Esoteric Philosophy and Its Applications to Individual and Group Service and the Expansion of Human Consciousness

Spring 2006 The Volume 2 Esoteric Number 2

A publication of the School for Esoteric Quarterly Studies

Esoteric philosophy and its applications to individual and group service and the expansion of human consciousness.

The School for Esoteric Studies. 275 S. French Broad Avenue, Asheville, North Carolina 28801, USA. www.esotericstudies.net/quarterly; e-mail: [email protected].

`The Esoteric Quarterly

The Esoteric Quarterly is published by the School for Esoteric Studies. It is registered as an online journal with the National Serials Data Program of the United States Library of Congress. International Standard Serial Number (ISSN) 1551-3874.

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Editorial Board Donna M. Brown (United States) Barbara Domalske (United States) Gail G. Jolley (United States) Bruce Lyon (New Zealand) Kathy Newburn (United States) Robert G. Waggener (United States)

Editor in Chief: John F. Nash

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

Winter 2006

The Esoteric Quarterly

Contents Volume 2, Number 2. Spring 2006

Page Page

Features Short Papers Editorial 5 The Usefulness of Our Time 53 Publication Policies 6 Cornelia Völksen Quotes of the Quarter 6 The Gentle Voice 53 Kathy Newburn

Articles Book Reviews Letter, Musical Pitch, and 9 Color in the Work of Paul Hidden Riches 54 Foster Case by Désirée Hirst Alison Deadman

Kabbalistic Astrology: the 19 YHVH Zodiacal Mandala The mission of the Esoteric Quarterly is to Patrick Mulcahy provide a forum for the exploration of esoteric philosophy and its applications. Full- Humanity’s Preordained 31 length articles and short papers are solicited Work: Responsibility to the pertaining to both eastern and western eso- Subhuman Kingdoms teric traditions. Donna Brown We also encourage feedback from readers. Comments of general interest will be pub- Christianity’s Role in a New 37 lished as letters to the editor. World Religion All communications should be sent to John Nash [email protected].

The New World Religion

Throughout the history of humanity, religion has always been a great divisive force, a cause for war and persecution. It has also been used to control people’s thinking and the spirit of inquiry.

As the consciousness of thinking humanity slowly rises from personal to transpersonal levels, an entirely new understanding and experience of spiritual life on Earth becomes possible, and we recognize that all religions have many truths in common.

The new world religion will be based on those common truths. More information on this topic is offered in a compilation of the writings of Alice A. Bailey, The New World Religion: a Closer Approach between Humanity and the Kingdom of God. Available free.

School for Esoteric Studies 275 S. French Broad Ave. Asheville, NC 28801-3951 Email: [email protected]; www.esotericstudies.net

One copy of this booklet is available free, but your $5.00 (U.S.) donation is encouraged to help keep these publications in service.

Winter 2006

Editorial Spring, Autumn, West and East

o call this the “Spring” issue of the Eso- Growing awareness of interrelationships in the Tt eric Quarterly betrays northern- natural environment and efforts to protect it are hemisphere bias, and we apologize to our direct applications of these principles. friends and contributors further south who are The last full-length article discusses another moving into autumn. However we all proba- topic addressed by the Tibetan Master: the bly agree that the transition from winter to emergence of a new world religion to take the spring (whenever it occurs for us) is a time of place of the present array of—not infrequently renewal and new optimism for humanity and warring—religions, denominations and sects. the world we live in. We hope the articles and The article explores the potential for ecumeni- other content of this issue captures this sense cal and inter-religious synthesis, with special of optimism. emphasis on the leading role that Christianity The first two articles in this issue address top- could play if necessary adaptations are made. ics in the western esoteric tradition. Alison Two short papers are included in this issue. Deadman’s article draws together four of the The first, by Cornelia Völksen, is a “medita- ways in which the Qabalah is expressed: lan- tion” on time, eternity, and their meaning to us. guage, color, sound and geometry. (Inciden- Dr. Völksen identifies herself as: “A thought in tally we allow authors to choose which trans- divine thinking. / A spark in the ocean of love. literation of the Hebrew word : Qabalah hlbq / A worker in the fire of will. / Therefore— or Kabbalah, they wish to use). By a process thinking, loving, weaving—I am that, what my of “reverse engineering,” Dr. Deadman suc- group is.” The second paper, by Kathy New- ceeds in reproducing the logic that probably burn, aptly captures the sense of new opti- underlay Paul Foster Case’s brief comments on mism. It discusses the gentle voice that urges the topic of musical tones, but on which he us forward “toward a great flowering of con- was prevented from elaborating because of an sciousness and spirit.” initiatory oath in the Golden Dawn. Patrick Mulcahy relates Qabalah to esoteric ay I repeat an invitation made in the astrology, with particular reference to the sa- MWinter 2006 issue: Our success as a cred name hwhy, usually written in western lit- journal depends on the flow of high-quality erature as Yahweh or Jehovah. The author’s articles. We encourage authors to submit arti- special contribution is a mandala whose ele- cles relating to any of the many branches of ments are related to the signs of the zodiac, the esoteric studies. Most issues will continue to Tarot court cards, and the six Cartesian direc- present a variety of topics, but from time to tions. Interestingly these directions are a sub- time we would like to dedicate an issue to a set of the ones that Deadman cites in her geo- single topic of particular interest. One would metric model: the cube of space. be esoteric studies in one of the major world religions: Buddhism, Christianity, Hinduism, In the third and fourth articles, we move from Islam, or Judaism. Another would be a cross- the western to the eastern esoteric tradition: to disciplinary topic such as the relationship be- Trans-Himalayan teachings. Donna Brown tween esoterica and the arts. explores the Tibetan Master’s charge to humanity to assume its rightful responsibility for As always, we invite comments on the articles the lower kingdoms. Indeed we are already we publish or on any other aspect of the Quar- seeing a growing sense of relationship with the terly. Comments of general interest will be mineral, vegetable and animal kingdoms. published as letters to the editor. Readers

Copyright © The Esoteric Quarterly, 2006. 5 The Esoteric Quarterly seem to like our Quotes of the Quarter. If you for Esoteric Studies agrees with the views ex- have a favorite quote, please share it with us. pressed. Nor do we have the means to verify Suitable ones will be published as space per- all facts stated in published articles. mits. We encourage critical thinking and evaluation John Nash www.uriel.com of ideas. However, we will not allow this journal to be used as a platform for attacks on individuals, institutions or nations. This policy applies to articles and features as well as to Publication Policies letters to the editor. In turn, we understand rticles are selected for publication in the that the author of an article may not necessar- A Esoteric Quarterly because we believe ily agree with the views, attitudes or values they represent a sincere search for truth, sup- expressed by a referenced source. Indeed, se- port the service mission to which we aspire, or rious scholarship sometimes requires reference contribute to the expansion of human con- to work that the author finds abhorrent. We sciousness. will not reject an article for publication simply on the grounds that it contains a reference to an Publication of an article does not necessarily objectionable source. imply that the Editorial Board or the School

Quotes of the Quarter

ou make everything bloom and with your he sacred science that engaged the priest- Y versatile lyre Tscientists of the Hebrew Temple… was You harmonize the poles, now reaching the focused on the three areas that could demon- highest pitch, strate the same unification of the finite with the Now the lowest, and now again with the Doric infinite that was the central mystery of their mode cosmology. These three areas are geometry Balancing the poles harmoniously, as you keep (both earthly and astronomical), sound (both the living races distinct. harmonic and linguistic), and number: geome- You have infused harmony into all men’s lot, try involving the realm of the limited, sound of Giving them an equal measure of summer and the unlimited, and number of that which can winter. bring these inverse polarities into relation- The lowest notes you strike in the winter, the ship… The Kabbalah will… be shown to be- highest in the summer, gin with this same conjunction of sound, form, And your mode is Doric for spring’s lovely and number in the process of creation. [For and blooming season. thousands of years] there was a continuity of Wherefore mortals call you lord, and Pan, understanding of the creative relationship of The two-horned god who sends the whistling sound, form, and number that points to a tradi- winds. tional body of esoteric teachings and to institu- For this, too, you have the master seal of the tions designed for its conservation. entire cosmos Leonora Leet. The Secret Doctrine of the Homer. Orphic Hymn to Apollo. Kabbalah. Inner Traditions, 1999. (Transl: Apostolos Athanassakis.)

he deepest and lowest rung for the present lijah had been defeated and hounded by Ts olar and planetary epoch… is very firmly Ehis enemies, who thought him responsible established in the mineral kingdom of nature. for the fact that the popular religion… was col- In the plant kingdom, awareness truly dawns. lapsing. He prayed in his despair for God to Sunshine with its warmth, and the four seasons take away his life… God, instead, invited with their changing impacts from heat to icy- Elijah to stand upon a mountain and to watch a cold, stir the evolving life from its mineral im- great and mighty wind rend that mountain into prisonment. Furthermore, the processes of pieces. Then came the earthquake… and fi- generation in the plant kingdom begin to dis- nally there came a fire of consuming power. turb the inherent life in its hitherto dormant God was not in any of these. [Finally] Elijah state, especially where there are flowers. The was able to hear the “still small voice”… faintest beginnings of something like pleasure I am now convinced that institutional Christi- in the animal sense, send ripples over the hith- anity has become so consumed by its quest for erto smooth surface of the becalmed sea of life. The very first faint and distant beginnings of power and authority, most of which is rooted what one day become pleasure from sound are in the excessive claims for the Bible, that the authentic voice of God can no longer be heard experienced. Life, the divine sleeper, begins to within it. So I want to invite people to a dream and in that dream exists the promise of mountaintop where together we can watch the conscious awareness. This means knowledge of that which is external from which later will mighty wind, the earthquake and the fire de- develop that wondrous marvel, choice. While stroy those idols of creed, scripture and church, all of which have been used to hide us from the plants do not exhibit this faculty in the deliber- reality of God. ate manner which is characteristic of animals and men, certain of them do turn and move to When that destruction is complete, my hope is obtain maximum degrees of influence from the that we too will then be ready to hear that still, sun. The importance of this change from non- small voice of calm that bids us return to that choice in the mineral to the dawning of choice vocation which is, I believe, the essence of in the plant is almost impossible to overesti- what it means to be a disciple of Jesus. We are mate; for from this will eventually arise that to build a world in which every person can live movement in man which may justly be de- more fully, love more wastefully and be all scribed as “Godward.” Religion in the broad- that God intends for each person to be. est meaning of the word is said to have its Bishop John Shelby Spong. The Sins faintest beginnings in the sun-seeking of the of Scripture. HarperCollins, 2005. plant.

Geoffrey Hodson. Call to the Heights. Theosophical Publishing House, 1975.

Spring 2006

Letter, Musical Pitch, and Color in the Work of Paul Foster Case Alison Deadman

Summary derived from certain traditional occult inter- pretations of the Hebrew letters. These are n his published works, the author of esoteric given in an ancient volume of Qabalistic I books and founder of the occult society The wisdom. The name of the book is the Sep- Builders of the Adytum, Paul Foster Case, her Yetzirah, or Book of Formation. From it makes references to and gives examples of a are taken all occult attributions of the He- system that correlates color, musical pitches, brew alphabet given herein, with the excep- and the letters of the Hebrew alphabet; how- tion of the attributions of the sun, moon and ever, nowhere in his available writing does he planets to the seven letters technically explain why these particular colors, pitches, known as “doubles,” because each of them and letters belong together. By analyzing has a hard and a soft pronunciation.4 Case’s correspondences and piecing together the various hints that he gives about them, this This article suggests a logical derivation for article demonstrates that he was using a sys- the system Case used to correlate each letter of tematic application of a logical theory that has the Hebrew alphabet with both color and pitch. at its root the division of the Hebrew alphabet into mother, double and single letters; the divi- The Sepher Yetzirah sion of the color spectrum into primary, secon- he Sepher Yetzirah is a short book (be- dary, and tertiary colors; and the division of Ttween 1,300 and 2,500 words, depending 1 the musical scale into twelve equal half-steps. on which version one consults5) that, as Aryeh Kaplan explains, “Is without question the old- Introduction est and most mysterious of all Kabbalistic 6 aul Foster Case (1884-1954) in his The texts.” References to the Sepher Yetzirah date P Tarot: A Key to the Wisdom of the Ages2 back as early as the first century C.E., but the assigns each Tarot card (or “key” as he terms origins and authorship are not known and most them) of the major arcana to one of the 22 let- likely date back before the first century refer- ters of the Hebrew alphabet, to a particular ences. musical pitch, and to a specific color. In the The Sepher Yetzirah does not assign colors or 3 Tarot deck he designed the assigned color musical pitches to the Hebrew letters. It is provides an external frame for the pictorial rather concerned with examining the mystical glyph, and the appropriate letter of the Hebrew aspects of the 22 letters of the Hebrew alpha- alphabet is printed in the lower right-hand cor- bet, which it divides into three groups: Three ner of each key. Case does not explain the mother letters (Aleph, ); Mem, m; and Shin, colors and pitches, nor does he elaborate on how they are derived or assigned to specific keys. The only hint that he gives is in the chapter entitled “Construction of the Tarot” About the Author where he tells us enigmatically that: Alison P. Deadman, Ph.D., is associate professor of In addition to the clues afforded by the music at East Tennessee State University and art- numbers and titles of the major trumps, or ist/clinician for the Yamaha Corporation of Amer- Keys, and by the associations of ideas sug- ica. She is also a long-time esoteric student. For gested by the letter-names, we find others further information see her website: www.etsu.edu/music/faculty/deadman.html.

#);7 seven double letters (Beth, b; Gimel, g; Table 1. Associations between Daleth, d; Kaph, k; Peh, p; Resh, r; and Tav, Tarot Keys and Hebrew Letters t); and twelve single letters (Heh, h; Vau, w; Zain, z; Cheth, x; Teth, +; Yod, y; Lamed, l; Key Letter Nun, n; Samekh, s; Ayin, (; Tzaddi, c; and Qoph, q). The Sepher Yetzirah also seems to 0. The Fool Aleph ) create a mystical cube from the letters, assigning each to an edge (single letters), a face (six 1. The Magician Beth b of the double letters), an internal dimension 2. The High Priestess Gimmel g (mother letters) or the central point (the re- 3. The Empress Daleth d maining double letter, Tav) on the so-called “cube of space.” Case makes mention of this 4. The Emperor Heh h cube in The Tarot, but only briefly; he pro- 5. The Hierophant Vav w vides a diagram indicating the position on the 6. The Lovers Zain z cube assigned to each of the 22 Keys of the 7. The Charriot Cheth x Tarot and thus each of the 22 letters of the He- brew alphabet, but tells his readers that “No 8. Strength Teth t more than hints of this cube symbolism can be 9. The Hermit Yod y given in this introductory text, but we have 10. The Wheel of Fortune Kaph k thought best to include the figure of the Cube of Space, since careful study will reveal to dis- 11. Justice Lamed l cerning readers many clues to a deeper under- 12. The Hanged Man Mem m standing of the Tarot symbolism.”8 Few au- 13. Death Nun n thors have written about this diagram or its meaning. David Allen Hulse gives a summary 14. Temperance Samekh s of the symbolism of a cube in his New Dimen- 15. The Devil Ayin ( sions for the Cube of Space saying that: 16. The Tower Peh p To Plato, this simple shape represented the 17. The Star Tzaddi c element of earth. To every initiated Mason, the cube is the ultimate symbol for the soul, 18. The Moon Qoph q polished and shaped by constant spiritual 19. The Sun Resh r work. In the emblematic language of al- 20. Judgment Shin # chemy, the cube is the body, whereas the sphere is the spirit.9 21. The World Tav t The Cube of Space, like the better-known Qa- balistic diagram, the Tree of Life, can be interpreted as a map of the soul’s journey toward The Major Arcana and unity with the Divine. The three-dimensional the Hebrew Alphabet nature of the Cube makes it the more complex n the “Introduction” to The Tarot, Case sug- of the two glyphs and perhaps this is the reason Igests that the Tarot originated around 1200 that so little has been written about it. C.E. but dates the modern revival of interest in The combination of geometry, sound, and it as an esoteric science (rather than an exoteric number (Hebrew letters are also number- parlor game) to Eliphas Levi’s Dogma et Ri- 11 symbols) that is found within the Sepher tuel de la Haute Magie of 1854. Quoting Yetzirah was fundamental to both the Pythago- Levi, he makes clear that the Tarot is “an eru- 12 rean and Hebraic traditions.10 dite Kabalistic book,” and states that it makes use of “the relatively simple system of num-

10 Copyright © The Esoteric Quarterly, 2006 Spring 2006 bers and letters afforded by the Qabalah, or represented by Mem, is the first mirror. Wa- Secret Wisdom of Israel.”13 ter reflects images upside down, and this idea is carried out by the symbolism and title The scheme that Case uses to relate the He- of Key 12, which is a symbol of reflected brew alphabet to the major arcana of the Tarot life, of life in image, of life in the forms is identical with that used by the occult society taken by the occult “water,” or cosmic sub- known as The Golden Dawn.14 Case had been stance.18 a member of this society from 1918-1922,15 and as such had sworn an oath not to reveal Letter-Color Associations: any of their teachings; however, he had been Moina Mathers and the Golden studying the Tarot long before joining the Golden Dawn. In the 1919 preface to his In- Dawn Color Scales troduction to the Study of Tarot, Case says of owards the end of The Tarot, Case makes the attributions of the Hebrew letters “I worked reference to the Qabalistic Tree of Life. out this system some T 16 This glyph consists of ten twelve years ago.” circles or sephiroth con- He makes clear in The As someone who began his nected by 22 paths. Case Tarot when discussing states: his attribution of the career as a professional mu- seven planets to the sician, it is perhaps not sur- The paths connecting the seven double letters, prising that musical pitch ten circles are those of the which were also twenty-two letters and identical to the system was important to Case. A their corresponding Keys. espoused by the typescript document from Each of these paths corre- Golden Dawn, that he sponds also to the mode of did not consider he 1922 entitled The Life- consciousness attributed to was breaking any oath Power written by Case its letter, and each path is by revealing things related to the color makes clear that he is draw- 19 mentioned in this book. that he had worked out ing on the work of Edward on his own prior to his The teaching of the involvement with the Maryon (1867-1954) for his Golden Dawn included the 17 Golden Dawn. Table pitch-color associations. Qabalistic Tree of Life. 1 illustrates the Maryon’s book Marcotone: The Golden Dawn was Hebrew letters founded in 1888 by a associated with each The Science of Tone-Color group of three Masons, key of the major ar- expounds his theory of a William Wynn Wescott, cana. The name of William Robert Woodman, each Hebrew letter is correlation between musical and Samuel Liddell “Mac- also a word in its own pitches and color in a didac- Gregor” Mathers. The right, and Case uses tic format. first initiate of the society these words to help was Mina Bergson who elucidate the meaning would later marry Mac- of the associated Tarot Gregor Mathers and take the name Moina key, for example he says of Key 12, The Mathers. She had significant clairvoyant skills Hanged Man/Mem: and was a trained artist of Jewish descent.20 It Mem…. Its name means literally “seas,” is Moina who is credited with creating the four but, like many plurals in Hebrew, it desig- color-scales of the Golden Dawn. Each color- nates a general idea, in this instance, “wa- scale represents one of the four Qabalistic 21 ter.” In this connection we may note that al- worlds and it was the so-called King-scale, chemists call water “the mother, seed, and associated with Atziluth (the archetypal world, root of all minerals.” Water, the element the world of the God-force or Deity) that was assigned to the paths of the Tree of Life.22 Ta-

