Yet we during the Festival of Good- Masters, during the understand that it had will, raises the consciousness Festival of Goodwill, long been observed on of people in all walks of life raises the conscious- the inner planes: ness of people in all and reminds us that we too walks of life and re- On this festival, for minds us that we too two thousand are divine beings. are divine beings. It years, the Christ has represented humanity reminds us that humanity is the divine mes- and has stood before the Hierarchy and in senger to the world of form, capable of partic- the sight of Shamballa as the God-Man, ipating in Hierarchical work the Leader of His people and “the Eldest in a great family of brothers” . . . . Each year The twofold process is repeated on all time at that time He has preached the last ser- scales and at all levels of reality. Importantly, mon of the Buddha before the assembled the descent of divine power never diminishes Hierarchy. This will therefore be a festival what remains above; rather the process spans of deep invocation and appeal, of a basic the worlds of causes and effects, the world of aspiration towards fellowship, of human Will and the world of Activity. The Logoic and spiritual unity, and will represent the essence descended into manifestation, but the effect in the human consciousness of the Logos remained on his own plane. As Sri work of the Buddha and of the Christ.5 Krishna pointed out in the Bhagavad Gita: “Having pervaded this whole universe with a The Festival of Goodwill should, perhaps, be fragment of Myself, I remain.” Christian termed the Festival of the Will-to-Good. The teachers speak of the simultaneous transcend- Second-Ray energies of Love-Wisdom medi- ence and immanence of God. ate, but also are propelled by, the First-Ray energies of Will and Power. The Christ draws Christ took physical form, while his true be- closer to humanity, serving in his own capaci- ing remained in the world from which he had ty as head of the great Second Ray Ashram come. His descent expressed compassion of a and Master of Masters, but he also serves as most perfect nature. His destination in the the ambassador of the Center where the Will physical world was not one of the nicer places of God is known. The announcement of, what we could offer him. As his Palestinian mis- was for humanity, a new Festival predicted sion drew to a climax, he descended “into

100 Copyright © The Esoteric Quarterly, 2014. Summer 2014 hell,” to experience the very depths of human suffering, but it is also the impulse by which depravity and suffering. Hell, of course, could we draw down divine Light, Love and Life to not contain him; if it had, his mission would bathe their wounds. We do not try to prescribe have failed. Even as he drank from the bitter what form healing may take; that is deter- cup of pain, rejection, and the cross, his con- mined by intelligences higher than ours. But sciousness remained on the higher plane. To we trust and give joyful thanks that healings demonstrate that in linear, concrete form— are taking place. and we should hesitate before condemning the The Festival of Goodwill reminds us of the people of the time as incapable of seeing be- related Hierarchical initiative of the Triangles yond externalities—he rose from the dead and Movement. Groups of three people commit to ascended joyfully into heaven. daily recitation of the Great Invocation, while Our human path requires us to take a succes- visualizing the links connecting them. Each sion of physical forms to experience, suffer, “Triangle of Fire”—to use Torkom Saraydari- learn, and grow in consciousness; and when an’s term8—is a form intentionally created in our mission is completed we shall return to etheric matter, through which Light, Love and the realm of spirit and joy. Yet our true being Power can flow to humanity and the planet. never leaves the realm of spirit; the Monad Even as we focus on the etheric subplanes we remains on its own level. We remain poised allow our consciousness to rise to invoke and between the realms, and if we are sufficiently transmit the energies flowing from above. aware—and our intent pure—we can draw How can we acquire the ability to move be- upon monadic power and direct it to service tween the worlds? Through integration of the endeavors. personality and, more importantly, through Like Christ, we are called upon to reach down personalitysoul fusion. We may not be able, to the depths of human depravity and suffer- as Christ could, remain simultaneously aware ing. Discipleship presents us with the world as on multiple levels; that capability will come it is, rather than the way we might like it to after the fifth initiation. But even at our pre- be. While we are sent to work in the world, sent stage on the path we can develop the abil- however, we are not to become of the ity to focus our awareness on any desired lev- world7—that is, our “world of effects.” We el, as we might move a flashlight up and must develop the ability to move at will be- down to illuminate different areas of an ob- tween it and our “world of causes,” the planes ject. Let us never forget that, as we strive to of the Spiritual Triad. Whether our particular raise our consciousness, the Solar Angel is gift lies in healing, education, government, reaching down, encouraging us and providing business, the arts, or some other area of hu- us with opportunities to extend the antahkara- man activity, we draw down energy, impres- na to the causal level and beyond. Important- sions and inspiration from higher levels and ly, as we “move up” we also “move out,” put them to work. shifting our concern from the separative self In healing work, for example, we must be to the group. prepared to experience the suffering we seek All occult work involves a purposeful transfer to alleviate, sharing the pain, desolation and of energy, and in “white magic”—the only grief of those whom we seek to heal. But to permissible application of occultism—transfer stay mired in the physical, emotional and is from above to below, mirroring the descent mental horrors would not only overwhelm us, of divine power discussed earlier. The will it would make us ineffective. In order to facil- must be trained to access, transmit and direct itate healing, we must remain poised between the energy to its intended target, but an im- “heaven” and “hell.” In that way, we both portant aid to success is visualization of the preserve our equilibrium and gain access to energy flow and the path it should take. The the energies needed to do the work at hand. Agni Yoga teachings suggest visualization of Compassion is an identification with others’ the pathway in very physical terms:

One should not imagine it as something and effects. And may we, with the abilities abstract, it exists just like a waterspout in offered to us, become group conscious, useful which heaven and earth merge. The very embers of the New Group of World Servers, formation of the silver thread is similar to and agents of Hierarchical Purpose. a waterspout because of its spiral form. . . .

