Fixed Stars in Esoteric Astrology Temple Richmond

Winter 2005

Summary The dominant characteristic of energies flow- ing forth from this level is uniformly benign, This essay concerns the nature of psychospiri- according to the Alice Bailey writings. There tual influence stemming from star life in far we read that “…the will-to-good is the primary distant space. The discussion is based upon quality of the energies and forces coming forth the esoteric astrological doctrine articulated by from the great Lives in which all that exist live the Tibetan Master Djwhal Khul via Alice A. and move and have their being.”1 The will-to- Bailey, his amanuensis. good pours through space, where it is received All astrological influence arises from great and distributed throughout creation by star life. cosmic lives containing many individual stars. As is evident to anyone who has a good view These individual stars have been designated by of the night sky, the celestial sphere is filled conventional astrology with the term “fixed with stars. However, most astrological analy- stars,” for the fact that stars at great distances sis concerns itself with the influences of a from Earth appear to evidence little or no ap- small band of the sky called the ecliptic. The preciable movement. This and the prevailing ecliptic is literally the plane of our solar sys- perception of fixed-star influence in main- tem as seen from our planet. In the night sky, stream or exoteric astrology are contrasted the ecliptic is that part of sky through which with the exalted and sublime nature of star life the Moon and visible planets are seen to travel. according to the esoteric doctrine. This band of the sky contains the star group- Included is a discussion of complexities sur- ings (or constellations) for which the zodiac of rounding the use of the term “eighth sphere,” astrological signs was originally named— 2 which term in certain bodies of literature refers Aries, Taurus, Gemini, and so on. But there to the realm of the fixed stars, while in the are other constellations all over the sky, such works of Alice Bailey, it refers to something as prominent Orion, the Great Bear, and quite other. Draco, to name a very few. It is star groupings like these last named with which the esoteric The essay ends with an explanation of the lad- astrological system begins its analysis of im- der of astrological influence upon which the pinging energies. spiritual aspirant ascends, according to the esoteric doctrine, culminating with monadic Because such constellations are away from the awareness in concert with receptivity to the zodiac of the ecliptic, they can be called non- influence of the distant “fixed stars.” zodiacal constellations. The Bailey writings refer to such non-ecliptic star groupings as Introduction

The esoteric astrological hypothesis holds that the origin of all astrological influence ulti- About the Author mately can be traced to great cosmic lives whose emanations sweep through star-strewn M. Temple Richmond is an internationally recog- space, the robe of Deity. In other words, astro- nized authority on esoteric astrology and author of the ground-breaking book Sirius. Recent articles logical influence results from the spiritual liv- include an esoteric analysis of the Harry Potter ingness of immense beings whose bodies of books, published in The Beacon. Her website is manifestation are constituted of grouped star www.templerichmond.org. lives.

“extra-zodiacal constellations,” meaning con- other Solar Logoi, their onward spiritual ad- stellations outside the ecliptical or zodiacal vancement facilitated by interchange with op- region. For ease of comprehension, the term positely charged units of their own type. From non-zodiacal constellations will be used here. this perspective can be gleaned the notion that a constellation is a purposeful, integrated or- All these non-zodiacal constellations, just like ganism made of highly conscious and evolving the zodiacal ones, are composed of what have star life, quite a departure from the widely em- been traditionally referred to by astrologers as braced belief that constellations are nothing “fixed stars,” which are simply stars so named more than imaginative, convenient, and man- because they appear to remain utterly mo- made ways to identify the parts of the complex tionless, in stark contrast to the obvious pere- celestial sphere. Thus, it is well to remember grinations of the Moon and planets. However, that within the esoteric astrological system, all stars are in motion through space, for they constellations or star groupings are considered orbit the center of the galaxy much the same as to be the embodiments of specific Great Be- the planets in the solar system travel around ings, with definite purposes and raisons d’etre the Sun.3 of their own. These are some of the Great Though these