Copyright © The Esoteric Quarterly, 2006. 11 The Esoteric Quarterly ble 2 compares the Golden Dawn King Scale mary, secondary and tertiary colors). His edu- (as recorded by Israel Regardie)23 with Case’s cational goal was to teach the student to asso- system. The reader should note that the paths ciate color and pitch; that is to develop “abso- on the Tree of Life are numbered 11-32 (num- lute pitch”—the ability to sing or recognize a bers 1-10 being assigned the ten sephiroth). specified pitch at will, without reference to any external sound.28 Maryon believed that: The similarities will be immediately clear, especially if one is prepared to equate orange- When Marcotone has become a natural pos- yellow with amber and green with emerald session, acquired through the common edu- green. The only points at which the two color- cational system of the people, a new epoch scales diverge significantly are: the slight dif- will have come. The characteristic feature ference for path 19 (Key 8, Teth) where the of this epoch will be, that the Divine Cosmi- Golden Dawn scale lists greenish-yellow and cal Idea will then be expressed, as the Prac- Case has simply yellow; and path 31 where the tical Work of Human Endeavor29 Golden Dawn scale shows scarlet-orange and Case simplifies it to scarlet. I will suggest in The Mother the discussion that follows that Case’s system Letters is different in these places for very specific reasons. he Sephper Yetzirah assigns the three Tmother letters to the internal dimensions Color-Pitch Associations: of the cube of space and Case assigns each Edward Maryon and the letter a color/pitch pair: Aleph (pale, light yellow/E) connects the upper face to the lower Marcotone system face; Shin (scarlet/C) connects North and s someone who began his career as a pro- South faces, while Mem (pale blue/G-sharp) A fessional musician, it is perhaps not sur- connects East and West faces of the cube30. If prising that musical pitch was important to you refer to Table 2 you will note that in Case. A typescript document from 1922 enti- Moina Mathers’ King-scale the mother letters tled The Life-Power written by Case24 makes are assigned colors that are intense—bright clear that he is drawing on the work of Edward pale yellow, deep blue, glowing scarlet-orange. Maryon25 (1867-1954) for his pitch-color asso- Case removes the intensity, but includes modi- ciations. Maryon’s book Marcotone: The Sci- fiers for both Aleph (clear, pale yellow) and ence of Tone-Color26 expounds his theory of a Mem (pale blue), but not for any of the other correlation between musical pitches and color letters, thus the color for Shin (scarlet) has no in a didactic format. In a 1905 article, Maryon modifier associated with it. makes clear his view that the vibratory natures The three mother letters are also associated of both light and sound have a spiritual source with three of the four esoteric elements. Shin saying: is associated with the element of fire, and so it Is not Man’s truest expression in song? Are seems logical that of his three colors Case not all the suns of all the Universes qualified should choose scarlet, likewise Mem is associ- by the power of their chantings? Yes, for ated with water, and pale blue would seem to Svara, the Great Breath, source of all Vibra- be the obvious color. This leaves the element tion, as motion in waves of sound or light, of air and the color clear, pale yellow. Figure embodies all things in Cosmos, it is God’s 1 shows the chromatic scale inscribed around a embodied Will.27 circle. One can see immediately that the three pitches Case assigns to the mother letters di- Maryon believed that most people could bring vide the chromatic octave and the color wheel to mind a particular color with accuracy but exactly into three equal portions. I suggest that not a particular pitch. By working with ratios this is the reason he changed the Golden Dawn of light to sound waves, Maryon came up with scarlet-orange to plain scarlet. The three letters specific color equivalencies for each of the 12 here create what a musician would call an aug- pitches of the chromatic scale (employing pri-

Table 2. Comparison of the Golden Dawn King-Scale and Case’s Color Scale.

Path Case Golden Dawn King-Scale Letter Key

11 Clear Pale Yellow Bright Pale Yellow Aleph 0 12 Yellow Yellow Beth 1 13 Blue Blue Gimmel 2 14 Green Emerald Green Daleth 3 15 Scarlet Scarlet Heh 4 16 Red-Orange Red Orange Vav 5 17 Orange Orange Zain 6 18 Orange-Yellow Amber Chayth 7 19 Yellow Greenish-Yellow Teth 8 20 Yellow-Green Yellowish-Green Yod 9 21 Violet Violet Kaph 10 22 Green Emerald Green Lamed 11 23 Pale Blue Deep Blue Mem 12 24 Blue-Green Green Blue Nun 13 25 Blue Blue Samekh 14 26 Indigo/Blue-Violet Indigo Ayin 15 27 Scarlet Scarlet Peh 16 28 Violet Violet Tzaddi 17 29 Violet-Red Ultra Violet Crimson Qoph 18 30 Orange Orange Resh 19 31 Scarlet Glowing Scarlet-Orange Shin 20 32 Indigo/Blue-Violet Indigo Tav 21

mented triad and are assigned the three pri- The Double Letters mary colors. here are seven double letters, which both The three primary colors are the only three TCase and Moina Mathers assign to the colors of light that the human eye is capable seven colors of the light spectrum (scarlet, of registering. All other colors that we per- orange, yellow, green, blue, indigo, and vio- ceive are formed of mixtures of these three let) and Case adds their associated pitches. colors. Why is there no reference to the These colors are the three primary colors fourth element, earth? Case provides the an- (scarlet, yellow, and blue) the three secon- swer when he tells us that the cube “is a dary colors (orange, green and violet) and symbol that from the time of Pythagoras has 31 one tertiary color (indigo). The identification been associated with the earth,” so the cube of seven colors in the light spectrum is in itself provides the fourth element. some ways arbitrary, as there are no clear

Copyright © The Esoteric Quarterly, 2006. 13 The Esoteric Quarterly dividing lines between constituent colors, All of the double letters but one are assigned rather each blends into the next. The tradi- by the Sepher Yetzirah to the faces of the tion of there being seven colors goes back to cube of space. Case and Moina Mathers take Sir Isaac Newton, who felt that there should the remaining double letter, Tav (which the be a correspondence between the number of Sepher Yetzirah assigns to the center of the colors in the spectrum and the number of cube), and associate it with the only tertiary notes in a diatonic scale; although, unlike color in the light spectrum, indigo, and thus Maryon, he had no accurate way to correlate the pitch A. The other six double letters are: sound and light waves.32 Beth assigned to the upper face (E/Yellow);

Figure 1. Mother Letters: Primary Colors: Augmented Triad

B C (scarlet) Shin

A-sharp C-sharp

A D

G-sharp (pale blue) D-sharp Mem

G E (clear, pale yellow) Aleph F-sharp F Figure 2. Double Letters: Primary and Secondary Colors: Whole Tone Scale

A-sharp C (scarlet) Peh

A-sharp (violet) Kaph C-sharp

A (indigo) Tav D (orange) Resh

G-sharp (blue) Gimmel D-sharp

G E (yellow) Beth

F-sharp (green) Daleth F

Gimmel, the lower face (G-sharp/blue); of Space and are associated with the twelve Daleth, the Eastern face (F-sharp/green); Kaph, signs of the zodiac as shown in Table 3. the Western face (A-sharp/violet); Peh, the The number of single letters/edges to the cube North face (C/scarlet); and Resh the Southern (twelve) is double that of the number of faces face (D/orange). These pitches and colors are to the cube (six). One can see from Table 3 illustrated in Figure 2 where you will notice that Case has taken the signs of the zodiac in that they divide the color wheel and the chro- usual order beginning with Aries and assigned matic octave equally into six parts (creating them to the ascending chromatic scale/color what musicians call a whole-tone scale). Care- wheel, starting with the pitch/color C/scarlet. ful examination of this whole-tone scale re- When compared with Moina Mathers’ King- veals a close connection with the mother let- scale, the letter Teth is the only one that is sig- ters. You will see that there are twice as many nificantly different in Case’s system (see Table faces to the cube (six 1). If Case had used “green- faces) as there were in- ish-yellow” which presumably ternal dimensions (three [T]he correspondences equates with “yellow-green” dimensions). In the he would have had two single same way that each between Hebrew letters, letters with the same mother letter is assigned colors, and pitches in color/pitch and there would to one of three elements, not be a letter assigned to the each of the double let- Case’s work are based color/pitch yellow/E. Case’s ters is assigned to one of on a systematic applica- system for single letters is il- the seven planets (Sun, tion of a logical theory lustrated in Figure 3. Moon, Mercury, Venus, Mars, Jupiter, Saturn). that has at its root the Conclusion The planet most closely division of the Hebrew associated with fire— alphabet into mother, he foregoing discussion the fiery energy of Mars T has shown that the corre- (the letter Peh), is as- double and single letters; spondences between He- signed to the same the division of the color brew letters, colors, and pitches in Case’s work are pitch/color (C/scarlet) as spectrum into primary, the letter Shin. Like- based on a systematic applica- wise the letter/planet secondary and tertiary tion of a logical theory that combination most colors; and the divisionT has at its root the division of closely associated with the Hebrew alphabet into water (Gimmel/Moon) of the musical scale into mother, double and single let- is assigned the same twelve equal half-steps. ters; the division of the color pitch/color (G- spectrum into primary, secon- sharp/blue) as had the dary and tertiary colors; and mother letter Mem (water) and the letter planet the division of the musical scale into twelve combination most closely associated with air equal half-steps. For Case, however, this is (Beth/Mercury) the same pitch/color more than a theoretical system. He makes a (E/yellow) as had the mother letter Aleph (air). practical application of this work clear in The The pitches for the other three planets are Life-Power where he speaks of the mother let- formed by inserting three pitches/colors ter Shin and its relationship with the esoteric (D/orange, F-sharp/green, and A-sharp/violet) element of fire. He writes: exactly in-between those of the existing triad. To hum the tone “C”, therefore, is to set up sound vibrations which have a true corre- The Single Letters spondence with the cosmic Fire. If, at the he twelve single letters of the alphabet are same time, you visualize the corresponding assigned to the twelve edges of the Cube color, and intone words (thought-forms) T whose meaning is in harmony with this tone

and color, you will be able to get in con- will intensify the evocative effect of that scious touch with a limitless store of en- Key.”34 ergy.”33 In part two of The True and Invisible Rosicru- He also makes a similar statement in The cian Order, Case discusses the ten Rosicrucian Tarot, where he suggests: “If you will look at Grades, which are stages in the soul’s journey something yellow, and intone the note E- toward Unity or true self-knowledge. Case natural before you being to look at Key 1, you spells out significant words associated with

Table 3. Single Letters

Pitch Letter Edge of Cube Color Zodiacal Sign

C Heh North-East Scarlet Aries C-sharp Vau South-East Red-Orange Taurus D Zain East-Above Orange Gemini D-sharp Cheth East-Below Orange-Yellow Cancer E Teth North-Above Yellow Leo F Yod North-Below Yellow-Green Virgo F-sharp Lamed North-West Green Libra G Nun South-West Blue-Green Scorpio G-sharp Samekh West-Above Blue Sagittarius A Ayin West-Below Blue-Violet/ Indigo Capricorn A-sharp Tzaddi South-Above Violet Aquarius B Qoph South-Below Red-Violet Pisces

Figure 3. Single Letters: Primary, Secondary and Tertiary Colors: Chromatic Scale

B (red-violet) Qoph C (scarlet) Heh

A-sharp (violet) Tzaddi C-sharp (red-orange) Vau

A (indigo) Ayin D (orange) Zain

G-sharp (blue) Samekh D-sharp (orange-yellow) Cheth

G (blue-green) Nun E (yellow) Teth

F-sharp (green) Lamed F (yellow-green) Yod

each grade, for example Tahoor meaning “purified” and spelled Teth, Heh, Vav, Resh for cred Science, Rochester, VT: Inner Traditions, the second grade of Theoricus (which is the 1999. grade “in which one learns the underlying the- 11 Translated into English by A. E. Waite and pub- ory that will be applied in subsequent prac- lished in England by Rider and Co. in 1896. tice”35). Case uses the Tarot keys assigned to 12 Case, The Tarot, p. 1. each letter of the word in question (for Tahoor: 13 Ibid. Strength, The Emperor, The Hierophant, and 14 See Israel Regardie, The Golden Dawn: A Com- The Sun) to elucidate significant teachings as- plete Course in Ceremonial Magic – Four Vol- sociated with the grade being discussed. By so umes in One, sixth edition, St. Paul, MN: Lle- doing, he invokes the power of the Hebrew wellyn, 1989, p. 71. For a discussion of the different methods of assigning the Hebrew alpha- letter and the associated color (which forms the bet to the major arcana, see Gareth Knight, A frame to the keys of his Tarot deck) but makes Practical Guide to Qabalistic Symbolism, York no mention of the musical pitches; however, Beach, ME: Samuel Weiser, 1978 (first edition based on the above quotations from The Life- 1965), Volume 2, Section Four “The Tarot” Part Power and The Tarot, one can only assume 1: The Greater Arcana, pp. 207-233. that Case in his own work also invoked the 15 Case’s resignation from the Golden Dawn in pitches of each letter as a tool to connect with 1922 is well documented, as is his entry to the the teachings encapsulated in each Tarot key. Second Order (who were concerned with practical rather than theoretical matters) in 1920; however, the date at which he joined the Outer Order (whose focus was largely theoretical) is

less well documented. The date of 1918 is sug- 1 I am grateful to Marianne Gubler and Joseph R. gested by Lee Moffitt in his Biographical Time- Lee for reading early drafts of this work and line of Paul Foster Case providing encouragement and helpful sugges- [http://www.2000biz.com/pfc/documents/timeli tions. ne.pdf accessed 8-22-05] posted as part of the 2 Paul Foster Case, The Tarot: A Key to the Wis- Paul Foster Case Online Study Resource— dom of the Ages, Los Angeles: Builders of the formerly associated with B.O.T.A. Adytum, Revised edition 1990. Original Edi- 16 Paul Foster Case, Introduction to the Study of tion, Paul Foster Case, 1947. Tarot, New York, 1920, p. 3. 3 This deck was drawn by Jessie Burns Parke 17 Case, The Tarot, p. 19. The preface to the first under the supervision of Paul Foster Case and is revised edition of this work claims the date the deck published by the organization Case 1907 for the year in which Case worked out founded, the Builders of the Adytum Hebrew letter-Tarot key correspondences. (B.O.T.A.). 18 Case, The Tarot, p. 135. 4 Case, The Tarot, p. 18. 19 Ibid, p. 211. 5 Aryeh Kaplan, Sefer Yetzirah: The Book of 20 She had studied art at the Slade School of Art in Creation, Boston, MA/York Beach ME: Weiser London but put her artistic career on one side Books, 1997, p. xi. when she married Mathers, to devote both her 6 Kaplan, Sefer Yetzirah. p. ix. Note the various artistic and clairvoyant talents to Mathers’ work spellings of “Qabalah” and “Qabalistic.” and the Golden Dawn. For a discussion of the 7 The transliteration of the Hebrew letters in this little that is known of her life, see Mary K. discussion will use the spellings given by Case Greer, Women of the Golden Dawn: Rebels and in The Tarot. Priestesses, Rochester, VT: Park Street Press, 8 Case, The Tarot, p. 68. 1995. 9 David Allen Hulse, New Dimensions for the 21 For a succinct explanation of the four Qabalistic Cube of Space: The Path of Initiation Reveald worlds, see Case, The Tarot, pp. 3-5. by the Tarot upon the Qabalistic Cube, York 22 Information from the Esoteric Order of the Beach, ME: Samuel Weiser, Inc., 2000, p. 3. Golden Dawn Website: http://www.golden- 10 See Leonora Leet, The Secret Doctrine of the dawn.org/biomoinam.html Biography of Moina Kabbalah: Recovering the Key to Hebraic Sa- Mathers. Accessed 8-04-05. 23 Israel Regardie, The Golden Dawn, p. 99.

24 Typescript document based on a series of lectures at Hotel Astor in 1922. [PDF document downloaded from the Fraternity of the Hidden Light, http://www.lvx.org/Archive/ accessed June 5, 2005.] 25 (John) Edward Maryon (-d’Aulby) b. London, 1867, d. London, 1954, English composer. 26 Edward Maryon, Marcotone: The Science of Tone-Color, New York: The Marcotone Com- pany, 1919. Baker’s Biographical Dictionary dates the first edition at 1915, although I have not been able to trace a copy. 27 Edward Maryon, “The Theosophical Society and Music,” Transactions of the Second Annual Congress of the Federation of European Sec- tions of the Theosophical Society; Held in Lon- don July 6th, 7th, 8th, 9th, and 10th, 1905, London: Published for the Council of the Federation, 1907, p. 365. 28 Interestingly, Case changes the names Maryon uses for two colors, he calls A “Indigo” as well as “blue-violet” and he inverts Maryon’s “Green-Blue” for the pitch G, calling it “Blue- Green.” 29 Maryon, Marcotone, 1919, p. 73-4. 30 Case is working with an equal tempered chromatic scale where the note G-sharp is identical to that of A-flat. For ease here, only one of these two enharmonic names will be given, and I have arbitrarily chosen to use the “sharp” names. 31 Paul Foster Case, The True and Invisible Rosi- crucian Order, Boston: Weiser, 1985, p. 96. 32 See Joscelyn Godwin, section on “Newton and the Doctrine of Correspondences,” in Music and the Occult: French Musical Philosophies 1750- 1950, Rochester, NY: University of Rochester, 1995, pp. 9-10. 33 Case, The Life-Power, p. 7. 34 Case, The Tarot, p. 210. 35 See Case, The True and Invisible Rosicrucian Order, p. 176-80.