Many have never seen waterspouts; hence what has been said will seem to them like 1 Acts 2:4. 2 an empty sound. But let them begin to Acts 2:16-18. Citations are from the KJV. 3 1 Corinthians 12:8-10. ponder, starting with the coarsest apparent 4 manifestations and then imagining Infinity, Alice A. Bailey, Discipleship in the New Age I, New York: Lucis Trust, 1944, 35-40. where everything is possible, where no ra- 5 Alice A. Bailey, The Externalization of the tional trend of thought exhausts all Be- 9 Hierarchy, New York: Lucis Trust, 1957, 421. ness. 6 Ibid. 7 John 15:19, 17:14. As we prepare for and celebrate the Festival 8 of Goodwill, may we ponder the descent of Torkom Saraydarian, Triangles of Fire, 2/e, Cave Creek, AZ: TSG Publishing Foundation, power on all scales, from the divine to the 1988. human. May we devote ourselves to the train- 9 Heart, New York: Agni Yoga Society, 1932, ing necessary to bridge the worlds of causes 250.

Festival of Easter 2014 Merging Self with Group Work

Martin Vieweg

his year, as we celebrate the Festival of touch of Shamballa. We are exhorted to recog- T Easter, we stand at the midway point be- nize the importance of the opportunity at hand. tween the direct touch of humanity by Sham- We stand at a unique moment in history and— balla in the year 2000 and the centennial con- as part of the awakening body of souls who clave of the Hierarchy to be held in 2025. We seek to serve the divine Plan – we are being stand in the midst of a 25 year period that be- prepared to act as intermediaries between hu- gan with a direct impact of the “Shamballa manity and the approaching spiritual Hierar- Force” upon awakening humanity, inaugurat- chy. ing a time of tremendous change. This period The Tibetan has suggested that we might ex- will culminate with the centennial conference pect dramatic change under the impact of of the Masters to be held at the close of the Shamballic energies now released upon the first quarter of the new century. At this confer- world. Our very attitude towards life and our ence the present cycle of “The Stage of the grasp of “the subjective essentials of living” Forerunner” will come to a close and, in all will be completely altered. He refers to this probability, the Masters meeting together in elsewhere in different terms, hinting that the conclave will decide on the next steps to be challenge at hand is a shift from individual to taken in preparation for the externalization of group work. He advises his disciples to learn the Hierarchy and the reappearance of the “to think in terms of the Ashram—the Ashram Christ. of the Christ, representing Sanat Kumara.”5 He The Tibetan tells us that each time Shamballic suggests that preoccupation with personal energy “strikes into the human consciousness plans and goals must eventually give way to some fuller aspect of the divine Plan appears.”1 selfless service on a higher turn of the spiral. The divine Plan is given impetus, and that po- Thinking in terms of the Ashram reflects the tent energy, “which holds all things together in theme for this year’s conference: Ashramic life…[and] is, in reality, life itself”2 (the ener- Work and Self-Forgetfulness. It points towards gy issuing forth from the Circle of Life—the a lofty goal: the “true self-forgetfulness” that Council Chamber at Shamballa) touches the participation in ashramic work ultimately re- collective human psyche, propelling humanity quires. Complete self-forgetfulness is not easi- forward on the Path. A touch of divinity such ly attained and must be achieved in stages. It as this brings together the energy of divine will demands “forgetfulness of the Soul’s goal as and the creative force of active intelligence, well as of personality goals.”6 It requires relin- which we embody as a race. It produces, as the quishing established attitudes and patterns on Tibetan phrases it, “certain radical and mo- several levels, for—in the end—effective ash- mentous changes in the consciousness of the ramic work goes forward in the light of the race.”3 Its impact completely alters “people’s Spiritual Triad. attitude to life and their grasp of the spiritual, esoteric and subjective essentials of living.”4 Each of us, of course, stands at a different place in this quest for spiritual fulfillment, and As we come together in this Subjective Group few of us are at the place of final achievement. Conference at Easter, we gather in the wake of Some are early on the Path—actively purifying this tremendous spiritual impulse. As disciples, and coordinating the personality. Others are we are challenged to assimilate the meaning of building the first span of the rainbow bridge— DK’s words and to deepen our response to the