distant suns travel around the Lives in the bodies of which lesser lives find galactic center, their motions are not discern- place. able by the naked eye. Ancient astronomers Again according to the Tibetan, the non- and astrologers therefore labeled them “fixed zodiacal constellations visible to the human stars.” It is these fixed stars and their group- eye are just some of the Great Lives active at ings into non-zodiacal constellations which this level. Indeed, he stated that there are other first bring divine emanation down into the cre- such great constellational lives invisible to ated sphere, and so the esoteric astrological human sight at the stage of development cur- system begins here. rently attained by that sense.5 Some of these Constellations as Coherent invisible and unknown constellations are 6 Life Expressions etheric in nature, and therefore do not register in the physical sight of humanity. The Tibetan Master Djwhal Khul who dictated As is characteristic with the Tibetan’s teach- the Alice Bailey writings defined a star group- ing, here the subjective influence of star life is ing or constellation in an intriguing way. Em- emphasized. This distinguishes his perspective phasizing the unseen or occult dimension of rather dramatically from that of both exoteric star life, the Tibetan stated that a constellation astrology and contemporary astronomy, for the consists of two or more solar systems and that one emphasizes the putative effects of fixed “…these systems are held together as a coher- stars in human character and destiny, while the ent whole by the powerful interrelation of the other surveys the stars for knowledge of their suns, whose magnetic rapport is so balanced physical properties only. However, the Ti- that ‘occultly’ they tread the Path together betan’s mention of invisible constellations within the radius of each other’s power….”4 does tally remarkably well with the results of On the physical level, the path such suns or modern astronomy’s astounding inventory of stars tread is an orbital path through the heav- space, which has revealed many celestial struc- ens as they circle the galactic center together. tures visible only through the medium of ad- On the spiritual level, the path they tread to- vanced technology. In this, modern astronomy gether is another matter, an occult mystery per- and the esoteric astrological doctrine may be taining to the higher evolution of those entities seen to converge. manifesting as star beings, or Solar Logoi as the Tibetan called them, in their progress to- The Night Sky: Region ward the status of Cosmic Being and beyond. of the Sublime Clearly, the Tibetan meant to indicate that So- Whether admired as today, through telescope lar Logoi (or stars) evolve in association with and astronomical photography, or as yester-

24 Copyright © The Esoteric Quarterly, 2005 Winter 2005 year, via unaided sight under the night sky, the literally created by exaggerated intellectual or field of space strewn with star life seems al- mental development to the exclusion of spiri- ways to have offered inspiration for the human tuality.15 The inherently pernicious nature of mind. such a dimension or state of mind is apparent. The ancient world referred to the night sky, or This fact is made plain in A Treatise on Cos- the region of the fixed stars, as the eighth mic Fire, for there the Tibetan equated the sphere, meaning the region of space encoun- “eighth sphere” with what the Theosophists tered beyond the seven celestial bodies then referred to as “Avitchi.”16 According to a recognized as constituting our solar system. footnote appended to the text in A Treatise on The phrase “eighth sphere” was used by early Cosmic Fire, “Avitchi” is a hellish state of Greek astronomers and astrologers,7 Christian consciousness which can supervene either dur- Gnostics,8 and Neo-Platonic philosophers,9 all ing embodiment or in between incarnations.17 of whom referred to the region of the fixed In The Mahatma Letters, a Theosophical clas- stars as the eighth sphere. This terminology sic first printed in December 1923,18 “Avitchi” was still in use during the lifetime of Tycho and the “eighth sphere” are described in much Brahe,10 the trailblazing 16th century European the same light. The Letters equate the “eighth astronomer, and it sphere” with “Avitchi” and even appeared in Though these distant suns define the latter term as a Masonic literature place of retribution for travel around the galactic 19 of the nineteenth wayward deeds, a region century.11 The center, their motions are not of despair encountered in eighth sphere was discernable by the naked consequence of intemperate universally concep- and indulgent behavior,20 tualized by these eye… It is these fixed stars and a world of woe in stark traditions as the and their groupings into non- contrast to Devachan, a region in which the zodiacal constellations which world of bliss. 