Kabbalistic Astrology: The YHVH Zodiacal Mandala Patrick Mulcahy

Summary The causal body is the central, controlling organ responsible for the evolution of human his article illustrates how the divine name consciousness. Consequently every human- TY HVH is used to create a mandala that being has a causal lotus located within the describes the metaphysical dynamics of the higher levels of his or her mental body. The Western zodiac. The mandala is shown to re- causal lotus comprehends our personal evolu- veal important esoteric relationships that exist tionary needs. It determines the evolutionary between each of the twelve zodiacal signs, and ingredients that characterize each new incarna- also how each sign is involved in the evolution. tionary and creative processes occurring on our planet. Diagram 1. The YHVH Zodiacal Introduction Mandala (Hebrew version). ccording to the Zohar1 (and other ancient A esoteric Hebraic writings) one of the most venerated names of divinity is YHVH2 (He- brew: hwhy). The metaphysical teachings of the ancient Hebrews attribute to such divine names meanings that lie beyond their simple face-value so it is not surprising that this most sacred of names conceals a formula describing the profound esoteric nature of our world. Using the name YHVH we can construct a mandala, potent with meaning, that illustrates the archetypal nature of the energy-system that infuses our globe (Diagram 1). The YHVH mandala will be shown to embody in its symbolism the fundamental evolutionary (and ultimately creative) purpose of the twelve signs of the Western zodiac.

The Causal Lotus

and the Zodiac he twelve-sign zodiac was well-known to About the Author the ancient Hebrew sages, and it is well T Patrick Mulcahy, author and teacher, lives in represented in their writings.3 They under- Coffs Harbour, NSW, Australia. His work stood its importance and I believe they recog- combines astrology and kabbalah in a modern nized in its structure a universal blueprint that interpretation. His writings also incorporate is also the foundation of the energy centre that the teachings of Alice Bailey. Most recently Theosophists have called the causal body. he developed the Jacob’s Wheel system of Like the zodiac, the causal body (or golden kabbalistic astrology. The author’s web-site is: lotus) has twelve distinct energy fields (or pet- http://members.optusnet.com.au/~astroqab/ als).4

The Will aspect of the causal lotus impels us to Constructing the reincarnate, and to endure each stage of the YHVH Mandala evolutionary process. he YHVH zodiacal mandala is formed We usually speak of the causal lotus as exist- through the interplay of two basic ener- ing within us, but in fact it is the other way T gies—an interior force impacting upon an exte- around. It is we who, as human personalities, rior form. This is symbolic of the influence of exist within it. What we experience as we go the human soul (or causal lotus) as it acts upon through life is a reflection of the causal lotus its personality vehicle. projected onto the “screen” of matter. The causal lotus contains an archetypal configura- The interior force is represented by the three tion that reflects our personal evolutionary astrological crosses of the Heavens—called the needs, and this causal blueprint also deter- cardinal, fixed, and mutable crosses5 in astrol- mines the nature of our experience of the ogy, while the exterior form is described by the physical world. That is why we, as unique four astrological directions—designated herein individuals, attract experiences of a certain as East (Ascendant), West (Descendent), Above type. It is those life-experiences that lead to (MC), and Below (IC).6 The YHVH formula is the evolution of our consciousness and ulti- ascribed to these components: the interior force mately to our freedom from the need to rein- as in Table 2 and the exterior form as in Table 3. carnate within these levels of density. The tropical zodiac represents an energy-field Table 2. Interior Force. within which the entire Earth and all Her inhabitants exist. It is an emanation of the causal Letter Cross Family Tarot Principle lotus of the Great Being Whose physical body Card is our planet. For this reason we (i.e. human- y Y Cardinal Father King Spirit ity) are collectively bound to conform to the h H Mutable Mother Queen Form powerful influences of the twelve zodiacal signs. Collectively, we play a role in the evo- w V Fixed Son Knight Conscious- lution of our Creator, while we ourselves are ness also turning upon the wheel of our own evolution as “separate” individuals. Table 3. Exterior Form So basically we have two separate, but deeply interconnected and interpenetrating zodiacs. Letter Direction Family Tarot Element They are expressions of two causal lotuses, a Card lesser and a greater, one contained within the other. The lesser, human zodiacal lotus is en- y Y East Father King Fire closed within the greater, logoic zodiacal lo- h H West Mother Queen Water tus—like a wheel within a wheel. w V Above Son Knight Air These two energy-fields interface with each h h7 Below Daughter Page Earth other, and their configuration is symbolically represented by the signs and houses in a person's astrological birth-chart (Table 1) Together these seven archetypal components combine to form a mandala consisting of twelve Table 1. Planetary and sub-formula (or couplets).8 These are listed in Human Causal Body. Table 4. The first letter of each sub-formula indicates the Causal Body Reflection heavenly cross upon which it is found. It repre- Planetary logos Twelve tropical signs sents the interior, initiating influence of the sub- formula. The second letter refers to the exter- Human being Twelve mundane houses nally identified “direction” toward which the

Diagram 2. The Three Crosses Diagram 3. The YHVH Zodiacal and the Four Directions. Mandala (English version).

Figure 4. Twelve Couplets

Letters Zodiac Relationship Cross-Direction Sign HY yh Pisces Mother-Father Mutable-East YY yy Aries Father-Father Cardinal-East VY yw Taurus Son-Father Fixed-East Hh hh Gemini Mother- Mutable-Below Daughter Yh hy Cancer Father-Daughter Cardinal-Below Vh hw Leo Son-Daughter Fixed-Below HH hh Virgo Mother-Mother Mutable-West YH hy Libra Father-Mother Cardinal-West VH hw Scorpio Son-Mother Fixed-West HV wh Sagittarius Mother-Son Mutable-Above YV wy Capricorn Father-Son Cardinal-Above VV ww Aquarius Son-Son Fixed-Above initiating force is aimed—East, West, Above, cumference of the circle, and feels the influ- or Below. ence of the interior soul principle behind (or within). This inner influence can be imagined Interpreting the YHVH Mandala in the guise of your solar angel standing be- ymbolically speaking, the exterior or form hind you with a gentle guiding hand on your S aspect (i.e. the physical dimension) of a shoulder urging you to step forward in a par- human-being faces outward towards the cir- ticular direction.

The twelve sub-formulae (see table) have both form-based evolutionary forces, and our lives an inner and outer expression. Human-beings are now governed by the subtle conscious- who are not sufficiently soul-conscious tend to creative power that burns at the centre of the lose themselves in the outer reflection of the zodiacal wheel. archetypes, and rarely sense or acknowledge Thus for the purposes of general interpretation, the inner influence. Advanced humanity how- if the second term of a couplet is the main fo- ever, is able to register the inner influence and cus in consciousness it means we are largely it forms the basis for their actions in the outer influenced by the evolutionary forces inherent world. One of the main purposes of this “evo- within the matter principle. Alternatively, if lutionary engine” (i.e. as symbolised by the our approach to life is ruled by the first term it YHVH mandala) is to urge the personality as- means we are significantly affected by the pect of a human-being to metaphorically turn creative energy of the spirit-soul principle. around and face towards the centre of the circle. In other words, we are urged to inwardly The Four Universal Principles attune to the guidance of our solar angel. We are then able to approach the material world he twelve YHVH formulae are based on a with the love and wisdom of the soul. Tdynamic relationship that exists between four principles called the Father, Mother, Son, The Hebrew letters of the three heavenly and Daughter (also called King, Queen, crosses represent the inner, dynamic, mascu- Knight, and Page in the Western esoteric tradi- line principles of the zodiacal signs, while tion). These four fundamental principles can be those associated with the four directions repre- explained as follows. sent their outer, receptive, feminine elements. The achievement of right relationship between The Father principle (Y or y) these two components means establishing an The Father personifies the monad, or spiritual appropriate balance and exchange of energy principle of a human-being. The monad is the between them. This enables us to become in- divine expression of the Will aspect and is volved in the divine creative process. concerned with the fulfillment of divine pur- The majority of humankind is strongly identi- pose. In mundane human life this principle is fied with the form principle. This means their usually experienced in an unconscious way— attention is drawn primarily towards the four often as a powerful, external, motivating, con- mundane quarters (i.e. outwardly towards the trolling, or opposing, force. These kinds of circumference of the circle) and thus to the external manifestations of the Father principle second term of each YHVH couplet. When the are geared towards helping us become more form principle is over-emphasized we are in- conscious of its internalized expression. evitably confronted by an unconscious evolu- The Father’s direction is East. The eastern tionary force that is aimed at turning our atten- horizon is associated with the initial appear- tion back towards the first term of a couplet ance of light, and therefore with the origin of (and the centre of the circle). Creation. The rising sun represents the issue of the Father's seed and its entry into the do- When we have attuned our consciousness to 9 the creative spirit principle (i.e. the “jewel main of consciousness. The divine creative within the heart of the lotus”) we naturally impulse is directed towards the west. shift our focus from the second term of a cou- The Mother principle (H or h) plet to the first term (and vice versa) according The Mother principle10 is the feminine com- to the love and will of our soul. When this plement of the Father. She represents the ob- stage is reached the emphasis is on the inner jectified material universe as well as the active spirit-soul principle (the first term), while the intelligent matrix that underlies it. The special form aspect (the second term) is measured and relationship that exists between the Father and creatively utilized in right relationship to spirit. Mother is well-expressed in Aleister Crowley's At this stage we have become (to a large ex- Book of the Law where the Father principle tent) freed from the unconscious influence of

22 Copyright © The Esoteric Quarterly, 2006 Spring 2006 states: “In the sphere I am everywhere the cen- The Daughter Principle (h or h) tre, as she, the circumference, is nowhere 11 The Daughter represents the human personality found.” vehicle. Her main composition is of the sub- The Great Mother encompasses and embodies stance of the Mother—specifically, she is all. She represents the form-making principle formed of Her “outer garments.” This is be- of the Universe. Inwardly, She symbolizes the cause she exists within the three lowest planes divine feminine12 principle of a human-being, of our Universe. The Daughter is the medium while Her outward reflection appears in all the through which the divine creative process is manifold physical structures that contain and able to occur within the physical dimensions. support each of us individually and collec- The creative process occurs with greater po- tively. These structures are formed of physi- tency as the Daughter progresses upon her path cal, astral, and mental substance because the of evolution. Queen’s royal robes are woven from the matter The Page is devoid of purpose until he finds of the lowest three planes of our Universe. his Knight and is accepted into service. The The Mother’s direction is West. The western duty of the Page is to attend to the directives of horizon is the place of the setting sun, and the Knight, but he must be trained by the therefore it symbolizes the darkness that swal- Knight before he can become an effective as- lows up the Light. The west represents the sistant. The Page must eventually accompany dark, but fruitful “womb of night” toward the Knight, and provide him with the physical which the sun, as seed of the Father is pro- tools (weapons, etc) that he needs on his Quest pelled. The Mother is the ultimate object of (i.e. a Quest that has been assigned to him by the Father's desire.13 She is full of potential, the King). This Page-Knight relationship is and represents the supreme material resource symbolic of the function of the human person- of Creation. Like a human mother, Her body ality in relation to the soul.17 provides all the physical materials needed by 14 The direction ascribed to the Daughter is Be- the child that grows within Her. low—that is, below the horizon, specifically, The Son Principle (V or w) in the region of the “midnight point” of deepest darkness. This place is symbolic of the The Son15 personifies the human soul. He is total absence of soul-consciousness. The especially the progeny of the Father, and Daughter feels disconnected from the light of represents Him within the middle planes of our soul-consciousness until she establishes con- Universe. The human soul carries the “genetic tact with the Son.18 seed” of the Father principle. The Son's role is essentially creative, but he is also very much The Twelve YHVH Couplets involved in the work of evolution. Aries: (YY, yy, Father-Father). The disper- An ordained Knight of the Realm is bound by sion of the Father's seed. The impulse of the his oath to uphold the law of the King. To ful- Father to create through the extension of his fill his creative mission the Knight must firstly own essence (Y). The impulse becomes train his Page to be an effective personal atten- veiled, and its “velocity” slowed as it enters dant and servant. In other words, the human the microcosmic sheaths of consciousness soul must train its personality vehicle to re- (Son) and form (Daughter). The successful spond to it consciously, devotedly, and effec- impregnation of the Mother by the Father (i.e. tively. that occurs along the East-West axis) is de- The direction ascribed to the Son is Above— pendent upon the opening of a conduit between that is, near the place of the noonday sun. This the Son and Daughter principles (i.e. along the place of greatest light is symbolic of full soul- vertical Above-Below axis). The King sounds consciousness.16 The Knight is the active, forth His decree. The masculine power (and visible representative of the King within the purpose) of the divine creation is contained royal Realm. The Page looks up to his master and carried forward in Yod (Y). and aspires himself to become a Knight.

The potential conflict here is between the in- we believe to be materially valuable. We ternal and external Father principles (YY). strive after them; we seek to possess, amass, The Purpose-Will aspect of the Father is em- and attach ourselves to them. But of course in phasized in Aries so here we have to learn to so doing we fail to realize the valuable inner recognize the validity and spiritual power of resources of our own soul. our own higher will and purpose. We also The inner Father principle is embedded at the need to learn to trust and obey the inwardly felt core of every soul (V). It symbolizes our in- urges of the internal Father principle. herited spiritual essence (love-wisdom) refined Before we can achieve oneness with the inner and enriched over many incarnations. It re- spiritual Father (the initial Yod) we must over- flects our true essential value, and its purpose come the glamour of worldly authority and is to take on form (within the body of the Great physical power (the second Yod). This psy- Mother principle) through the medium of our cho-spiritual struggle own lives. So the can arise, for example, awakening of Taurus to when an officer of the The causal body is the cen- Self-love and to the ap- law (e.g. a police officer) tral, controlling organ re- preciation of true Self has to choose between: sponsible for the evolution of value comes through inner attunement with (a) his/her own inner human consciousness. Con- the soul (Son), eventu- sense of rightness, or ally to make contact (b) the rigid procedures sequently every human- there with the internal prescribed by “the being has a causal lotus lo- Father principle. The book.” cated within the higher lev- emphasis shifts then Ultimately we must from material wealth to learn to honor our own els of his or her mental body. soul-actualized abun- inner instinctual sense of The causal lotus compre- dance. what constitutes right hends our personal evolu- action. Gemini: (Hh, hh, tionary needs. It determines Mother-Daughter). Taurus: (VY, yw, Son- the evolutionary ingredients The Mother (H) suckles Father). The Son in- that characterize each new the Daughter (h) with vokes the Father. The the milk of her knowl- Knight pledges himself incarnation. edge. The personality to the King and vows to aspect is made accus- seek the Holy Grail. The tomed to its physical, opening of the Heart to receive the divine in- astral, and mental environment by the sublimi- flux of love-wisdom. The growing revelation nal influences and orchestrations of the Great of the jewel (Y) within the lotus (V). The les- Mother principle. As a result, an individual's son here is that true wealth (the jewel) is to be awareness of self and others expands. We sought within the human soul. learn from the Mother the concept of right re- In Taurus (VY), we are learning to appreciate lationship with our environment. Here the the essential value of our own soul (V). Ini- Mother's influence is felt primarily within the tially however, we are more attracted to the lower (or rational) mind of a human-being. value system of the external Father principle From a respectful distance, the Page looks with (Y) because we think it is of greater validity. awe upon his Queen and perceives her as a In human society we are told by the media wise matriarch. (and other sources) what is desirable. We are The human personality (h) is very limited in its told what should be of greatest value to us by capacity to understand the deeper meaning and materially powerful corporations, etc, (i.e. by purpose of its relationship with other egos and external expressions of the Father principle). with the world at large (H). That is because its And so we become distracted by those things normal perceptions are filtered through a lower

24 Copyright © The Esoteric Quarterly, 2006 Spring 2006 mental body that is generally clouded with form we attach ourselves to, it ultimately be- emotionally tainted and erroneous thought- comes uncomfortable, unsuitable, or simply forms. If we become polarized in “h” of Hh falls apart. At some stage in our search for an we can find ourselves the prisoners of a very enduring foundation we recognize the futility narrow perspective, and we can become pos- of looking outside ourselves towards existing sessed by our own prejudices, biases, and illu- external structures (h). sions. After a time we begin to look within and culti- In order to establish conscious attunement with vate a “tree of stability” (Y) that has its roots at the “H” of Hh we need to resolve our emo- the core of our soul. We start then to develop tional-mental conflicts, dispel our illusions, an inner fortitude—a disposition that is un- and integrate our disconnected thought-forms shakeable in the face of external change (h). into a condition of wholeness that is based on The spirit (Y) strengthens our emotional body, truth and love. We are then able to communi- providing us with internal and external support cate our knowledge and experience of the and nuture according to our evolutionary and world (H) in a balanced and harmonious way creative needs. In Cancer we must learn to through the medium of a purified and enlight- draw upon our inner spiritual fortitude, and ened personality vehicle (h). trust in its power to materialize whatever foundation is needed to support our growing sense Cancer: (Yh, , Father-Daughter). The hy of purpose. Father disciplines the Daughter and demonstrates to her the illusory nature of her selfish Leo: (Vh, hw, Son-Daughter). The Son shines desires and exaggerated personal needs. He his light upon the Daughter and she reflects his teaches her to recognize her fear-based emo- radiance within the darkness of Earth (form) tional dependencies (and insecurities). The like the full moon in the night sky. This sub- personality aspect is urged by the Father prin- formula characterizes the general nature of the ciple to release itself from the prison of exter- vertical axis (the Above-Below axis) of the nally-based security, and learn instead to draw YHVH mandala.19 It represents a channel that upon an inner source of strength and power must be opened between personality and soul (i.e. the Father principle within), and thereby before the Father and Mother principles can gain true independence. The King provides a fully consummate Their divine union. The structural foundation within his kingdom to Knight must train his Page to respect and serve support the training of the Page. him (and thereby, indirectly serve the King). The soul teaches the personality aspect to fo- The Father (Y), or monad, symbolizes the cen- cus within (and to attain soul-consciousness) tre point of the circle of human consciousness instead of being overly focused on the person- while the Daughter (h), or human personality, alities of other people. The soul principle dis- represents the revolving circumference. When pels the illusion of personality love, and we direct our attention to a point on the rim of evokes the realization that true personal ful- a revolving wheel we experience dizziness and fillment and satisfaction can only be achieved a sense of instability, but if we train our eye by unfolding the inner self. upon the central hub we acquire a perfect sense of stability even in the midst of change. When we are overly identified with the second term (h) of the Vh couplet we can be very at- Being aligned with the second term (h) of Yh tached to the forms (h) that we create. We can means we are preoccupied with a point on the also be unduly influenced by the personality rim of the wheel. In this case, we may hope reactions of friends (h), etc. For example: If we can achieve stability by attaching ourselves the primary aim of an artist (V) is to please his (like a hermit crab) to an existing form (h) audience (h) he may lose touch with his unique such as home, family, tradition, or institution, creative spark (V). In other words, we can be- etc. But all external forms (including our own come driven by the emotional needs and inse- personalities) are in a state of flux, and eventu- curities of our own personality, and by the really we come to realize that no matter what

