The Esoteric Quarterly an Independent Publication Dedicated to the Trans-Disciplinary Investigation of the Esoteric Spiritual Tradition

Summer 2017, Volume 13, Number 1

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

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

The Esoteric Quarterly The Esoteric Quarterly is an online, peer-reviewed, international journal, published by The Esoteric Quarterly Inc., a non-profit corporation based in Washington, DC. It is registered as an online journal with the National Serials Data Program of the Library of Congress. International Standard Serial Number (ISSN) 1551-3874. Further information about The Esoteric Quarterly, including guidelines for the submission of articles and review procedures, can be found at http://www.esotericquarterly.com. All corres- pondence should be addressed to [email protected]

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

Alison Deadman (United States) José Becerra (United States & Porto Rico) Celeste Jamerson (United States) Vijay Srinath Kanchi (India) Katherine O'Brien (New Zealand) Miguel Malagreca (Italy) Irina Kuzminsky (Australia)

Facebook Administrator Miguel Malagreca (Italy)

Copyright © The Esoteric Quarterly, 2017. All rights reserved. Copies of the complete journal or articles contained therein may be made for personal use on condition that copyright statements are included. Commercial use or redistribution without the permission of The Esoteric Quarterly is strictly prohibited. Note that the copyright volumes 1 thru 8 copyright remain with the School for Esoteric Studies. Summer 2017

The Esoteric Quarterly Contents Volume 13, Number 1. Summer 2017

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FEATURES Editorial 4 Publication Policies 5 Poems of the Quarter 6 “Seekers” and “A Cloth of Fine Gold,” by Dorothy Walters Pictures of the Quarter 7 “Louvaah 6,” “Louvaah 1” and “Akaleyi” by Emma Lindström Quotes of the Quarter 10 Advertising 12 ARTICLES The Sixth-Ray Cause of Inharmony and Disease, by Zachary F. Lansdowne 15 Cosmic Fire Studies and Academia – A Manifesto, Part II: The Work, by David C. Borsos 37 The Druze: A Secret Esoteric Sect, by Donna M. Brown 67 GREAT ESOTERICISTS Harriette Augusta Curtiss and Frank Homer Curtiss, by John Nash 88 BOOK REVIEW The Soul of Psychosynthesis: The Seven Core Concepts, by Kenneth Sorensen 94

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

Editorial

Esotericism: a Global Phenomenon and a Global Solution

he study of esotericism is generally the expression of compassion, right human T organized under the separate rubrics of relations and universal love. Western and Eastern esotericism. While such Our next offering is from David Borsos who categorizations have value, it is necessary to contributes the final article in a two-part series recognize that esotericism is not only addressing the present global crisis and the ahistorical; it is a cross-cultural, global disciple’s response to the great challenge phenomenon having its roots in deep antiquity. confronting the world today. The first article Almost every civilization, both past and explored the “need” and represented an urgent present, possesses a timeless wisdom tradition; “call to action.” The second article presents a and virtually every religion or sect is “practical plan of action,” which necessitates syncretistic in some measure. One of the the building of a bridge between the esoteric articles in this issue discusses a small syncretic philosophy of Alice A. Bailey and academia in Mid-Eastern esoteric sect whose influence is an effort to educate the wider public about the thought to have extended to Europe. Another deep wisdom it contains. The article begins article deals with the psychological with an examination of the various applications of Djhwal Khul’s teachings. terminology applied to Bailey’s writings as a Because the underlying features of esotericism means of distinguishing her work from other are universal, it follows that the study and esoteric traditions and worldviews. Borsos practice of esotericism can be part of a large- then explores several fields, including religious scale or global solution to humanity’s studies, philosophy and science, which might problems as one of the articles in this issue serve as possible “construction sites” for seeks to demonstrate. building bridges between Bailey’s ideas and Our first offering from Zachary Lansdowne is current academic research. The possible part of a series on the seven ray causes of challenges that such an effort might face are inharmony and disease. Lansdowne’s focus in also discussed. this article is on the Sixth Ray. He provides a The final full-length article in this issue practical elucidation of the abstruse Sixth Ray examines the Druze, a secretive esoteric sect, Stanza as given in Esoteric Healing in an first brought to the attention of the esoteric effort to isolate the psychological roots of community by Helena Blavatsky, who studied disease. The author begins by explaining that with them and A. L. Rawson, a Druze initiate. the great informing Lives of the planets within The article begins by exploring both generally our solar system are relatively limited and accepted and alternative views on the complex imperfect. Hence, all that comes within the origins of the Druze people and their highly range of their influence must necessarily share eclectic faith. The fundamental pillars of Druze in this imperfection, with inharmony and philosophy, which include the pivotal concept disease being the inevitable result. In of Tawhīd—a term that “combines absolute individuals who are conditioned by the Sixth oneness of God and the unity of all creatures in Ray, this limitation primarily expresses as the the oneness of the One and only God” are glamour of devotion, selfish desire, the considered, along with the Druze conceptions problem of unconscious projection, fantasies, of creation, cycles of manifestation and wrong relationships, and lack of true love. The revelation, the all-important role of the mind article concludes by explaining how these and reincarnation. A discussion on the deficiencies, once recognized, can lead to relationship between the Druze, the Templars

and Masonry is included, along with a section Lindström’s goal is to evoke an emotion that on the Druze system of initiation. speaks to the viewers “inner self, to the light In addition to the featured articles, we are that resides within.” For more information on pleased to offer a short article by John Nash on the artist and her exquisitely ethereal work Harriette and Homer Curtis—two Great visit: emmalindstrom.com, and her Facebook Esotericists of the Past—who created the page: www.facebook.com/emmalindstromart/. “Order of Christian Mystics” and a system of Donna M. Brown spiritual alchemy that combined theosophy Editor-in-Chief with traditional Christian doctrine. This issue also contains a review for a new Publication Policies book from Kenneth Sørensen titled The Soul of rticles are selected for publication in the Psychosynthesis: The Seven Core Concepts. A Esoteric Quarterly because we believe The book is certain to be of interest to students they represent a sincere search for truth, of esoteric philosophy and professionals in the support the service mission to which we aspire, psychological field. and/or contribute to the expansion of human As is our custom, the Quarterly highlights the consciousness. works of various artists and poets. This issue Publication of an article does not necessarily includes two spiritual poems—Seekers and imply that the Editorial Board agrees with the Cloth of Pure Gold—from Dorothy Walters. views expressed. Nor do we have the means to Dr. Walters spent most of her early verify all facts stated in published articles. professional life as a professor of English literature and women’s studies. She underwent We encourage critical thinking and analysis a major Kundalini awakening in 1981 (a from a wide range of perspectives and phenomenon totally unfamiliar to her as well traditions. We discourage dogmatism or any as to most of her contemporaries at the time). view that characterizes any tradition as having Since then she has devoted her life to greater truth than a competing system. researching and writing about this subject and Neither will we allow our journal to be used as to witnessing the unfolding of this process a platform for attacks on individuals, groups, within herself as well as assisting others on a institutions, or nations. This policy applies to similar path. Her latest book of poetry is called articles and features as well as to letters to the “Some Kiss We Want.” Walters is currently editor. In turn, we understand that the author of completing a volume called “Kundalini an article may not necessarily agree with the Splendor: The Future as Ecstasy.” She writes a views, attitudes, or values expressed by a blog at “Kundalinisplendor.blogspot.com,” and referenced source. Indeed, serious scholarship is also on Facebook. sometimes requires reference to work that an Our Pictures of the Quarter are from the 27 author finds abhorrent. We will not reject an year-old Swedish artist, Emma Lindström. The article for publication simply on the grounds artist describes her transcendent, celestially that it contains a reference to an objectionable themed work as “continuously inspired by life source. itself and the energies that push everything An issue of concern in all online journals is forward and at the same time keep everything potential volatility of content. Conceivably, together. “Lindström sees the energy that flows articles could be modified after the publication through her “and on to the canvas as part of date because authors changed their minds that grand force.” The creative process, says about what had been written. Accordingly, we Lindstrøm, “is like life itself, a balance wish to make our policy clear: We reserve the between control and chance.” I don’t make too right to correct minor typographical errors, but much planning ahead, but instead let the we will not make any substantive alteration to process itself guide me. This is as much a an article after it “goes to press.” therapeutic process as it is a creative one.”

Poems of the Quarter by Dorothy Walters ______

Seekers

Each of us is searching for a wise man or woman to lead us to present us a scroll heavy with answers. Some of us have climbed the mountain, tracked the glacier’s crust, lain down in snow for days, years, burning away to essence, preparing. Others have clung to the underside of overhanging rock until their fingers turned to stone, until they are riveted like lead to this thin edge of certainty. And others wander, drifting like mist Through valleys. What is it we are seeking? What will be do if we are brushed By the lion’s mane?

A Cloth of Fine Gold You may think that first lit flame was the ultimate blaze, the holy fire revealed. What do you know about furnaces? this is a sun that returns again and again, refining, igniting, pouring your spirit through a cloth of delicate gold Until all dross is taken and you are sweet as clarified butter in the god/goddesses’ mouth.

Pictures of the Quarter by Emma Lindström

Louvaah 6 | by Emma Lindström | 2016

Louvaah I | by Emma Lindström | 2016

Akaleyi | by Emma Lindström | 2015

Quotes of the Quarter ______

roup work in dissipating world glamour the blind and sickly parts of yourself, perfect G must be handled . . . by those who are them, and you will awaken your hidden working at the dissipation of glamour in their divinity. own lives. . . . The majority of those so As quoted in Robert Brezny’s working are sixth ray aspirants—those who Astrological Newsletter, have sixth ray personalities or whose soul ray http://www.freewillastrology.com/horoscopes/ is the sixth, plus those on all rays who have 20150723.html. powerful sixth ray astral vehicles. These make the most effective workers in the group but are subject to one major difficulty. In spite of he unconscious sends all sorts of vapors, aspiration and good intention, they are seldom T odd beings, terrors, and deluding images aware of the glamours which control them. It is up into the mind; for the human kingdom, exceedingly hard to induce the sixth ray beneath the floor of the comparatively neat aspirant to admit that he is held by a glamour, little dwelling that we call our consciousness, particularly when it is glamour of spiritual goes down into unsuspected Aladdin caves. connotation and of a very high order. In their There not only jewels but also dangerous jinn case, the glamour is enhanced by the energy of abide: the inconvenient or resisted devotion which stiffens it and brings in a psychological powers that we have not thought quality which makes it most difficult to or dared to integrate into our lives. penetrate. Their complete assurance proves a Joseph Campbell, The Hero with a Thousand serious obstacle to clear-sighted work because Faces (Novato, CA: New World Library, that has all to go before the work of dissipation 2008), 74. can be carried forward successfully. Alice A. Bailey, Glamour: A World Problem he present fluid situation in the world is (reprint 1978; New York: Lucis Trust, 1950), T partly the result of our inability to achieve 221-222. a balanced development between the unique scientific and technological breakthrough of rojections change the world into the replica the twentieth and the growth of human Pof one’s own unknown face.... The best consciousness. Consequently, the human political, social, and spiritual work we can do species has been brought to the verge of self- is to withdraw the projection of our shadow on destruction, and it is now an open question as to others. to whether or not man will be able to survive his own technological ingenuity. In such a Carl G. Jung, The Archetypes and the situation, nothing is more important than the Collective Unconscious (reprint 1969; search for viable alternatives for the human Princeton, NJ: Princeton University Press, race to live in global harmony, with norms of 1934). its own, based on a holistic and evolutionary worldview. It is only through actualizing the he alchemists said the magic formula for total potentiality of the human mind and T enlightenment was Visita Inferiora Terrae enlarging our areas of awareness that we will Rectificando Invenies Occultum Lapidem, or be able to contain societal and psychological “Seek out the lower reaches of the earth, conflict, which threaten to explode as we move perfect them, and you will find the hidden toward the twenty-first century. stone”—the treasured philosopher's stone. Kishore Gandhi, The Evolution of Jungian psychologists might describe the Consciousness (New York, Paragon House, process this way: Engage in a relationship with 1983), ix.

he realization that there may in fact be a beginning in time as we know it nor limited to T relevance to the study of western a finite end. It does not follow a linear esotericism has recently been gaining ground trajectory such as starting with birth and in academic circles. The very idea of studying ending with death. The course is rather curved esotericism seriously and from a neutral such that the beginning and the end are perspective would have sounded bizarre and coordinates of one continuous process of potentially dangerous to most academics no cyclical manifestations. Death is no longer the more than a few decades ago, and such end of one’s life but a simple transition and reactions are still not uncommon today. It has renewal. Evolution and progress are obligatory become more and more apparent, however, features of this cyclic process; otherwise, it that the traditional neglect of western becomes nothing more than repetition within a esotericism as a domain of historical inquiry closed circle. has led to serious gaps in our knowledge, with Anis Obeid, The Druze and Their Faith in predictably negative effects upon the Tawhid (Syracuse: NY: Syracuse University understanding of our own cultural heritage. Press, 2006), synopsis. The same point may obviously be formulated in a positive manner as well: it has become clear that serious research into western esoteric n the Druze system there is no room for a currents may often throw a fresh new light on I personal deity, unless a portion of the divine old questions, and may occasionally turn out to impersonal and abstract wisdom incarnated be the “missing link” which makes a solution itself into a mortal man. The deific principle possible at last. with them is the essence of all Life, the All, and as impersonal as the Parabrahm of the Wouter J. Hanegraaff, Some Remarks on Vedântins, or the Nirvana State of the the Study of Western Esotericism, Buddhist, ever invisible, all pervading and www.esoteric.msu.edu/Hanegraaff.html. incomprehensible, to be known through

occasional incarnations of its spirit in human ur task together is to envision a whole form. These ten incarnations or human O new place, a whole new space and role for avatars... are called the Temples of al-Tamîmî spirituality in higher education, not as an (Universal Spirit.) isolated enterprise on the margins of the Helena Blavatsky, The Lamas and the Druze, academy, nor as a new form of institutional Collected Writings Vol. 3 (Wheaton, IL: Quest social control, but as an essential element of Books, 1966) 175. the larger task of reorienting our institutions of higher learning to respond more adequately to the challenges the world presents us now. he Druze discredit the fable of Adam and T Eve, and say that those who first ate of the Diana Chapman Walsh, Opening remarks to forbidden fruit and thus became “Elohim” the Education as Transformation National were Enoch or Hermes (the supposed father or Gathering, Wellesley College, Sept. 1998. Masonry), and Seth or Sat-an, the father or secret wisdom and learning, whose abode, they awhid [the Oneness of God] itself, say, is now in the planet Mercury, and whom T according to the Druze, is a process of the Christians were kind enough to convert acquisition of knowledge and growth in into a chief devil (the fallen Angel). Their evil wisdom through which human beings evolve one is an abstract principle, and called the spiritually, ever closer to the Divine. The “Rival.” process began in the dim twilight of existence and will continue to the end of time. Tawhid is Great Theosophists, “The Druzes of Mount ahistorical in that it is not subject to a definite Lebanon” Theosophy Vol. 26, No. 1, (November 1937), 187.