21 The soul attained to source for the use of the unity with Deity first bring divine emanation word “Avitchi” is given in and from which down into the created sphere, Letters as the Abidharma 22 emanated redemp- and so the esoteric astrologi- Shastra, a Buddhist scrip- tive, salvific forces. ture. The Letters character- cal system begins here. ize the “eighth sphere” However, it is im- similarly, referring to it as a portant to note that the Tibetan used the same region inhabited by entities undergoing a type phrase, “eighth sphere,” in an entirely different of self-engendered spiritual annihilation,23 and sense, though without discounting the legiti- as a dimension of consciousness inhabited by macy of stellar influence. His use of this term shells devoid of spiritual essence.24 concerns another matter entirely. This point emerges early in Bailey’s Esoteric Astrology, Thus, it is plain that from within the Theoso- in which volume the Tibetan characterized the phical tradition, the terms “eighth sphere” and “eighth sphere” in a decidedly pejorative way. “Avitchi” referred to nothing like the eighth There he referred to the “eighth sphere” as a sphere of the Greeks, Gnostics, Neo-Platonists, dimension of consciousness to which danger- and 19th century Masons, for all these associ- ously self-centered entities are attracted.12 In ated the eighth sphere with the territory of the Bailey’s A Treatise on Cosmic Fire, a work sublime. Oddly, Blavatsky herself recognized dictated much earlier than was Esoteric As- this other sense of the term, for she too under- trology, the Tibetan laid the groundwork for stood that the highest heaven of the Gnostics, his use of this term. There he alluded to the to which souls were ultimately to ascend, was “eighth sphere” as a region concerned with the alluded to as the eighth heaven or sphere.25 involutionary pull of matter,13 conveying the Further, in at least one passage in A Treatise residual effects of the first solar system,14 and on Cosmic Fire, the Tibetan himself even used

Copyright © The Esoteric Quarterly, 2005. 25 The Esoteric Quarterly the phrase “eighth sphere” in such a way as to Will Aspect is essentially the first diversifica- equate the eighth sphere with spiritual abstrac- tion of the Ultimate Principle, the non-zodiacal tion and hence spiritual liberation,26 a sense constellations and fixed stars as agents of the entirely in keeping with the eighth sphere as Will Aspect are, like the First Aspect itself, as the region to which the immortal spirit goes close to Deity as possible. Contact with the when released from physical incarnation. realm of the fixed stars thus confers the bliss consequent upon identification with Deity, a From all this it is important to understand two state of being equivalent to monadic aware- things. First and obviously, there have been ness,30 the First Aspect correlate in the human different uses for the term “eighth sphere” microcosm, according to the Bailey teachings. throughout history. Second, though indeed the Tibetan and the Theosophical tradition did It should be noted that the Tibetan associated speak of an eighth sphere the character of the zodiacal constellations (those lying close to which was certainly abhorrent, in so doing they the ecliptic) with the Second Aspect of Deity, were not speaking about the region of the fixed or Love-Wisdom and its correlate, the soul.31 stars. They were in- He linked the plan- stead speaking of a state ets of our solar sys- of consciousness in The fixed stars constitute the tem with the Third some fashion isolated or region from which originate the Aspect of Deity and segregated from the its correlate, the per- natural progression of most sublime type of inspira- sonality, representa- evolution through the tion, for according to his under- tive of the Ray of seven planes of exis- standing, the First Aspect oper- Active Intelligence, tence, and hence, in an which the Tibetan “eighth sphere.” ates through the fixed stars, the specifically characterized in this con- That the Tibetan held Second through the zodiacal text as the Will to the nature of the fixed constellations, and the Third Know.32 Thus, the stars in highest esteem through the planets. This layer- zodiacal constella- is unquestionable. In tions are given to Alice Bailey’s Esoteric ing establishes a clear hierarchy the producing of Astrology, he stated that of influence, with the non- consciousness (the massive constellations zodiacal constellations and fixed province of the soul such as the Great Bear and the Second As- symbolize the realm of stars providing the highest pect) while the universals,27 which available energies. planets play the role realm constitutes the of providing mate- starting point for all rial expression in time and space (the province