getting in touch with the Soul, learning to re- planning...It is this resurrection life that will spond to Soul guidance and direction. Some be poured into humanity at Easter time.9 are cultivating Soul-personality fusion; others This reference to the Spirit of Resurrection was are constructing the second span of the bridge, made in the spring of 1945, the year in which mastering the building the Christ finalized his techniques of intention, Again today—at this midpoint decision to return to projection, and visuali- Earth and walk again zation. Each stands at in the first quarter of the new among us physically. It his or her own appro- millennium—the world is en- was the year in which priate place on the Path veloped in war, challenged by the Great Invocation and it is entirely right was given to humanity that this is so. As the economic strife, and faced in its final form. The Tibetan reminds us: with natural disasters on a Tibetan advised his The work … re- planetary scale. Again (as in disciples that “the res- quires a diversity of 1945) the energies of Sham- urrecting life,” which quality and of po- could be invoked at that tencies in order to balla must be mobilized to re- time, could “engender be effective in man- solve the situation. Once anew the vitality need- ifestation upon the ed to implement the outer plane… A more the energy of divine Will trends of the New Age group of disciples is needed to evoke “response and…guide humanity such as this is con- from the members of the New out of the dark cave of sequently a minia- death, isolation and ture hierarchy, and a Group of World Servers and selfishness into the hierarchy exists in from disciples everywhere.” light of the new day.”10 its various degrees A concentrated effort

in order to permit of a wide range of effec- was being made by the Hierarchy to bring the tive relationships.7 World War to a close and to clear the way for the new cycle of restoration and enlightenment Whatever our contribution may be, whether it that could follow. is that of a senior disciple in touch with the inner Ashram—receiving impressions and Towards this end the energies of Shamballa transmitting ideas into the group mind—or that were invoked and the “chosen Emissary” of of a junior disciple “not so advanced upon the the Council Chamber at Shamballa—“the Spir- Path of Discipleship” working to establish “a it of Resurrection,” known as the “Sun of close connection with ordinary humanity,”8 we Righteousness”—was empowered to “carry are blessed to find ourselves a part of this min- this life-giving energy that counteracts death iature group of spiritual workers. It is our col- [and] gives incentive to life.”11 This Spirit was lective effort (our united group achievement) the hope of the nations of the world. that invokes the resurrecting impulse available Again today—at this midpoint in the first quar- to us under the full moon of Aries. It is our ter of the new millennium—the world is en- combined energies that give momentum to the veloped in war, challenged by economic strife, “forces of restoration” active in the Easter pe- and faced with natural disasters on a planetary riod following the spring equinox. scale. Again (as in 1945) the energies of These new and living restorative forces are Shamballa must be mobilized to resolve the under the direction and the control of One situation. Once more the energy of divine Will Whom we might call…the Spirit of Resur- is needed to evoke “response from the mem- rection…[One] Who will restore livingness bers of the New Group of World Servers and to people’s spiritual aims and life to their from disciples everywhere.”12

Remarkably, Shamballa has touched humanity tensions” and personal interests of the lower twice since the close the Great War—the war self. to end all wars—pouring the energy of divine To achieve self-forgetfulness we must first Will upon struggling humanity. Once in 1975, contact the greater Self and, as the Tibetan and again in the year 2000, the human family phrases it, “lose sight of the little self, its reac- has experienced the direct impact of that “en- tions, its desires, and intentions”15 through the ergy which brings about synthesis [and] holds power of the mind and will. As we do so we all things within the circle of the divine 13 might keep the keyword for the soul in Aries in love.” The spiritual power, which issues forth mind: “I come forth and from the plane of from Shamballa, is present with us. mind I rule.” So it is that we stand today, a miniature hierar- The Tibetan counseled self-forgetfulness again chy in the making—disciples from around the and again in his writings: world enrolled in a school for esoteric study. We are among those intended to become “Be…on the outer plane, what you are inte- 16 agents for the transmission of spiritual power riorly.” and the resurrecting impulse that issues forth “Lose sight of the little self in the need and from “the center where the will of God is the opportunity of the moment.”17 known.” “Lose sight of yourself in loving other peo- It is in the sign of Aries (in this season of East- ple and feed not personality satisfaction.”18 er) that this great spiritual force streams forth most potently from the Center of Life. Aries is At times he focused on the need of the group the primary conduit for the expression of this itself, as a unit, and the necessity to lose sight First Ray energy. It is “the initiator of impuls- of everything except for the work to be done: es”—the zodiacal sign most closely in touch [Among the] group requirements that must be with the “major star of direction”—“the Point- met and preserved by the group, as a group er”—in the Great Bear from which “the will to [is]: unify” and the energy of synthesis flows. It is transmitted to the Earth via a triangle formed Fusion. By this I mean the ability of the between the Earth and the planets Vulcan and group to work as a unit. This is dependent Pluto. Vulcan and Pluto both convey First Ray upon the achieving of right individual atti- energy of will and power. This blended stream tudes and (when working) the attainment of of spiritual force pours down from the heavens the capacity to lose sight of everything ex- upon the informing life of our planet, giving cept the work to be done and a deeply 19 guidance and direction to the Lord of the sensed love of your co-workers. World in Shamballa. It is this same potent Whatever the case, whether to hasten the de- force that produces in humanity “conscious velopment of the individual or to aid a group evolution, direction and the founding of Sham- of disciples to build group integrity, fusion, 14 balla upon the Earth.” and understanding, the cultivation of self- It is this stream of energy that we must tap into forgetfulness was part of the prescription—as when we enter into meditation, and it is the were harmlessness and right speech. In one Purpose and Plan that this life stream embodies instance, the Tibetan combined all three behav- —the Ashramic intent engendered by its im- iors in a single affirmation: pact—which must occupy our attention— “May I fulfill my part in the One work supplanting the concerns of the personality. It through self-forgetfulness, harmlessness is to these high objectives that we shift our and right speech.” 20 attention as we enter into group work. It is for this reason that we are asked to work intensely Notice that the reason for affirming these to achieve self-forgetfulness—to build a point changes in personal behavior was to further the of tension that takes the place of the many “ex- work to be done: “ May I fulfill my part in the