Copyright © The Esoteric Quarterly, 2006. 25 The Esoteric Quarterly sponses of other personalities who we are try- may have a fear of chaos due to our ignorance ing to impress. regarding the true nature, power, and purpose of the Great Mother. If such is the case, then A more evolved expression of the Vh couplet we need to realize that quite often what we occurs when we realize the value of the crea- perceive to be chaos is actually divine order tive process itself as it is initiated and gov- expressing itself in ways incomprehensible to erned by the human soul (V). The forms that the rational mind. manifest (h) during the process of creation are not coveted, or overly identified with, but are Libra: (YH, hy, Father-Mother). The move- viewed as ephemeral objects of beauty—like ment of the Father towards the Mother. The the blossoms of a flower. King unites with the Queen in a royal marriage that is celebrated throughout the Realm. The Virgo: (HH, hh, Mother-Mother). This creative union of the Father with the Mother YHVH couplet symbolizes the Mother's rela- can occur (in our three-dimensional world) on tionship with Herself. Here She ensures that three basic levels: physical, astral, and mental. Her outer appearance (i.e. the physical, astral, In order for the Father to effectively impreg- and mental environment of our world) is main- nate the Mother his creative essence (Y) must tained in a healthy and fertile condition. She be transmitted through the medium of a unified ensures that the nature of Her form is pleasing Son (V) and Daughter (h). As the conscious- to the Father—i.e. that it is an appropriate and ness of a human-being evolves, so can s/he efficient foundation for his creative purposes. participate in the higher forms of creative un- The Queen faithfully attends to Her mundane ion that this sub-formula represents. A portion duties—including the business of managing of the Father's creative essence is carried the royal palace. Because the personality as- within each human soul and can only influence pect is a microcosmic cell in the body of the the physical environment (i.e. the Mother prin- Mother, it is impelled by the will of the Mother ciple) through the medium of the personality principle to nurture and cultivate its own aspect (i.e. the Daughter principle). This physical attributes, and to actively participate YHVH couplet exemplifies the fundamental in the evolution of the wider human psycho- dynamic of the horizontal axis (i.e. the East- physical environment. West axis) of the YHVH mandala. Because as human personalities we are atoms The purpose of the sign Libra (YH) is to facili- within the body of the Great Mother it is im- tate the creative union between the Almighty perative that we learn to cooperate with Her as Father (Y) and the Great Mother (H). This She works to maintain, upgrade, and unfold union is destined to occur through a unified Her physical manifestation. Thus, in Virgo we and coordinated creative exchange that rever- need to consciously connect with the divine berates and spreads through collective Human- Intelligence and Intent of the Great Mother ity. But in Libra most of us identify ourselves (initial Heh) in order to harmonize our physical primarily with the Mother principle (H). We labors and earth-based service activities (sec- tend to assume a receptive (or submissive) atti- ond Heh) with Her divine Will. tude. We seek to fulfill the desires of our own When we are aligned with the second Heh of (and other people's) egos. In this case, the the HH couplet we tend to become overly at- creative Father principle (Y) is unable to gain tached to the Great Mother’s existing manifes- entry into our lives, and therefore the Mother tation. We may not appreciate the fact that can display only a superficial beauty, devoid of She is gradually unfolding Herself towards the depth and power of the Father's spirit. cosmic perfection, and that therefore She must An individuated aspect of the Father principle undergo periodic transformation. We may also (Y) indwells every human soul linking each have a tendency to become fixated upon some one to the Father. When we make contact with ideal image of perfection that we see as being the masculine creative force (Y) at the centre ultimate, but that actually is limited by the nar- of our own being, then we are able to interact row focus of our own human perception. We with our environment (H) in a spiritually

26 Copyright © The Esoteric Quarterly, 2006 Spring 2006 meaningful and creative way. We can join from the Great Mother (H) if they should arise. together with others in wisdom, taking the We realize that our soul's purpose is only creative initiative (Y), or becoming a vessel of achieved by following our spiritual intuition, reception (H) as the spirit moves us in each and we learn to let go of the fear of poverty, sacred interaction. loss, and even death. In love-wisdom we unite our energy with the energy of others whose Scorpio: (VH, , Son-Mother). The Son hw soul purpose complements our own. Power draws near to the Mother. The Knight cher- games no longer characterize our relationships ishes his Queen. The human soul desires to because we are free of fear and insecurity, and penetrate, to know, and to understand the dark- act in absolute harmony with, and devotion to ness that enshrouds its light. This is an experi- the soul (V). ential journey into the dark unknown physical realms in order to redeem the matter principle. Sagittarius: (HV, wh, Mother-Son). The First, the soul works to Mother cultivates wisdom redeem the matter clos- in the Son by sharing est to itself—that is, its The YHVH mandala with him Her knowledge. personality vehicle, and teaches us that the zodiac The Queen initiates the then it is able to become Knight into the higher involved in a wider involves two basic interde- sacred mysteries. The process of redemption. pendent processes—an evo- Mother principle expands The legend of Sir Lan- and enriches the energy celot’s relationship with lutionary and a creative of the soul. She does this Queen Guinevere is a process. The evolutionary by constantly exposing reflection of these ar- process requires the unifica- the soul to new experi- chetypes. ences within Her realm of tion in consciousness of the form. Here the Mother Ideally, in Scorpio principle's influence is (VH) the resources of Son and Daughter princi- upon the higher mind and the human soul (V) are ples... The creative process intuition (i.e. soul- harnessed and, under is symbolized by the union consciousness) of a hu- divine guidance produc- man-being. Her purpose tively utilized within of the Father and Mother here is to expand soul- the body of Mother principles… The Father consciousness, whereas in Earth (H). But initially and Mother are united Gemini (Hh) the person- the emphasis is on the ality aspect experiences physical returns of our through the medium of the an expanded state of per- worldly labors (H). Son and Daughter. sonal awareness (i.e. self- Psychological fears and knowledge). conditioning cause us to be concerned with maximizing the growth of In Sagittarius (HV), when the emphasis is on our assets; to be worried about the possibility the Great Mother (H) the human mind seeks to of financial loss; and to ignore the desires of comprehend the universal nature of all life and our soul. In other words, we become fixated experience. Those fundamental laws are on issues of security and material gain, and our sought that lie behind the manifested world. personal resources end up being channeled We seek after experience and knowledge of the towards achieving those ends. expansive and multiplistic body of the Great Mother in all Her manifest glory. She assists When the emphasis shifts to the first term of in our education by guiding us into fields of the couplet, we allow our soul (V) to guide us research that are appropriate to our soul's spe- in the management of our personal energy, and cial purpose and our level of consciousness. we are not so concerned about seeing tangible The ultimate goal is a holistic understanding of results (H). Material rewards become a secon- the One Life that is the universe. dary consideration and are accepted as a gift

While our focus remains fixed on the external- Aquarius: (VV, ww, Son-Son). Son unites with ized second term (V) of HV we can become Son, soul with soul in the spiritual fellowship steadfastly attached to the body of knowledge that will characterize the Age of Aquarius. of another human soul (V). In other words, we The unification of souls towards the common become a devoted follower of somebody else’s Purpose of the supernal Creator. This union belief system, and fail to open our mind to al- exists on soul levels, but does not manifest ternative perspectives and more personally visibly on the physical plane until the personal- significant understandings of life (H). This is a ity aspect (of each soul-group member) has result of personal insecurity and ego attach- gone through the evolutionary process. All the ment, and it prevents the expansion of our Knights of the Realm are united in One Spirit mind to embrace the ALL (H). Alternatively, (as symbolized by the Round Table of Came- we can become too attached to, and therefore lot). The energy that magnetically links soul to trapped by our own personally formulated sys- soul is love-wisdom. tem of knowledge and belief. The final result is the same—the imprisonment of our con- In Aquarius (VV) our main aim is to become conscious of the inner soul-based relationships sciousness (V) in self-imposed limiting that exist between ourselves and the other thought structures. members of our soul group. Thus we need to Capricorn: (YV, wy, Father-Son). The Father establish and maintain soul-consciousness (ini- bestows His heritage and blessing upon the tial Vav), and allow ourselves to be guided into Son who thereby gains the authority of the Fa- right relationship with the other beings (second ther. The jewel in the lotus becomes fully im- Vav) with whom we share a soul-based group planted (or embodied) within the human soul. purpose. The link between the Father principle (i.e. mo- The challenge of Aquarius is to resist becom- nad) and the soul is established and maintained ing personally attached to other souls (second via the creative will that burns at its heart. The Vav) who we admire, or who enhance our monadic will eventually comes to dominate a ego’s sense of self-value. Personal attachment person’s life—that is, after the evolution of the (if too strong) can prove to be a distraction that personality aspect has been completed. The confines us within a circle of spiritually inap- King passes His seal of authority to the Knight propriate individuals. who represents Him. He keeps it safely hidden until the destined time comes for its use. Pisces: (HY, yh, Mother-Father). The Mother moves towards and embraces the Fa- In Capricorn (YV) the influence of the soul ther. The divine form principle becomes (V) is being superceded by the spiritual dy- molded into forms precisely shaped to accom- namic of the Father principle (Y). The chal- modate the Father’s creative energy. Each lenge is to become motivated by a higher spiri- form is a magnetized, polarized, energy-field tual purpose (Y), and imbue life with a greater depth of meaning—as opposed to being driven that gravitates towards, and enfolds itself around the creative seed of the monad—i.e. in exclusively by the creative desires of the soul a creative consummation. When the season is (V). ended the form resolves back into its elemental In Capricorn if our focus is primarily soul- state and the creative energy is released from based (V) then our creative work tends to ex- that which contained it. The Mother principle press little more than the quality of the soul, serves as a resource to assist the Father princi- but by the time of the third initiation20 we have ple in the process of Creation. The Queen added a new dimension to our life—an energy stands behind and supports the King. that permeates our work with a deeper sense of In Pisces (HY) we need to be especially at- purpose (Y). By this stage we have taken the tuned to the Mother principle (H) as She next evolutionary step and gone beyond the demonstration of soul-quality for its own sake moves in response to the Father’s (Y) creative purpose. (This is opposite to the YH Libra (which is the rightful domain of Leo, and the dynamic.) The Father needs the Mother to fixed cross in general).

28 Copyright © The Esoteric Quarterly, 2006 Spring 2006 provide the materials necessary to physically with the Son. In other words, the divine Crea- manifest His creation. So in Pisces we are re- tion is dependent upon individual and collec- quired, like the Mother, to be essentially pas- tive Humanity opening a channel between the sive and receptive, responding in harmony soul and personality aspects so that the divine with Her (H) to the purposes of the Father (Y). creative energy can flow through and manifest Success comes as we develop an intuitive within the physical dimensions of our planet. awareness of Her divine presence. We also In a future article I will provide practical ex- need to be aware of the Mother’s use of the amples of how the principles of the YHVH principle of synchronicity, and learn to cor- mandala can be used in chart interpretation. rectly interpret the symbolic forms through which She manifests everywhere in the world around us. In Pisces it is important that we don't preempt 1 The Zohar is a collection of writings that to- the divine creative process by acting prema- gether form a mystical commentary on the Pen- turely. This can happen when we try to forci- tateuch. It first appeared in printed form in the bly create (Y) a reality that we feel is appropri- 16th century, and is the main source for much of ate, but that instead turns out to be glamour what is now called “kabbalah.” For an English and illusion. We must learn to sense the pres- translation see: The Zohar, Vols. 1-5, Soncino ence of the Mother (H), and allow Her to re- Edition, 1984. veal (to our intuitive senses) the most appro- 2 It is usually pronounced Yahweh, or Jehovah. priate path towards actualizing the Father’s A good example of the veneration held for the purpose (Y). Our life must become as a vessel name YHVH occurs in the Shema—probably (H) perfectly receptive to divine guidance and the most famous of all Jewish prayers. consecrated to the Great Work of Creation. Sh'ma Yisrael Adonai Elohaynu Adonai Echad. Conclusion “Hear, Israel, the Lord is our God, the Lord is One.” he twelve-petalled YHVH mandala out- (In an undertone:) Tl ines the metaphysical nature and structure Barukh Shem k'vod malkhuto l'olam va-ed. of the Western zodiac. It demonstrates how “Blessed be the Name of His glorious king- each of the twelve signs facilitate twelve dom for ever and ever.” unique interactions between four universal eso- These are the first two lines of the Shema. The first verse of the prayer comes from Deuteron- teric principles (i.e. YHVH, Jehovah). omy 6:4-9. The name Adonai is reverently sub- The YHVH mandala teaches us that the zodiac stituted for the unpronounced YHVH. Each involves two basic interdependent processes— verse has six Hebrew words that are said (in the an evolutionary and a creative process. The Zohar) to represent the upper and lower firma- ments of Heaven, and they could also be said to evolutionary process requires the unification in allude to the twelve signs of the zodiac. For consciousness of the Son (V) and Daughter (h) more information see: The Zohar, Vol. 1, pp 77- principles. It establishes the vertical axis of 78. the mandala which in turn acts as a necessary For a full version of the Shema see: support for the horizontal axis. http://www.jewfaq.org/prayer/shema.htm The creative process is symbolized by the un- 3 For example, The story of the twelve sons of ion of the Father (Y) and Mother (H) princi- Jacob in the Book of Genesis. See especially, ples (and the horizontal axis of the mandala). Genesis, Ch. 49. 4 The Father and Mother (YH) are united See: A Treatise on Cosmic Fire, by Alice Bai- through the medium of the Son and Daughter ley. Lucis, 1989, pp. 536-544. See also: http://members.fortunecity.com/patrickm/golde (Vh). The divine union between the Father n.htm and Mother principles effectively brings 5 The Master Djwhal Khul states that average Heaven down to Earth, but it remains unreal- mankind are crucified on the Mutable cross, ized until the Daughter has become reconciled disciples on the Fixed cross, and initiates on the

Cardinal cross. See: Esoteric Astrology, by Al- simply, the Daughter represents the hierarchi- ice Bailey. That is because the Great Mother cal position of the personality aspect in the (H) is the initiating principle in the lives of av- family dynamic of YHVH—that is, in the Fa- erage humanity up until the first initiation. It is ther-Mother-Son-Daughter scheme. then that they symbolically climb onto the Fixed 13 The union that occurs between the Father (Y) cross and the Son principle (V) becomes the and Mother (H) principles is especially symbol- motivating influence. After the third initiation ised by the sign Libra (YH). Libra is the sign the Cardinal cross is consciously mounted by symbolically positioned on the western horizon. the initiate and the Father principle (Y) becomes 14 The Mother (H) in Her role of supreme material the initiator of experience. The Daughter (h) resource is especially represented by the sign does not have her own cross because she is a Virgo (HH) and at a subtler level, by the sign purely external manifestation, and the direct fo- Pisces (HY). Master Djwhal Khul mentions in cus of the evolutionary and creative forces of Esoteric Astrology that Virgo “stands… for the the other three principles. womb of form and for the nurturing mother, 6 This seven-fold division (consisting of an inner guarding the Christ principle within her own three and an outer four) reflects the theosophical material substance until in ‘the fulness of time’ division of the seven planes into a higher three she can give birth to the Christ child.” (Esoteric (arupa, or formless) and a lower four (rupa, or Astrology, by Alice Bailey, p. 262.) form-based). Similarly, the seven rays are di- 15 See: A Treatise on Cosmic Fire, by Alice Bai- vided into three greater “rays of aspect” and ley. Lucis, 1989, pp 225-231. four lesser “rays of attribute.” The accompany- 16 In a sense, the purest expression of the Son prin- ing tables also divide the seven into three inte- ciple (V) is found in the sign Aquarius (VV). rior principles and four exterior elements, which 17 is another way of expressing this concept. This soul-personality relationship is particularly 7 exemplified by the sign Leo (Vh). In the English transliteration of YHVH, the sec- 18 ond Heh (i.e. the Daughter principle) is some- In the sign Cancer (Yh)—the “darkest” of the times depicted as a lower-case “h” in order to signs—the personality aspect (h) has, symboli- distinguish it from the upper-case “H” of the cally speaking, little contact with the light of the first Heh (i.e. of the Mother principle). soul (V). Instead, in Cancer the emphasis is on contact with the Father principle (Y), but be- 8 In the table I have listed the signs in order from cause the Father principle is so remote from the Pisces to Aquarius so they are grouped accord- consciousness of the personality aspect it is ing to their associations with the four directions. 9 generally experienced as an external archetype. The implantation of the Father’s seed (Y) within The personality aspect (h) experiences the soul the Consciousness principle (V) is fully realised (V) primarily in the sign Leo (Vh). at the sun’s highest point in the Heavens—that 19 Notice that the horizontal axis (East-West) of is, in the sign of Capricorn (YV). 10 each cross is aligned towards the two macro- The Mother principle (as here defined) ap- cosmic principles (i.e. the Father and Mother) proximates the shekinah (hnyk#) of kabbalistic while the vertical axis (Above-Below) is di- literature. rected towards the two microcosmic principles 11 The Book of the Law, by Aleister Crowley. (i.e. the Son and Daughter). Chapter 2, Verse 3. Samuel Weiser, 1987. A 20 See: The Rays and the Initiations, by Alice Bai- similar metaphor is attributed to Hermes Tris- ley. Lucis, 1988, pp 687-692. megistus. 12 Please do not conclude from this that the YHVH couplets ascribed to the signs are indica- tors of them being “masculine” or “feminine” in the traditional astrological sense applied to those terms. The Father, Mother, Son, and Daughter principles are extremely complex and are therefore beyond the simple gender associations of traditional astrology. For example, the Daughter principle corresponds with the “personality” aspect of a human-being and therefore has both masculine and feminine qualities. Put

Humanity’s Pre-Ordained Work: Responsibility to the Subhuman Kingdoms Donna Brown

Summary expression in the environmental movement and its various extensions. It should be noted that his article sets out to explore humanity’s long before this theory was known to the Tr elationship and responsibility to the min- masses, the Tibetan indicated that the ecologi- eral, plant and animal kingdoms within the cal movement was destined to be one of the context of the Trans-Himalayan teachings. The foundational vehicles through which humanity author seeks to show how environmentalism could transmit spiritual potency and the energy and its related movements might be viewed as of at-one-ment to the subhuman kingdoms. a vehicle through which humanity has begun to assume its rightful function of service to the Although humanity has long sensed that hu- lower kingdoms in nature. man life would not be possible without the contribution of the lower kingdoms, it has also Introduction tended to insist in seeing itself as the only factor of prime importance in the world. This n the teachings of Tibetan Master Djwhal egocentric attitude and the lack of due respect I Khul we are told that the purpose of human- for nature that it engendered, has led to the ity’s very existence is to act as a transmitting distorted perception that the subhuman king- agent of higher spiritual energies to the min- 1 doms exist somewhere “outside the inner circle eral, vegetable and animal kingdoms. The of our world”4 and can be plundered and con- Tibetan goes on to say that “just as God is the sumed in excess. Macrocosm for all the kingdoms in nature, so man is the Macrocosm for all the subhuman Sadly, humanity is now being confronted with kingdoms.”2 These and many other like- the results of its self-centered, careless attitude minded statements found throughout the Ti- toward nature. This harsh realization has come betan’s teachings tell us that the human king- in the form of climate change, depleted re- dom is to serve as an evolutionary catalyst, a sources, an overall decline in the quality of life messenger bringing life-giving, liberating en- and a rising awareness of how environmental ergies to those lives lacking self-consciousness destruction breeds greater poverty, insecurity and trapped within the three lower kingdoms.3 and conflict. Faced with the effects of these problems, more and more people are being While the Tibetan’s teachings on our relation- forced to reassess their relationship with the ship and responsibility to the subhuman king- natural world and are beginning to exhibit an doms began as early as 1925, no significant ever growing appreciation of life in its infinite recognition of this responsibility began to diversity. Still others have developed a sense manifest until the late 1960s. Around that time of sacred stewardship for the other kingdoms the so called “New Age or Consciousness

Movement” emerged (or should we say re- emerged from the New Thought Movement of the 1800s) bringing with it a noticeable shift in About the Author human attitudes toward the earth and its many Donna M. Brown is a long-time student and inhabitants. teacher of esoteric philosophy. Her background includes a career in the arts and election to public Humanity’s changing outlook toward the sub- office in the District of Columbia. She serves as a human kingdoms found its primary means of Board Member of the School for Esoteric Studies.