properly conducted esoteric contemplation, of the personality and the Third Aspect). according to the fundamental tenets of the Ageless Wisdom.28 Further, the Tibetan Thus, it is apparent that in the Tibetan’s view, equated the realm of the non-zodiacal constel- the fixed stars constitute the region from which lations (traditionally called the fixed stars) originate the most sublime type of inspiration, with the monad and all that it connotes.29 for according to his understanding, the First Hence, to the Tibetan the fixed stars were ex- Aspect operates through the fixed stars, the pressions of the First Aspect or First Emana- Second through the zodiacal constellations, tion of Deity. and the Third through the planets. This layer- ing establishes a clear hierarchy of influence, Thus, the Tibetan attributed to the non- with the non-zodiacal constellations and fixed zodiacal constellations and fixed stars a pri- stars providing the highest available energies. macy of spiritual influence. In fact, since the

Climbing the Ladder of contrast to the alternating and fluctuating Celestial Influence world of personality dynamics. Simply stated, the position of the esoteric as- In terms of human development and spiritual trological doctrine in regard to the three-tiered progress, the implications in regard to this hi- hierarchy of celestial influence is as follows. erarchy of influence are meaningful. It is plain The monad senses great non-zodiacal constel- to see that planetary influence relates to and lations and fixed stars, such as the Great Bear, impacts primarily the form or personality, Sirius, and the Pleiades; the soul registers the while the zodiacal constellations (and hence twelve zodiacal constellations and their repre- their representative astrological signs33) stimu- sentative signs (that is, the twelve equal divi- late soul consciousness. Beyond this, the en- sions of the ecliptic); and the personality re- ergies of the non-zodiacal constellations and 37 sponds to the influences of the planets. fixed stars activate monadic awareness in those individuals properly prepared. Thus, the striving spiritual seeker gradually ascends a ladder of influences, successively This is a matter of great importance to all those mastering reception and expression of energies committed to progress along the spiritual path. at each level. To successfully manage the per- This path begins at the stage of personality sonality stage, he or she must master planetary focus, proceeds through soul centeredness, and influences, an accomplishment much aided by leads at length to the monadic identification wise astrological counsel. Then, to use the characteristic of the disciple who has entered same principle proactively, the seeker might into an even greater relationship with the uni- make an effort to become responsive to the verse of energies. zodiacal constellations and their representative Progress on this path can be stated in astro- signs in order to cultivate soul consciousness – logical terms. In this sense, the path begins an enterprise much facilitated by the practice with responsiveness to planetary influence, of Full Moon Meditation upon the energies of which is characteristic of personality emphasis. the Sun sign concerned. And finally, a third The next stage leads into and through respon- and invocative use of this principle might see siveness to the zodiacal constellations (and the striving seeker appealing to star conscious- their representative signs), which is typical of ness to set the stage for monadic realization. the stage of soul consciousness. At length, the In the last analysis, all astrological influence, path arrives finally at responsiveness to the whether planetary, zodiacal, or fixed star in non-zodiacal constellations and fixed stars, origin, is ultimately an expression of the Will which is indicative of monadic awareness. 38 Aspect of Deity, a concept partially revealed Indeed, the Tibetan indicated that capacity for in the final pages of Bailey’s Esoteric Astrol- monadic awareness is directly related to an ogy.39 The Tibetan spelled this idea out in re- ability to register and respond to the influence gard to zodiacal influence when he stated, “It of three specific stellar entities. These three is the work of the zodiacal influences to evoke are the Great Bear (a non-zodiacal constella- the emergence of the will aspect of the Heav- tion), Sirius (a fixed star in a double star sys- enly Man and of all monads, souls and person- tem and possibly a triple star system), and the alities who constitute the planetary body of Pleiades (also a non-zodiacal constellation).34 expression.”40 Here is an elegant statement of a great truth which binds all things together in These three stellar entities are of great signifi- a commonality of purpose and experience, for cance in the esoteric astrological teaching, for in this passage the Tibetan has declared that they constitute what is called the Prototypical Planetary Logoi (or beings whose bodies of Triangle,35 a celestial structure through which manifestation are the seven planetary pour all energies entering our solar system.36 schemes), human monads, souls, and person- Sensitivity to their influence thus attunes the alities are all undergoing the same process. All seeker to the fundamental and basic energies are subject to stimulation by energies emanat- driving manifestation and evolution, a decided ing from superior sources and all are thus