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Some Kiss We Want Poems Selected and New, by Dorothy Walters

Here within the pages of Some Kiss We Want are spiritual, mystical, and prophetic poems. Dorothy Walters’ poetic pilgrimage has taken her into the realms of the Christian Mystics, Hinduism, Taoism, Buddhism, and the Abrahamic traditions. Drawing from all of these, she has created a realm of her own that is at once sacred, sensual, and meditative. These are poems that reviewers have hailed as “beautiful and profound; rich with wisdom and insight, impassioned and powerfully engaging.” “Of all modern visionary poets, Dorothy Walters is, to my mind, by far the wisest and most radiant. . . . Read these poems carefully, and tears of awe and gratitude will come to your eyes, and you will be forever subtly changed.” Andrew Harvey

352 pages, PB $19.99 ISBN- 978-0-40-7-7 Available through Amazon and Barnes & Noble

Summer 2017

The Sixth-Ray Cause of Inharmony and Disease

Zachary F. Lansdowne

Abstract Ray II—Love-Wisdom he seven rays denote seven primary Ray III—Active Intelligence or Adaptabil- T differentiations of energy, and doctrines ity on the seven rays have been expounded by Ray IV—Harmony, Beauty, Art various theosophical writers. Alice Bailey, in her book Esoteric Healing, presents seven Ray V—Concrete Knowledge or Science symbolic stanzas that portray “The Seven Ray Ray VI—Devotion or Idealism Causes of Inharmony and Disease,” but with 5 very little explanation. She acknowledges that Ray VII—Ceremonial Order or Magic. these stanzas are “abstruse and difficult,” but Bailey provides this definition, “When we says that their comprehension leads to “the speak of ray energy we are in reality isolation of the seven psychological causes of considering the quality and the will-purpose disease, inherent in the substance of all forms aspect of a certain great Life to Whom we give in this world cycle.” This series of articles the name ‘Lord of a Ray.’”6 She considers the elucidates the practical significance of these Lords of the Seven Rays to be “The seven seven stanzas. The present article, which is the Spirits which are before his throne,” as second in the series, elucidates the significance rendered in Revelation 1:4,7 and gives this of the stanza that portrays the sixth-ray cause analysis: of inharmony and disease. In Bailey’s words, The seven Spirits, we are told in the “this sixth ray force … is responsible for much Scriptures of the world, are “before the of the ills and diseases of humanity which are Throne of God”; this signifies that They are based upon the misuse of the mission and not yet in a position to mount the Throne, function of sex.” symbolically speaking, owing to the fact The Seven Rays that They have not yet achieved complete divine expression.8 he seven rays are mentioned in both the T ancient Hindu Rig Veda and modern The- Bailey concludes that the seven rays, which are osophy,1 and the following definition is often the emanations from the Lords of the Seven used: “A ray is but a name for a particular Rays, must be imperfect: force or type of energy, with the emphasis up- It will be apparent to you that these streams on the quality which that force exhibits and not of force, emanating from the Lords of the 2 upon the form aspect which it creates.” Alice Seven Rays, are coloured, therefore, and Bailey (1880 – 1949), a member of the Theo- “tainted” — if I may use such a word — by sophical Society before leaving it to pursue her own activities, says, “Every unit of the human About the Author 3 race is on some one of the seven rays,” so the Zachary F. Lansdowne, Ph.D., who served as seven rays provide a way of characterizing President of the Theosophical Society in Boston, human beings according to the qualities that has been a frequent contributor to The Esoteric they exhibit. She also says, “We must bear in Quarterly. His book The Revelation of Saint John, mind that the … synthetic characteristic of which provides a verse-by-verse analysis of the each of the rays is denoted by the ray name,”4 entire Revelation, was reviewed in the Fall 2006 and gives the following ray names: issue. He can be reached at: zflans- [email protected]. Ray I—Will or Power

the limitations of these same great Beings; individual human being has absolutely no They are Gods, from our point of view, but control, but within which he moves and in reality, Gods in the making, even though which he shares. It is obviously impossible much nearer solar divinity than the most for me to elucidate this theme. All I can do advanced human being is near to planetary or am permitted to do is to give you seven divinity. They are the “imperfect Gods” stanzas from one of the most ancient spoken of in The Secret Doctrine and are volumes in the world; it deals with the the planetary Logoi of the sacred and non- seven ray causes of imperfections in our sacred planets.9 planetary manifestations.13 Helena Blavatsky (1831 – 1891), founder of She also describes the comprehension that the Theosophical Society, expresses a similar students might obtain from studying these notion: stanzas: The millions upon millions of imperfect The comprehension of the seven stanzas works found in Nature testify loudly that which I now propose to give you will lead they are the products of finite, conditioned eventually to the isolation of the seven beings—though the latter were and are psychological causes of disease, inherent in Dhyani-Chohans, Archangels, or whatever the substance of all forms in this world else they may be named. In short, these im- cycle, because all forms are infused with perfect works are the unfinished production the life energy of the “imperfect Gods.”14 of evolution, under the guidance of the im- The purpose of this series of articles is to perfect Gods.10 explain these stanzas. Even though Esoteric Blavatsky also writes, “There are seven chief Healing was first published in 1953, and even groups of such Dhyan Chohans, which groups though its seven stanzas are said to embody will be found and recognised in every religion, revelatory information, no publicized effort for they are the primeval SEVEN Rays,”11 so seems to have been made, prior to this series of her preceding quotation has this implication: articles, to explain any of these stanzas. A the millions of imperfect works found in nature reason for this absence is that each stanza testify loudly to the imperfection of the seven consists of very enigmatic sentences. Bailey rays. Therefore every human being also shares herself acknowledges, “These are abstruse and in that imperfection by being on some one of difficult concepts, but they should be pondered the seven rays. upon, and deep reflection will lead to understanding.”15 The Seven Stanzas The Sixth-Ray Stanza ailey’s book Esoteric Healing, which B appears as the fourth volume in a five- he preceding article in this series explains volume series entitled A Treatise on the Seven T how the third-ray stanza portrays the Rays, addresses the various ways that the topic imperfections of that ray.16 The present article of healing is related to the seven rays. In considers the sixth-ray stanza: particular, this book gives seven symbolic The Great One loved Himself in others and stanzas, one for each ray, that portray “The in all forms. On every hand, He saw Seven Ray Causes of Inharmony and objects of His devotion and ever they Disease.”12 Bailey introduces these stanzas proved to be Himself. Into these others He with the following comment: ever poured Himself, asking response and If the great informing Lives of the planets never getting it. Surely and with certainty within our solar system are imperfect, the the outlines of the forms so loved were lost, effect of this imperfection must inevitably grew dim and disappeared. The objects of affect Their planetary creations, Their His love slowly faded out. Only a world of bodies of manifestation, and thus introduce shadows, of mist and fog remain. And as a karmic condition over which the He looked upon Himself, He said: Lord of

Glamour, that am I, and the Angel of shows that this identification yields signifi- Bewilderment. Naught is clear to me. I love cances that are consistent across all sentences yet all seems wrong! I know that love is of the stanza. right and the spirit of the universe. What Who are the people on the sixth ray? Bailey then is wrong?17 lists them as follows, “Many Christian people. Bailey’s entire commentary on the sixth-ray Fanatics. Numbers of earnest Churchmen of all stanza is as follows: the world religions,”20 and comments, Curiously enough, it is the potency of this This is called the ray of devotion. The man sixth ray force (as it feeds desire) which is who is on this ray is full of religious in- responsible for much of the ills and stincts and impulses, and of intense person- diseases of humanity which are based upon al feeling; nothing is taken equably. Every- the misuse of the mission and function of thing, in his eyes, is either perfect or intol- sex. Desire, bewilderment, weakness, erable; his friends are angels, his enemies perversions and the one-pointed are very much the reverse; his view, in both development of sexual and other cases, is formed not on the intrinsic merits satisfactions grow out of the misuse of this of either class, but on the way the persons energy. The bewilderment growing out of appeal to him, or on the sympathy or lack desire leads to a violently demanded of sympathy which they shew to his favour- satisfaction and the taking of those steps— ite idols, whether these be concrete or ab- some right and some wrong—which lead to stract, for he is full of devotion, it may be to satisfaction. The results cover a wide field, a person, or it may be to a cause.21 all the way from sadistic cruelty and lust to Ralph Waldo Emerson (1803 – 1882), a popu- those marriages which are based on lar American essayist and poet, describes the physical desire and to those conditions general principle that the first sentence seems which lead to the many forms of sexual to convey: “Since everything in nature answers disease. A clue to this whole world-wide to a moral power, if any phenomenon remains problem lies in the words of an ancient brute and dark, it is that the corresponding fac- writing which says that “the imperfection of ulty in the observer is not yet active.”22 the Lord of the Sixth Ray opened the door to an erroneous marriage between the Bailey clarifies the same principle: 18 poles.” We see what we are ourselves; we become The sixth-ray stanza consists of eleven aware of that in other forms which is devel- symbolic sentences, and the purpose of this oped in ourselves. We fail to see aspects of article is to elucidate their practical life because as yet in ourselves, those as- significance. Each sentence is considered pects are undeveloped and latent. To illus- separately and is repeated in bold print. trate: we fail to see the divine in our brother because as yet the divine in ourselves is un- 1. The Great One loved Himself in others contacted and unknown; the form aspect and in all forms. and its limitations are developed in us and Bailey comments, “the stanzas … indicate the the soul is so hidden that we only become quality of the descending energies and the aware of the form of our brother, and fail to taints which these energies carry and convey to see his soul. The moment we contact our all forms which are vitalised by the life of our own soul and live by its light we see the planetary Logos.”19 Although this comment soul of our brother, become aware of his suggests that the stanzas are applicable to “all light and our entire approach to him is forms” on the planet, our commentary is con- changed.23 cerned only with the application to human be- The above quotation mentions both “form,” ings. In the first sentence of the sixth-ray stan- which is used as a synonym for personality,24 za, we identify “The Great One” as people who and “soul.” The personality, which is regarded are on the sixth ray, because our commentary

Copyright © The Esoteric Quarterly. 17 The Esoteric Quarterly as the lower self, consists of the physical body, sequently, the first sentence appears to have emotional body, and mental body.25 In con- this meaning: Sixth-ray people like to perceive trast, the soul, which is regarded as the higher intuitively the soul, which is their higher self, self,26 denotes “the inner divinity” in a human in other people and in all forms, because that being.27 The quotation’s last sentence mentions is how they keep their sensitivity to the soul in the ability to “see the soul of our brother.” their minds. This meaning illustrates the sixth- Here, the word “see” denotes intuitive percep- ray characteristic that Bailey calls, “the capaci- tion.28 According to Emerson’s and Bailey’s ty to see the ideal reality lying behind the quotations, given above, one could intuitively form.”34 perceive the soul in other people, only if one 2. On every hand, He saw objects of His de- were sensitive to it in oneself. votion and ever they proved to be Himself. Elsewhere Bailey mentions the ability to con- The first sentence portrays sixth-ray people as tact the soul within all forms: looking past outer forms and seeing only the The spiritual man sees behind the forms of soul. The second sentence, however, seems to all aspects of divine expression. He be- portray these people as looking at outer forms, comes aware of the light of the world, and because they are seeing objects “on every contacts the soul within all forms.29 hand,” which means “on all sides” or “in all directions.”35 Thus a shift in consciousness In the stanza’s first sentence, let us suppose appears to have taken place between the first that “Himself” denotes the soul, because it is a and second sentences: a shift from seeing the person’s higher self. Moreover, this denotation soul to seeing outer forms. satisfies the rest of the sentence, because the preceding quotations indicate that the soul can Lucille Cedercrans (1921 – 1984), who pre- be contacted “in others and in all forms.” Thus sented a teaching called the “New Thought- the sentence has this preliminary meaning: form Presentation of the Wisdom,” seems to Sixth-ray people love to perceive intuitively describe the two stages portrayed by the first the soul, which is their higher self, in other and second sentences: people and in all forms. In order for the Overshadowing Spiritual A Course in Miracles (ACIM), a modern sys- Soul to communicate love to the incarnate tem of spiritual psychology, has gained wide consciousness, it must move as the con- acceptance in the esoteric community since its sciousness of love down that thread, keep- publication in 1976. For example, Richard ing itself free of form, and into the con- Smoley, who is the editor of Quest, which is sciousness within the brain. After the con- the journal of the Theosophical Society in sciousness within the brain has been im- America, mentions, “A Course in Miracles, pressed by that consciousness of love, then that great monument of contemporary esoteric it will put such love into form in order to Christianity”;30 and Brad Olsen, the author of express it in the world of the personality. Modern Esoteric, considers “the modern meta- At one time, both in the overshadowing and physical thought system A Course in Miracles” the incarnate sense, you have all had this to be “among the best sources of esoteric per- love and have expressed it. Since that time sonal growth material available.”31 This article you have become so involved with form shows that ACIM matches well with various and established so many barriers that on the sentences in the sixth-ray stanza, thereby indi- most part you have lost the sensitivity, inso- cating that ACIM embodies sixth-ray teaching. far as the incarnate consciousness is con- The verb love can mean, “To like or desire en- cerned, to this love.36 thusiastically.”32 Why would one like to per- Accordingly, at one time sixth-ray people were ceive intuitively the soul in other people and in sensitive to the soul, as portrayed in the first all forms? ACIM speaks of “the fundamental sentence; but they lost their sensitivity through law of sharing, by which you give what you their involvement with form, as portrayed in value in order to keep it in your mind.”33 Con-

18 Copyright © The Esoteric Quarterly, 2017. Summer 2017 the second sentence. Yet the second sentence away. Giving it is how you keep it. The be- indicates that they still perceive themselves in lief that by seeing it outside you have ex- other people. What, then, do they perceive? cluded it from within is a complete distor- tion of the power of extension. That is why Our analysis of the second sentence uses the those who project are vigilant for their own psychological concept of projection, which safety. They are afraid that their projections Todd Feinberg defines as follows: will return and hurt them. Believing they In psychoanalytic terms, projection is an have blotted their projections from their unconscious process wherein unacceptable own minds, they also believe their projec- thoughts, feelings, or motivations are tions are trying to creep back in. Since the rejected and projected outside of the self, projections have not left their minds, they typically onto other persons. In this fashion, are forced to engage in constant activity in one’s own thoughts and feelings do not order not to recognize this.41 become conscious self-attributes, but are Consequently, the second sentence is given experienced as aspects of the external this meaning: After losing their sensitivity to world.37 the soul, they are dedicated to seeing negative Bailey indicates that projection is a problem qualities in other people, and those qualities faced by disciples: “An individual disciple … always prove to be their own, because that is knows too that at present they [other disciples] how they get rid of what they do not want from cannot help but see in him and even in their their minds. This meaning is illustrated by the Master the very qualities which are dominating sixth-ray characteristic that Bailey calls, “Sus- them. For, my brother, we see in others what is picion of people’s motives.”42 in us, even when it is not there at all or to the Bailey’s earlier commentary on the sixth-ray same extent.”38 stanza seems to point to the progression from Thus, in the second sentence, “objects of His the first sentence to the second sentence: devotion” are one’s own negative thoughts, A clue to this whole world-wide problem feelings, or motivations that one projects onto lies in the words of an ancient writing other people. Accordingly, the phrase, “He saw which says that “the imperfection of the objects of His devotion and ever they proved Lord of the Sixth Ray opened the door to an to be Himself,” is given this meaning: they see erroneous marriage between the poles.”43 negative qualities in other people, and those qualities always prove to be their own. In other words, because of the imperfection of the Lord of the Sixth Ray, a sixth-ray person The noun devotion can mean “profound dedi- loses his or her sensitivity to the soul; this loss cation.”39 Why would one have profound dedi- opens the door to his or her projecting cation to seeing one’s negative qualities in oth- something unwanted onto someone else, er people? Carl Jung (1875 – 1961), founder of thereby yielding an erroneous relationship, or analytic psychology, gives this answer: “When marriage, between the two persons, or poles. he projects negative qualities and therefore hates and loathes the object, he has to discover 3. Into these others He ever poured Himself, that he is projecting his own inferior side, his asking response and never getting it. shadow, as it were, because he prefers to have In the stage portrayed by the second sentence, an optimistic and one-sided image of him- sixth-ray people use erroneous relationships to self.”40 In other words, one uses projection to get rid of what they do not want from their get rid of negative qualities from one’s mind. minds. In the stage portrayed by the third sen- When using projection in this way, however, tence, these people use a second kind of erro- one is involved in self-deception, as ACIM ex- neous relationship to gain what they do want. plains: ACIM employs the term special relationship to denote this second kind of relationship: “the The … error is the idea that you can get rid special relationship, born of the hidden wish of something you do not want by giving it