One Work” through forgetting the little self, through doing no harm to others, through con- 1 Alice A. Bailey, The Rays and the Initiations trolling the words that come out of my mouth. (New York, Lucis Publishing, 1960), 716. 2 Ibid., 715. People around the world are building these 3 “right behavior patterns” into their lives Alice A. Bailey, The Destiny of the Nations rhythmically, silently, as they sound this dedi- (New York, Lucis Publishing, 1949), 13. 4 Ibid., 13. cation each day at 5:00 p.m.— linking up with 5 Bailey, The Rays and the Initiations, 374. the New Group of World Servers – strengthen- 6 Alice A. Bailey, Discipleship in the New Age, ing their hands in the task of preparation for Vol. 1 (New York, Lucis Publishing, 1944), the new world to come. The Tibetan encour- 123. aged his disciples to sound these words in- 7 Bailey, The Rays and the Initiations, 213. wardly each day—promising “magical” re- 8 Ibid., 213. sults: 9 Alice A. Bailey, The Externalisation of the Hierarchy (New York, Lucis Publishing, This can be done in a few seconds of time 1957), 457. wherever one may be and in whatever com- 10 Ibid., 457. pany, and will not only aid in the magical 11 Ibid., 458. work of the forces of light, but will serve to 12 Ibid., 459. 13 stabilize individuals, to increase their group Bailey, The Rays and the Initiations, 716. 14 consciousness, and to teach them the process Alice A. Bailey, Esoteric Astrology (New York, Lucis Publishing, 1951), 483. of carrying forward interior subjective activi- 15 ties in the face of and in spite of outer [hap- Alice A. Bailey, Glamour: A World Problem 21 (New York, Lucis Publishing, 1950), 78. penings]. 16 Ibid., 603. 17 The message is clear: “Lose sight of self in Bailey, Discipleship in the New Age, Vol. II (New York, Lucis Publishing, 1955), 603. group endeavor. Forget the self in group activi- 18 ty.”22 We are intended to work together in this Bailey, Discipleship in the New Age, Vol. I, 236. crucial time of bridging between the era now 19 Ibid., 60. Italics added. passing away and the new age to come. We are 20 Alice A. Bailey, A Treatise on White Magic asked to do everything we can to lose sight of (New York, Lucis Publishing, 1934), 261. our own identities to make the work of the ap- 21 Ibid., 261. Italics added. proaching Hierarchy possible. 22 Bailey, The Externalisation of the Hierarchy, 413. In this type of group work, the feelings, re- 23 Bailey, Discipleship in the New Age, Vol. I, actions, wishes and successes of the indi- 43. vidual most emphatically do not count. On- ly that is regarded as of importance that will further group effort and enrich the group consciousness.23

Festival of Wesak 2014 Becoming a Channel for Wesak Energies

Dorothy I. Riddle

he period of the Wesak Festival represents transmit that spiritual energy on to all who are T the high-tide of inpouring spiritual energy receptive. each year. At this time the divine Will energy becomes abundantly available through the joint Achieving Self-Forgetfulness efforts of the two great Avatars of the Second Wesak is truly a festival of self-forgetfulness, Aspect of Love-Wisdom: Buddha, the Princi- of immersing ourselves in our task of evoking ple of Light or Illumination and the divine in- goodwill and engendering right relations in the termediary between Shamballa and the Spiritu- human family. The Tibetan has instructed us as al Hierarchy of our planet, and the Christ, the follows: Principle of Love and the Head of the Spiritual As channels, we must be prepared to forget Hierarchy. We are reminded that at the Taurus ourselves in the service of touching, con- full moon, the Buddha will: taining and holding force for the rest of become the “absorbing Agent” of the First humanity. We must regard the Festival it- Ray force. He will use the magnetic power self as a day of silence (I refer to an inner of the Second Ray to attract this force to peace and silent solemnity that can be pre- Himself and will hold it steady, prior to reserved unbroken though outwardly serving directing it. The Christ will then —on be- with speech and spoken interest), a day of half of the Hierarchy—become the “receiv- service carried forward entirely on esoteric ing Agent” of this potent energy, and the levels, and of complete self-forgetfulness in seven groups of Masters Who work with the remembrance of humanity and its need. the human and sub-human kingdoms will During that period, two thoughts only will (in response to His demand) become the hold our constant attention —the need of “directing Agents” for the sevenfold ex- others and the necessity of providing a pression of this force.1 group channel whereby the spiritual forces can be poured through the body of humani- The possibilities for spiritual engagement dur- ty under the expert guidance of the chosen ing the Wesak Festival are so great that we are members of the Hierarchy.3 asked to consciously devote five days to this festival: “The two days of preparation are to be How do we achieve the self-forgetfulness known as ‘days of renunciation and detach- needed to serve as reservoirs for the incoming ment.’ The day of the Festival is to be known energy? Is it by blotting out who we are, our as the ‘day of safe guarding’ while the two individual identity? One of the critical stages succeeding days are called the ‘days of distri- in our personal growth is individuation, so how bution’.”2 During the days of preparation, we could our individual self-expression be wrong? are called on to renounce all that could prevent Alice Bailey offered this clarification in her us from being clear channels of spiritual ener- autobiography: gy. On the day of the full moon, we are asked An esoteric school trains disciples in group to become reservoirs for the boundless spiritu- work. They learn to relinquish personality al force streaming toward us from the “direct- plans in the interest of group purpose — ing Agents” and to absorb and hold safe as ever directed to the service of humanity and much of that spiritual force as we can. Once the Hierarchy. They become merged in the full moon and the inpouring of Will energy group activities and— losing one of their have passed, we have the responsibility to