Copyright © The Esoteric Quarterly, 2006. 31 The Esoteric Quarterly in nature and a feeling that all of creation is the mineral kingdom, we can gain further in- “part of a Greater Being in whom all potenti- sight into how humanity is gradually bringing alities lie.”5 about a closer rapport between itself and the higher and lower kingdoms. One of the initial impulses underlying this new “ecological” mind-set is the idea that there is The Mineral Kingdom an undeniable relationship between organisms and their environment. This idea corresponds e know from the teachings that “the precisely to the Tibetan statement that “the Wmineral kingdom holds in solution all whole planetary system is in reality an inter- the forces, chemicals and minerals which are locking, interdependent, inter-related complex- needed by all other forms of life on our ity of vehicles communicating or responsive to planet.”7 Our very existence along with that of communication.”6 The notion of relationship the vegetable and animal kingdoms is depend- and interdependence, of reciprocity, coherence ant on this most concretized form of Life. and community inherent in ecological thought Humanity’s increasing knowledge of the earth has begun to have a pronounced effect on hu- sciences, ecology, mineralogy, metallurgy, man thought and action. chemistry and molecu- From this primary con- lar science has begun cept numerous other sci- An interesting example of to reveal this essential entific and philosophical humanity’s ability to con- livingness, and our theories have also interconnectedness to evolved, such as the be- sciously link with the Life of the soil and all that is lief in the intrinsic value the vegetable kingdom can be contained within the of non-human nature, the mineral forms. This idea that the planet is a seen in the effort to discover knowledge has led to a living entity and that the therapeutic value of flow- measure of respect for ecological principles ering plants. This work is the powerful forces at should order human ac- play in the living earth tions and ethical evalua- based on the idea that flow- and growing concern tions. ers, and all plants, are energy about the need to ethically and construc- Ecological thought has points that correspond and tively manipulate and gone on to spawn vari- are responsive to other and utilize the mineral sub- ous other developments stances of the planet. and initiatives as well as greater energy centers. an ongoing critique of It is through our very materialism and technol- use of these sub- ogy. The animal rights and simplicity move- stances, through the wise, ecologically sound ments, socially conscious investing, economic utilization, refinement and manipulation of decentralization, conservation programs, sus- metals, minerals, chemicals, ores, crystals and tainability initiatives, and change in the fields precious stones that we effect the transmuta- of education, economics and science and have tion and liberation of the lives imprisoned been the result. These new holistic attitudes within the mineral kingdom. In our ability to and shifting paradigms can be seen to have far unleash and harness atomic energy, extract reaching implications for both humanity and mineral substances, chemicals and precious the subhuman kingdoms. They represent the stones from the obscurity of earth and use gradual fomentation of the will-to-good and them for adornment, scientific, medicinal or the demand for a more enlightened interaction industrial purposes, we are uplifting, refining, with all of Nature. releasing and glorifying the heavy substances of the earth.8 If we take each of the subhuman kingdoms into consideration, beginning with a closer As the Tibetan points out, one of the most po- look at our understanding and interaction with tent examples of humanity’s ability to release

32 Copyright © The Esoteric Quarterly, 2006 Spring 2006 and reveal something of the spark of Life hid- the Tibetan. While communication and con- den within dense, concretized matter is in its scious cooperation with the creative builders work with atomic energy.9 In the release of the and the energy fields of flowers and plants has energy of the atom an entirely new phase in been looked on with incredulity by many, em- our understanding of nature's forces was ush- pirical discoveries made by researchers such as ered in. This understanding was based on our Jagadis Bose, Galen Hieronymus, Cleve Back- ability to attune to the pulse of cosmic energy ster, George Lawrence and others, gives ade- and a measure of divine purpose. Nuclear fis- quate proof that “plants engage in a dynamic sion, quantum mechanics and the prospect of conscious dialogue with the soil, the environ- cold fusion, represent humanity’s inherent ca- ment and other beings.”10 Their research pacity to use the Will in both its divine de- shows that plants have high-level emotional structive/constructive aspects and in so doing activities similar to those of human beings. imitate the transmitting and transformative Experiments have shown that there are energy power of Divinity. fields around plants and trees. Some scientists now hypothesize that “plants collectively re- The Vegetable Kingdom spond to a specified range of influences which includes both sensual, emotive, and semi- more responsible and enlightened rela- conscious variations.”11 While still in its in- tionship to the vegetable kingdom is also A fancy, this field of experimentation has begun in evidence, due in large part to the environ- to explore the effect of conscious interaction mental movement with its emphasis on pro- with plants and the possible uses of the energy tecting plant diversity along with the world’s permeating and animating the vegetable king- material and food sources. In additional to the dom and other living systems. ecological or conservation efforts, there are numerous initiatives in plant biology focused Increased understanding and connection to the on understanding the structure and function of plant kingdom can also be seen in the wide- genes in plants important to agriculture, envi- spread use of herbs for healing and the use of ronmental management, energy, and health. flowers, especially for their aroma or perfume. Such use is indicative of the fact that humanity Novel varieties of flowers are being developed has become more sensitive to the vital pranic with enhanced beauty, color and fragrance force in plants and the radiations of perfume. along with new varieties of edible plants with The widespread use of fragrant oils and per- increased nutritive or health value. Plants are fumes might be seen as evidence of a growing also being breed with a thought to their eco- vibrational affinity or magnetism between hu- nomic, sociological and environmental poten- manity and the highest specimens of the vege- tial. In addition, plants and their associated table kingdom.12 microbes are being used for environmental cleanup, for pollutant stabilization, extraction An interesting example of humanity’s ability and degradation. While far too many of these to consciously link with the Life of the vegeta- efforts are misguided and driven by profit ble kingdom can be seen in the effort to dis- rather than pure, altruistic motive, they are in- cover the therapeutic value of flowering plants. dicative, in part, of humanity’s increasing con- This work is based on the idea that flowers, trol and creative manipulation of the vegetable and all plants, are energy points that corre- kingdom. spond and are responsive to other and greater energy centers. This approach focuses on the The mutually beneficent rapport that humanity notion that there are Twelve Windows of Plant has begun to establish with the lower king- Perception 13 which can reveal the essential doms can also be seen in experiments that fo- meaning of any given plant. Flowering plants cus on new ways of cooperating with and are studied from 12 different angles, such as transmitting spiritual energy via the deva and the angle of form and gesture in an attempt to nature spirits. Many people are familiar with equate the archetypal forms or divine patterns this work through the writings of Dorothy embodied in each star, cup or bell shaped form McLean, Rudolf Steiner, Geoffrey Hodson and

Copyright © The Esoteric Quarterly, 2006. 33 The Esoteric Quarterly or pattern.14 Cup-shaped plants and flowers, provided humanity with “new insight into its for example, are found to have an essential own humanness and humaneness.”18 Her re- upward gesture, as if they are taking in light, search “gave us the knowledge to explore our creating a container or chalice for soul experi- own behaviors and emotions in a different light ence. Cup-like forms are thought to evoke a and to better understand our place in nature.”19 sensitive awareness of the innermost qualities She not only showed us that we share many of of the soul life, such as heartfelt feelings of the same characteristics as animals, especially love and nurturance.15 Geometrical relation- chimpanzees, she also helped teach humanity ships, time cycles, environmental relationships, that it “has the power to take informed and color, fragrance and a plants relationship to compassionate action to improve the environ- such things as the four elements are taken in to ment for all living things.”20 consideration in an effort to discover the basic Today there are countless organizations ac- note or key of a particular plant. This informa- tively dedicated to the welfare and protection tion forms the basis of animals. Included in of a healing ap- this group are those who proach that seeks to This insistent demand for re- are focused on compas- establish a harmoni- sponsibility and right relation- sion and ethics in world ous interaction be- farming, on the appro- tween the note or ship with all of nature has be- priateness of using ani- magnetic quality of come a concrete thoughtform mals as food and on the certain plants and the advancement of the note or notes of a based on spiritual principles, a animal rights movement persons body.16 It sense of shared values and the in general. Numerous might be viewed as conscious and wise handling of other workers are train- an invocative appeal ing animals for use in to the lives or devas energy. It is a testament to the therapy and service. in the plant kingdom fact that increasing numbers of This effort, in addition or an effort to touch, people have begun to “include to the widespread do- harness and direct mestication of many the soul energy in other forms of divine life in animal species has a flowering plants. their consciousness” and are stimulating effect on The Animal gradually learning to direct the both the intelligence “saving force” to the “prison- factor and the emotional Kingdom or love instinct in ani- ers of the planet.” mals. Such stimulation ne of the most O significant ex- or conditioning wields a amples of humanity’s ability to transmit spiri- closer synthesis between tual potency and Will to the lower kingdoms in the human and animal kingdoms and helps to nature can be seen in its deepening understand- prepare some units in the animal kingdom for ing and relationship with the animal kingdom. eventual individuation. The development of Although numerous individuals contributed to the intelligent factor in animals is, after all, humanity’s changing attitudes towards ani- intended to be one of the outstanding results of 21 mals, a major piece of this pioneering work the human-animal relationship. might be attributed to the work of conserva- Other organizations have dedicated themselves tionist and ethologist, Jane Goodall. (Al- to wildlife education in schools and are teach- though Goodall was born a few years later than ing children the importance of including ani- the original reference, one wonders if she mals in their view of the Earth. These ad- might not have been the Third degree, female vancements, along with the increasing volume initiate who Djwhal Khul refers to as having a of research on animal cognition and sentiency, peculiar work to do in connection with the ani- including some of the work undertaken by the mal kingdom.)17 Goodall’s research certainly

34 Copyright © The Esoteric Quarterly, 2006 Spring 2006 so called “animal communicators” or psychics subhuman kingdoms in nature is slowly being have begun to result in positive changes in taken out of the hands of the deva evolution humanity’s awareness, attitudes, and actions and is being placed under the supervision of toward the animal kingdom. mankind.24 While, there can be no doubt that the world is still very much threatened by hu- In acting as steward, caretaker, overseer and man disregard of nature, there is much reason protector, humanity is beginning to assume to take heart in the fact that more and more responsibility for its role in uplifting the ani- people are developing an acute sense of their mal kingdom not only by considering animal responsibility toward all creation. Spiritually welfare but also by tending or cultivating the and ethically minded people everywhere are seed of self-consciousness in animals. On beginning to realize that their duty toward na- some level, perhaps not fully recognized as ture is not only a part of their faith or values,25 yet, humanity is sensing that the animal king- but an essential aspect of humanity’s foreor- dom is “a great hierarchical unit” that it is re- dained work. lated to by the very nature of its own animal etheric and astral bodies.22 Conclusion 1 Alice A. Bailey, Esoteric Healing, Lucis Trust, rom these many examples it is possible to 1953 p.586. F see the sharp outlines of an international, 2 Alice A. Bailey, Treatise on Cosmic Fire, Lucis coordinated approach toward the protection Trust, 1925 p. 7. and management of the earth’s resources. 3 Alice A Bailey, Treatise on White Magic, Lucis Countless individuals and groups, a growing Trust, 1934 p. 529. number of governments and religions, includ- 4 John Feehan, Ecology: A Christian Perspective ing many Protestant denominations, the Bahai on Nature, Resurgence, November/December 2003 p. 8. Faith and the Vatican, are advancing the idea 5 that Peace is not possible on earth unless there Ibid. p. 7. 6 Alice A Bailey, Telepathy and the Etheric Vehi- is a morally coherent and peaceful worldview 23 cle, Lucis Trust, 1950 p. 83. toward all of Creation. The notion that hu- 7 Alice A Bailey, Esoteric Psychology Vol. I, manity must protect, stimulate, energize and Lucis Trust, 1936 p. 228. vivify the subhuman kingdoms is increasingly 8 Roberto Assagioli, Money and the Spiritual being viewed as a world-wide moral impera- Life, School for Esoteric Studies. tive. 9 Alice A. Bailey, The Externalization of the Hi- erarchy, Lucis Trust, 1957 p. 496-497. This insistent demand for responsibility and 10 Charles Allon, Plants as Sensitive Agents, right relationship with all of nature has become www.borderlands.com/newstuff/plants. a concrete thoughtform based on spiritual prin- 11 Ibid. ciples, a sense of shared values and the con- 12 Alice A. Bailey, Treatise on Cosmic Fire, Lucis scious and wise handling of energy. It is a tes- Trust 1925 p. 1170. tament to the fact that increasing numbers of 13 Richard Katz and Patricia Kaminski, The people have begun to “include other forms of Twelve Windows of Plant Perception, The Flower Essence Society 2003. divine life in their consciousness” and are 14 gradually learning to direct the “saving force” Ibid. p. 2. 15 Ibid. p. 4. to the “prisoners of the planet.” 16 Ibid. p. 9. Humanity’s shifting relationship to the subhu- 17 Alice A Bailey, Treatise on Cosmic Fire, Lucis Trust 1925, p.758. man kingdoms would also seem to indicate 18 that the energies of intelligence, love and will The Jane Goodall Institute, ww.janegoodall.org, have begun to trickle through more freely, 2003. 19 Ibid. through the throat, heart and head centers of an 20 Ibid. increasing number of people. And that the 21 Alice A. Bailey, The Destiny of Nations, Lucis control and creative development of the three Trust, 1949, p. 125.

22 Alice A Bailey, Education in the New Age, Lucis Trust, 1954, p. 125. 23 Pope John Paul, Peace with God the Creator, Peace with all of Creation, 1990. 24 Alice A. Bailey, Education in the New Age, Lucis Trust, 1954, p. 125. 25 Pope John Paul, Peace with God the Creator, Peace with all of Creation, 1990.

Christianity’s Role in a New World Religion John Nash

Summary be “the Church, the Masonic Fraternity and the educational field.”2 “The Church” and contex- his article explores the Tibetan Master’s tual discussion seemed to relate Djwhal Khul’s Tp rophecies for a new world religion, with remarks specifically to Christianity. But he particular reference to the role that Christianity often mentioned the role of the Buddha, so we can play in its development. Harmony must be can reasonably conclude that elements of Bud- established among the disparate Christian de- dhism will be included. And it would be rash nominations, and the ecumenical movement to suppose that other world religions like Hin- can be viewed as a valuable start, although duism, Islam and Judaism, with their own rich much more remains to be done. At the same traditions, could not also participate. Simi- time, Christianity as a whole will need to make larly, “Masonic Fraternity” may include other necessary adaptations to participate in—or elements of the western esoteric tradition like preferably lead—a new global synthetic relig- the Rosicrucian movement. The Tibetan’s ref- ion. In both processes, the Tibetan’s statement erence to “the educational field,” in the context of basic doctrinal “realities” forms a useful of a new religion, is evocative and could form guideline for theological adaptation. However the subject of a separate inquiry. uniformity of beliefs and observances is unnecessary. Rather, shared spiritual experience Djwhal Khul warns that development of the and collective service may offer a better hope new religion will not be entrusted solely to the for achieving global synthesis. present religious or fraternal institutions; but they will be eligible to participate to the extent Introduction that they provide “a channel for the activity of the second Ray of Love-Wisdom.”3 Not sur- n 1943 the Tibetan Master Djwhal Khul pre- prisingly, in view of the second-ray involve- sented a vision of a new world religion to I ment, “[t]he platform of the new world religion replace, or in some sense synthesize, the many will be built by the many groups, working un- religions through which people currently ex- der the inspiration of the Christ.”4 Finally, press their spiritual aspirations.1 When we efforts to build the new religion will meet with reflect on the sectarian tensions, calumnies, supportive response from the masters: persecutions, inquisitions, crusades, religious wars and jihads of yesterday—and more par- This new religion will take the form of a ticularly of today—the notion of an inclusive conscious unified group approach to the world religion sounds like a utopian dream. world of spiritual values, evoking in its turn However, if we accept that a new religion reciprocal action from Those Who are the forms part of Hierarchical plans for human- citizens of that world—the planetary Hierar- 5 kind, perhaps we should focus not on feasibil- chy and affiliated groups. ity or infeasibility but on what can be done to turn those plans into reality. Importantly the Tibetan referred to “religion,” About the Author not to the larger category of spirituality. And John F. Nash, Ph.D., is a long-time esoteric student, we must infer that he had in mind some form author and teacher. Two of his books, Quest for the of organization, an entity with a social dimen- Soul and The Soul and Its Destiny, were reviewed sion, a measure of cohesion, and appropriate in the Winter 2005 issue of the Esoteric Quarterly. leadership. The threefold subjective basis of For more information see his website: the new world religion, in his description, will www.uriel.com.