Copyright © The Esoteric Quarterly. 19 The Esoteric Quarterly for special love from God, … is the renuncia- dense and subtle portions. The dense physical tion of the Love of God, and the attempt to body contains the muscles, bones, and glands. secure for the self the specialness that He de- The subtle physical body is called the vital or nied.”44 etheric body in Theosophy;47 “golden bowl” in the Bible (Ecclesiastes 12:6);48 and prana ma- As ACIM explains, the special relationship yakosha, a Sanskrit name, in Hinduism.49 presupposes identification with the physical body and has a ritualis- What is the meaning of tic nature: If the great informing Lives of “He ever poured Him- self”? To pour means, The special relation- our solar system are imperfect, “to cause (a liquid) to ship is totally mean- the effect of this imperfection flow in a steady ingless without a 50 stream.” Bailey men- body. If you value it, must inevitability affect Their tions “the waters of you must also value 51 planetary creations, Their bod- desire,” thereby indi- the body. And what cating that desire acts you value you will ies of manifestation, and thus like liquid, and also keep. The special re- introduce a karmic condition mentions “desire which lationship is a device over which the individual hu- … pours into the vital for limiting your self 52 body,” thereby indi- to a body, and for man being has absolutely no cating that desire can limiting your percep- control, but within which he act like liquid being tion of others to moves and which he shares. poured. Accordingly, theirs.45 “He ever poured Him- Whenever any form of special relationship self” is construed as the pouring of desire, but tempts you to seek for love in ritual, re- how is that done? member love is content, and not form of Bailey says, “The use of the imagination … any kind. The special relationship is a ritual 53 brings in the realm of desire.” Jiddu Krish- of form, aimed at raising the form to take namurti (1895 – 1986), an Indian speaker and the place of God at the expense of content. writer on philosophical and spiritual subjects, There is no meaning in the form, and there describes how the imagination gives rise to will never be.46 desire: Given its identification with the physical body We are asking: what is the source and its ritualistic nature, the special relation- of desire? We must be very truthful in this, ship places emphasis on physical activities that very honest, for desire is very, very decep- follow a prescribed pattern and order. tive, very subtle, unless we understand the What is the meaning of “these others” in the root of it … When you see something, the third sentence? The second sentence mentions seeing brings about a response. You see a “objects of His devotion” that are projections green shirt, or a green dress, the seeing of negative qualities. Consequently, “these awakens the response. Then contact takes others” must be other objects of devotion, but place. Then from contact thought creates objects of a different kind. The preceding quo- the image of you in that shirt or dress, then tation says that the “special relationship tempts the desire arises. Or you see a car in the you to seek for love in ritual,” so “these oth- road, it has nice lines, it is highly polished ers” are taken to be the rituals of special love and there is plenty of power behind it. Then that one is tempted to seek. you go around it, examine the engine. Then thought creates the image of you getting in- Let us introduce some additional terminology to the car and starting the engine, putting before considering the rest of the third sen- your foot down and driving it. So does de- tence. According to various esoteric traditions, sire begin and the source of desire is the physical body of a human being has both thought creating the image, up to that point

there is no desire. There are the sensory re- delicately offers the hope of peace and the sponses, which are normal, but then thought escape from pain, in which you suffer not creates the image and from that moment your condemnation.59 desire begins.54 Thus the third sentence is given this meaning: A fantasy is “a series of pleasing mental imag- They create fantasies of themselves being in- es, usually serving to fulfill a need not gratified volved with their selected rituals of special in reality,”55 so the first part of the third sen- love and thereby attach their desires to these tence could be rendered in this way: Sixth-ray rituals; they then ask their partners to follow people create fantasies of themselves being their desired rituals, expecting that these ritu- involved with their selected rituals of special als provide salvation from pain but getting love and thereby attach their desires to these instead their own self-condemnation. This rituals. Bailey describes the result: “Sixth ray meaning illustrates the sixth-ray characteristic people need handling with care, for they are that Bailey calls, “Emotional devotion and be- too one pointed and too full of personal de- wildered idealism.”60 sire.”56 Bailey’s earlier commentary on the sixth-ray What is the meaning of the phrase, “asking stanza provides this result of the third sen- response”? Bailey sometimes uses related tence: words—asked and responded—in the context Curiously enough, it is the potency of this of asking someone to respond, such as in this sixth ray force (as it feeds desire) which is example: responsible for much of the ills and I have often asked for your cooperation and diseases of humanity which are based upon your help in world service. Some have the misuse of the mission and function of responded and given help.57 sex. Desire, bewilderment, weakness, perversions and the one-pointed Consequently, the phrase, “asking response,” development of sexual and other indicates that the portrayed people are asking satisfactions grow out of the misuse of this for responses from their partners in their energy. special relationships. In particular, they are asking their partners to follow their desired According to the third sentence, sixth-ray peo- rituals of special love. ple create fantasies that attach their desires to their selected rituals of special love, so they are The third sentence’s final phrase is, “and never responsible for what the above quotation calls, getting it.” As ACIM explains, by seeking “Desire, bewilderment, weakness, perversions special love from a special partner, one always and the one-pointed development of sexual and brings guilt, or self-condemnation, into the other satisfactions.” Let us consider that list: relationship: one creates sexual desire by attaching one’s If you seek to separate out certain aspects desire to sexual rituals of special love; one be- of the totality and look to them to meet comes bewildered when one expects salvation your imagined needs, you are attempting to from pain, via rituals of special love, but never use separation to save you. How, then, getting it; one reinforces one’s sense of weak- could guilt not enter? For separation is the ness by seeking salvation via these rituals, be- source of guilt, and to appeal to it for salva- cause one is looking for salvation from outside tion is to believe you are alone. To be alone one’s self; one creates perversions by attaching is to be guilty.58 one’s desire to perverted rituals of special love; and one engages in one-pointed development ACIM concludes, of sexual satisfaction when one compensates There is no dream of specialness, however for habituation, which is the decline in respon- hidden or disguised the form, however siveness to a stimulus due to repeated expo- lovely it m ay seem to be, however much it sure,61 by attaching one’s desire to increasingly more extravagant sexual rituals of special love.

4. Surely and with certainty the outlines of By creating fantasies of being involved with the forms so loved were lost, grew dim and the previously mentioned thought-forms, the disappeared. portrayed people engender desires for them. Bailey characterizes the distorting effect: “This What is the meaning of “outlines” in the fourth glamorous desire is like a dense widely dis- sentence? Elsewhere Bailey writes, “The clear tributed fog, cutting off the vision of truth, and cut outlines cannot be perceived, and wraiths distorting a very large number of human val- and shadows, gloomy spaces and areas full of ues.”65 darkness as yet confuse his vision.”62 In this quotation, seeing “outlines” signifies clear per- Bailey defines her use of the Sanskrit term ma- ception. Given that “the forms so loved” de- ya, note the partners discussed previously, a pre- The forces … under the term maya are liminary meaning of the fourth sentence is as those uncontrolled energies, those undi- follows: Surely and with certainty their clear rected impulses which … sweep a man into perception of their partners is lost, grows dim, wrong activity and surround him with a and disappears. whirlpool of effects and of conditions in In the fourth sentence, the partners are desig- which he is entirely helpless,66 nated as “the forms so loved,” which indicates and describes the process by which desire cre- that the sixth-ray people are at the stage in ates maya: which they think of their partners as acting like forms, or figures, in a pattern of thought. In Average man is impulsed by desire which particular, they are building thought-forms of is an energy, emanating from world desire their partners following their rituals of special and which—developing or organising the love. Bailey describes two ways by which the- astral body—generates desire-energy. It se thought-forms can distort perception: pours into the vital body and galvanises physical man into those activities which 1. By growing so potent on the mental will lead to the satisfaction of desire.67 plane that the man falls a victim to the thing he has created. This is the “idée fixe” of Here, “astral” is used as a synonym for emo- the psychiatrist; the obsession which drives tional.68 She also describes how maya upholds to lunacy; the one-pointed line of thought the rightness of one’s controlling mental and which eventually terrorises its creator. emotional forces but without consideration of the needs of anyone else: 2. By multiplying so fast that the mental au- ra of the man becomes like unto a thick and When a man is under the control of physi- dense cloud, through which the light of the cal, astral and mental forces, he is con- soul must fail to penetrate, and through vinced at the time that they are, for him, which the love of human beings, the lovely right forces. Herein lies the problem of ma- and beautiful and comforting activities of ya.69 nature and of life in the three worlds equal- If, in the fourth sentence, “were lost,” “grew ly fail to pierce. The man is smothered, is dim,” and “disappeared” signified the suffocated by his own thought-forms, and distorting effects of thought-forms, desires, succumbs to the miasma which he himself 63 and maya, respectively, the sentence would has engendered. have this meaning: Surely and with certainty ACIM describes how such thought-forms dis- their clear perception of their partners tort the perception of the partners: becomes distorted in three ways: a) such perception is lost as they build thought-forms No one is seen complete. The body is em- of their partners following their rituals of phasized, with special emphasis on certain special love, which emphasize certain bodily parts, and used as the standard for compari- parts rather than the complete individual; b) son of acceptance or rejection for acting out such perception grows dim as they create a special form of fear.64 fantasies of being involved with these thought-

22 Copyright © The Esoteric Quarterly, 2017. Summer 2017 forms, which engender desires that act like a which to judge the present. Yet this is dense widely distributed fog; and c) such unnatural because it is delusional. When perception disappears as their desires you have learned to look on everyone with galvanize vital forces that compulsively act out no reference at all to the past, either his or their fantasies, but without consideration of yours as you perceived it, you will be able their partners’ needs. This meaning illustrates to learn from what you see now. For the the sixth-ray characteristic that Bailey calls, past can cast no shadow to darken the “Short sighted blindness.”70 present, unless you are afraid of light. And only if you are would you choose to bring Bailey’s earlier commentary on the sixth-ray darkness with you, and by holding it in stanza provides this result of the fourth sen- your mind, see it as a dark cloud that tence: shrouds your brothers and conceals their The bewilderment growing out of desire reality from your sight.72 leads to a violently demanded satisfaction Why do people become preoccupied with the and the taking of those steps—some right past? As ACIM explains, every special and some wrong—which lead to satisfac- relationship is based on the past: tion. The results cover a wide field, all the way from sadistic cruelty and lust to those It is impossible to let the past go without re- marriages which are based on physical de- linquishing the special relationship. For the sire and to those conditions which lead to special relationship is an attempt to re-enact the many forms of sexual disease. the past and change it. Imagined slights, remembered pain, past disappointments, In contrast, the third sentence portrays people perceived injustices and deprivations all en- who are asking rather than demanding: “they ter into the special relationship, which be- then ask their partners to follow their desired comes a way in which you seek to restore rituals.” When these people move from the your wounded self-esteem. What basis stage depicted in the third sentence, during would you have for choosing a special which they show respect for the partners, to partner without the past? Every such choice that depicted in the fourth sentence, their so- is made because of something “evil” in the called love no longer considers the needs of past to which you cling, and for which must their partners. someone else atone.73 5. The objects of His love slowly faded out. Moreover, ACIM says, The fourth sentence portrays how one’s There is no fantasy that does not contain the thought-forms, desires, and maya distort one’s dream of retribution for the past. Would clear perception of one’s partners in special you act out the dream, or let it go?74 relationships. The fifth sentence seems to extrapolate that theme: given that “the objects As ACIM also explains, each fantasy of special of His love” refer to one’s partners, “slowly love leads to a more extravagant one, thereby faded out” seems to portray the slow fading increasing the preoccupation with the past: out of one’s entire perception of them, not just You who have spent your life in bringing one’s clear perception. But why would one truth to illusion, reality to fantasy, have lose one’s entire perception of one’s partners? walked the way of dreams. For you have The answer is that one slowly builds an gone from waking to sleeping, and on and obscuring barrier between oneself and one’s on to a yet deeper sleep. Each dream has partners: this barrier is what ACIM calls “the led to other dreams, and every fantasy that darkness of the past.”71 seemed to bring a light into the darkness ACIM describes how the darkness of the past but made the darkness deeper. Your goal obscures the sight of the present: was darkness, in which no ray of light could enter. And you sought a blackness so You consider it “natural” to use your past experience as the reference point from

complete that you could hide from truth withdrawn into insanity. You see what is forever, in complete insanity.75 not there, and you hear what makes no sound. Your manifestations of emotions are The above quotation mentions “insanity.” In the opposite of what the emotions are. You psychology, a negative hallucination is “the communicate with no one, and you are as experience of being unable to visualize or see a isolated from reality as if you were alone in person or object when directly looking at it.”76 all the universe. In your madness you over- According to this definition, the portrayed look reality completely, and you see only people are slowly becoming insane, in the your own split mind everywhere you look. sense of having negative hallucinations, be- God calls you and you do not hear, for you cause they are increasingly looking at the are preoccupied with your own voice.81 darkness of the past rather than the reality of the present. What do “shadows” signify in the sixth sentence? A shadow is a dark area or shape Consequently, the fifth sentence seems to have made by an object that is blocking rays of this meaning: They increasingly use past light. A shadow cannot be touched or grasped, experience as the reference point from which because it is unreal, but it resembles the real to judge the present, so the present realities of object that is blocking the light. Consequently, their partners slowly fade out of their the metaphor of a shadow can be used to awareness. This meaning illustrates the sixth- denote something that is unreal but resembles ray characteristic that Bailey calls, “The power something else that is real. For example, to see no point except one’s own.”77 shadow boxing is not real boxing, but it 6. Only a world of shadows, of mist and fog resembles real boxing. remain. ACIM introduces the notion of “shadowy What is the significance of “a world” in the figures” from the past: sixth sentence? Modern psychology has the Each one peoples his world with figures notion of a private world and associates it with from his individual past, and it is because insanity. For example, Karen Wegela, a psy- of this that private worlds do differ. Yet the chologist, mentions “the extreme pathology of figures that he sees were never real, for psychosis when people become lost in a pri- they are made up only of his reactions to vate world and are not able to connect very his brothers, and do not include their much at all with others.”78 ACIM has the same reactions to him. Therefore, he does not see notion: “Your private world is filled with fig- he made them, and that they are not whole. ures of fear you have invited into it, and all the For these figures have no witnesses, being love your brothers offer you, you do not see … perceived in one separate mind only. It is given you to learn how to deny insanity, and come forth from your private world in It is through these strange and shadowy peace.”79 The opposite of a private world is figures that the insane relate to their insane sometimes called the “shared objective reality” world. For they see only those who remind or “outer, public world.”80 In the sixth sen- them of these images, and it is to them that tence, “a world” is assumed to be a private they relate. Thus do they communicate with world, so the words “only” and “remain” indi- those who are not there, and it is they who cate that only a private world remains. In other answer them. And no one hears their words, just as in Wegela’s description, the por- answer save him who called upon them, trayed people have become lost in their own and he alone believes they answered him. private worlds. Projection makes perception, and you cannot see beyond it. Again and again have ACIM gives this account of being lost in a pri- you attacked your brother, because you saw vate world: in him a shadow figure in your private As you look with open eyes upon your world.82 world, it must occur to you that you have

The metaphor of shadows can be used to de- This fog, this glamour which envelops hu- note a person’s “shadowy figures,” because manity at this time must be realised as a “the figures that he sees were never real,” ac- definite substantial thing, and must be dealt cording to the above quotation, but these fig- with as such.89 ures do resemble real people. Moreover, the What is an example of mist, or illusion, in the phrase “a world of shadows” in the sixth sen- context of the sixth sentence? ACIM considers tence would be similar to “a shadow figure in the “spots of pain,” which are carried by the your private world” in the above quotation, if shadowy figures from the past, to be illusions: “a world” denoted a private world, which is our preceding assumption, and if “shadows” The shadowy figures from the past are pre- denoted shadowy figures. Consequently, the cisely what you must escape. They are not “shadows” in the sixth sentence are taken to be real, and have no hold over you unless you the “shadowy figures” from the past. bring them with you. They carry the spots of pain in your mind, directing you to at- In psychology, a hallucination is “the alleged tack in the present in retaliation for a past perception of an object when no object is that is no more. And this decision is one of present.”83 The portrayed people have future pain. Unless you learn that past pain withdrawn deeper into insanity, in the sense of is an illusion, you are choosing a future of having hallucinations, because they perceive illusions and losing the many opportunities shadowy figures that are not actually present. you could find for release in the present.90 In the words of the above quotation from ACIM, “For these figures have no witnesses, What is an example of fog, or glamour, in the being perceived in one separate mind only.” context of the sixth sentence? Bailey says, “the glamour of separateness … may express itself What is the meaning of “mist and fog” in the as hatred,”91 so hatred is an example of a sixth sentence? Merriam-Webster’s Dictionary glamour. ACIM says that the special (love) of Synonyms provides these definitions: “Mist relationship is undertaken solely to offset, or applies to a condition where water is held in bury, hatred: suspension in fine particles in the air, floating or slowly falling in minute drops. A fog differs Be not afraid to look upon the special hate from a mist only in its greater density and its relationship, for freedom lies in looking at greater power to cut off the vision.”84 Accord- it. It would be impossible not to know the ingly, mist is less substantial than fog, but both meaning of love, except for this. For the have the power to distort vision. special love relationship, in which the meaning of love is hidden, is undertaken An illusion is a misunderstood thought-form,85 solely to offset the hate, but not to let it go. and a glamour is an emotional reaction that Your salvation will rise clearly before your veils and hide truth.86 Bailey writes, “thought- open eyes as you look on this. You cannot forms are substantial things but (and here is a limit hate. The special love relationship will point of importance) of a less substantial na- not offset it, but will merely drive it ture than the forms of glamour found upon the underground and out of sight. It is essential astral plane.”87 Accordingly, illusion is less to bring it into sight, and to make no substantial than glamour, but both have the attempt to hide it. For it is the attempt to power to distort one’s point of view. Conse- balance hate with love that makes love quently, mist can be used as a metaphor for meaningless to you.92 illusion, and fog for glamour. Bailey uses the same metaphors: ACIM uses the expression, “The shadow of an ancient hate,”93 to denote the present effect of The spiritual man is now veiled by a mental hatred that one has buried in the ancient past, or by a fire sheath. He is clothed “in a wa- showing that such hate can still affect one’s tery mist”, which is an ancient way of refer- current emotions. ring to the great illusion.88