individualized and particularized identity where to be found any basis for separation —they are dedicated contributors to the or any possible point of separation or of es- Plan, with no thought of the separated self sential division. Any sense of separateness conditioning their thinking.4 is due simply to ignorance and to the fact that certain energies are as yet unable to We can focus instead on expanding our circle make adequate impression upon the human of consciousness or awareness so that it en- consciousness, function- compasses more than ing in time and space. ourselves, to become [The] Wesak Festival of The essential synthesis “personally so decen- 2014 has special importance exists and the end is sure tralized that automati- and inevitable; unity is cally the sense of ‘oth- for us. It marks the begin- attainable because unity ers’ is far stronger in ning of both a new three- exists and the sense of [us] than the sense of year cycle and a new nine- separateness is simply the personality or of the Great Illusion.6 lower self.”5 We have year cycle in our work to- the opportunity to be- gether. The beginning of Once decentralized, our come decentralized on these cycles is known as the initial role during the Fes- at least three levels. tival of Wesak is to en- First, we experience period of crisis and consoli- sure that we contribute becoming a Soul- dation, a time of intense in- to, rather than interfere infused personality, with, the downpouring of with our individualized ternal examination that lays spiritual energy. This is a identity becoming in- the foundation for the next primary role of our medi- fused with Soul purpose round of group work. This tation practice—to be- and our personal plans come proficient at being superseded by the Plan. Wesak Festival introduces a clear channels without Second, we merge that time for us to clarify what distortion from astral en- Soul-infused personality we have learned so far and ergies: “The focused with our group, through thinker is always aware identification with the articulate our vision for emotionally of the de- Group Soul of which what is to come. scent of the higher im- our Soul is a part, to pression… This must, form a more potent vehicle for world service. however, be recorded by a perfectly quiescent Third, we visualize our group(s) as part of the astral vehicle, and therefore you will see one of larger New Group of World Servers, sharing a the main objectives of true meditation.”7 common dedication to the Plan. Forming the Wesak Chalice Instead of experiencing individuation as sepa- We are told that “the Plan for humanity has rativeness, then, we can practice the delicate balance of recognizing our own unique role to three great goals: The revelation of love; the illumination of the mind; the evocation of the play while remembering that we are part of a Will.”8 The “day of safe guarding” is indeed whole, the One Life. about the evocation of the Will, coming to- It is therefore literally and eternally true gether as a group to form the chalice or reser- that the same energetic Life pours through voir that will contain the spiritual force that the planetary centers, into and through the becomes available. To understand the im- three periodical vehicles of the incarnated portance of forming a chalice, picture the dif- Monad, and finally into and through the ference between a tap from which water runs three centers in the human etheric body that out and a tap with a container under it that correspond to the three major centers of the catches the water. Once that container is full, Planetary Logos. There is, therefore, no- the water can be poured out in greater volume

and impact than is true of the steady stream. meeting of all the Hierarchy [at the Wesak The same is true of water that is contained Festival], under the aegis of the three Great within a physical reservoir behind a dam. By Lords (the Manu, the Mahachohan and the forming an energetic chalice or reservoir, we Christ) in that high and sacred valley in the are able to store the available spiritual energy Himalayas where annually – after due prep- and then release it with intention and force. aration – the Hierarchy makes contact with Shamballa and a relationship is then set up Why is it important that we experience the between the ‘bright and living center’ and inflow of Wesak energy in group formation the ‘radiating and magnetic center,’ in order rather than simply individually? First, together that the ‘acquiescent waiting center’ may be we are able to contain more spiritual energy stimulated to move forward upon the ladder than we can individually. So we are then in a of evolution. Even the Hierarchy Itself position to release a larger volume of energy to needs the protection of Its full membership greater purpose. in order rightly to absorb the incoming en- Second, each of us has our own particular vi- ergies and later wisely to distribute the brational pattern. If we think of a tapestry, a forces of the divine Will in the three worlds single thread may be beautiful, but it does not where lies Their major responsibility. The create a full picture by itself or have the focused divine Will, in its immediate impli- breadth and depth of dimension to serve as a cations and application, constitutes the container. Instead it is the interweaving of the point of tension from which Shamballa many colors and textures that results in a com- works in order to bring about the eventual plete design, able to be fashioned into a strong fruition of the divine Purpose.9 container. So too with our group work. Func- tioning as a group produces a fabric that is Working with Wesak Energy richer and more encompassing than any single Our spiritual work does not stop with receiving individual—and more capable of attracting the Wesak energy. We are then responsible for and containing Wesak energy. All of us have a its appropriate distribution. Thus we reenact part to play because an effective group is com- the combined work of the Buddha and the prised of servers at all levels of spiritual matu- Christ on a smaller scale. When we evoke the ration. Will energy, we are functioning “vertically” in Third, there is the matter of the protective role relation to the downpouring of spiritual force. of the group. The Will energy downpouring As we step down and distribute that energy, we from Shamballa is intense and we need to be are functioning “horizontally” in linking with shielded from its full impact, much as we need the rest of humanity. dark glasses to look safely at the sun. The Ti- Distributing energy effectively involves learn- betan has indicated to us: ing to work with Will energy. In her 1941 ad- Individuals must be protected by the group dress to commentators, Alice Bailey pointed from the terrific potencies that emanate out that “esoteric schools do not exist to teach from Shamballa. These must be stepped the rules of raja yoga and of good character. down for them by the process of distribu- They exist for one main reason and that is to tion so that the impact is not focused in any evoke the spiritual Will in their students, disci- one or all of their centers but is shared by ples and initiates and instruct them in its use.” all the group members. Here is the clue to While we may think of spiritual teaching as a the significance of group work. One of its Ray Two function and of the School for Eso- major functions, esoterically speaking, is to teric Studies as being a Ray Two school linked absorb, share, circulate, and then distribute to Master DK, all esoteric schools are actually energy. rooted in Shamballa with Master Morya as This process of protection and of distribu- their Head. “The reason that a First Ray Master tion is one of the functions of the great is thus the Head is because it is the Will aspect