Copyright © The Esoteric Quarterly, 2005. 27 The Esoteric Quarterly awakened to an ultimate recognition of Deity, legend centered around the star strewn Milky its inherent nature and purposes. Way, understand the stars to be the homes of their ancestors.48 Ancient Egypt is of course Primacy of Stellar Influence famous for its emphasis upon Orion and Sirius, Since the esoteric astrological teaching holds the location to which the souls of the departed 49 that all astrological influences ultimately origi- were thought to ascend. Further, it was nate in celestial sources, such as the Central thought in the land of the Pyramids that the Spiritual Sun, the Prototypical Triangle, and union of the soul with certain stars after death 50 the Great Bear,41 all of which are non-zodiacal constituted the path to immortality. or fixed star entities, it is assured that this Not far from Egypt, Mesopotamian culture realm of influence holds a paramount place of around 2000 B.C.E. held the starry realm sa- respect and importance in this doctrine. cred, associating each star or constellation with 51 In fact, the Tibetan even stated that the effect a cosmological deity. The souls of the right- of non-zodiacal constellations is so great that it eous were thought by these peoples to ascend plays a significant role in determining the very to the stars after death, an idea assimilated by shape of our solar Greek culture at least 52 system.42 The Thus, when monadically oriented by 500 B.C.E. and spherical shape of fixed star influence arrives, it then embraced and em- our solar system is bellished upon by the an expression, the tends to abruptly shift the focus much later Hermetic Tibetan said, of of attention from normal human philosophers of the the gradual evolu- comforts and attachments to ex- early centuries C.E., tionary expansion who also believed that of consciousness traordinary matters of a truly moments of particular consequent upon impersonal, systemic, and per- insight, concentration, constant energy and ecstatic contempla- stimulation from haps even cosmic nature. This tion of the stars could surrounding star sudden change of territory can literally bring about life.43 This, taken easily be interpreted by the per- ascension to the celes- together with the tial world of the 53 previously enu- sonality-oriented individual as an Gods. merated effects of invasion of normality, autonomy, So it was with the the non-zodiacal and predictability, and therefore roughly contemporane- constellations and inimical. ous Gnostic Christian fixed stars, proves divines Marsanes, Mar- conclusively that tiades, Nicotheus, and the esoteric astrological doctrine awards to Seth, who were believed by their traditions to these factors an unparalleled pride of place. have been raised up into heaven.54 Likewise, The stars were held in a like degree of rever- late Greek religion glorified the stars as the ence by traditional cultures the world over. seats of the Gods, a superior world in which 55 For example, the Hindu religion considers that regularity and law reigned supreme. Star all celestial bodies are deities,44 and specifi- groupings were also of importance to the cally equates stars with primal cosmic beings Mediterranean Greeks and the early English and the world of pure spirit.45 The hymns of Druids, both of which groups timed their reli- India’s great sacred literary source, the Rig gious rites according to various positions of the 56 Veda, have recently been shown to allude to Pleiades. Even the crusty Roman Empire astronomical phenomena,46 and the gods of the paid homage to the stars, for the official state rd ancient Indian pantheon to symbolize planets religion around the 3 century C.E. champi- 57 and stars.47 The Australian Aboriginal peo- oned Sol Invictus, the Invincible Sun, an ples, whose rites of initiation feature myth and imminently stellar entity.