Thus the sixth sentence is given this meaning: because to divorce can mean to separate.98 Bai- They have become lost in their own private ley says that the “power to detach oneself” is a worlds, in which they see shadowy figures sixth-ray “quality,”99 so sixth-ray people have from their past who carry illusion, such as the power to bring about their turning point, spots of pain, in their minds, and who carry whenever they so choose, by detaching them- glamour, such as their ancient hate for those selves from their form or personality life. figures, in their emotions. This meaning The seventh sentence depicts the sixth-ray illustrates the sixth-ray characteristic that turning point. Its first part, “And as He looked Bailey calls, “Rapid reaction to glamour and upon Himself,” depicts the goal of detached illusion.”94 self-observation. In Bailey’s words, “the task Frank Sheed (1897 – 1982), a prominent of the disciple is to become consciously Catholic author, writes, aware—like a detached onlooking Observer— of these energies and their expressing qualities After all, the man who uses his intellect in as they function within himself.”100 religion is using it to see what is there. But the alternative to seeing what is there is The remainder of the seventh sentence refers to either, not seeing what is there, and this is both the mental body and causal body, so let us darkness; or seeing what is not there, and distinguish between them. The mental body is this is error, derangement, a kind of double that which is usually regarded as the mind, darkness. And it is unthinkable that because it is the instrument of analysis and darkness, whether single or double should discrimination. Several esoteric traditions, be preferred to light.95 however, have the notion of a higher mind that is sometimes called the “causal body.” The The fifth sentence depicts, in the words of the Bible refers to this higher mind as the “house above quotation, “not seeing what is there, and not made with hands, eternal in the heavens” this is darkness”; whereas the sixth sentence (2 Corinthians 5:1),101 and Hinduism calls it by depicts, “seeing what is not there, and this is its Sanskrit name, karana sarira: karana error, derangement, a kind of double dark- means “cause” and sarira means “body.”102 ness.” The portrayed people pass into the first Theosophy divides the mental plane into seven and then into the second kind of darkness, be- levels, or subplanes: four concrete, or lower, cause they prefer illusion to reality. levels; and three abstract, or higher, levels.103 7. And as He looked upon Himself, He said: The mental body is said to reside on the con- Lord of Glamour, that am I, and the Angel of crete levels of the mental plane, and the causal Bewilderment. body on the abstract levels of the mental plane.104 I. K. Taimni (1898 – 1978), a theo- Because of their pain, people eventually come to a turning point, as ACIM explains: sophical writer, refers to the mental body as “the vehicle of concrete thoughts,” and says, An imprisoned will engenders a situation “The first function of the Causal body is that it which, in the extreme, becomes altogether serves as the organ of abstract thought.”105 intolerable. Tolerance for pain may be high, but it is not without limit. Eventually eve- What does “Lord of Glamour” mean? A Lord signifies a master or ruler.106 Bailey writes, “I ryone begins to recognize, however dimly, that there must be a better way. As this begin with the mental body as it is for the recognition becomes more firmly estab- student of meditation the one that is the centre lished, it becomes a turning point.96 of his effort and the one that controls the two lower bodies,”107 so “Lord of Glamour” Bailey describes the turning point for sixth-ray signifies the mental body, because it can be the people: “The problem, therefore, of the sixth master of glamour, which lies within the ray aspirant is to divorce himself from the emotional body. Accordingly, “Lord of thralldom of form (though not from form) and Glamour, that am I” affirms that one has to stand quietly at the centre.”97 In this context, become the mental body, in the sense of being to divorce seems synonymous with to detach,

26 Copyright © The Esoteric Quarterly, 2017. Summer 2017 polarized in it. Bailey provides this mentions “the causal body, the karana sarira, explanation: the spiritual body of the soul, standing as the intermediary between Spirit and matter.”114 In meditation the emotional body should be Accordingly, when the causal body acts as an controlled from the mental plane, and when intermediary, it can be regarded as “the Angel the polarisation has been transferred into of Bewilderment,” because the causal body is the mental body through forms of at a higher level than bewildered thoughts and meditation and intensity of purpose and of connects the soul to those thoughts. will, then the emotional becomes quiescent and receptive.108 The seventh sentence has an implied parallel structure. If that structure were made explicit, In particular, by observing their emotional then the last part of the sentence would appear body from the superior position of the mental as, “the Angel of Bewilderment, that am I.” body, sixth-ray people can recognize their This extended phrase affirms that one has be- glamours. Bailey describes such recognition: come the causal body, in the sense of being One of the problems which confronts the polarized in it, and also affirms that one has aspirant is the problem of duly recognising become a messenger of the soul, in the sense of glamour when it arises, and of being aware being a conveyor of intuitions from the soul to of the glamours which beset his path and the mental body. Bailey provides the following the illusions which build a wall between explanation: him and the light. It is much that you have He [the disciple] must learn to contact the recognised that glamour and illusion exist. lower mind simply as an instrument where- The majority of people are unaware of their by he can reach the higher, and thus trans- presence.109 cend it, until he becomes polarised in the Bailey tells a student her meaning of bewil- causal body. Then, through the medium of derment, which is a word that appears in the the causal body, he links up with the ab- last part of the seventh sentence: stract levels.115 Perhaps I could express what I have to say According to this quotation, after becoming best by remarking that the main part of your polarized in the causal body, one “links up difficulties has been a wrestling with bewil- with the abstract levels”—namely, with the derment—a bewilderment which is not a soul—which enables one to become a messen- glamour but which could easily become one ger of the soul. if your soul were not so constantly and def- In summary, the seventh sentence is given this initely guiding, controlling and leading you overall meaning: Because of their pain, they away from the more pronounced glamours learn to look with detachment upon them- of which it could be the tiny seed. Bewil- selves: by observing the emotional body from derment is a state of incipient glamour.110 the superior position of the mental body, they In other words, bewildered thoughts are illu- can recognize their glamours; and by observ- sions that are incipient glamours. To dispel ing the mental body from the superior position illusions, it is necessary to recognize them as of the causal body and linking up with the soul, illusions, but how can that be done? Bailey they can recognize their illusions that are in- says, “it is the soul itself which dispels illu- cipient glamours. This meaning illustrates the sion, through the use of the faculty of the intui- sixth-ray characteristic that Bailey calls, tion.111 “Steadiness of perception through the expansion of consciousness.”116 In Theology, an Angel signifies “a typically benevolent celestial being,”112 and a “divine Wikipedia provides this definition: “Transper- messenger from God.”113 Here, the word celes- sonal psychology is a sub-field or ‘school’ of tial indicates that an Angel is at a higher level psychology that integrates the spiritual and than human beings, and the word messenger transcendent aspects of the human experience indicates the role of an intermediary. Bailey with the framework of modern psychology.”117

Amir Levy and Uri Merry describe what 2. How can I distinguish where my duty or transpersonal psychology holds to be true: my responsibility lies? Transpersonal psychology holds that con- 3. How can I find my way out of this be- sciousness is a central dimension that pro- wildering situation? vides the basis and context for all experi- 4. How can I bring in the control of the ence. It views our usu- Warrior so that the two al consciousness as a groups of forces which I defensively contracted . . . it is the potency of this love may be resolved into state. This usual state sixth ray force (as it feeds a unity? is filled to a remarka- desire) which is responsible ble and unrecognized 5. How can I find my way extent with a continu- for much of the ills and out of this impasse? ous flow of largely un- diseases of humanity which 6. Why must I hurt that controllable thoughts are based on the misuse of which I love and through and fantasies that exert the mission and function of which I have expressed an extraordinarily myself for ages? powerful, though un- sex. Desire, bewilderment, appreciated, influence weakness, perversions and 7. How can I become on perception, cogni- aware of that mental illu- tion, and behavior. the one-pointed develop- mination which will re- Skillful self- ment of sexual and other veal the “middle way” observation inevitably between the pairs of op- reveals that our usual satisfactions grow out of posites?119 the misuse of this energy. experience is percep- In the fourth question, tually distorted by the “the Warrior” denotes the continuous, automatic, and unconscious soul,120 and “the two groups of forces which I blending of input from reality and fantasy love” denote what are sometimes called “good in accordance with our needs and defens- 121 118 or bad desire.” For example, if a person has es. a “good desire” to fulfill the rituals demanded The above quotation mentions “a continuous by other people, it may conflict with a “bad flow of largely uncontrollable thoughts and desire” to resist those demands. In the seventh fantasies that exert an extraordinarily power- question, “mental illumination” denotes the ful, though unappreciated, influence on percep- illumination of the mind by the soul, and the tion, cognition, and behavior,” which is the “middle way” refers to the path revealed by message of the second through sixth sentences. this illumination rather than by following ei- The quotation also says, “Skillful self- ther the good or bad desire. observation inevitably reveals that our usual Bailey gives this explanation for these ques- experience is perceptually distorted,” which is tions: the message of the seventh sentence. Thus transpersonal psychology is in agreement with Many such questions arise in the mind of much of the sixth-ray stanza. the aspirant. They indicate dilemma, bewilderment, a realisation of surrounding glam- 8. Naught is clear to me. our, a stage of illusion and a condition of Because of the preceding self-observation, the impotency. Against the disciple are fighting portrayed people enter a period of confusion in all the forces of his own nature, and also which they have many unanswered questions, those of humanity as a whole and of the such as the following ones listed by Bailey: planetary state. He feels helpless, inert, fee- ble and hopeless. He cannot even see the 1. Which is right, this or that? 122 way out.

Thus the eighth sentence, “Naught is clear to Consider for a moment the experience of me,” has this preliminary meaning: Sixth-ray not-knowing as a state in itself, rather than people realize that they are confused and do as the absence of something we value … not know the way out of their confusion. This Held in this way, it becomes easier to see sentence, however, has a deeper, or more eso- how such a state would provide a wider teric, meaning. perspective. Without the clutter of opinions and beliefs, we are free of bias, and free to The American Heritage Dictionary defines the look in any direction. We are no longer intellect as “The ability to learn and reason; the stuck in beliefs or conventions, or limited capacity for knowledge and understanding.”123 by our cultural histories or individual past Bailey mentions “the intellect (concrete and experiences. We might even approach real abstract, lower and higher),”124 so her use of wisdom, since rather than the usual the term incorporates the functions of both the sophisticated juggling of facts and opinions mental and causal bodies. She also describes that frequently passes for intelligence, we the condition that the intellect must be in be- are now receptive to genuine insight.127 fore the divine intuition can function: As John Rowan explains, a state of not Illusion is the mode whereby limited under- knowing plays a key role in transpersonal standing and material knowledge interpret psychotherapy: truth, veiling and hiding it behind a cloud of thoughtforms. Those thoughtforms be- I believe that the transpersonal way of come then more real than the truth they doing therapy is the most creative. Instead veil, and consequently control man’s ap- of saying that the therapist owns a toolchest proach to Reality. Through illusion, he be- full of techniques, it says that the therapist comes aware of the apparatus of thought, of can go into a place of not-knowing, and its activity, expressed in thoughtform build- wait for inspiration.128 ing, and of that which he succeeds in con- Thus the eighth sentence is given this meaning: structing and which he views as the crea- They enter a state of not knowing: they realize tion of his intellect. He has, however, creat- that they are confused and do not know the ed a barrier between himself and way out of their confusion. This meaning illus- that which is and, until he has exhausted the trates the sixth-ray characteristic that Bailey resources of his intellect or has deliberately calls, “The choosing of the middle way.”129 refused to utilise it, his divine intuition cannot function.125 9. I love yet all seems wrong! The deeper meaning of the eighth sentence is Krishnamurti says, “The very state of not that it depicts a person’s condition when, using knowing is the beginning of quietness,”130 and the words of the above quotation, “he has ex- Bailey says, “Revelation will come through hausted the resources of his intellect or has quiet thought and daily brooding,”131 so we deliberately refused to utilise it.” Other writers might infer that a state of not knowing will call this condition “a state of not knowing.” yield revelation. The eighth and ninth senten- For example, Krishnamurti describes this state: ces support this inference, because the eighth sentence depicts a state of not knowing, and So, can the mind be in a state of not- the ninth sentence depicts what is called “the knowing? Because only then can the mind lesser revelation.” inquire, not when it says, “I know.” Only the mind which is capable of being in a Bailey explains “the lesser revelation”: state of not-knowing—not merely a verbal One who treads the way of what is called assertion, but as an actual fact—is free to “the lesser revelation” … is concerned with discover reality. But to be in that state is the revelation of that which must be done in difficult, for we are ashamed of not- 126 the personality life; it is not the way of the knowing. higher revelation of divinity and its nature. Peter Ralston also describes this state: It is the revelation of that which is already

manifested and not of what must be 10. I know that love is right and the spirit of manifested. Ponder on this. The searchlight the universe. of the soul reveals faults in character, Bailey describes the condition of a sixth-ray limitations in expression and inadequacies person after he or she has made progress on the in conduct. These must be intelligently way of the lesser revelation: corrected.132 His fanaticism, his devotion, his furious In particular, the ninth sentence, “I love yet all driving of himself and others, his wasted seems wrong,” indicates that the lesser efforts, and his lack of understanding of the revelation for sixth-ray people is that they love point of view of others have all gone, but as wrongly. Bailey describes the content of this yet nothing has taken their place. He is revelation: swept by futility and his world rocks under 136 But man, being divine in nature, has to him. love, and the trouble has been that he has After making this progress, the person is ready loved wrongly. In the early stages of his to discover what Bailey calls “a greater revela- development he places his love in the tion”: wrong direction, and turning his back on the love of God, which is of the very nature If we can believe that God is inclusive of of his own soul, he loves that which is con- all forms and of that which the forms re- nected with the form side of life, and not veal, surely as our equipment develops and with the life side of form.133 our mechanism of contact improves we shall be able to see more of divinity than at After receiving this revelation, the portrayed present and be deemed worthy, at a later people know that their task is simply to stop date, of a greater revelation. It is only our expressing what they see as wrong love. After limitations as human beings which prevent knowing the task to be done, they have the our seeing all that there is to be seen.137 responsibility of carrying it out, as Bailey In particular, the tenth sentence indicates that explains to a student: the greater, or higher, revelation for sixth-ray You have reached the age of sixty (or is it a people has two parts. The first part is “love is little more, my brother?) and … your soul right.” Bailey explains this part in the follow- purpose has not yet been fulfilled. The ing way: differences between your attitude now and Pure reason … will ever express itself in your attitude thirty years ago is that then right action and right human relations, and you did not realise what it was all about and that will manifest—when present—what now you do. Then you had, in reality, no love in reality is. Pure love is a quality or responsibility for you did not know the effect of pure reason.138 nature of the task to be done. But, through soul contact, you do know now what the Consequently, “love is right” in the sense that problem is and your responsibility to do love is manifested by right action and right something definite is, consequently, human relations. The second part of the greater heavy.134 revelation is “love is … the spirit of the universe.” Bailey explains this part in the follow- Thus the ninth sentence appears to have this ing way: meaning: They receive the lesser revelation— that they love wrongly—so they have the Intuition is a comprehensive grip of the responsibility to stop expressing what they see principle of universality, and when it is as wrong love. This meaning is illustrated by functioning there is, momentarily at least, a the sixth-ray characteristic that Bailey calls, complete loss of the sense of separateness. “Willingness to see the work of other people At its highest point, it is known as that Uni- progress along their chosen lines.”135 versal Love which has no relation to senti- ment or to the affectional reaction but is,

predominantly, in the nature of an identifi- innate realisation that he does not really cation with all beings.139 love in the spontaneous, free way of the spirit.142 Consequently, the tenth sentence appears to have this meaning: After making progress on The eleventh sentence seems to be a terse ab- the way of the lesser revelation, they discover breviation of the preceding quotation, so it is the greater revelation—that love is manifested given this meaning: They learn the true way to by right action and right human relations, and love: to reflect and meditate deeply and con- is an intuitive identification with all beings—so stantly upon the significance and meaning of they have the responsibility to manifest this love, based upon their innate realization that universal love. The foregoing meaning they do not really love in the spontaneous, free illustrates the sixth-ray characteristic that way of the spirit. This meaning illustrates the Bailey calls, “Peace and not war. The good of sixth-ray characteristic that Bailey calls, “Di- the Whole and not the part.”140 rected, inclusive idealism.”143 11. What then is wrong? Conclusions The eleventh sentence, “What then is wrong?” ailey’s sixth-ray stanza, which we call indicates the stage of being determined to man- B the” Sixth-Ray Cause of Inharmony and ifest universal love, by having received the Disease,” consists of eleven symbolic greater revelation portrayed in the tenth sen- sentences that can be interpreted as follows: tence, coupled to the realization of lacking such love. Bailey characterizes a person who 1. Sixth-ray people like to perceive intui- has reached this stage: tively the soul, which is their higher self, in other people and in all forms, because that Where there is a determination to be loving, is how they keep their sensitivity to the soul certain attitudes—either natural and belong- in their minds. ing to a developed personality or forced through attention to soul behest—emerge. 2. After losing their sensitivity to the soul, The disciple knows that he lacks love, be- they are dedicated to seeing negative cause he is constantly finding himself iso- qualities in other people, and those qualities lated from and not identified with others; he always prove to be their own, because that is irritated by others: he is critical of his is how they get rid of what they do not want brothers, either feeling superior to them or from their minds. looking at them and saying: “Here they are 3. They create fantasies of themselves be- wrong and I am right; here they do not un- ing involved with their selected rituals of derstand and I do; I know them but they special love and thereby attach their desires don't know me; I must be patient with to these rituals; they then ask their partners them,” etc., etc. Throughout this phase, the to follow their desired rituals, expecting attitude is definitely that of the will-to-love, that these rituals provide salvation from coupled to a deep realisation of the handi- pain but getting instead their own self- caps to the expression of love presented by condemnation. those others and presented also by one’s own habits of thought.141 4. Surely and with certainty their clear perception of their partners becomes Eventually one learns the true way to love, of distorted in three ways: a) such perception which Bailey gives this description: is lost as they build thought-forms of their The true way to love is to reflect and medi- partners following their rituals of special tate deeply and constantly upon the signifi- love, which emphasize certain bodily parts cance and the meaning of love, its origin, rather than the complete individual; b) such its expression through the soul, its qualities, perception grows dim as they create goals and objectives. Most of the reflection fantasies of being involved with these carried on by the aspirant is based upon his thought-forms, which engender desires that act like a dense widely distributed fog; and