that is developed within the Ashram. It is the opportunity to identify and eliminate any hab- service of the Plan that binds the seven Ash- its of criticism, selfishness, or separativeness rams, with their subsidiary Ashrams, into the that are still active in ourselves or our groups. one great Ashram…. The magnetic, dynamic As members of the School for Esoteric Stud- energy of the first aspect of divinity is found at ies, we form one of the groups within the New the heart of each of the seven Ashrams, fed Group of World Servers that has responsibility from a reservoir of Will energy that is found at for the distribution of Wesak energy. This the heart of the great Ashram Itself.”10 unique time of Will energy transmittal can as- Our active group engagement with Will energy sist us in our role as synthesizing agents in the foreshadows the formal shift that will take world, building bridges and reaching across the place in how esoteric discipleship training oc- cleavages of separativeness in service to hu- curs. In the future, the “average aspirant to dis- manity. It is a time for us to remember that our cipleship will be expected to be as intuitive group is not simply a collection of persons and motivated by pure reason as the aspirant with a common interest in esoteric studies. today has to be mental. Technically speaking, While providing esoteric discipleship training that means that the buddhic plane will be the is our main field of service as an esoteric focus or place of growth, and those who train school, engagement with the School needs to disciples will work from the plane of atma or be not only as students. Our School is not like pure spiritual Will, just as today they work a college from which one receives an educa- from the plane of buddhi or of rational uni- tion and then graduates, with the option of an ty.”11 alumnus relationship. Rather, we jointly undertake lifelong esoteric study, some of which is So with what intention shall we transmit and explicitly mentored through commentary, in distribute Will energy after the Taurus full order to be of service as part of the Group moon has passed? Our central aim always is to Soul’s dedication to the working out of the evoke the expression of goodwill within hu- Plan. manity and strengthen right human relations. We also have a continuing responsibility to As we enter the Wesak Festival period this break the patterns of evil in our world that are year, let us be conscious of joining with our fed by criticism, selfishness, and separative- co-workers in the School (as well as with our ness. “There is only one way in which focused co-workers in other groups of which we are a evil will, with its responsiveness to the Sham- part) to form an immense chalice in which we balla force, can be overcome and that is by the can receive the abundant Will energy available opposition of an equally focused spiritual Will, and then to transmit that energy onward so that displayed by responsive men and women of it activates the expression of goodwill and the goodwill who can train themselves to be sensi- healing of cleavages. tive to this type of new incoming [Will] energy and can learn how to invoke and evoke it.”12 As members of the New Group of World Serv- 1 Alice A. Bailey, The Externalisation of the ers, this Wesak Festival of 2014 has special Hierarchy (New York: Lucis Publishing, 1957), 440. importance for us. It marks the beginning of 2 both a new three-year cycle and a new nine- Alice A. Bailey, Esoteric Psychology, Vol. 2 (New York: Lucis Publishing, 1942), 686- year cycle in our work together. The beginning 687. of these cycles is known as the period of crisis 3 Ibid., 687. and consolidation, a time of intense internal 4 Alice A. Bailey, Unfinished Autobiography examination that lays the foundation for the (New York: Lucis Publishing, 1951), 268. next round of group work. This Wesak Festival 5 Alice A. Bailey, Discipleship in the New Age, introduces a time for us to clarify what we Vol. 2 (New York: Lucis Publishing, 1955), have learned so far and articulate our vision for 297-298. what is to come. It provides us with a specific

6 Alice A. Bailey, Telepathy and the Etheric 9 Alice A. Bailey, The Rays and the Initiations Vehicle (New York: Lucis Publishing: 1950), (New York: Lucis Publishing, 1960), 68-69. 137-138. 10 Ibid., 380. 7 Ibid., 105. 11 Bailey, Discipleship in the New Age, Vol. 2, 8 Alice A. Bailey, Discipleship in the New Age, 669. Vol. 1 (New York: Lucis Publishing, 1944), 12 Alice A. Bailey, Esoteric Astrology (New 411. York: Lucis Publishing, 1951), 586.