Whatever roles non-Christian traditions play in support the needs of repressed segments of developing the new world religion, Christian- society. As Catholic theologian Hans Küng ity’s responsibility would seem to be particu- lamented: larly great; it may in fact be expected to play It was not the Christian Churches… but the the leadership role. However it is not clear “Enlightenment”… which finally brought whether the main initiative will come from about the recognition of human rights: free- institutional Christianity or from the grass- dom of conscience and freedom of religion, roots. Conceivably, a significant proportion of the abolition of torture, the ending of perse- ordinary Christians could turn to a new world cution of witches, and other human religion without the involvement or even the achievements.6 approval of ecclesiastical officials. But much more could be accomplished with the support Instead, the churches offered platitudes about a and preferably the direction of high officials. better life in the hereafter. Karl Marx was not entirely wrong when he claimed that religion In any event, people at every level of every was the “opiate of the people.”7 religious tradition have an opportunity to examine their own willingness and potential to Persecution and Tolerance participate. This article examines what roles Until conversion of the Emperor Constantine Christianity and Christians can play. The hope in 312 CE, Christians faced brutal persecution is that the article will stimulate discussion by by Roman authorities. However sectarian di- others in Christianity and every other religious visions soon appeared, and Christians started tradition. persecuting one another. As early as the fourth The Christian Heritage century Manichaeans were burned at the stake, and this became the standard method of execu- Achievement and Failure tion for all “heretics.” Intra-Christian persecution increased throughout the Middle Ages. In he history of Christianity is a story of the 13th century the Cathars of southern paradoxes. Christianity spread the teach- T France were systematically exterminated by ings of Christ to every corner of the globe, the Albigensian Crusade and the Inquisition. It brought people to God, fed the hungry, healed was one of the darkest periods in Christian his- the sick, and inspired great works of art, music, tory, comparable only with the genocide perpe- literature and architecture. Christianity pro- trated by the Spanish conquistadores in the vided environments in which large numbers of Americas. The effectiveness of the Inquisition people could rise to the heights of saintliness, as a tool of repression was enhanced when in attain mystical union with God, and gain in- 1252 Pope Innocent IV approved the use of valuable philosophical insights into issues of torture to encourage self-incrimination and ultimate concern. Significantly, it also pro- indictment of others.8 In the 16th century the vided an environment in which people could Calvinist Huguenots of France were persecuted reach the stage where global religious synthe- by King Charles IX and Queen Mother Cath- sis may now be possible. erine de Médici. The St. Bartholomew's Day At the same time Christianity provided envi- massacre of 1572 has gone down in infamy.9 ronments in which individuals and groups sank Persecution began again under Louis XIV, and to the depths of depravity. From early times to by the time it ended as many as 250,000 Hu- the present, many church officials failed to live guenots may have been put to death. up to the moral expectations of their positions. A few brave souls spoke out against religious Lust for power, greed, sexual weaknesses, and persecution, and a few nations offered sanctu- lack of leadership qualities undermined their ary. Sebastian Castellio (1515–1563), who ability to serve. Christian institutions demon- was banished from Geneva in 1544 after a dis- strated a willingness to use war, torture, politi- agreement with John Calvin, wrote an influen- cal intrigue, and human degradation to control tial book, De Haereticis (“Concerning Here- people. Frequently they suppressed truth. Too tics”). Castellio preached tolerance: “Let us often they failed to confront injustice or to

38 Copyright © The Esoteric Quarterly, 2006 Spring 2006 who are Christians not condemn one another, Separatism and Inclusiveness but, if we are wiser than they are, let us also be 10 True to its Piscean tradition, Christianity has better and more merciful.” Castellio con- been idealistic but separative. It sought to trasted this viewpoint with what he considered 12 Calvinist bigotry; and he strongly protested the teach and baptize all nations, suggesting an impulse to inclusiveness. But in practice “bap- execution of the antitrinitarian Michael Serv- tize” was interpreted as “to bring under doc- etus. He was fortunate to have escaped a simi- trinal and disciplinary control.” In the effort to lar fate. build a secure identity, Christianity sought to Sixteenth-century Transylvania and the king- distinguish itself from what it was not. Believ- dom of Poland-Lithuania provided havens ers were distinguished from nonbelievers, from religious persecution. But tolerance saints from sinners, the saved from the ended when the damned, and truth

Counter-Reformation from heresy or brought those nations Transition from the present “myth.” Creeds were under firm Catholic situation of multiple religions crafted to determine control. Fortunately, to a single world religion will who qualified to be a by the end of the cen- Christian and who did tury the Netherlands require adaptation on the part not. The Council of had thrown off Span- of people everywhere… How- Chalcedon in 451 CE ish control, and it pro- ever the very notion that a new wisely decreed that vided the new Euro- there should be no pean haven for reli- world religion may now be fea- more creeds. But gious dissidents. By sible attests to the maturation “confessions” took the late-17th and 18th their place and would centuries, the Ameri- of humanity. Humanity is now play decisive roles in can colonies offered at a point of development the Reformation, as another escape from where more constructive rela- Christianity splintered religious persecution. into often warring de- During the Great Mi- tionships with people of differ- nominations and sects, gration, from 1629 to ent beliefs and practices are each defending its 1642, upward of possible and where notions of truth from others’ 20,000 people emi- falsehood. Creeds and grated from Britain, the unity of all humankind are confessions capture most of them Puritans. becoming meaningful. the spiritual experi-

They formed the New ence of one group of England Confedera- people and impose it tion, loosely uniting on others—who, by the colonies of Connecticut, New Haven, Ply- implication, are discouraged from having their mouth and Massachusetts. Sadly, the Confed- own experiences. eration did not offer religious tolerance. Bap- Fragmentation became one of the most con- tist Roger Williams was banished by the Con- gregationalists of Massachusetts and moved spicuous features of Christianity. Eastern Or- south to Rhode Island. Several Quakers were thodoxy rejected the Church of Rome, Rome rejected Lutheranism, which went on to reject hanged in Massachusetts when they attempted 11 Ulrich Zwingli and John Calvin who in turn to return to Boston. Most Quakers sought condemned the Anabaptists and Anti- refuge in the newly founded colony of Penn- trinitarians. The process continues today as sylvania. The charters of both Rhode Island and Pennsylvania did pledge religious free- moderate Baptists sever links with conserva- tives, and conservative Anglicans threaten to dom. break with liberal Episcopalians.

Pope Benedict XVI is believed to favor a world religion—or even in isolation—perhaps smaller, more cohesive, Catholic Church lim- it is not too late to see if that mission can still ited to the most devout and obedient.13 Frag- be accomplished. mentation might imply more options for people to find churches that express their spiritual Basis for Synthesis aspirations, but this rarely happened. The Next Step Forward Protestant state churches were often as intolerant of diversity within their jurisdictions as ransition from the present situation of Rome and Constantinople were in their larger Tmultiple religions to a single world relig- ones. ion will require adaptation on the part of people everywhere. Change in an area of such Does Christianity Have a Future? fundamental concern will not be easy. How- Christianity no longer speaks to large numbers ever the very notion that a new world religion of modern people. Most mainline Christian may now be feasible attests to the maturation denominations have experienced declining of humanity. Humanity is now at a point of membership, and some complain of an even development where more constructive rela- more serious shortage of clergy. Church build- tionships with people of different faiths and ings are being closed and congregations dis- practices are possible and where notions of the banded because of funding problems. Settle- unity of all humankind are becoming meaning- ment of child-molestation suits has exacer- ful. The existing world religions have exhib- bated already serious financial problems. ited all the imperfections typical of human in- Meanwhile, people are turning to Pentecostal stitutions, but they share credit for this process and charismatic groups, nondenominational of maturation: mega-churches, televangelism, and evangelical All past divine revelations have brought fundamentalism. Many more are turning away humanity to the point where (spiritually from Christianity altogether. speaking) man's essential divinity is theo- “Christ,” to quote Alice Bailey, “has not logically recognised, where the brotherhood failed.” Rather: of man and the Fatherhood of God are recognised ideals and where science has dem- It is the human element which has failed and onstrated the fact of an unfolding purpose which has thwarted His intentions, and pros- and the existence of a fundamental, intelli- tituted the truth which He presented. Theol- gent Agent behind all phenomena. Step by ogy, dogma, doctrine, materialism, politics step man has been led through prayer, the and money have created a vast dark cloud voice of desire, through worship, the recog- between the churches and God; they have nition of deity, through affirmation of the shut out the true vision of God's love, and it fact of human identity of nature with the di- is to this vision of a loving reality and to a vine, to a belief in the divinity of man. Or- vital recognition of its implications that we thodox religion emphasises the divinity of must return.14 the Christ, and He Himself has told us… Even some prominent church leaders have that we also are divine, all of us are the Sons concluded that institutional Christianity has of God and that… we are able to do still reached the end of its useful life. But others greater things than Christ did because He argue that, purged of unnecessary baggage, has shown us how. Such is the religious Christianity can still serve its people and the background of the spiritual thinking in the world. If it is to survive, and particularly if it world. Therefore… we can begin to realise is to contribute to a new world religion, Chris- that the time has now come for the presenta- tianity must address core issues of doctrine, tion of the new step in this unfolding revela- salvation, and the role of the institutional tion.15 church. It must become intimately and directly The development of a new world religion will involved in the issues of our time. If Christ involve at least two processes. One, in which has a mission for Christianity as part of a new some progress has already been made through

40 Copyright © The Esoteric Quarterly, 2006 Spring 2006 the ecumenical movement, is to bring the di- sweat and tears)—would be extremely diffi- verse and frequently warring Christian sects cult. On the other hand the Gnostics, Arians, into mutual harmony. The other is to bring Copts, Nestorians and Unitarians would hardly Christianity into harmony with other major agree that earlier creedal deliberations pro- world religions. The processes can run con- moted Christian unity.18 currently, although substantial progress may Almost as difficult for Christian theologians to have to be made in the first before the second stomach would be the notion that other dogmas can get very far. On the other hand the vision may in some way be expendable, perhaps to be of global synthesis may inspire and lend ur- retained during an interim period but eventu- gency to intra-Christian unification. Certain ally to be treated as optional. For example, basic principles can guide both processes. they would be asked to accept that the trinity Fundamental Articles of Faith represents just one way to view the nature of God; or that the interlocking doctrines of Given that all religious traditions, and certainly judgment, heaven and hell represent just one all Christian denominational traditions, address way to view moral imperatives, immortality issues of God, man and the world, it should be and our approach to God. feasible in principle to identify a basic set of beliefs and practices that all parties can agree Synthesis and Religious Conviction on. These beliefs and practices would have to Dogma has always been divisive. Numerous be meaningful to people with a vast array of times over the last two millennia Christian backgrounds and must meet their spiritual ex- groups have driven people out of the fold or pectations, needs and aspirations. The Tibetan have gone to war against other Christian proposed six fundamental articles of faith, or groups who could not accept particular doc- what he called “realities”: trinal formulations. On the other hand it is 1. The fact of God, transcendent and imma- obvious that religious conviction is very nent strong, reflecting the sense that God has spo- 2. Humanity’s relationship to God ken. People will not abandon traditional be- 3. Immortality and the eternity of life liefs easily; nor should they. The notion of a world religion in which everyone subscribes, 4. The brother- sisterhood of all humanity voluntarily or involuntarily, to the same body 5. Ongoing revelation and the appearance of of doctrine is unrealistic. It is also unneces- divine avatars sary. 6. The path to human perfection.16 If synthesis is to be attained it must occur in In broad terms all six realities fit within the some other way than through uniformity of framework of Christian doctrine although, in belief—except for core principles, like those the case of the last two, the fit may be some- outlined above, without which “religion” 17 what strained. Christian theologians might might be a meaningless concept. There is accept that Christ was a divine avatar but great potential for a religion in which pluralism would regard the term as inadequate to capture of belief is transcended by shared experiences their understanding of his divine sonship. The and activities. People holding strong convic- New Testament suggests that Christ will re- tions can come together with others holding turn. But, underlying the refusal to acknowl- similarly strong convictions without having to edge the validity of Hinduism, Buddhism and compromise what they regard as central truths Islam, Christianity rejects the suggestion that and without condemning one another. other avatars have appeared on earth or even the possibility that a single divine reality such Precedents show that this is possible. In the as the Christ might have appeared in forms famous meetings between the Dalai Lama and other than Jesus. To persuade the formulators Trappist monk Thomas Merton (1915–1968), of Christian dogma to reconsider the Chris- shortly before the latter’s death, neither sought tological doctrines—in which they invested to convert the other; nor could they have hoped centuries of effort (one might even say blood, to do so. Rather they met in a spirit of mutual

Copyright © The Esoteric Quarterly, 2006. 41 The Esoteric Quarterly respect, focusing not on doctrine but on the Great Schism of 400 years earlier. A compro- mystical insights each had gained during dec- mise agreement was reached, but the Greek ades of meditation. In the inner knowingness clergy and laity rejected it.19 that comes from the contemplative life they Many attempts were made to heal the doctrinal found an unexpected degree of commonality rifts caused by the Reformation, including and an understanding of each other’s faith. those among rival Protestant factions; but in The Dalai Lama praised Merton as having a every case the outcome was disappointing. more profound understanding of Buddhism The famous meeting in 1529 between Martin than any other Christian he had known. Simi- Luther and Ulrich Zwingli failed to reach lar commonality has been reported by people agreement on the meaning of the eucharist. A of different faiths working together on service few influential people on both sides of the projects, particularly those like rescue missions Protestant–Catholic divide were interested in where great urgency suppresses needless ques- rapprochement: among them Protestants tioning. Philipp Melanchthon and Martin Bucer and However, traditional notions of doctrinal abso- Catholic Cardinals Reginald Pole and Gasparo lutism present an obstacle to synthesis. And Constarini.20 Moderate Catholics Georg Wit- herein lies an urgent need for change. The zel (1501–1573) and George Cassander (1513– churches must acknowledge that Christianity is 1576) proposed a version of Christianity based a human response to the message and experi- on the teachings of the early Church, in the ence of Christ and subject to the limitations of hope that both Catholics and Protestants could human understanding. Other religious tradi- support it.21 Unfortunately their voices were tions and spiritual paths may also be blessed not heard above the din of mutual belligerence. by Christ. In certain areas, other world relig- Anti-papal polemic continued and Rome ions and philosophies may have produced doc- launched the Counter-Reformation trines that are closer to ultimate truth. Christi- If Witzel and Cassander tried to reconcile anity formulated doctrines for a limited audi- Catholics and Protestants, the English philoso- ence: its own members. As a result, many pher Edward Herbert of Cherbury (1583–1648) dogmas seem irrelevant to outsiders, even was even more ambitious. He proposed a set though Christ’s message might speak to them of universal religious beliefs intended to unite also. The body of Christian dogma should be people of all faiths, Christian and non- examined to see whether rewording or refor- Christian. Herbert offered five “articles”: mulation could make it more generally accept- able. • Belief in the existence of a single supreme God A New Christianity • Humanity's duty to revere God number of initiatives have already been • Linkage of worship with practical moral- A taken to make Christianity more relevant ity to modern needs and to move toward internal • God will forgive us if we repent and harmony and eventual global synthesis. In abandon our sins what follows we shall examine some of these • Good works will be rewarded (and pun- initiatives to see how appropriate and effective ishment for evil) both in life and after they might be. 22 death. The Ecumenical Movement Herbert’s ideas were generally ignored in The disintegration of Christianity was a matter Christian circles, although they found favor of grave concern to many people—including with 18th-century Deists in Europe and the 23 ecclesiastical officials—and numerous, sincere United States. The Hussite Unitas Fratrum efforts have been made over the centuries to and its famous bishop, Czech scholar Jan restore harmony. In 1438–1439 high-level Comenius (1592–1670), promoted the unity of 24 representatives of the Latin and Greek all Christendom. But little remained of Uni- Churches met in Florence to try to heal the tas after the ravages of the Thirty Years War.

As an institution the Russian Orthodox Church dertake with vigor the task of renewal and has often been criticized for reluctance to reach reform.31 out to other branches of Christianity; but Clearly much has been accomplished. The influential members have made it a high ecumenical spirit has grown stronger in recent priority. Nineteenth-century philosopher and years, and inter-denominational relations and mystic Vladimir Soloviev (1853–1900), who mutual understanding are better than they have was influenced by Comenius, worked tirelessly ever been. But tangible results have been few to heal the Great Schism, at one point even and far between. Hardliners often derail de- trying to gain an audience with Pope Leo XIII. nominations’ attempts to explore possible un- Sadly his efforts came to nothing, and he was ion with neighbors. The Russian Orthodox wrongly accused of converting to Cathol- Church was lukewarm toward possible union icism.25 A generation later, Orthodox theolo- with the Anglican Communion, citing the lat- gian and priest Sergei Bulgakov (1871–1944) ter’s “pluralism” of beliefs and ordination of also devoted much effort to the cause of women.32 Prominent members or congrega- reunification.26 tions may develop strong links with other de- In the West, the Edinburgh Missionary nominations only to be denounced by their Conference was convened in June 1910 by own leaders. Evangelical Christians have Protestant groups to explore the potential for reached out to conservative Catholics, al- joint missionary activity. Almost as a side- though the main purpose has been to build po- effect it also provided opportunities for litical alliances rather than to explore com- ongoing dialog; and this dialog eventually led monality of faith. to foundation of the World Council of Perhaps the ecumenical movement tried to do Churches in 1948.27 The WCC, which cur- too much. Instead of pressing for full com- rently has 347 member churches in 120 coun- munion, churches might have achieved more tries,28 has provided a meeting place where by working toward mutual understanding, Christian denominations can discuss common leaving eventual “union” to take care of itself. concerns and affirm common aspirations. Al- Also it was probably a mistake to begin by though the Catholic Church never joined,29 and addressing doctrinal issues, which are the some other denominations have been less-than- hardest to resolve, whereas there might have full participants, the WCC has become an im- been a great deal of agreement in other areas. portant corporate voice for Christianity in the More promising are recent movements such as world. United Religions Initiative, founded in 2000, The Church of Rome has taken its own steps whose agenda extends outside Christianity. toward ecumenism; and the Second Vatican URI’s charter urges “respect [for] the sacred Council was an important turning-point. In wisdom of each religion, spiritual expression place of the intolerant, polemical attitudes of and indigenous tradition” and commits mem- the Counter-Reformation, the Council urged bers “to promote enduring, daily interfaith co- Catholics: “to avoid expressions, judgments operation, to end religiously motivated vio- and actions which do not represent the condi- lence and to create cultures of peace, justice tion of our separated brethren with truth and and healing for the Earth and all living be- fairness.”30 The Council went on to urge dia- ings.”33 log among “different Churches and Communi- ties,” which could prepare the way Service Mission for cooperation between them in the duties Christianity already has perhaps the most meri- for the common good of humanity which are torious record of corporate service to humanity demanded by every Christian conscience; in the history of the world. In the Middle Ages and, wherever this is allowed, there is prayer religious orders were the only institutional in common. [Furthermore], all are led to providers of human services. When monaster- examine their own faithfulness to Christ's ies were dissolved by the German princes, will for the Church and accordingly to un- King Henry VIII of England, the Emperor Jo-