Through a Lens Darkly similar, the perceived harshness of the fixed star influence is thus explained. Even so, ancient astrologers almost universally viewed the influence of the fixed stars as in- In this sense, fixed star influence is not neces- herently malefic, the cause of innumerable se- sarily injurious, but rather irrelevant to the in- rious travails to which humanity was subject.58 terests and fixations of the personality, which Twentieth century astrologers in the western rightfully concerns itself with physical sur- mainstream astrological tradition tended to vival, comfort, and social acceptance. The hold the same opinion of fixed star influence,59 monad, on the other hand, is in no way be- though by the late twentieth century, the pre- holden to these matters. Its purview is the evo- vailing trend toward a more holistic and psy- lutionary life wave coursing through the seven chological rendering of all astrological influ- planetary schemes of the solar system, which ence led to the first steps toward a reformula- process leads ultimately to spiritual synthesis tion of fixed star influence.60 or unification at levels of being rarely sought or recognized in the everyday life of the per- Though the opinion of mainstream astrologers sonality. regarding the essential nature of fixed star influence remains somewhat mixed, the field is Thus, when monadically oriented fixed star unified in acknowledging that influence from influence arrives, it tends to abruptly shift the beyond the confines of the solar system is in- focus of attention from normal human com- deed relevant to humanity. Vivian Robson, forts and attachments to extraordinary matters one of the earliest of the modern fixed star en- of a truly impersonal, systemic, and perhaps thusiasts, articulated this position when he even cosmic nature. This sudden change of wrote “…experience…seems to indicate that territory can easily be interpreted by the per- bodies in all parts of the celestial sphere are sonality-oriented individual as an invasion of capable of exerting an influence upon the earth normality, autonomy, and predictability, and and its inhabitants.”61 In this matter main- therefore inimical. Fortunately, true fixed star stream and esoteric astrological thinking are in influence rarely contacts the personality level agreement, for the Tibetan, like Robson, held until the individual is spiritually prepared for that stellar influence does impact humanity. such an event. But apparently enough fixed According to the Tibetan, “…the stars in their star influence has filtered into average human courses do affect Humanity.”62 Just exactly in awareness and experience to render exoteric what way is a question of great importance. astrologers wary of its nature. Mainstream astrological analysis of fixed star Final Thoughts influence has drawn its characterizations from Thus, even though the traditional astrological three major sources: the mythological imagery view of fixed stars has been largely pejorative, associated with the constellation in which any the esoteric astrological doctrine of Alice Bai- fixed star is found,63 the size and brightness (or ley and the Tibetan offers a different, more magnitude) of any specific star,64 and the encouraging view. It holds that stellar entities widely accepted psychospiritual natures of the such as fixed stars act not as offenses against planets within the solar system.65 The bulk of humankind, but rather as sources of benefic astrological history shows that these three power.66 In fact, according to this astrological methods of characterization resulted almost doctrine, celestial factors such as fixed stars uniformly in characterizations of fixed star are channels for the will-to-good, or the fun- influence as dramatically injurious to human damental and essential nature of Deity. Said interests. the Tibetan Master who was the source for this This perspective on fixed star influence might information, “…the will-to-good is the primary be accounted for by the fact that fixed star in- quality of the energies and forces coming forth fluence addresses itself to the monad, rather from the great Lives in which all that exist live than to the personality. The interests of the and move and have their being.”67 This is the monad and the personality being markedly dis- general nature of fixed star influence according

Copyright © The Esoteric Quarterly, 2005. 29 The Esoteric Quarterly to the esoteric astrological doctrine of Alice Bailey and the Tibetan. 18 According to the Tibetan in Alice A. Bailey, The Rays and the Initiations (Lucis, 1960), p. 342, H. P. Blavatsky is the actual author of most of The Mahatma Letters. The Tibetan’s per- 1 Alice A. Bailey. Esoteric Astrology. Lucis, spective on this matters differs significantly 1951, p. 443. from the official position of the Theosophical 2 Actual star groupings in deep space should be Society, which holds that the Letters were in- distinguished from zodiacal signs, or mathe- deed written by members of the Planetary Hier- matical divisions of the ecliptic. The ecliptic is archy. This conflict can be resolved somewhat essentially the plane of our solar system as seen if it is accepted that Blavatsky was sufficiently from planet Earth. It is that part of the sky close to the Masters’ consciousnesses to ade- through which the Sun, Moon, and planets are quately represent their views. Seen in this light, seen to travel. This belt has been divided the Letters and their contents may be said to mathematically into twelve sectors. It is these have legitimacy even though the question of au- sectors which constitute the familiar twelve thenticity may remain. signs of the zodiac. They are not the same as 19 A. Trevor Barker, The Mahatma Letters, p. 171. the visible star groupings of the same names, 20 Ibid, p. 340. which are farther out in space. 