Festival of Goodwill 2014 Generating Goodwill between Esoteric Groups

Dorothy I. Riddle and Miguel Malagreca

n celebrating the Festival of Goodwill, we be missing is right relations among esoteric I are experiencing the culmination of energies groups themselves, though this is gradually generated and released in the Easter and changing. For years, esoteric work was sur- Wesak Festivals. It is now up to us to trans- rounded by an aura of secrecy, and collabora- form that energy into an outpouring of good- tion among groups would not be expected. will. This Festival is also known as the Festival However, with the growth of interest in spirit- of Humanity, or World Invocation Day. It is uality, coupled with the development of the our festival in the sense that its focus is on our Internet and social media, established esoteric channeling of divine energy for the good of all. groups have become more public and a wide range of newer groups have emerged. At this Festival of Goodwill, in keeping with our focus on self-forgetfulness in the Mantra of The establishment of autonomous and unrelat- the New Group of World Servers, we have an ed esoteric groups has been a necessary stage, opportunity to pause and reflect on what self- but under the influence of the incoming Sev- forgetfulness could mean in the context of hu- enth Ray we have the potential to focus in- manity and the expression of goodwill. We are creasingly on inter-group collaboration based told that: on goodwill. In anticipation of this development, Roberto Assagioli wrote in the 1970s: The main hierarchical need today (apart from its need for workers) is the forming All human individuals and groups of all everywhere of such groups…, the relating kinds should be regarded as elements, cells of group with group within the range of in- or organs (that is, living parts) of a greater fluence of that super group, the Hierarchy. organism that includes the whole of human- Such groups are forming now in their thou- ity. Thus, the principle of, and the trend to, sands and are to be found in every land, and synthesis carries us from group to group in they will eventually blend and fuse together ever wider circles to humanity as an inte- into one great movement of goodwill, gral whole. The essential unity of origin, of which is Spirit in actual expression. Aspir- nature and of aims, and the unbreakable in- ants everywhere … must contact these terdependence and solidarity between all groups, bringing them together on one point human beings and groups are a spiritual, only, and that is Goodwill. Each group must psychological and practical reality… In necessarily be left free to proceed with its spite of all contrasts, all oppositions and all own destiny and mode of work.1 negative appearances, the principle of in- terdependence, of solidarity, of coopera- If we reflect on present day esoteric activity, tion, of friendship – that is, of synthesis – is we might recognize that much of that activity rapidly gaining recognition. An increasing focuses on individual expressions of goodwill, number of men and women are animated by or input into initiatives that will stimulate the will to implement it, and are actively goodwill (such as the Lucis Trust World working within different groups and in all Goodwill initiative or the Lamdoma model for fields, outwardly unorganized but inwardly a planetary synthesis of esoteric groups initiat- closely connected by common dedication to ed in Italy by Istituto Uruvati). What seems to the same purpose.2

The existing plethora of groups tends to func- More fundamentally we may lack an articulat- tion either independently of, or in competition ed intention to collaborate. We may even have with each other, although there is a slowly judgments about the validity or effectiveness growing number of exceptions such as the In- of other esoteric groups. Perhaps this is under- ternational Network for the Distribution of the standable in light of the persecution suffered in Great Invocation. There- earlier times by esoteric fore, we have a situation in The establishment of au- groups, which then fostered which individual awareness tonomous and unrelated secrecy. Try this exercise: and cooperative function- List ten esoteric groups, ing are a bit ahead of group esoteric groups has been and then indicate their pri- functioning. Within esoter- a necessary stage, but mary mission, their main ic groups, we all too often under the influence of strength, and their unique focus on our own internal positioning within the eso- mandate and miss the the incoming Seventh teric community. If you had cleavages that are tolerated, Ray we have the poten- any difficulty with that ex- or even created, between tial to focus increasingly ercise, we have collective esoteric groups. Are we work to do. prepared to forget or set on inter-group collabo- Suggested Ground Rules aside our group self-focus, ration based on goodwill. for Bridging Cleavages our pride in “being the best,” in order to stimulate goodwill among Extrapolating from the Tibetan’s instructions esoteric groups so as to enhance our ability to on disciples working together within a group, serve the Plan? we could consider the following as ground rules for beginning to work more effectively Recognizing Cleavages together across groups: If we are prepared to engage in self- The inner relationships and cooperation forgetfulness in our relations with other esoter- must be established and developed, in spite ic groups, we have some hints from the Tibet- of the outer divergences of opinion. When an about what would be involved: “The first the inner link is held in love, and when dis- step is the wholesome recognition that cleav- ciples relinquish the sense of authority over ages exist; it is here that goodwill can do its 3 each other and of responsibility for each most useful and necessary work.” Put another other’s activities, and at the same time way, the first step is recognizing that, while stand shoulder to shoulder in the One there may be a number of esoteric groups with Work, then the differences, the divergences, hierarchical links, there are few that have ex- and the points of disagreement will auto- plicitly tried to collaborate with each other in matically be overcome. There are three support of hierarchical initiatives. rules that are important to disciples at this We do have a set of common practices within time.… Under the Law of Sacrifice these the esoteric community such as the celebration three rules might be interpreted thus: of the three major festivals, or full moon medi- 1. Relinquish or sacrifice the age-old ten- tations. Those practices usually occur simulta- dency to criticize and adjust another’s neously; however, those practices are not nec- work, and thus preserve the inner group in- essarily coordinated with each other across tegrity. More plans for service have gone groups. So we are jointly missing the addition- astray and more workers have been hin- al outflow of spiritual energy and consequent dered by criticism than by any other major ability to implement the Plan that comes with factor. the synergy of coordination and collaboration. One has only to look at the results of the Glob- 2. Relinquish or sacrifice the sense of real Coherence Initiative4 to see how a united sponsibility for the actions of others, and energetic focus can facilitate a shift in global particularly of disciples. See that your own consciousness. activity measures up to theirs, and in the