Copyright © The Esoteric Quarterly, 2006. 43 The Esoteric Quarterly seph II in Austria, and Tsar Peter the Great in disaster relief and other essential services may Russia, vast numbers of people were deprived be administered by governments or secular of medical and welfare services. However, agencies like the Red Cross. But they tend to new non-monastic religious orders and lay or- be impersonal, and there is still great need for ders were established with important service the kind of ministry that only a Francis of As- missions. Vincent de Paul (1580–1660) sisi (c.1181–1226), an Abbé Piere (1912–),34 founded the Congregation of the Daughters of or a Mother Theresa (1910–1997) can provide. Charity and the Congregation of Priests of the If there is near-universal agreement about the Mission (Lazarists). Inspired by his example churches’ role in service, there is less agree- eight men founded the Society of St. Vincent ment about a role in social activism. Efforts to de Paul in 1833. These orders did immense make Christianity more socially responsible, good among the and responsive, go poorest segments of back several centuries. society. The 15th-century Rus- John Wesley (1703– The development of a new sian hermit Nilus of 1791) and his follow- world religion will involve at Sora was an important ers, the forerunners least two processes. One, in social activist in the of the Methodist Orthodox Church. The Church, visited which some progress has al- Religious Society of prison inmates and ready been made through the Friends (the Quakers), spoke out against ecumenical movement, is to founded in 1652 by slavery and oppres- Englishman George sion. In 1865 Wil- bring the diverse and frequently Fox (1624–1691), took liam Booth (1829– warring Christian sects into up the cause of those 1912) and his wife downtrodden by the Catherine formed an mutual harmony. The other is powerful political es- evangelical group to bring Christianity into har- tablishment, which dedicated to address- mony with other major world often had the support ing the appalling of major religious bod- poverty in London’s religions. The processes can ies. Soon the Society East End. The run concurrently, although sub- would take a leading Booths’ initiative, stantial progress may have to be role in efforts to abol- which recognized the ish slavery in early interdependence of made in the first before the sec- 18th-century Amer- material, emotional ond can get very far. ica.35 and spiritual needs, The Social Gospel evolved into the movement, associated worldwide ministry primarily with Washington Gladden (1836– of the Salvation Army. The Anglican Order of 1918) and Josiah Strong (1847–1916), dates St. Luke the Physician was founded in 1955 as from the end of the 19th century. The move- a fellowship of clergy and laypeople dedicated ment produced the important book: In His to a healing ministry. Steps, published in 1896 by Congregationalist Churches representing virtually the whole minister Charles Sheldon (1857–1946). Al- spectrum of Christian denominations are in- though it was influenced by left-wing ideals, volved in service at some level. In addition to Social Gospel rejected class warfare in favor of providing services on an ongoing basis, they negotiated agreements between management respond to disasters by collecting food, sup- and labor. Initially Protestant, Social Gospel plies and money. Many hospitals in Third later spread to Catholic circles, where it influ- World nations are dependent entirely on mis- enced Liberation Theology. But it never re- sionary support. Large-scale human services, ceived enthusiastic support from ecclesiastical

44 Copyright © The Esoteric Quarterly, 2006 Spring 2006 leaders in any major denomination. Liberation Middle Ages. The most famous Carolingian Theology, which was particularly active in school was at Aachen, capital of the empire, South and Central America, was suppressed by and another was founded at Chartres by Bishop papal edict in the 1980s because of perceived Fulbert (c.957–1028). These schools lay the Marxist leanings. groundwork for the great universities of the later medieval period. Swiss-German Karl Barth (1886–1968), better known as a theologian, was also a social activ- By the 13th century the University of Paris had ist. He spoke out against the political and so- become the intellectual center of Europe, cial problems of his time, including the rise of attracting among its scholars Albertus Magnus Nazism and the Vietnam War. He continually and Thomas Aquinas. Other great universities, urged the reunion of Christianity, which he like Bologna, Oxford, Modena, Cambridge and said must begin separately within the Protes- Padua, date from the same period. From the tant and the Catholic Churches before they late-16th century onward new Catholic, Lu- could hope to achieve larger unity. theran and Reformed universities were established. Even with the great proliferation of Activism has extended in recent decades to secular universities, religious colleges continue environmental concerns; and, again, main- to make important contributions. Almost by stream Christianity has not been in the fore- necessity higher education in linked to re- front of efforts to increase public awareness or search, and for centuries they have been joint to address key issues. Nevertheless, certain pursuits at leading institutions. religious groups have given high priority to environmental concerns, notably the Unitarian- The churches could have a bright future as the Universalist Church and the Creation Spiritual- sponsors of teaching and research institutions. ity movement. Individual congregations have Existing educational institutions should be also taken a leadership role. strengthened and new ones established to provide centers of spiritual learning whose mis- Religion, by its very nature, involves realities sion extends beyond ministerial training. that transcend the level of mundane, everyday However, important changes must be made if life. However, the transition from sixth- to religious universities can regain the promi- seventh-ray influence is changing the relative nence they enjoyed in the Middle Ages. emphasis. The purely devotional, idealistic religion of the past is giving way to a strongly Ecclesiastical oversight must be relaxed to al- grounded religion which focuses on conditions low full academic freedom for faculty and stu- in the everyday world as much as on prepara- dents.37 Nobody should have to choose be- tions for the hereafter. Accordingly, Christian- tween scholarly integrity and job security or ity’s service mission, already exemplary, has a graduation.38 Christianity must drop its tradi- unique opportunity to expand still further. Im- tional defensiveness in the face of challenge portantly, sharing and caring can unite de- and change. Religious leaders must be willing nominations, as well as Christians and non- to embrace the results of scriptural research Christians, that in most other ways find little in and scientific discovery even if they conflict common. In few other areas is Christianity with existing dogma. This was a strong tenet better prepared to participate in a new world of Renaissance humanism. The tension of in- religion. consistency may itself prompt the emergence of new insights. Teaching Mission Institutions will be judged not by their ortho- Christianity has supported higher education for doxy but by the stature of their teachers, the more than 1,200 years. Charlemagne (742– quality of their teachings, and the climate of 814), king of the Franks and first Holy Roman exciting discovery they create. And their reli- Emperor, established schools of classical edu- gious sponsors must realize that they have cation. Teachers at these schools were known more to gain by being in forefront of discovery as scholastici,36 giving their name to scholasti- cism, the great intellectual revival of the high

Copyright © The Esoteric Quarterly, 2006. 45 The Esoteric Quarterly than by fighting rearguard actions to defend preaching by parish clergy. Preaching was failed dogma. central to Jesus’ charge to the apostles, and increased emphasis was a positive outcome of The churches must recognize that all truth the Reformation. During most of the church’s formulated by the human mind is incomplete history this was the only source of religious and provisional, eventually to be replaced by teachings for the masses. Unfortunately, or incorporated into a larger truth. Diverse preaching too often became mechanical and viewpoints should be encouraged, inconsisten- empty of meaning. Many clergy are poorly cies tolerated, and theology allowed to evolve. educated or are not good communicators. In the Tibetan’s vision of the new world relig- Worse, they do not always tell the truth. Even ion the churches today, seminarians are warned to withhold cer- will recognise the onward march of revela- tain information—such as the results of mod- tion and the new emerging truths. These ern scriptural criticism—on fears that its dis- truths will be founded on the ancient reali- closure could undermine the faith of their con- ties but will be adapted to modern need and gregations. This kind of dishonest paternalism will manifest progressively the revelation of is insulting to those whom the churches are the divine nature and quality. God is now committed to serve, and it calls clerical integ- known as Intelligence and Love. That the rity into serious question. past has given us. He must be known as Will and Purpose, and that the future will Some members of the laity are more highly reveal.39 educated—and perhaps even more committed to their faith—than their preachers. They Much Christian doctrine was formulated when struggle with the same issues as do church the prevailing scientific worldview was very theologians, with the same sincerity, with the different from what it is today; in consequence, same doubts. Moreover, they have access to such figures of speech as “ascended into alternative sources of religious teachings and heaven” now have questionable meaning. Cer- can make comparisons. Religious censorship tainly religion and science address different of the sources of information is no longer fea- categories of reality, but doctrine must not de- sible. The attitude that ecclesiastical authori- mand the suspension of reason or rejection of ties are shepherds protecting their poor sheep the legitimate findings of physics, biology, from being led astray was resented even in the psychology, or any other field. Middle Ages, and certainly it has no place in Christianity can no longer claim to have under today’s sophisticated society. The greater its institutional control the best intellects, the danger now is that the churches will lead peo- most knowledge, or the clearest insights. The ple astray. churches must be willing to embrace truth Theological Developments from whatever source it may come. As Djwhal Khul insists: The new world religion, in the Tibetan’s words, will emphasize spiritual experience [The Churches] must learn to recognize that over dogma: the Lord is not with them and they too must go forth, as Mary did, and seek him anew. [I]n the new world order, spirituality will If they will do so, they will surely find Him supersede theology; living experience will and again become His messengers… [T]he take the place of theological acceptances. Living Christ will walk among men and The spiritual realities will emerge with in- lead them onward towards the Mount of creasing clarity and the form aspect will re- Ascension… All men will come under the cede into the background; dynamic, expres- tide of inspiration from on high, and though sive truth will be the keynote of the new they may speak with many tongues, they world religion. The living Christ will as- will all understand each other.40 sume His rightful place in human consciousness… but the hold of the ecclesiasti- Christianity’s teaching mission extends from cal orders will weaken and disappear. Only higher education down to the week-by-week those will remain as guides and leaders of

the human spirit who speak from living ex- tions of a theistic God: a transcendent, super- perience, and who know no creedal barri- natural “person” (or “persons,” to take a trini- ers.41 tarian perspective), particularly a deity that can be described in anthropomorphic terms such as However theology remains a valid and essen- “father,” “lord” or “he.” Anglican Bishop tial endeavor to seek new insights into the na- John A. T. Robinson (1919–1983) built upon ture of God and God’s relationship with hu- Tillich’s work. In his best-selling book Honest manity. Then-Dominican priest Matthew Fox to God (1953) Robinson commented on “the argued that we must re- immense impor- place the notion of a God tance of ideas for Sharply contrasting with “up there” or “out there” people’s freedom, by one “down here.” integrity, courage, Protestant efforts to demys- and ecstasy.”42 tify religion and eliminate Along with these new per- Much of the theo- empty ritual, another move- spectives, there has been logical effort over much interest in the chang- the last 150 years ment, identified with Gnostic- ing form of Christianity. has taken place revival and Theosophical tra- Lutheran minister Dietrich within mainstream Bonhöffer (1906–1945) Protestant denomi- ditions, seeks to recover asserted that organized re- nations. And in Christianity’s esoteric dimen- ligion impeded genuine many ways the new sion. The problem with con- faith and argued for a new ideas have been as “religionless Christianity,” revolutionary as ventional religion, according free from the trappings of those of Luther, to this latter view, lies not in belief in the abstract deity Zwingli and Calvin. mystery and mythology but in of philosophical and theo- Some of these de- logical speculation. Writ- velopments could the failure to interpret them ing in 1944 from his jail take Christianity correctly: not in outmoded cell, awaiting execution by closer to the core ritual but in the fact that rit- the Nazis, he explained: articles of faith dis- What is bothering me cussed earlier. ual has been stripped of its incessantly is the ques- The 20th century true meaning. tion what Christianity saw a general at- really is, or indeed who tempt to de- Christ really is, for us mythologize doctrine. However, two contrast- today. The time when people could be told ing movements emerged from this single base. everything by means of words, whether theo One, often referred to as “neo-orthodoxy,” was logical or pious, is over, and so is the time fathered by Karl Barth and German theologian of inwardness and conscience—and that Rudolf Bultmann (1884–1976). It emphasized means the time of religion in general. We God’s transcendence, which can be overcome are moving towards a completely re- 43 only by revelation. And, consistent with Prot- ligionless time. estant orthodoxy, this was scriptural revelation. According to Bonhöffer, God must be known The movement stressed the “Christ of faith,” through his operations and interaction with as contrasted with the “Jesus of history” whom humanity in daily life. As Robinson would Bultmann regarded as irrelevant. later ask: “What place does God have in my Lutheran minister Paul Tillich (1886–1965) life or in society today?” We should focus not fathered the other movement, usually labeled on the promise of eternal reward in heaven but “liberal theology,” which emphasized the im- on acting in an ethical, loving compassionate manence of God. It targeted traditional no way in this world. We should do what is right because it is right.

Episcopal Bishop John Shelby Spong (1931–) the baby with the bathwater. In many Protes- argues that we must separate “the experience tant and Catholic churches efforts have been of Jesus from the theological interpretation of made to make religion more liberal, inclusive that experience found in the New Testament as and tolerant. They have become less demand- well as in the doctrinal development of the ing. But churches will not necessarily survive church.”44 Importantly, from the standpoint of by doing do. Like all institutions that compete global religious integration, Spong asserts that in the marketplace, they must also add value. Christ should no longer be considered the ex- People resent being coerced, but they do want clusive property of a denomination or tradition to be led, inspired and taught. People today or even of Christianity. Rather, Christ will say are hungry for ideas, honest answers, truth, and “Come unto me and discover the infinite di- spiritual leadership. mensions of transcendent wonder” within each human being.45 In view of these infinite di- Esoteric Christianity mensions, Spong argues that the clergy should Sharply contrasting with Protestant efforts to be transformed from intermediaries between demystify religion and eliminate empty ritual, God and humanity into liturgical facilitators. another movement, identified with Gnostic- revival and Theosophical traditions, seeks to Catholicism has moved toward greater open- recover Christianity’s esoteric dimension. The ness. However, as Meister Eckhart, Giordano problem with conventional religion, according Bruno, and Pierre Teilhard de Chardin discov- ered, reformers’ voices have often been stifled. to this latter view, lies not in mystery and my- Matthew Fox, a former Dominican priest, left thology but in the failure to interpret them correctly: not in outmoded ritual but in the fact the church rather than submit to ecclesiastical that ritual has been stripped of its true mean- constraints on his work. Now an Episcopal ing. In Theosophist Annie Besant’s (1847– priest, he is best known for the “Creation Spiri- 1933) words, the churches have “vulgarised tuality” movement. Fox agreed that doctrine has its proper place; but he warned: “When Christianity [and] presented its teachings in a form that…repels the heart and alienates the doctrine becomes a starting point for faith, I 49 46 intellect.” fear faith is already dead.” In a later article he praised what he observes to be a trend to The esoteric movement would return Christi- acknowledge our own weaknesses rather than anity to a form that may have existed in Gnos- projecting evil onto convenient scapegoats: ticism two thousand years ago, although it To talk about evil is not to think only about does not preserve Gnosticism’s pessimistic Osama Bin Laden hiding in a cave in Af- dualism. Proponents have also turned to the ghanistan. It is to ask: How are we complicit long tradition of Trans-Himalayan esotericism. with evil? How is our culture itself far from Rudolf Steiner (1861–1925) sought to western- perfect and needing to wrestle with its own ize Theosophy and give greater emphasis to 50 evil spirits?... Hitler was elected by ordinary the role of Christ and his death on the cross. Germans whose wounded and resentful Christ, he said, “had to die… in such a way souls he appealed to. So can we, ordinary that this was not grounded in the wisdom of 51 American citizens, participate in evil if we the gods, but in… human error.” Among are not alert? A raising of consciousness Steiner’s works are published lectures on the about evil is a raising of awareness about four gospels and a major work: Christianity as 52 our very nature as human beings.47 Mystical Fact. Besant’s Esoteric Christianity has similar goals. The de-mystification and de-mythologizing of religion approaches its ultimate form in mod- One of the bolder suggestions is that the cere- ern Unitarianism—albeit with strengthening of monial magic of the ancient mystery schools the intellectual aspects of religion.48 However be reintroduced into the liturgy. Rebirth of the the danger is that this whole trend removes not ancient mysteries is considered “the gravest only the mythology and mystery but also the need of mankind: namely, the public, semi- sacred. Well-meant changes may throw out public, and secret restoration into an ever in-

48 Copyright © The Esoteric Quarterly, 2006 Spring 2006 creasing ascendence of the mystery tradi- on a regular basis. Christian Science, founded tion.”53 Close links have been noted between by Mary Baker Eddy (1821–1910), was pri- the Christian sacraments and rituals of cere- marily a healing ministry. And healing has monial magic; and the long experience of the become a conspicuous activity in Pentecostal latter no doubt prompted Djwhal Khul to call churches and New Age churches. It should upon the help of the “Masonic Fraternity.” become a major focus of esoteric Christianity, Former Catholic priest and Freemason and the incoming seventh-ray energy makes Alphonse Louis Constant (1810–1875), who this particularly timely. We should remember wrote under the pseudonym “Éliphas Lévi,” that the Tibetan devoted a whole book to eso- encouraged church leaders to acknowledge the teric healing.59 Such work should include the magical nature of the sacraments: integration of esoteric healing modalities with Religion… can no longer reject a doctrine conventional medicine. Significant steps have anterior to the Bible and in perfect accord already been taken in this direction, but much with traditional respect for the past, as well more remains to be done. as with our most vital hopes for progress in Concluding Remarks the future… The crook of the priesthood shall become the rod of miracles.54 hristianity has the opportunity to play a leadership role in the development of a Charles Leadbeater (1853–1934) made a useful C new world religion. Adaptations will be nec- contribution with his book Science of the Sac- essary, and some of them will threaten en- raments. Geoffrey Hodson (1886–1983) re- trenched institutional and doctrinal forms. lates the sacraments to the Lesser Mysteries of But, as we are fond of saying, forms must ei- the ancient mystery schools.55 ther adapt to changing conditions or be de- An interesting experiment in esoteric Christi- stroyed to free the indwelling life to expand anity was establishment of the Liberal Catholic and grow. The adaptations needed to bring Church, which has close ties to the Theosophi- Christianity into harmony with other major cal Society. Both Leadbeater and Hodson religions are scarcely more sweeping than played leading roles. The church was founded those needed to heal sectarian divisions within in 1916 by James Wedgewood (1883–1951), a it. In both cases, success will require Christi- priest in the Anglican and later the Old Catho- anity to drop traditional attitudes of intoler- lic Church.56 The LCC’s stated mission is to ance. Significant religious tolerance has ex- combine “Christian sacramentalism of which isted only where churches lacked the political the Roman Catholic, Orthodox and Anglican power to impose monopoly in their respective Churches have long been the principal custodi- jurisdictions.60 ans” with “the esoteric Wisdom Tradition.”57 The adaptations may be painful, but they will The Liberal Catholic Church is just one possi- also bring an enormous sense of liberation. ble model of esoteric Christianity. Other mod- Equally liberating will be the acknowledge- els should also be explored, not all of which ment that ordinary Christians no longer need to need focus on the sacraments, at least as they be “children of God” but can become “adults have been viewed for the last 1,000 years. of God”—with all the opportunities and re- Rich opportunities exist for work in spiritual sponsibilities that entails.61 The laity’s role in healing. This is one of the most neglected ar- future synthesis is likely to be at least as sig- eas of Christian ministry. Roughly 25 percent nificant as that of clergy and ecclesiastical of- of the gospel content is concerned with Jesus’ ficials. healing activities.58 But, bent on de-mytholo- Important changes have already been made, gizing scripture, early-20th-century Protestant and large numbers of Christians appear ready theologians had us believe that the “healings” and willing to move individually or as a group were nothing but primitive superstition. There toward intra-Christian harmony and eventual has been some change of heart, but even now global religious synthesis. Synthesis does not few mainstream Protestant, Catholic, or East- mean homogeneity, still less enforced homo- ern Orthodox churches offer healing services