c) such perception disappears as their Law of Love.”144 Here, the emotional plane is desires galvanize vital forces that counted as the sixth plane,145 and ACIM compulsively act out their fantasies, but defines the Law of Love in this way: “Today I without consideration of their partners’ learn the law of love; that what I give my needs. brother is my gift to me.”146 The first sentence in the sixth-ray stanza depicts the fulfillment of 5. They increasingly use past experience as the Law of Love; the second through fifth the reference point from which to judge the sentences depict the progressive violation of present, so the present realities of their this law; the sixth sentence depicts the partners slowly fade out of their awareness. emotional pain brought about by this violation; 6. They have become lost in their own the seventh sentence depicts the turning point; private worlds, in which they see shadowy and the eighth through eleventh sentences figures from their past who carry illusion, depict the progressive effort to fulfill the Law such as spots of pain, in their minds, and of Love. who carry glamour, such as their ancient The eleventh sentence portrays the stage of hate for those figures, in their emotions. reflection on the meaning of love. When sixth- 7. Because of their pain, they learn to look ray people complete this stage, they will real- with detachment upon themselves: by ize the truth of Bailey’s statement: “Love is observing the emotional body from the never worked up, if I might put it so, in the superior position of the mental body, they lower nature; it is a free unimpeded inflow can recognize their glamours; and by from the higher.”147 Accordingly, these people observing the mental body from the will have returned to the stage of the first sen- superior position of the causal body and tence, which portrays love on the higher level linking up with the soul, they can recognize of the soul. Thus the sixth-ray stanza depicts a their illusions that are incipient glamours. cycle of activity: both the descent away from 8. They enter a state of not knowing: they the first sentence into erroneous involvement with form, and what Bailey calls “right activity realize that they are confused and do not 148 know the way out of their confusion. upon the Path of Return,” which leads back to the first sentence. 9. They receive the lesser revelation—that By understanding the cyclic nature of the they love wrongly—so they have the responsibility to stop expressing what they sixth-ray stanza, we can have a compassionate see as wrong love. attitude toward people at any stage in the cycle. For example, if we encounter people 10. After making progress on the way of involved with what Bailey’s earlier the lesser revelation, they discover the commentary calls “violently demanded greater revelation—that love is manifested satisfaction,” we might be critical of them. by right action and right human relations, Such people, however, are involved in the and is an intuitive identification with all activity portrayed by the fourth sentence, so beings—so they have the responsibility to their aggressive behavior actually reflects the manifest this universal love. imperfection of the sixth ray. Moreover, such 11. They learn the true way to love: to people are working through the eleven stages reflect and meditate deeply and constantly portrayed by the sixth-ray stanza, so they are upon the significance and meaning of love, actually proceeding along the cyclic path that based upon their innate realization that they is appropriate for them. do not really love in the spontaneous, free Bailey states, “The sixth ray influence way of the spirit. produced the appearance of the modern science of psychology, and that science has Bailey writes, “The sixth Ray of devotion and 149 the sixth law of love have a close alliance, and been its consummating glory.” The on the sixth plane comes the powerful working preceding commentary on the sixth-ray stanza out in the lower Triad, the Personality, of the is consistent with this statement, because it

32 Copyright © The Esoteric Quarterly, 2017. Summer 2017 includes many topics found in the modern science of psychology: projection, fantasy, 6 Alice A. Bailey, The Rays and the Initia- desire, guilt, perversion, obsession, sadism, tions (1960; reprint; New York: Lucis insanity, negative hallucination, private world, Publishing Company, 1976), 568. hallucination, self-observation, and state of not 7 All biblical references are taken from the knowing. King James Version. This version is still Romans 8:28 states, “And we know that all the most widely read biblical text in the things work together for good to them that love English language, even though it is more God, to them who are the called according to than four hundred years old. his purpose.” ACIM makes an even stronger 8 Alice A. Bailey, Esoteric Healing (1953; statement: “All things work together for good. reprint; New York: Lucis Publishing There are no exceptions.”150 The sixth-ray Company, 1978), 298. stanza illustrates these statements. Even 9 Ibid., 292-293. though sixth-ray people are portrayed as 10 Helena P. Blavatsky, Collected Writings making bad choices in the second through (Wheaton, IL: Theosophical Society in sixth sentences, because these choices increase America, 2002), vol. XIV, 217. their suffering, they are actually working along 11 Helena P. Blavatsky, The Secret Doctrine their cyclic path that leads to a good outcome, (1888; reprint; Pasadena, CA: Theosophi- because they eventually return to the first cal University Press, 1977), vol. I, 573. sentence in which there is no suffering. Even 12 Bailey, Esoteric Healing, 298-304. though traversing a path that returns to its 13 Ibid., 293. origin seems to be an unnecessary outlay of 14 Ibid., 297. effort, the depicted path is worthwhile, because 15 Ibid., 304. it develops potential virtues into active 16 Zachary F. Lansdowne, “The Third-Ray characteristics, as Bailey explains: Cause of Inharmony and Disease,” The Esoteric Quarterly, Spring 2017. On the path of return, renunciation is the 17 Bailey, Esoteric Healing, 302-303. rule … but the divine virtues persist, stable 18 Ibid., 303. now and enduringly of use by reason of 19 Ibid., 298. experience. Not potential are these 20 Alice A. Bailey, Discipleship in the New attributes divine, but developed into powers Age, vol. I (1944; reprint; New York: Lu- for use. Inherent faculty has become active cis Publishing Company, 1976), xiii. characteristics carried to the nth power.151 21 Bailey, Esoteric Psychology, vol. I, 209. In particular, Bailey lists the virtues that sixth- 22 Ralph W. Emerson, “The Poet,” Essays: ray people develop on the path of return: Second Series, collected in Essays and “Strength, self-sacrifice, purity, truth, Lectures (New York: Literary Classics of tolerance, serenity, balance and common the United States, 1983), 453. sense.”152 23 Alice A. Bailey, The Light of the Soul (1927; reprint; New York: Lucis Publish- ing Company, 1978), 408-409. 1 Zachary F. Lansdowne, “Vedic Teachings 24 Bailey, Esoteric Psychology, vol. I, 391. on the Seven Rays,” The Esoteric Quar- 25 Alice A. Bailey, Initiation, Human and terly, Spring 2010. Solar (1922; reprint; New York: Lucis 2 Alice A. Bailey, Esoteric Psychology, vol. Publishing Company, 1974), xv. I (1936; reprint; New York: Lucis Pub- 26 Alice A. Bailey, A Treatise on White lishing Company, 1979), 316. Magic (1934; reprint; New York: Lucis 3 Ibid., 126-127. Publishing Company, 1979), 184. 4 Ibid., 69. 27 Alice A. Bailey, Esoteric Psychology, vol. 5 Ibid., 63-83. II (1942; reprint; New York: Lucis Pub- lishing Company, 1981), 492.

28 Bailey, Discipleship in the New Age, vol. http://www.swamij.com/koshas.htm (re- I, 386. trieved September 15, 2016). 29 Bailey, A Treatise on White Magic, 213. 50 The American Heritage Roget’s Thesau- 30 Richard Smoley, “The Future of Esoteric rus (Boston: Houghton Mifflin Harcourt, Christianity,” Quest Magazine (Wheaton, 2013). IL: Theosophical Society in America), Ju- 51 Bailey, A Treatise on White Magic, 274, ly-August 2008, 131-134; 275. https://www.theosophical.org/publications 52 Bailey, Discipleship in the New Age, vol. /1361 (accessed March 13, 2017). I, 699. 31 Bradford C. Olsen, Modern Esoteric: Be- 53 Bailey, The Light of the Soul, 192. yond Our Senses (San Francisco: CCC 54 Jiddu Krishnamurti, The Network of Publishing, 2014), 14. Thought (San Francisco: Harper & Row, 32 The American Heritage Dictionary of the 1983), 47-48. English Language (second edition; Bos- 55 Collins English Dictionary—Complete ton: Houghton Mifflin Harcourt, 2015). and Unabridged ( New York: HarperCol- 33 A Course in Miracles (third edition; Mill lins Publishers, 2003). Valley, CA: Foundation for Inner Peace, 56 Bailey, Esoteric Psychology, vol. II, 144. 2007), Text, 130. 57 Alice A. Bailey, The Externalisation of 34 Bailey, Esoteric Psychology, vol. I, 52. the Hierarchy (1957; reprint; New York: 35 Webster’s New World College Dictionary Lucis Publishing Company, 1976), 313. (fourth edition; Boston: Houghton Mifflin 58 A Course in Miracles, Text, 312. Harcourt, 2010). 59 Ibid., 509. 36 Lucille Cedercrans, Applied Wisdom (Ro- 60 Bailey, Esoteric Psychology, vol. II, 42. seville, MN: Wisdom Impressions, 2007), 61 The American Heritage Dictionary of the vol. II, 993. English Language. 37 Todd E. Feinberg, From Axons to Identity 62 Bailey, The Light of the Soul, 18. (New York: W. W. Norton, 2009), 74. 63 Bailey, A Treatise on White Magic, 162- 38 Bailey, Discipleship in the New Age, vol. 163. I, 729. 64 A Course in Miracles, Text, 372. 39 Random House Webster’s College Dic- 65 Alice A. Bailey, Glamour: A World Prob- tionary (New York: Random House, lem (1950; reprint; New York: Lucis Pub- 1997). lishing Company, 1973), 72. 40 Carl G. Jung, Analytic Psychology: Its 66 Ibid., 85. Theory and Practice (New York: Random 67 Bailey, Discipleship in the New Age, vol. House, 1970), 179. I, 699. 41 A Course in Miracles, Text, 130. 68 Bailey, Initiation, Human and Solar, 31. 42 Bailey, Esoteric Psychology, vol. II, 42. 69 Bailey, Glamour, 148. 43 Bailey, Esoteric Healing, 303. 70 Bailey, Esoteric Psychology, vol. II, 42. 44 A Course in Miracles, Text, 341. 71 A Course in Miracles, Workbook for Stu- 45 Ibid., 345. dents, 133. 46 Ibid., 343. 72 A Course in Miracles, Text, 250-251. 47 Arthur E. Powell, The Etheric Double 73 Ibid., 347-348. (1925; reprint; Wheaton, IL: Theosophi- 74 Ibid., 348. cal Publishing House, 1979). 75 Ibid., 378. 48 Alice A. Bailey, A Treatise on Cosmic 76 Psychology Dictionary: World’s Most Fire (1925; reprint; New York: Lucis Comprehensive Online Psychology Dic- Publishing Company, 1973), 79. tionary, 49 Swami Jnaneshvara Bharati, “Five http://psychologydictionary.org/negative- Sheaths or Koshas of Yoga,” hallucination/ (accessed November 13, 2016).

77 Bailey, Esoteric Psychology, vol. II, 42. 105 Iqbal K. Taimni, Self-Culture (Adyar, 78 Karen K, Wegela, What Really Helps India: Theosophical Publishing House, (Boston: Shambhala Publications, 2011), 1976), 83, 110. 98. 106 Random House Webster’s College Dic- 79 A Course in Miracles, Text, 248-249. tionary. 80 Charles Levin, “Baudrillard, Critical The- 107 Alice A. Bailey, Letters on Occult Medi- ory and Psychoanalysis,” Canadian Jour- tation (1922; reprint; New York: Lucis nal of Political and Social Theory, vol. 8, Publishing Company, 1974), 94. nos. 1–2, 1984, 35–52. 108 Ibid., 98. 81 A Course in Miracles, Text, 248-249. 109 Bailey, Glamour, 44-45. 82 Ibid., 248. 110 Bailey, Discipleship in the New Age, vol. 83 Collins English Dictionary—Complete I, 469. and Unabridged. 111 Bailey, Glamour, 83. 84 Merriam-Webster’s Dictionary of Syno- 112 The American Heritage Dictionary of the nyms (Springfield, MA: Merriam Web- English Language. ster, 1984), 396. 113 Collins English Dictionary—Complete 85 Bailey, Glamour, 26. and Unabridged. 86 Ibid., 241. 114 Bailey, A Treatise on White Magic, 247. 87 Ibid., 72. 115 Bailey, Letters on Occult Meditation, 268. 88 Bailey, A Treatise on White Magic, 565. 116 Bailey, Esoteric Psychology, vol. II, 43. 89 Bailey, Glamour, 72. 117 Wikipedia contributors, “Transpersonal 90 A Course in Miracles, Text, 246. psychology,” Wikipedia, The Free Ency- 91 Bailey, Glamour, 145. clopedia, 92 A Course in Miracles, Text, 337. https://en.wikipedia.org/w/index.php?title 93 Ibid., 561. =Transpersonal_psychology&oldid=7491 94 Bailey, Esoteric Psychology, vol. II, 42. 06633 (accessed November 12, 2016). 95 Francis J. Sheed, Theology and Sanity 118 Amir Levy and Uri Merry, Organization- (1947; reprint; San Francisco: Ignatius al Transformation (New York: Praeger, Press, 1993), 29. 1986), 142. 96 A Course in Miracles, Text, 21-22. 119 Bailey, Glamour, 115. 97 Bailey, Esoteric Psychology, vol. II, 373. 120 Ibid., 116. 98 Random House Webster’s College Dic- 121 Bailey, The Light of the Soul, 391. tionary. 122 Bailey, Glamour, 116. 99 Bailey, Esoteric Psychology, vol. I, 81. 123 The American Heritage Dictionary of the 100 Alice A. Bailey, Esoteric Astrology English Language. (1951; reprint; New York: Lucis Publish- 124 Bailey, Esoteric Psychology, vol. I, 356. ing Company, 1979), 414. 125 Bailey, Glamour, 240-241. 101 Alice A. Bailey, Education in the New 126 Jiddu Krishnamurti, The Collected Works Age (1954; reprint; New York: Lucis Pub- of J. Krishnamurti: 1956-1957 (Dubuque, lishing Company, 1974), 144. IA: Kendall Hunt, 1991), 19. 102 Wikipedia contributors, “Causal 127 Peter Ralston, The Book of Not Knowing body,” Wikipedia, The Free Encyclope- (Berkeley, CA: North Atlantic Books, dia, 2010), 3:20-3:21. https://en.wikipedia.org/w/index.php?title 128 John Rowan, The Transpersonal: Spiritu- =Causal_body&oldid=763456323 (access ality in Psychotherapy and Counselling -ed March 15, 2017). (second edition; New York: Routledge, 103 Bailey, A Treatise on Cosmic Fire, 330. 2005), 108. 104 Ibid., 817. 129 Bailey, Esoteric Psychology, vol. II, 43.

130 Jiddu Krishnamurti, The Collected Works 139 Bailey, Glamour, 3. of J. Krishnamurti: 1952-1953 (Dubuque, 140 Bailey, Esoteric Psychology, vol. II, 43. IA: Kendall Hunt, 1991), 57. 141 Bailey, Discipleship in the New Age, vol. 131 Bailey, Discipleship in the New Age, vol. I, 735-736. I, 389. 142 Ibid., 736. 132 Ibid., 727. 143 Bailey, Esoteric Psychology, vol. II, 43. 133 Alice A. Bailey, From Bethlehem to Cal- 144 Bailey, A Treatise on Cosmic Fire, 595. vary (1937; reprint; New York: Lucis 145 Ibid., 117. Publishing Company, 1989), 205. 146 A Course in Miracles, Workbook for Stu- 134 Bailey, Discipleship in the New Age, vol. dents, 475. I, 524. 147 Bailey, Discipleship in the New Age, vol. 135 Bailey, Esoteric Psychology, vol. II, 43. I, 736. 136 Ibid., 373-374. 148 Bailey, Glamour, 89-90. 137 Bailey, From Bethlehem to Calvary, 93. 149 Bailey, Esoteric Psychology, vol. I, 364. 138 Alice A. Bailey, Telepathy and the Ether- 150 A Course in Miracles, Text, 65. ic Vehicle (1950; reprint; New York: Lu- 151 Bailey, Letters on Occult Meditation, 239. cis Publishing Company, 1975), 69. 152 Bailey, Esoteric Psychology, vol. I, 209.