joy of struggle and on the way of service thought and that setting an intention without the differences will disappear and the gen- reservations will precipitate the thoughtform. eral good will be achieved. The intention does not need to be shared by all esoteric groups in order to anchor the thought- 3. Relinquish the pride of mind that sees its form on the physical plane. Two or more way and its interpretations to be correct and groups could begin the process by having their true, and others false and wrong. This is the Boards of Directors adopt a policy of explicit way of separation. Adhere to the way of in- collaboration with other esoteric groups, be- tegration that is of the Soul and not of the ginning with each other. Part of that step could mind.5 be jointly developing a policy statement that While all three of these rules are important, it each interested group would use. Here is an is the third one that is particularly relevant to example of a policy statement that could be our current topic of collaboration among eso- adopted: teric groups. True collaboration in service to [name of organization] intends to collabo- the Hierarchy and the Plan requires that we rate with any other esoteric group whose respect the fact that each group has its role to work is grounded in the Ageless Wisdom play though the outer form of service may dif- and whose purpose is to serve as an outpost fer from group to group. of the Spiritual Hierarchy in implementing Focusing on Commonalities the Plan for Humanity. That collaboration When we talk about stimulating goodwill and will include, but is not limited to: collaboration among esoteric groups, there are o Understanding the mission, strategic pri- a number of questions that arise. For example, orities, and unique strengths of the other would we mean all groups that identify them- organization and communicating our own. selves as spiritual in some manner? What o Initiating cooperative activities that evoke might be the characteristics that would bring and strengthen goodwill in areas in which certain esoteric groups together? Here is a be- our mandates are complementary. ginning list of possible commonalities: o Encouraging the contributions of identified o Understanding the group’s mission as “bridge” members in forming joint initia- being in support of, or an externaliza- tives, with the understanding that their tion of, Hierarchical work and in ser- main allegiance is to their primary esoteric vice to the Plan group. o Grounding the work of the group in the o Engaging in strategic discussions of com- Ageless Wisdom teachings mon issues and challenges in activating o Advancing practices such as the use of goodwill and working to implement the the Great Invocation, the celebration of Plan for Humanity. the three major festivals, and full moon o Respecting the proprietary materials and meditations initiatives of the other organization and There may be other commonalities that would helping to ensure the successful contribu- emerge over time, but the above list could be a tions of both that organization and our starting point. own. The Practicalities of Bridging Cleavages Some esotericists are members of more than Each esoteric group relies heavily on volun- one esoteric group and could serve as “bridge” teers, with staff time already more than fully members once the group intention is set. At a committed. So how might we move forward in minimum, they could identify themselves as the face of scarce time resources? The first “bridge” members and begin to share infor- step is intention, a conscious and deliberate mation about the mission, priorities, and choice to work together and not simply on a unique strengths of each group with the other single initiative. We know that energy follows group. They could look for opportunities for

114 Copyright © The Esoteric Quarterly, 2014. Summer 2014 the relevant groups to co-sponsor events, co- on the type of respectful and collaborative rela- edit publications, and similar initiatives. Per- tionships that are expected within an esoteric haps forums could be developed for discussing group – and indeed within an ashram. Such common issues and challenges such as ad- collaboration can only strengthen our ability to dressing different types of glamour or helping serve Humanity. If you have thoughts or sug- youth, who are used to continuous multimedia gestions about what is being proposed in this stimulation, develop the focus and concentra- talk, please forward them to in- tion needed for meditation. [email protected]. What might more formal steps look like? Should one of the interested organizations 1 Alice A. Bailey, Discipleship in the New Age, serve as a central source of information about Vol. 2 (New York: Lucis Publishing, 1955), the other esoteric groups – more than simply 457. contact and descriptive information? Would it 2 Roberto Assagioli, Psychosynthesis: Individu- be useful to have similar esoteric groups work al and Social. together, for example, those groups that pro- http://synthesiscenter.org/articles/0116.pdf. vide discipleship training? Is there a role for 3 Alice A. Bailey, The Rays and the Initiations esoteric groups to work together in triangles? (New York: Lucis Publishing, 1960), 751. 4 See http://www.glcoherence.org/. What is being suggested is that we model our 5 Alice A. Bailey, Esoteric Psychology, Vol. 2 working relationships among esoteric groups (New York: Lucis Publishing, 1942), 108.