21 Ibid, The Mahatma Letters, pp. 194, 196 – 197. 3 This notion is unquestioned in modern astro- 22 Ibid, p. 108. nomical science and was alluded to by the Ti- 23 Ibid, p. 130. betan in his dictations to Alice Bailey. For ex- 24 Ibid, p. 196. ample, it is stated in A Treatise on Cosmic Fire, 25 H. P. Blavatsky, Collected Works, v. XIII, pp. (Lucis, 1925), p. 1084, that “All the constella- 24 – 25. tions, viewing them as a whole, are impelled in 26 Bailey, A Treatise on Cosmic Fire, p. 879. one direction.” Though this statement of the 27 Bailey, Esoteric Astrology, p. 607. Tibetan’s could conceivably refer to some mo- 28 Ibid, p. 591. tion other than orbit of the galactic center, it cer- 29 Ibid, p. 28. tainly seems at the very least to cover the con- 30 Alice A. Bailey. Initiation, Human and Solar. cept of the universal or proper motion of the Lucis, 1922, p. 77; Discipleship in the New Age stars as known to modern astronomy. I. Lucis, 1944, pp. 181, 420, 557. 4 Alice A. Bailey. Esoteric Psychology I. Lucis, 31 Bailey, Esoteric Astrology, p. 28. 1936, p. 152. 32 Ibid. 5 Bailey, A Treatise on Cosmic Fire, pp. 1042, 33 According to the type of esoteric astrology es- 1058. poused by the Bailey writings, the sidereal con- 6 Ibid, p. 1058. stellations are the energy sources for the tropical 7 Cyril Fagan and R. C. Firebrace. A Primer of signs of the same names. On this point, see Sidereal Astrology. Littlejohn, 1971, p. 9. Esoteric Astrology, pp. 193, 299, 410; also A 8 Jean Doresse. The Secret Books of the Egyptian Treatise on White Magic (Lucis, 1934), p. 437. Gnostics. Inner Traditions, 1986, pp. 38, 277; 34 Bailey, Esoteric Astrology, p. 57. Dan Merkur. Gnosis. State Univ. of New 35 Ibid,32. York, 1993, p. 120. 36 Ibid. 415, 595. 9 Jocelyn Godwin. Harmonies of Heaven and 37 Ibid, p. 57–58. Earth. Inner Traditions, 1995, p. 50. 38 Alice A. Bailey. Telepathy and the Etheric Ve- 10 Timothy Ferris. Coming of Age in the Milky hicle. Lucis, 1950, p. 43. Way. Anchor, 1985, p. 71. 39 Bailey, Esoteric Astrology, pp. 613 – 634. 11 Albert Pike. Morals and Dogma. p. 11. [This 40 Ibid, p. 22. book is available online at www.freemasons- 41 Bailey, A Treatise on Cosmic Fire, p. 920. See freemasonry.com/apikefr.html.] also Esoteric Astrology, p. 257, and Esoteric 12 Bailey, Esoteric Astrology, p. 41. Psychology I, p. 154 for related notions. 13 Bailey, A Treatise on Cosmic Fire, p. 794. 42 Bailey, A Treatise on Cosmic Fire, p. 1041. 14 Ibid, p. 588. 43 Ibid, p. 1040. 15 Ibid, p. 261. 44 John R. Hinnells, Ed. A New Dictionary of Re- 16 Ibid, p. 642. ligions. Oxford, 1995, p. 54. 17 Ibid, p. 705. 45 Subhash Kak. The Astronomical Code of the Rig Veda. Aditya Prakashan, 1994/2000, p. 9.

46 Ibid, p.120. 47 Ibid, p. 33. 48 Jack Lindsay. Origins of Astrology. Muller, 1971, p. 93. 49 Robert Bauval and Adrian Gilbert. The Orion Mystery. Three Rivers, 1995, p. 90. See also on this point The Mystery of the Sphinx (Three Rivers, 1997) and The Fingerprints of the Gods (Three Rivers, 1996) by Robert Bauval and Graham Hancock . 50 M. Temple Richmond. Sirius. Manasadeva, 1997, p. 33. 51 Hinnells, Ed., A New Dictionary of Religions, pp. 497, 53. 52 Lindsay, Origins of Astrology, p. 92. 53 Ibid, pp. 191, 192. 54 Doresse, The Secret Books of the Egyptian Gnostics, p. 109. 55 Lindsay, Origins of Astrology, p. 91. 56 Richard H. Allen. Star Names and Their Lore. Dover, 1963, p. 401. 57 John R. Hinnels, A New Dictionary of Relig- ions, p. 497. 58 Allen, Star Names and Their Lore, p. 402. 59 For example, see Reinhold Ebertin & Georg Hoffmann, Fixed Stars and Their Interpretation (American Fed. of Astrologers) as a representative sample. 60 A representative example can be found in Ber- nadette Brady: Brady’s Book of Fixed Stars (Samuel Weiser, 1998). 61 Vivian Robson. Fixed Stars and Constellations. 1923, p. 93. 62 Bailey, Esoteric Astrology, p. 541. 63 Ebertin & Hoffman, Fixed Stars and Their In- terpretation, p. 9. 64 Robson, Fixed Stars and Constellations, pp. 95, 103. 65 Ibid, p. 97. 66 As an important case in point, see Richmond, Sirius, which contains an exhaustive study of the sublime nature of that fixed star according to the esoteric teaching and as opposed to its exoteric characterization. 67 Bailey, Esoteric Astrology, p. 443.