Copyright © The Esoteric Quarterly, 2006. 49 The Esoteric Quarterly geneity. The new world religion can toler- wise Christianity will fail its greatest success ate—even celebrate—appreciable diversity of stories. beliefs and observances. Have we not all, at One way to accommodate different spiritual one time or another, been moved by the sincer- abilities will be to establish initiatory grades, ity and meaning of a religious ceremony led by as did the mystery schools and as Masonic and people with whom we little in common on other occult organizations still do. Annie Be- matters of faith? Synthesis will require mutual sant pointed out that people at all levels need respect, goodwill and compassion—or what religion, but “Religion must be as graduated as we can properly refer to as Love. Joint service evolution, else it fails in its object.”63 How- projects and shared spiritual experiences offer ever truth must not be sacrificed, even if it is the best chance of bringing Christians together simplified at the lower levels. Moreover, such with one another and with sibling world relig- a system is workable only if those in positions ions. of ultimate authority are themselves high initi- The development of a new world religion will ates, not simply capable administrators or ef- not negate the traditional impulses that have fective communicators. When Masters of the urged individuals and groups forward on their Wisdom emerge from the shadows, where it is spiritual journeys. Service, devotion, mysti- believed they have spent the last 12,000 years, cism, and the search for truth will continue to they would provide the ideal religious leaders. play major roles. Theological inquiry is a In this regard the Tibetan’s comment about the valid endeavor and one that will continue be- role of the planetary Hierarchy in the devel- cause of humanity’s insatiable intellectual opment of the new world religion seems par- thirst. We want to know about God and all the ticularly apt. things that relate us to God, including our own destiny. However to imprison theological insights in the fortress of dogma has always sti- 1 The Tibetan’s presentation took the form of an fled spiritual experience and divided the faith- essay communicated to his amanuensis Alice A. ful. Intellect, by its very fifth-ray nature, has Bailey and made available to a group of disci- the potential to be separative. On the other ples. Excerpts from the essay were later included in Bailey’s The Reappearance of the hand it can also provide the royal road to wis- Christ, Lucis, 1948; and The Externalization of dom. the Hierarchy, Lucis, 1957. The original essay Religion must acknowledge not only the vari- is contained in a booklet: The New World Relig- ety of experience but also the wide range of ion, published by the School for Esoteric Stud- spiritual abilities and potential. Christianity ies. See the advertisement in this issue. 2 Bailey. The Externalization of the Hierarchy, p. wisely sought to serve the needs of the masses. 511. To those few who were capable and willing to 3 Alice A. Bailey. Discipleship in the New Age, I. make a greater commitment to their faith it Lucis, 1944, p. 38. offered the ministry and religious orders. But 4 Ibid, p. 38. in many respects the churches have not known 5 Alice A. Bailey. Education in the New Age. what to do with exceptional mystics, out- Lucis, 1954, pp.122-123. standing theologians, even the greatest saints. 6 Hans Küng. On Being a Christian. (Transl: E. Quinn.) Doubleday, 1974, p. 29. Given their pastoral instincts, ecclesiastical 7 authorities find it easier to herd sheep than Marx’ comment appeared in an article Frederick goats—and we note the Tibetan’s explanation Hegel’s Philosophy of Right (1844). 8 Innocent IV. Papal bull Ad Extirpanda, Rome that goats symbolize “initiated disciples and… 1252. those who have climbed the mountain of initia- 9 62 Novelist Alexandre Dumas wrote a fictional- tion.” In the future, opportunities must be ized, but mainly historically accurate, account provided for different kinds of people to find of the massacre: La Reine Margot, published in paths that give expression to their highest aspi- 1845 rations and challenge them to develop in con- 10 Quoted in: Marian Hillar. “Sebastian Castellio sciousness as rapidly as they choose. Other- and the Struggle for Freedom of Conscience.”

Essays in the Philosophy of Humanism, vol. 10, 26 Sergei Bulgakov. Sophia: the Wisdom of God. 2002, pp. 31-56. (Transl: P. Thompson, O. F. Clarke, & X. 11 Matilda Wildman Evans. “Elihu Embree, Braikevitc.) Lindisfarne Press, 1993, p. 136. Quaker and Abolitionist, and Some of His Co- 27 The history of the World Council provides in- Workers.” Bulletin of Friends Historical Asso- teresting confirmation of the idea that the moti- ciation, vol. 21, no. 1. Spring 1932, p. 29. vation for service can become refined and puri- 12 Matthew 28:19-20. Emphasis added. fied as the work proceeds. 13 The Congregation of Catholic Education has 28 As of August 2005. Source: World Council of issued an edict banning most homosexuals— Churches. even celibates—from seminaries. In his book 29 The Vatican sends observers to WCC meetings. The Changing Face of the Priesthood, Father 30 Paul VI. Decree: Unitatis Redintegratio, ch. 1, Donald B. Cozzens estimates that 23 to 58 per- item 4. Vatican, 1964. cent of Catholic clergy have homosexual orien- 31 Ibid. tations. 32 Timothy Ware. The Orthodox Church. Pen- 14 Alice A. Bailey. Problems of Humanity. Lucis guin Books, 1963/1997, pp. 318-324. Trust, 1947, p. 124. 33 Source: United Religions Initiative. 15 Bailey. The Externalisation of the Hierarchy, 34 “Abbé Pierre” was originally a pseudonym pp. 55-56, 400-401. given to Henri Pierre Grouès by the French Re- 16 Bailey. The New World Religion, pp. 7-9. See sistance. Later, Grouès used the name exclu- also: The Externalization of the Hierarchy, pp. sively. 404-405. The articles are paraphrased. 35 Jean R. Soderland. Quakers and Slavery: A Di- 17 Some branches of Buddhism might also have vided Spirit. Princeton: Princeton University difficulty accepting the notion of God. Press, 1985. 18 See for example: Harold O. J. Brown. Here- 36 Manly Palmer Hall. Pathways of Philosophy. sies: Heresy and Orthodoxy in the History of Philosophical Research Society, 1947, pp. 46ff. the Church. Hendrickson, 1984, pp. 158-195. The teachers were known variously as magis- 19 Timothy Ware. The Orthodox Church. Pen- teri, or doctores, scholastici. guin Books, 1963/1997, pp. 70-71. 37 This is certainly not the case in the seminaries 20 Diarmaid MacCullough. The Reformation. which have come under strict control by funda- Penguin Books, 2003, pp. 226-230, 237. In mentalist denominations. 1550 the English Cardinal Pole failed by one 38 A seminary faculty member was dismissed for vote to be elected pope upon Paul III’s death. participating in the Jesus Seminar. See: Robert Had he succeeded the subsequent course of the W. Funk et al. The Five Gospels. Harper- Council of Trent might have been very differ- Collins, 1993, p. 35. ent. 39 Bailey. The Externalisation of the Hierarchy, p. 21 Harold O. J. Brown. Heresies: Heresy and 202. Orthodoxy in the History of the Church. Hen- 40 Ibid, p. 471 drickson, 1984, p. 371. 41 Ibid, p. 202. 22 Edward Herbert. De Veritate (“On Truth”). 42 Matthew Fox. Passion for Creation. Inner Paris, 1624; London 1633. Traditions, 1980/2000, p. 24. 23 Prominent Deists included Voltaire, Thomas 43 Dietrich Bonhöffer. Letters and Papers from Paine and Thomas Jefferson. Prison. MacMillan, 1981. 24 Unitas Fratrum was the principal branch of the 44 John S. Spong. Why Christianity Must Change church founded by Jan Huss, former Catholic or Die. Harper-Collins, 1998, p. 73. priest, who was burned at the stake in 1415 after 45 Ibid, p. 189. being lured to the Council of Constance on a 46 Matthew Fox. Original Blessing. Bear & Co., false promise of safe conduct. To avoid a simi- 1983 lar fate Martin Luther was spirited away from 47 Matthew Fox. “Ten Reasons to be Thankful the Diet of Augsburg before sentence could be Today.” Contra Costa Times, Nov. 22, 2001 pronounced on him. 48 Most observers agree that modern Unitarianism 25 Eugenia Gourvitch. Vladimir Soloviev: the Man now lies outside the boundaries of Christianity. and the Prophet. Rudolf Steiner Press, 1992, 49 Annie W. Besant. Esoteric Christianity. The- pp. 46. osophical Publishing House, date, foreword.

50 Rudolf Steiner. Spiritualism, Madame Blavat- sky, and Theosophy. Anthroposophic Press, 1912/2001, pp. 126-130. 51 Rudolf Steiner. “Exoteric and Esoteric Christi- anity.” Lecture, Dornach, Switzerland, 2 April 1922. (Bibliographic Survey, Vol. 211). 52 Steiner’s books are published by the Anthropo- sophical Society and SteinerBooks. 53 Sandra Hodson (ed.). Light of the Sanctuary: the Occult Diary of Geoffrey Hodson. Theoso- phical Publishers, 1988, p. 466. Emphasis re- moved. 54 Éliphas Lévi. The History of Magic. Samuel Weiser, 1913, p. 374. 55 Geoffrey Hodson. The Call to the Heights. Theosophical Publishing House, 1976, pp. 158- 159. 56 The Liberal Catholic Church claims apostolic succession through the Old Catholic Church in the Netherlands. 57 Source: The Liberal Catholic Church World- wide. 58 Morton L. Kelsey. Healing and Christianity. Harper & Row, 1973, pp. 22ff. 59 Alice A. Bailey. Esoteric Healing. Lucis, 1953. The non-sectarian International Network of Esoteric Healing was founded to implement the Tibetan’s recommendations. Presently there is no comparable Christian organization. 60 See the discussion in: MacCullough. The Ref- ormation, pp. 674ff. 61 The laity’s role has too often been characterized as “pray,” “pay” and “obey.” 62 Alice A. Bailey. Discipleship in the New Age, II. Lucis, 1955, p. 62. 63 Besant. Esoteric Christianity, Ch. 1.

The Usefulness of Our Time Cornelia Völksen

he time of our earthly era has to be util- the Transitory, has to generate itself in the Ti zed well so that a maximum of that Eternal, so that it may exist without time. which is Transitory is changed into the In- Time is the tool of Eternity. If time lingers at transitory. Transitoriness becomes conscious the crossing to Eternity, it may, at this point, to the Transitory only if they (transitory be- utilize time (that is, itself), to transfer, within ings) look in the eyes of Transitoriness itself. time, self-consciousness into Eternity. Eter- The Transitory live within the sphere of the nity is eternally in itself. Time is eternally Transitory and can rise above Transitoriness transitory. Time eternally leads to Eternity. and into Intransitoriness only through belief Eternity uses the eternally transitory time in the Intransitory. This leads to wisdom eternally, to generate itself eternally in Eter- “within time”, via knowledge and love. nity. In this way, Eternity realizes itself The most difficult thing to understand within through time. All transitoriness becomes a the time of the Transitory is called the state parable for the path. For the path that does of Endlessness. Endlessness—a state with- not live solely in the parable, but begins to out beginning, without end—in the eternal live in the reality of truth and love in the Now. Eternity utilizes time, that is, the Be- Eternal. Eternity and time, the Immortal and ginning and the Path to get to the End and the Transitory, are inseparably connected thus to the Whole. The Whole, however, is with each other; thus the Transitory may be- not realized as the Whole “within time” but lieve in Intransitoriness and may rise in light only as a part of the Whole, which considers and love to freedom in Eternity. itself to be the Whole. The Whole contains beginning and end and the path that leads to it. Time does not utilize Eternity; time utilizes itself, the beginning, the path and the About the Author end. Eternity realizes itself through Non- Dr. Cornelia Völksen is an esoteric student Eternity. Self-consciousness searches for searching for the spiritual truth that integrates methods to escape from Transitoriness, in past, present and future. She lives in Germany. order to be part of Eternity. Non-Eternity, or

The Gentle Voice Kathy Newburn

ehind all the harshness and suffering in most fundamental level, something far deeper B our world there exists a quiet stirring than we have ever known or experienced is within the human heart that provides the seed attempting to come to birth. As we begin to for the profound changes that are on the hori- awaken to what is occurring, our direction zon. All around us and within us, on the changes and we find ourselves following a

Copyright © The Esoteric Quarterly, 2006. 53 new way, a new path. We begin to take our share, the subtleties of nature, the delicacies cues from an inner compass and no longer of fine art and the sweet and august power of from the many strident voices that too often music—pale in comparison with the beauty seek to pull us in a myriad of directions. We that exists within. Many people today under- move in concert with the gentle voice that stand this and are cultivating and nurturing a penetrates our consciousness at odd mo- deep well of silence within themselves, a ments—leaving impressions, fleeting indica- well that sustains them amidst the surface tions, of a profundity that we can’t fully cap- fragmentation. These moments, the inter- ture and still less comprehend. ludes, provides the seeds that will come to fruition at another time, in a gentler time. But sometimes, because of its very fragility, We are laying this foundation now, both this voice fails to penetrate into the coarse- within ourselves and within the world at ness of our daily lives. Too often the outer large, for a great flowering of consciousness things, with their immediacy and fleeting and spirit. These periods, in their collective, pleasures, command our attention in ways provide the seeds of samadhi, the seeds of that leave us encased within the walls of our- something far greater, vaster and nobler than selves and the veils of this world—forgetting we, and the world, have ever known. our true “master.” A call if not responded to, a knock if ignored, cause the doors of inner perception to close, at least for a time. So in order to travel this way, we are asked to pay About the Author attention and awaken to the opportunities that are seeking to reveal themselves. Kathy Newburn is a long-time student of the Age- less Wisdom. She works for the Seven Ray Insti- All that we find so beautiful in this world of tute and lives in New York City ours—its people and the love that we can

Book Reviews

Hidden Riches: Traditional Symbolism from rive on the doorstep, read Hidden Riches the Renaissance to Blake, by Désirée Hirst. cover-to-cover attests to its compelling inter- London: Eyre & Spottiswoode, 1964, 348 est. pages. Most books on the Qabalah describe the ook reviews normally focus on recently golden age of 13th-century Spain and southern B published books, providing information to France that saw publication of the Bahir, the guide readers’ decisions to purchase or pass on Sepher Yetzirah, and the Zohar. Some de- new titles. This book was published more than scribe the work of Moses Cordovero and Isaac 40 years ago, and has long been out of print. Luria in 16th-century Palestine. Then the ten- Nevertheless, used copies are still readily dency is to skip to the Society of the Golden available, and it is a little-known gem for any- Dawn in the 1880s. Students come away with one studying the western esoteric tradition. the notion that European occultists and schol- The fact that this reviewer, who has a habit of ars showed no interest in the Qabalah for 500 reading the first few chapters of a book and years. Hidden Riches shows that, on the con- then casting it aside to read the next one to ar- trary, a great deal was going on during that

54 Copyright © The Esoteric Quarterly, 2006 Spring 2006 time, and it had significant influence, not only Böhme and Emanuel Swedenborg might be on the literature and art of the 18th and 19th dismissed as lying outside the mainstream, but, centuries, but on the development of Protestant through Böhme, prominent Anglican priest theology. William Law absorbed many Qabalistic con- cepts. In turn, through Law, even the brothers Désirée Hirst, who held an academic post at John and Charles Wesley came under its influ- Oxford University, had a special interest in ence, although they severed their contacts with William Blake (1757–1827); and she uses the Law as Methodism became a religion of the Qabalistic influence on Blake as a unifying heart rather than the mind. theme throughout the book. Blake was an evocative figure whose art and writings ex- Désirée Hirst’s scholarship is meticulous. press deep esoteric meaning. Over a period of many years she researched books, articles and letters written by the key The story she tells runs from the time of the players in her story. For these alone the book Florentine Renaissance onward. Cosimo de would be a worthwhile addition to serious stu- Medici founded the Platonic Academy in Flor- dents’ libraries. But she also provides pene- ence for the study of classical Greek and Neo- trating sketches of her key players and traces platonic thought. In this environment, Gio- the elaborate web of connections among them, vanni Pico della Mirandola, Marcelino Ficini, showing how ideas propagated from one to and others translated and studied Qabalistic another. texts and created what came to be known as the Christian, or “Hermetic,” Qabalah. Their Not surprisingly, for an academic of her time, work, like that of other Renaissance scholars, Hirst’s knowledge of Qabalah was somewhat soon spread outside Italy, finding a particularly limited; and to preserve her scholarly stance strong response, far from the Inquisition’s she refers to it simply as a system of symbol- reach, in the relatively free intellectual climate ism, rather than as the rich philosophical, theo- of northern and western Europe. logical and psychological system familiar to esotericists. Nevertheless, it is easy to overlay From 15th-century Florence to Blake’s Eng- the author’s work with the kind of knowledge land, the Qabalah came to interest a who’s who and understanding that most students of Qa- of European esotericists, including Albrecht balah now have. Hirst’s major contribution is Dürer, Cornelius Agrippa, Paracelsus, and to fill in the parts of the story that many of us Robert Fludd. It also became a topic of much did not know. discussion among the Cambridge Platonists who included John Milton, Henry Moore, and If you can track down a copy of Désirée Viscountess Ann Conway. More surprising is Hirst’s Hidden Riches on the used-book mar- the influence the Qabalah had on the theologi- ket, buy it. cal discourses of leading churchmen. Jakob Editorial Staff