Cosmic Fire Studies and Academia – A Manifesto Part II: The Work

David C. Borsos

Abstract efore offering some practical suggestions B regarding how we might build a bridge he purpose of this article is to suggest a between the Tibetan’s ideas expressed in the T practical plan of action that has the poten- writings of Alice Bailey and the world of aca- tial to mobilize intelligent goodwill sufficient demia I would like to address the importance to transform our global crises and inaugurate a of honoring the distinctive nature of her writ- new age of solidarity, cooperation, and right ings. To be clear, I am restricting the focus of human relations. This plan entails the building this article and the proposed project of building of a bridge between the wisdom expressed in a bridge to academia to Bailey’s writings, as the esoteric writings of Alice A. Bailey (Cos- distinct from other categories of spiritual mic Fire Studies) and academia. Part II of this teachings such as “the Trans-Himalayan tradi- article begins by making the argument that tion,” “the perennial philosophy,” “esoteric Bailey’s published writings should serve as a studies,” or “transpersonal studies.” Bailey’s singular body of teaching for illuminating aca- corpus constitutes a specific, modern, compre- demic work. The concept of the antahkarana hensive, and coherent model that can make (Skt.) as a bridge of lighted substance con- powerful contributions to many areas of aca- structed on the mental plane is briefly intro- demic thinking. While students of Bailey’s duced. Several possible “construction sites” writings should of course be open to dialogue are then suggested for building bridges be- and collaboration with other traditions and tween Bailey’s ideas and current academic re- schools of thought, her esoteric philosophy search in the areas of religious studies, philos- contains distinctive features and a coherency ophy, and science. Practical ideas for undertak- that needs to be clearly recognized in order to ing this work are then provided and a few of prevent misunderstandings and to precipitate the many challenges it will face are addressed. clearly the Tibetan’s ideas as expressed in the- It is essential that disciples in all Ashrams se writings. In the following remarks I consider these days what humanity’s ______problems are, what they mean and About the Author what their solution entails; they must know what the Masters of Wisdom want done David C. Borsos, PhD was founding director of and then they must talk and write, act and live Light on the Bay (1982-2001), a World Goodwill so that others too may understand.1 Unit of Service. In the early 1990s he served briefly as a faculty member of the University of the Seven Above all, there must be the elimination of fear Rays. His dissertation (California Institute of Inte- . . . gral Studies, 2012) reconstructs Jürgen Habermas’ theory of communicative rationality in the light of Will you not, with determination and because Alice Bailey’s esoteric philosophy. More recently the world cries out for help, he has published “Communicative prajñā: Cultivat- cast away fear and go forward with joy and ing solidarity and establishing right human rela- courage into the future?2 tions” in a special issue of The International Com- munication Gazette (2015). He lives in Oakland, A Necessary Focus on Bailey’s California and can be contacted at: Esoteric Philosophy [email protected].

Copyright © The Esoteric Quarterly. 37 The Esoteric Quarterly discuss potential problems and confusions that Alice Leighton Cleather and Basil Crump use could result from not recognizing the distinc- the term “Trans-Himalayan Brotherhood” in tive nature of Bailey’s work and from conflat- their attacks on what they perceive to be Bai- ing it with other traditions. ley’s “pseudo-occultism.” Cleather is also described in the introduction to these combined The Trans-Himalayan Tradition works as “one of the first members of the The phrase, “the Trans-Himalayan tradition,” Branch of the Trans-Himâlayan Esoteric has been used for some time now in The Eso- School established in England by Madame teric Quarterly and elsewhere by Bailey stu- H.P. Blavatsky in 1888.”6 Therefore, the term dents. I agree there is merit in acknowledging a “Trans-Himalayan” would seem to originate at degree of cohesiveness among the writings of least as early as the modern theosophical H. P. Blavatsky, Helena Roerich, Rudolf Stei- movement if not before, and its all-inclusive ner, Bailey, and others who are considered, at use for both Blavatsky and Bailey’s writings is least among many Bailey students, to be offer- highly questionable in light of the criticisms ing related and complementary teachings with- noted above. in a greater unified movement of spiritual reve- What may be less well known regarding seri- lation. Indeed, Bailey emphasizes that all stu- ous differences among esoteric groups is Hele- dents who “recognise the influence of the na Roerich’s personal antipathy toward Bailey trans-Himalayan Lodge” and the “Masters of and her contention that “a cooperation of Ar- the Wisdom” need to understand that they are cane School with Agni-Yoga Society is abso- a part of one school and that attitudes of sepa- 7 lutely impossible.” In light of only these two rateness and intolerance constitute a major 3 examples, therefore, the use of the term hindrance. Despite this underlying unity, “Trans-Himalayan tradition” may appear to however, using the phrase “the Trans- force a unity amongst students, many of whom Himalayan tradition” invites the erroneous as- would not want to be identified with some oth- sumption that there exists some clear unanimi- er groups, teachers, and teachings. In addition ty among various, sometimes ill-defined teach- to the problem of outer cleavages existing beings, or that they constitute a coherent tradi- tween various groups within an idealized tion. To my knowledge Bailey never used the “Trans-Himalayan tradition,” this descriptive phrase “Trans-Himalayan tradition” or “Trans- phrase is quite ambiguous given that some re- Himalayan teachings” in her published writ- cent authors claim to be writing in collabora- ings. She used the description “Trans- tion with the Tibetan or other members of the Himalayan” in only a few instances to refer Hierarchy. Thus, vague references to “the specifically to: one of four branches of “the Trans-Himalayan tradition” may include dubi- one true fundamental School” of occultism— ous or glamoured presentations with which “The Trans-Himalayan Branch” that comprises many Bailey students would not want to be the “department” and “faculty” of adepts most 8 identified. This in itself is sufficient reason to familiar to Bailey students;4 and to the “Trans- avoid using the term, or to do so only by refer- Himalayan Lodge” of adepts.5 encing specific teachings. I believe the phrase Despite this claimed underlying unity and Bai- is being used by Bailey students with sincere ley’s repeated calls for cooperation amongst intent but without realizing the complex and modern esoteric schools, the fact remains that endless problems associated with using such there are serious differences between the an idealized term. teachers of these various schools and among The Perennial Philosophy their respective followers. Perhaps the most obvious instance is found in the recognition Another terminological problem could arise if that many students of Blavatsky’s theosophy Bailey’s writings were to be identified indis- do not find Bailey’s writings to be a legitimate criminately as an expression of the perennial expression or extension of Blavatsky’s esoteric philosophy. While Bailey describes her work philosophy. While the origins of the phrase as representing the Ageless Wisdom tradition,9 “Trans-Himalayan” are not clear, theosophists within academia and amongst the intelligentsia

38 Copyright © The Esoteric Quarterly, 2017. Summer 2017 the term “perennial philosophy” is associated However, in wider contexts and in the academ- typically with a specific school of thought ic world in particular the terms “esotericism” known as “Traditionalism,” represented most and “esoteric studies” have a much broader notably in the writings of René Guénon, Frith- connotation. Like the terms “theosophy” and jof Schuon, Ananda K. Coomaraswamy, Sey- philosophia perennis, “esotericism” denotes a yed Hossein Nasr, and Huston Smith. It may tradition that antedates the writings of both be surprising for some Bailey students to dis- Bailey and Blavatsky. As an academic field, cover that these “perennialist philosophers” esotericism generally includes studies of “al- and their followers are highly critical of Bla- chemy, astrology, Gnosticism, Hermeticism, vatsky, Steiner, and many others. In 1921 Kabbalah, magic, mysticism, Neoplatonism, Guénon published an attack on Blavatsky and new religious movements connected with these the Theosophical Society in a book later trans- currents, nineteenth, twentieth, and twenty-first lated as Theosophy: History of a Pseudo- century occult movements, Rosicrucianism, Religion.10 Although Bailey was presumably secret societies, and Christian theosophy.”14 aware of this critique, she quoted Guénon fa- With regard to this academic field, Maureen vorably at some length in a book she wrote Temple Richmond serves as a rare example of herself for the general public several years lat- someone who has introduced Bailey’s esoteric er.11 Given the many valuable contributions to philosophy in an academic context. In 1999 religious studies made by members of the Tra- she presented a paper at the Convention of the ditionalist School, this acknowledgment on American Academy of Religion—Western Bailey’s part may portend the possibility of Esotericism Consultation (Boston, MA) future dialogue between Bailey students and demonstrating that Bailey’s writings conform open-minded Traditionalists. However such to the six definitional criteria of Western eso- dialogue will not necessarily be easy and it is tericism as set forth by Antoine Faivre.15 Her likely that the only reason Bailey’s esoteric paper contains an admirable synopsis of Bai- philosophy has yet escaped severe criticism ley’s esoteric philosophy and she notes the from “perennialist philosophers” is due to Bai- academic prejudice that precludes scholarly ley’s writings being virtually unknown in the recognition of Blavatsky and Bailey’s work. academic world.12 She argues vigorously “that the Bailey corpus should be included in any substantive discus- Esoteric Studies sion of western esotericism in modern During his thirty-year collaboration with Bai- times.”16 A beginning has been made in this ley the Tibetan often uses the terms “esoteric,” effort by Nicholas Goodrick-Clarke (1953- “esotericism,” and “esotericists” and he en- 2012), the former director of the Exeter Centre deavors to outline an “esoteric science” that for the Study of Esotericism.17 Regrettably, will be capable of integrating science, philoso- however, Bailey’s work was nowhere men- phy, and religion. This esoteric science devel- tioned in the schedule of talks for the 2016 ops within the individual the ability to work in Association for the Study of Esotericism Con- both the world of phenomenal forms and the ference, Cartographies of the Soul, although underlying world of qualifying energies there were presentations on both Blavatsky and through the use of the creative will.13 Bailey Steiner.18 Regarding a similar omission, Rich- students therefore use the terms “esoteric phi- mond decries the lack of any mention of Bai- losophy,” “esoteric psychology,” “esoteri- ley in the text Modern Esoteric Spirituality cism,” etc., quite freely and deliberately within while specific chapters are devoted to both this framework. It should be noted that Blavat- Blavatsky and Steiner.19 I suggest, however, sky used the term “Esoteric Philosophy” be- that this omission is due primarily to the fail- fore Bailey and that “Traditionalists” or “Per- ure of Bailey students to bring the Tibetan’s ennialists” generally choose the shortened teachings to public attention rather than being terms “esoterist” and “esoterism” specifically an oversight on the part of the editors of the to distinguish their works and worldview from text. other traditions.

Transpersonal Psychology independently observed, beliefs about multiple lifetimes and cosmogenisis [sic] that Students of her work might think that Bailey’s can only be accepted or not accepted . . . It writings constitute an important part of the is abstract to such a degree that it can ex- transpersonal psychology movement20 as her plain, without any way to refute it, almost two volumes titled Esoteric Psychology (1936, anything in human experience or culture. In 1942) provide a comprehensive foundation for short, it is a metaphysical system that may a modern understanding of the body, emotions, be useful and helpful as a belief and in- mind, soul, and spirit of the individual and of terperative [sic] system, but it is not subject their complex interrelationships. These vol- to disconfirmation . . . It can be interpreted umes also provide understandings of interper- to resolve almost anything, as long as one sonal, social, planetary, and cosmic relation- accepts such foundational concepts such as ships, as well as extended esoteric teachings reincarnation, cosmogenisis [sic], and vari- regarding the mineral, vegetable, and animal ous other metaphysical ideas. The support- kingdoms—teachings that might be viewed as ing evidence for such ideas has not yet been establishing a foundation for what is now vari- convincingly shown to be independent of ously called “transpersonal ecology,” “Integral the framing belief system, or so far is Ecology,” and “Eco-psychology.” Preceding equivocal or limited to rhetorical argument. the modern transpersonal psychology move- In short, such ideas are formulated so that ment by some thirty years, in several places they cannot be found to be incorrect. Such a Bailey asserted the need for a new direction in closed system can appear to resolve almost the study of psychology and stated, “the new any conflict in ideas, when in fact, there is psychology . . . will then become the basic and no way it can be wrong . . .25 fundamental science of . . . the Aquarian age.”21 Despite the many questionable assertions in this review it provides valuable insight into The Italian psychiatrist Roberto Assagioli some of the many challenges that will confront (1888–1974), one of the few personal students Bailey students as they endeavor to make the of the Tibetan22 and a colleague of Freud, Tibetan’s teachings better known and it indi- Jung, and Bailey, is widely regarded as one of cates that her writings should not, as of yet at the founders of the transpersonal psychology least, be identified as part of the transpersonal movement because of his lifelong work, which psychology movement. culminated in the book Psychosynthesis.23 Yet Bailey and her work are almost never men- I have endeavored to distinguish the esoteric tioned by transpersonal scholars24 and her writ- philosophy of Alice Bailey, what I refer to in ings have been excluded from consideration by an abbreviated and impersonal form as “Cos- The Journal of Transpersonal Psychology. The mic Fire Studies,” from other spiritual and ac- editors of this journal are committed to taking ademic traditions. I believe these teachings are a scientific approach to transpersonal studies in a gift from the Hierarchy, intended to benefit the attempt to gain recognition within academ- all of humanity, and that they constitute both a ia. Therefore, they find “difficulties” with “the subject area worthy of academic study and a Bailey-Blavatsky system,” a fact I discovered powerful framework for interpreting, analyz- many years ago when I received some editorial ing, and extending many ideas within academ- remarks provided on a paper I had submitted. ic thinking. In the following section I suggest The editors find the “Bailey-Blavatsky system” several specific areas, or potential construction to be: sites, where Bailey’s framework can be applied in religious studies, philosophy, and science to . . . quite abstract and philosophical. Many help build a bridge between esoteric ideas and of its key concepts allow for variable inter- academic thought. pretations, untestable arguments, highly speculative energy dynamics that can’t be Weaving the Bridge of Light

“Agni Yoga” 1929 Nicholas Roerich

The Antahkarana nize this constructive work on the mental plane in other terms, for example, in the concepts he idea of building a bridge to unite Bai- “the linguistification of the sacred” and “the T ley’s teachings and academic thinking is rationalization of the lifeworld” provided by not merely an abstract concept or metaphorical 32 philosopher Jürgen Habermas. image. This endeavor will literally assist in building a bridge of lighted substance on the Three Primary Areas for plane of mind between the worlds of spiritual Bridging Cosmic Fire Studies being and the worlds of human experience.26 The Tibetan provides much information re- and Academia garding this “bridge of electrified mental sub- Introduction stance,”27 what he terms the “thread of consciousness,” or antahkarana (Skt.).28 It is con- n the years of hope and optimism following structed especially through the process of I the First World War, Bailey courageously “meditation . . . [and] a definitely directed life- and tirelessly offered public lectures on reli- tendency.”29 The completed antahkarana even- gious and esoteric themes to audiences inter- tually unites the personality, soul, and spirit of ested in new ideas and new directions for spir- the disciple/initiate, primarily through the var- itual unfoldment and social progress. In the ious subplanes of the mental plane. However, following decades, however, through the the Tibetan also states that there is in fact only world-wide economic depression and another one antahkarana, the human or group antahka- world war, the public’s interest, leisure time, rana.30 He emphasizes that the building of this and access to new ideas from diverse and in- bridge is the immediate task ahead for aspir- dependent sources waned. Academic thinking ants and disciples and that its “conscious build- took firmer root and intellectual discourse being” is beginning to be made by the united ef- came more institutionalized, “professional- forts of those individuals and groups working ized,” and bureaucratized. An increasingly rain the areas of scientific, religious, and philo- tional, scientific, and mechanistic worldview, sophic thinking.31 Some academics may recog- most notably manifested in logical positivism

Copyright © The Esoteric Quarterly. 41 The Esoteric Quarterly and behaviorism, displaced religious and met- ings to the threshold of academic recognition. aphysical thinking thereby creating many ob- In essence, I am arguing that as a group we stacles that hindered the possibility of bridging now need to cross that threshold. esoteric ideas and academia.33 In addition to the Tibetan’s implicit and explic- Bailey and Assagioli first met and together it injunctions for beginning this work which I endeavored to develop new approaches to spir- outlined in Part I, there is another reason to itual understanding on an international stage undertake this project of working with aca- during the first three years of the Ascona con- demia: as shown in the following subsections, ferences (Switzerland, 1931–1933), a gather- academics are already engaging in conversa- ing that would later develop into the more aca- tions on esoteric subjects and are carrying out demic Eranos meetings which over time at- esoteric research programs with virtually no tracted such eminent scholars such as Carl assistance or input from Bailey students. The Jung, Martin Buber, Erwin Schrödinger, Ger- historical and continuing choice of Bailey stu- shom Scholem, D. T. Suzuki, Paul Tillich, dents to remain in their “ivory towers” or hid- James Hillman, and Mircea Eliade.34 After den behind an artificial “wall of silence” has three years Bailey withdrew from the confer- created a void in the public sphere. This choice ence citing the changed “. . . tone and quality stands in sharp contrast to the Tibetan’s insist- of the place . . . [as it] was overrun by German ence that his students take responsibility for professors . . .” during the rise of National So- demonstrating leadership amongst the public in cialism.35 As a leader in the developing field of the dissemination of new ideas. psychoanalysis, Assagioli, in stark contrast to Following Assagioli’s death in 1974 this void Bailey, was careful to maintain a “wall of si- was filled in the nascent field of transpersonal lence” between his professional work and any psychology by theorists intent on surpassing Hierarchical influence. Al Mankoff argues that outdated “universal wisdom traditions” and if the “esoteric underpinnings” of his work “structural-hierarchical models of human de- were made public, velopment.”38 The unwillingness of Bailey . . . Assagioli and his breakthrough ideas students to participate in the public sphere has would have been subject to ridicule by his arguably delayed and distorted the develop- academic colleagues and he would have ment of the new psychology proposed in her been denounced and ostracized from the writings. As only one example, the doctrine of exclusive fraternity of psychologists and reincarnation is not supported by leading theo- psychotherapists . . . Well aware of this rists in transpersonal psychology.39 This void threat, Assagioli wisely instituted what be- has also allowed Bailey’s model to be casually came known to his disciples as “The Wall appropriated and then discarded by a scholar in of Silence . . .” The “Wall” stood for all the field of Consciousness Studies. Apparently these many years, until now, in a more en- unfamiliar with the depths of Bailey’s esoteric lightened time, the true esoteric nature of philosophy, Imants Barušs has used her writ- Assagioli’s pioneering work may be re- ings to develop a model that can help explain vealed.”36 anomalies in science and purported transcendent events.40 I believe strongly that students In this article I am arguing that we now live in more familiar with Bailey’s writings need to “more enlightened times” and that there is no demonstrate leadership and contribute to these good reason for Bailey students to remain fear- dialogues by representing the intelligence, ful and to isolate themselves from (or within) wisdom, and power of her writings as clearly the academic world. John Francis Nash, and effectively as possible in the public sphere. founder of the Esoteric Quarterly and now Editor Emeritus, is the author of numerous Before exploring the following suggested areas scholarly books and articles on religious and of study and cooperative engagement I think esoteric themes.37 He sets high academic the reader should be aware that they are of- standards for publishing within the esoteric fered from the perspective of essentially a lay- community and he carries the Tibetan’s teach- person who has no formal training or expertise

42 Copyright © The Esoteric Quarterly, 2017. Summer 2017 in religious studies, philosophy, or science. I spare time. I say this to prevent the misunder- selected a PhD program in Transformational standing that I am a traditional academic and Learning because of its focus on collaborative to help preclude the idea amongst Bailey stu- group work and the fact that it was offered at dents that one must have a specialized academ- an institution dedicated to the integration of ic degree to help in the construction of build- Eastern and Western thinking. I undertook my ing a bridge between the two communities. dissertation research on Jürgen Habermas en- Hopefully these ideas will inspire some Bailey tirely as an independent study with no academ- students to commit themselves to more rigor- ic background in philosophy. Almost all of the ous intellectual study and a more inclusive, ideas suggested below have been gathered in exoteric, and academic approach. only the past four years from reading in my

“Fiat Lux” – Let There be Light Sather Gate – University of California Berkeley photo credit -- author

Religious Studies New Age has been so ridiculed and deprecated over the past several decades that it has been For several reasons one of the first objectives reduced to a caricature of flaky ideas, personal of this work may well be to clarify understand- fulfillment, and commercialized spirituality ing of the term “New Age.” First, the theme of marketed for a gullible public. This regrettable the New Age underlies much of Bailey’s cor- understanding is exemplified by Edward Dale, pus and is found in the titles of three of her the latest scholar to propose a theoretical books. Second, within academia Bailey is framework for transpersonal studies, who ad- credited for introducing the term and for hav- heres to “a scientifically palatable approach” ing a pervasive influence on the “new age that avoids consideration of the theory of rein- movement.”41 Third, the Tibetan states that carnation since it “encroach[es] on the New explicating the ideals that will govern the New 43 Age fringe of academic psychology.” Age is the major task of the New Group of World Servers.42 Finally, this task of explica- More prominently, the Roman Catholic tion is urgent given that the concept of the Church has researched the New Age

Copyright © The Esoteric Quarterly. 43 The Esoteric Quarterly movement in a six-year study and found that it: of this article, and therefore the hypothesis of is opposed to Christianity; focuses on the indi- the soul must be presented to the public and the vidual and the celebration of self instead of intelligentsia by Bailey students before 2025. God; is in most cases “completely fatalistic;” The Tibetan states that the next step for sci- offers “no distinction between good and evil;” ence is the discovery of the soul and he goes to and “consciously and deliberately blur[s] real great length explicating how this may soon differences . . . [and] thrives on confusion.”44 eventuate.48 He emphasizes the importance of The study references other investigations that gathering evidence within what will soon be a find New Age thinking to be “based on totali- legitimate and respectable field of investiga- tarian unity” and that its search for an “easy tion, and of presenting the evidence so scientif- ‘relationship’ with God” reflects “the selfish- ically that the fact of the soul will be justified ness at the heart of this New Age.” In related and “engross the attention of our finest minds,” interviews Alessandro Olivieri Pennesi, lectur- that is, academics.49 As noted, this is already er at the Lateran Pontifical University, repeats happening within academia and there are an the simplistic and false claim that satanism is unlimited number of approaches through at the root of the New Age movement since, in which Bailey students can contribute to this part, he incorrectly states that the original discourse by utilizing especially Bailey’s A name of the Lucis Trust which Bailey founded Treatise on White Magic, both volumes of with her husband Foster was Lucifer Trust.45 Esoteric Psychology, the section on “The Ego- ic Ray and Solar Fire” in A Treatise on Cosmic The authors of the study offer it as “an invita- Fire, and the two volumes on the soul written tion to understand the New Age and to engage by Nash previously referenced. in a genuine dialogue with those who are influenced by New Age thought.” I believe that Such approaches will raise immediate objec- Bailey students should accept this invitation to tions from many intellectuals, however, includ- dialogue and to thereby clarify the meaning of ing a perceived contradiction with Buddhist “the New Age” as the Tibetan presents it. This teachings regarding the anātman (Skt.), or “no- can be done through many possible forms such soul,” doctrine of Buddhism.50 Fortunately, as an academic journal article, a chapter in a this exceedingly complex issue has already book on the new world religion, or as the been addressed in two separate papers by stu- theme of an entire book in itself that might dents of Blavatsky and Bailey, Nancy Reigle include analyses of other published studies of and Leoni Hodgson.51 The issue regarding an the new age movement. Genuine dialogue with apparent conflict between the concept of a soul Catholic theologians will be difficult given the or self and the no-self doctrine of Buddhism is position of the Roman Catholic Church noted being addressed widely in academia, such as in above and the Tibetan’s many criticisms of the the journal Buddhist-Christian Studies,52 one Church, including his remark that its policies of many sites for ongoing interfaith dialogue to contribute to “. . . the reactionary and con- which Bailey students could be contributing, servative forces which are so powerfully at and in an anthology titled Self, No Self?53 work resisting the new age . . .”46 Regardless, I These studies of the anātman doctrine serve as believe it is imperative that Bailey students examples of work that can be done by Bailey provide for the public a comprehensive analy- students to relate Bailey’s esoteric philosophy sis of the meaning of “the New Age” as the to more traditional Buddhist studies within Tibetan presents it. academia. Donna Mitchell-Moniak has identi- Another major theme underlying Bailey’s fied Buddhist concepts that are implicit in Bai- work regards the nature and influence of the ley’s writings,54 writings which on the surface soul, a topic that is being explored today in may appear to be informed more by concepts academia not only in religious studies but in deriving from Hinduism.55 The work of fur- the areas of philosophy and science as well.47 thering such an analysis, explicating the nature This theme can be seen as inextricably related of the anātman doctrine, and incorporating and to the Three Recognitions discussed in Part I building on other work such as David Reigle’s

44 Copyright © The Esoteric Quarterly, 2017. Summer 2017 exceptional scholarship56 could be published as the field of pneumatology (the study of the separate articles or as one or more anthologies Holy Spirit in Christian systematic theology) introducing Bailey’s work to academia. It in terms of “ch’i,” the teachings of the I Ching should be noted that Buddhist meditation and (The Book of Change) and its inherent trinitari- Christian contemplative practices are penetrat- an principle, and analyses of historical East ing rapidly throughout academia today57 and Asian philosophers and modern theologians.62 voices within academia are calling for the For those who view Section One of A Treatise needed integration of religion, philosophy (in- on Cosmic Fire as Bailey’s pneumatology (the cluding non-Western philosophies), and con- elucidation of Fire by Friction or the Brahma templative practices.58 aspect of manifestation, i.e., the Holy Spirit of Christian theology), comparisons might be ob- Most academic work in the philosophy of reli- vious given the centrality of prana (Skt.) (in gion has focused on the Judeo-Christian tradi- comparison to ch’i) and the etheric body in tion and to some extent Hinduism, Buddhism, Bailey’s presentation. Second, the impact of and Islam, but this narrow approach has been Alfred North Whitehead’s “process philoso- changing rapidly in recent decades as Feminist phy” on religious studies has been enormous. Theology in its multiple presentations, Confu- It has established a new field of “process the- cianism, Daoism, African religions, Shaman- ology” and has contributed to a great deal of ism, and various forms of Ethnic and Indige- interreligious dialogue and discussion of nous religions have been drawn into the focus “panentheism,” the idea that God is present in of research and debate. These diverse tradi- all things.63 tions represent rich areas for comparative study by Bailey students. In her study of “the Philosophy religious impulse” esoteric scholar Katherine Whitehead’s work has of course also influ- Hendon observes: enced a great deal of discussion within the Bailey’s vision for a global religion took field of philosophy and it has contributed to shape during the advent of the study of the growing interest in theories of panpsychism comparative religion as an academic disci- and panexperientialism which, for the most pline . . . [and she] definitely sees the object part, leave aside theological concerns inherent of such study to be the search for unity in “panentheism” [sic] and explore the possi- among religions. In fact, she considered the bility that mind, consciousness, or experience comparative study of religions during the is present in all things.64 The distinctions be- 100 years preceding her era to have laid the tween these terms and approaches, and the en- groundwork for the formulation of the es- suing debates between numerous scholars are sential common truths meant to constitute a important for Bailey students to understand coming universal religion.59 given that the interpenetrating aspects Life- If we are to help introduce to the public the Quality-Appearance or Spirit-Consciousness- New World Religion as presented by the Ti- Form is fundamental in her work. Bailey’s use 60 of the term hylozoism as a description of “the betan it seems imperative that we become 65 familiar with current understandings and de- basic theory of The Secret Doctrine;” as the bates within modern theology and religious fundamental concept underlying all esoteric teaching regarding manifestation;66 and as “the studies, participate in dialogues with various 67 religious groups, and share Bailey’s worldview doctrine that all matter is endowed with life;” with others via academic publications and requires that we use the term with care because presentations.61 academics today associate “life” with biologi- cal life, and the term hylozoism in general is I offer two examples where esoteric ideas have considered to be outdated, often associated been introduced into academia to indicate how with theories of the pre-Socratic philosophers. Bailey students could make similar contributions. First, Koo Dong Yun helps to unite Whitehead’s philosophy has helped redirect a Eastern and Western traditions by explicating great deal of philosophic thinking away from mechanistic models towards models that un-

Copyright © The Esoteric Quarterly. 45 The Esoteric Quarterly derstand reality as being composed of “pro- consideration by the intelligentsia and the wid- cesses” rather than “matter.” Regarding this er public. shift away from a strictly materialist view, the As one example of the necessity for this work, study of ontology and the larger field of meta- Bailey states that our main objective is to live physics have regained prominent roles in mod- and work in the world of ideas and concepts. ern philosophy with the demise of logical posi- The Tibetan states that this is a major form of tivism and behaviorism since the 1950s. Bai- service and will help destroy world glamour ley’s extensive writings on matter and sub- and illusion.74 However, while the nature of stance, on the physi- ideas and their “descent” cal/etheric subplanes, and In this article I am arguing on the mental plane and on the seven planes of the that we now live in “more transformation into guid- cosmic physical plane, enlightened times” and that ing ideals are central as- provide a wealth of ideas pects of Bailey’s esoteric that can be applied to cur- there is no good reason for philosophy, today these rent academic debates in Bailey students to remain concepts may appear to these areas.68 fearful and isolate them- reflect outdated notions In addition to ontology from an earlier era, “the and metaphysics, a new selves from (or within) the heyday of ideas” of the field of “consciousness academic world. 17th and 18th centuries, an studies” has developed in era that has been overtak- recent decades.69 Given that Bailey has pub- en by theories of meaning and the philosophy lished perhaps the most important single book of language that now dominate academic phi- on consciousness and the philosophy of mind losophy following “the linguistic turn.”75 It of the 20th century,70 it is surprising that few would seem that for our work to be effective in students of her work have contributed to seri- reaching the public, the intelligentsia, and aca- ous academic research and debate in these are- demics, and therefore to be most effective in as and have in general rarely addressed the destroying glamour and illusion, we need to work of modern philosophers.71 There is an clarify, and perhaps reconstruct, Bailey’s theo- enormous amount of work that can be done to ry of mind and “ideas” within the context of relate Bailey’s esoteric philosophy to contem- current academic understanding (but not nec- porary philosophic understanding in categories essarily within the philosophy of language or such as ontology, epistemology, metaphysics, any other particular approach). the mind-body problem, theories of the self, Science free will, and ethics. Many scholars are already undertaking such “esoteric” work, for example Impressive work relating Blavatsky and Bai- by engaging traditional Western theories of the ley’s writings to modern cosmology is being philosophy of mind from the perspective of done by Mintze van der Velde, Laurence New- Hinduism and Buddhism,72 and by expanding ey, Christopher Holmes, and others.76 At the the field within the Western tradition by ex- microcosmic level, José Becerra sketches a ploring topics such as “psychophysiological model of the human being by drawing on influences,” “near-death experiences,” “geni- quantum physics77 and he references the work us,” “mystical experience,” “paranormal psy- of Stephen M. Phillips, a theoretical physicist chology,” and “telepathy.”73 Just as the expli- and theosophist, who has provided mathemati- cation of Bailey’s understanding of “the New cal formulations to support the extraordinary Age” and of the “soul” is imperative in the clairvoyant research of Annie Besant and field of religious studies, I suggest that expli- Charles Leadbeater as presented in their book cating her understandings of “mind” and “con- Occult Chemistry.78 Francisco J. Varela, Evan sciousness” not only can be done in the field of Thompson, and Eleanor Rosch have utilized academic philosophy but must be done if the the teachings of Buddhism to expand the hori- “three recognitions” are to receive thoughtful zons of cognitive science, the broad approach

46 Copyright © The Esoteric Quarterly, 2017. Summer 2017 to the study of mind that incorporates work tion that human consciousness evolves through from the domains of philosophy, linguistics, distinct stages over enormous time cycles is artificial intelligence, neuroscience, and cogni- explicit in the esoteric teachings concerning tive psychology. In their book, The Embodied interrelated schemes, chains, rounds, globes, Mind, they state that the rediscovery of Asian and rootraces, a comprehensive doctrine pre- philosophy has the potential to create a second sented earlier in Blavatsky’s teachings. These renaissance in the West, particularly in science ideas will likely be challenged, especially by and cognitive science.79 Although many of anthropologists, as much has changed in aca- their hypotheses, such as the understanding of demia since the Tibetan mentioned “ethnolo- evolution as “natural drift,” may conflict with gy” without elaborating on his intended mean- Bailey’s model, their work deserves thoughtful ing of the term. Building on the work of au- study and I believe that Bailey students can thors who have explicated these teachings of and should contribute to this renaissance in planetary and racial evolution,82 Bailey stu- science and cognitive science as well. dents have an important opportunity to relate these ideas to current understandings in aca- Bailey has offered perhaps the most extensive demia. modern teachings on the chakras (Skt.) and the etheric body, and students of her work are A specific example for possibly introducing therefore in a unique position of being able to Bailey’s model within ethnology relates to the provide a new approach in many fields of re- recent scientific discovery of the enteric nerv- search. Malvin Artley has explored the correla- ous system, which provides support for Bai- tions between the head centers and the brain ley’s ideas regarding human evolution and the and he thereby helps to provide a foundation etheric body. Bailey states that the solar plexus for esoteric research in neuroscience.80 This center (chakra) governs the psychic nature,83 work of explicating and correlating Bailey’s directs and controls certain aspects of the writings on the etheric body can also contrib- nervous system, “is in large part the instinctual ute, for example, to the new field of neurothe- or animal brain,”84 and was active during the ology, a subject that relates neuroscience and Atlantean root-race when human conscious- theology as it explores connections between ness was largely psychic and emotionally fo- the brain and experiences of God.81 It is im- cused.85 These ideas now have greater cre- portant to note that there are approximately dence given that the enteric nervous system, 250 references to the brain in the Master Index which is embedded in the lining of the gastro- of Bailey’s writings. These ideas, offered by intestinal system, “. . . is now recognized as a the Tibetan in an era before modern brain re- complex, integrative brain in its own right” search was well established, may provide a and is commonly referred to as the “second wealth of information for academic work in brain.”86 From the perspective of Bailey’s neuroscience, in consciousness studies, and model of evolutionary development it may be especially in the turbulent debates swirling more accurate to speak of the enteric nervous around the “mind/body problem” that attempt system as the “first brain.” to understand how the immaterial “mind” If Bailey’s writings on the etheric body (mac- could possibly interact with the physical brain. rocosmic and microcosmic) and etheric matter Another possibility for correlating, or perhaps and substance in general87 are to contribute to integrating, Bailey’s model of the etheric body the advance of science88 we will need to corre- with modern science is found in the area of late these teachings with the current explora- ethnology, a branch of anthropology focusing tions of scientists who are entering new fron- on human characteristics and a field of study tiers in the understanding of matter, explora- listed by the Tibetan as a necessary component tions such as those found in plasma physics, in the curriculum of future esoteric schools. plasma being recognized by science as the Ethnology may also be considered as a science fourth state of matter,89 and in the study of that investigates the divisions of human races, dark energy and dark matter which make up their origins, and distribution. Bailey’s conten- 96% of the matter density of the universe.90 An

Copyright © The Esoteric Quarterly. 47 The Esoteric Quarterly example of the possible correlation between pothesis of morphic resonance or causative etheric matter or substance and neurophysiolo- formation proposed by Rupert Sheldrake.94 gy on the quantum level is found in Bailey’s The Tibetan further claims that scientific explication of the nadis (Skt.) and the model of knowledge of the fourth ether, the lowest grade Orchestrated Objective Reduction proposed by of etheric substance (counting “downward” theoretical physicist Sir Roger Penrose and from the first, or atomic subplane of the physi- anesthesiologist Stuart Hameroff. Bailey states cal plane), will be achieved in the “immediate that the human etheric body externalizes itself future” and it will be understood as “the elec- through the nadis, the lines of force that under- trical manifestation of energy within definite lie the physical system of nerves. limits.”95 He goes on to state that this is indi- [The four types of etheric substance] . . . cated in the discoveries of radium and radioac- create a network of channels; they produce tivity and is therefore related to “the eastern conception of Vishnu-Brahma, or the Rays of fine tubes (if I may use so inappropriate a 96 word) which take the general form of the Light vibrating through matter.” Physicist dense material or tangible form with which Richard Feynman (1918–1988) notes that the they may be associated. This form underlies theory of the interaction of light and matter, or every part of the physical body . . . The quantum electrodynamics, is “the jewel” of mass of the smaller channels or the chan- modern physics despite the fact that it is a “strange theory” that nobody understands and neling tubes of energy eventually create in 97 all forms that layer of corresponding nerves that describes “Nature as absurd.” The merg- which are not yet recognized by medical ing of this theoretical science and the esoteric science but which are like an intermediary sciences may promote new understandings in web or network . . . It is this system under- many areas, especially in the philosophy of lying the nerves which is the true response mind, cognitive science, studies of the apparatus and which—via the brain— mind/brain relationship, and the building of the telegraphs information to the mind or, via antahkarana—“the bridge of electrified mental the brain and the mind, keeps the soul in- substance” as described by Newey. formed.91 Perhaps the most important and practical work Recognition of the nadis by medical science Bailey students can do with respect to the may have been achieved by Hameroff and Pen- etheric levels of the physical plane will be to rose who suggest that microtubules (Bailey’s elucidate the psychological causes of disease “channeling tubes”), an important component and the requirements for healing, and to of the cytoskeleton, which provides an internal demonstrate the efficacy of the Laws of Heal- ing in collaborative work with the medical pro- supportive structure for neurons, may play a 98 role in the phenomenon of consciousness. Pen- fession. Although the Tibetan emphasizes rose states, “On the view that I am tentatively that the work of the ideal healing group lies far putting forward, consciousness would be some in the future he also states that a beginning can manifestation of this quantum-entangled inter- now be made. It seems obvious that Bailey nal cytoskeletal state and of its involvement in students can contribute a great deal to the new the interplay (OR [Orchestrated Reduction]) directions being explored today within medical science, many of them foretold by the Tibet- between quantum and classical levels of activi- 99 ty.”92 an. His teachings regarding elemental and devic beings and their responsiveness to men- The Tibetan asserts that testifying to the fact of tal influence and control may also have a great the etheric body is “one of the main obliga- 93 deal to contribute to addiction studies which tions of occult students.” His teachings on the are currently addressed primarily at the levels etheric body will likely have much to contrib- of chemistry and neurophysiology. These ideas ute to fields of scientific research in biology, may contribute to related areas such as Cogni- including morphogenesis, morphogenetic field tive Behavioral Therapy (CBT) as well. The theory, and evolutionary developmental biolo- Tibetan states that knowledge of etheric sub- gy, as well as to debates surrounding the hy- stance will “revolutionise the life of man” in-

48 Copyright © The Esoteric Quarterly, 2017. Summer 2017 cluding the development of new forms of heal- of the new world religion; it is inherent in the ing.100 work of establishing right human relations; and in its recognition the problems of humanity Developing such knowledge will be facilitated 110 by the effects of the incoming fourth ray and will be resolved. Theosophist Sylvia corresponding activity on the fourth etheric Cranston has done an enormous amount of subplane. The Tibetan asserts that scientists work in bringing the theory of reincarnation to will comprehend this level of substance as widespread public attention through her writ- “force” within matter, or as “the electrical ings and presentations, including a lecture at 101 Columbia University’s College of Physicians manifestation of energy.” It should be re- 111 called that a primary purpose of A Treatise on and Surgeons in 1979. Given the great em- Cosmic Fire is “to direct the attention of the phasis that the Tibetan places on educating the scientific and philosophic students to the study public regarding the Law of Rebirth and its of force or energy in man and in groups, and to central role in new forms of education, psy- interpret man and the human family in terms of chology, and religion, one might ask, “What electrical phenomena . . .”102 As one example, have Bailey students done in the past seventy in discussing the disruption of the circulatory years to inform the public of the Law of Re- flow between the etheric body, the nadis, the birth?” More importantly we must ask, “What nervous system, and the physical body follow- can Bailey students do to inform the public of ing the surgical removal of an organ, the Ti- this Law?” betan states that little is yet known of this topic Quantum theory is taking an increasingly and that it is not even being researched in med- prominent role in current academic theories of ical science. However, he also predicts that the consciousness and religion. The Tibetan chose science of electricity will advance rapidly in not to engage directly with the theory of quan- the 21st century.103 Notably, research in this tum mechanics, which was emerging during area has begun, despite tremendous opposition, the time of his work with Bailey, for several by Robert O. Becker (1923–2008) and others likely reasons. These include his acknowl- as they have pioneered experiments in the field edgement of Bailey’s and his own limitations, of bioelectric regeneration.104 As suggested by the factor of safety and the need to withhold the Tibetan, a new “biofield” science is emerg- information, and the fact that he was not inter- ing.105 ested in usurping the prerogatives of science.112 There has also been considerable interest and He did, however, address the subject of atomic academic research regarding the nature of physics through his teachings on transmutation death in recent decades and Bailey’s extensive and the esoteric significance of radiation, radi- writings on the subject as an aspect of healing um, and radioactivity, which he applied via the Law of Analogy on cosmic, planetary, and can contribute greatly to these investiga- 113 tions.106 The study of near-death experiences human scales as well as the atomic. John and numerous other paranormal topics have Polkinghorne provides an example of the im- been the focus of academic study for dec- portant and creative work that can be done in ades.107 The Tibetan places enormous empha- relating quantum theory and religion. Trained sis on the Law of Rebirth not only with respect as a theoretical physicist, at age forty-seven he to the process of death but as a foundational resigned his position at Cambridge to become aspect of new approaches to education, psy- an ordained Anglican priest and has since contributed numerous works that contribute to the chology, and religion. Regarding this law he 114 makes numerous claims including: its recogni- integration of science and religion. He is one tion is one of three immediate steps ahead for of many Christian scholars, including for ex- the educational systems of the world; it will ample, T. F. Torrance, Ian Barbour and Arthur serve as the foundation for the new psychology Peacocke, characterized as theological critical and as “a major releasing agent in any moment realists whose concern is to explore the rela- of crisis;”108 it is one of two momentous facts tions between science and religion. that must be established by the New Group of In addition to learning some of the fundamen- World Servers;109 it will be one of the keynotes tal concepts from quantum physics that guide

Copyright © The Esoteric Quarterly. 49 The Esoteric Quarterly and shape much of the current discussion with- no need for a Creator God . . . The radical in religion, philosophy, and consciousness implication is that we live in an emergent studies,115 Bailey students may also need to universe in which ceaseless unforeseeable come to terms with the sciences of complexity creativity arises and surrounds us . . . This that have emerged in the latter half of the 20th emergent universe, the ceaseless creativity century, sciences such as nonlinear systems in this universe, is the bedrock of the sacred theory, chaos theory, nonequilibrium thermo- that I believe we must reinvent.116 dynamics, and autopoietic systems theory. If Bailey’s writings are to receive respectful These sciences and related ideas, such as consideration within academia they will need “emergence,” and “self-organization,” have to be presented in ways that are cognizant of penetrated the public imagination and influ- such current orthodox views. And if we are to ence scholars in diverse fields. They contribute present esoteric teachings in a way that spiritu- to the current orthodoxy of “scientific natural- al realities will be factual and proven as the ism,” its widespread acceptance in philosophy, Tibetan states they must be, we will also need and to the growing “naturalization” of religion to reflect on appropriate research methodolo- and theology—an approach that finds no need gies and possibly create new ones. In this re- for revealed theology, miracles, or supernatural gard I think it is notable that Dean Radin, sen- entities such as gods, angels, demons, or the ior scientist at the Institute of Noetic Sciences, soul. Stuart Kauffman is a leading member of presented his research at the 2016 University the Santa Fe Institute and founding director of of the Seven Rays Conference. There is also the Institute for Biocomplexity and Informat- much that can be learned from the work of ics. He reflects this dominant perspective by those in transpersonal psychology who have suggesting: endeavored for decades to present transperson- We appear to be living in an emergent uni- al research in scientifically acceptable ways.117 verse in which life and agency arose with

Doe Library – University of California Berkeley photo credit – author

Practical Suggestions for As much of the work of engaging with academia will be done through writing and pub- Building a Bridge to Academia lishing I suggest it is imperative that Bailey n order for the Tibetan’s teachings to reach students conform to academic writing stand- I the wider public, the intelligentsia, and aca- ards. The Esoteric Quarterly and the School demics, it is important for Bailey students to for Esoteric Studies have taken the lead address, critique, and incorporate ideas that are amongst Bailey organizations by adopting such circulating today in the public sphere rather standards. Prominent among these are appro- than focusing exclusively on dated esoteric priate stylistic standards such as The Chicago writings. As the Tibetan insisted, we need to Manual of Style, used widely in academia, or come down from our ivory towers and labor in the Publication Manual of the American Psy- “the hard arena of daily and public life.” He chological Association (“APA style”), used was distressed to note, however, that accepted primarily in the social sciences. Articles or disciples (“chelas”) typically possess aspira- books that do not conform to such standards, tion and devotion but only “occasionally fair especially with regard to referencing sources, mental equipment” and, in general, they lack will be rejected by mainstream publishers. If “the needed prerequisites to intensive intelli- published elsewhere they will appear to be ill- gent work.”118 In this time of great crises I informed or immature works that will likely be suggest that Bailey students need to undertake ignored by many despite providing possibly such intensive work and immerse themselves valuable content. While much information can in academic knowledge, as well as esoteric be gleaned from publisher’s brief style sheets knowledge, to bring the light of the Soul into or from close attention to published works, the the realm of public understanding more effec- best way to learn such standards is to obtain tively. one of the above mentioned writing style man- uals appropriate for one’s work. This work does not necessarily require an advanced university degree because many aca- I also suggest that several specific practices demics are working across disciplinary bound- should be followed. First, students should con- aries (e.g., science, religion, philosophy, consider conforming to the commonly used stand- sciousness studies) and are seeking holistic ard for referencing Bailey’s works which is to approaches to numerous topics. Much of aca- use the date (year) of first printing rather than demic discourse is therefore undertaken at a to include or reference later printings or elec- generalized level of understanding to which tronic versions (e.g., “A Treatise on Cosmic any dedicated student or motivated layperson Fire, 1925” rather than, “A Treatise on Cosmic can contribute if they are willing to undertake Fire, 1982 (Twelfth Printing, 3rd Paperback the necessary “intensive intelligent work.” Ac- Edition”), assuming that all editions have the ademic resources for this work are easily same pagination. available as public and university libraries of- Second, it will be useful to provide specific ten provide free access to academic journals, page references for all ideas found in published most of which are available online. With a works. Technically, only direct quotations may flash or thumb drive it is possible to download require specific page referencing whereas gen- unlimited journal articles for personal research eral ideas need only include the author and use. Some universities allow members of the volume, indicated by date. However, since in- community access to library resources for a troducing Bailey’s ideas to the public is a nov- nominal annual fee. Through dedicated re- el undertaking, articles and books focused on search into existing academic discussions, dia- her work will serve as important reference ma- logues, and debates, Bailey students will find terials for research. Providing specific infor- the most appropriate journals, publishers, and mation to help this esoteric research, as well as settings through which to disseminate their for all published works explored, will be quite own contributions.

Copyright © The Esoteric Quarterly. 51 The Esoteric Quarterly valuable. In other words, it is of little help to Finally, it might be helpful to keep in mind discuss a complex esoteric idea and to then that efforts to introduce the ideas of the Tibet- simply reference (Bailey, 1925) and expect the an to the public are all aspects of a great group reader of the article to scan the entire volume experiment and there is no one correct way of of A Treatise on Cosmic Fire or otherwise undertaking such work. The Tibetan insists scour the index in the hope of finding further that the work of esotericists in the New Age is information on a particular topic, whereas by not to be organized or regimented but rather providing the specific page number(s) the needs to be expressed as a living, dynamic or- reader will be directed to the information im- ganism, as a network of light. This work will mediately. If the editor of your work prohibits be carried out through the efforts of many in- such extensive referencing at least you will dividuals linked together via numerous inter- have a detailed record of your research and subjective connections: purely subjective work you might be able to insert a footnote stating on the plane of mind; communications and that detailed references are available upon re- dialogues facilitated especially by electronic quest. means; and meetings on the physical plane, ranging from small study groups to educational Third, it seems necessary to point out that settings and conferences. Publishing an aca- anonymous writings are generally not allowed demic paper or book is one important way of in academic publishing. Many Bailey students introducing the Tibetan’s teachings to the pub- maintain this practice but I suggest (from per- lic and the intelligentsia. There are many other sonal experience) that it likely exhibits false ways to contribute to this work that each stu- humility, a glamour of selfish selflessness, or dent can imagine, explore, and develop. Creat- fear, especially the fear of exposure, as many ing research networks is one. As suggested by Bailey students prefer to remain safely in the the Tibetan,121 forming meditation and study shadows. Anonymous writings will likely have groups on a local level is another valuable con- little, if any, impact on the intelligentsia and tribution especially if such study groups are the public. If something is worth stating one brought to the attention of the intelligentsia, must have the courage to take a public stand for example by advertising the study group and to be accountable for it. I further suggest meetings on university campuses. As this work that the practice of retaining anonymity is con- proceeds I believe there will be increasing op- trary to the Tibetan’s insistence that secrecy portunities to teach Bailey’s esoteric philoso- must be avoided and that it also violates “The phy, or “Cosmic Fire Studies,” in numerous Rules of the Road.”119 educational and academic settings. Fourth, it is imperative for Bailey students to utilize gender-inclusive language, a practice Challenges to the Work of that has been the norm in journalistic and aca- Building a Bridge to Academia demic publishing for over three decades now. erhaps the greatest challenge for the work Again, The Esoteric Quarterly and The School of building a bridge between the Tibetan’s for Esoteric Studies have taken leadership P 120 teachings as presented in the writings of Alice roles in this area. For Bailey students and Bailey and academia is that there are apparent- organizations to continue using male dominant ly few Bailey students willing and able to un- language (aside from direct quotations) when dertake this work. I do not think this is an in- communicating with the public may give the superable problem, however, as I believe it immediate impression that the writing (and/or will only take a small number of dedicated speech) is anachronistic, biased, and likely ir- students to spark an interest within academia. relevant. Given that violence against women Once the intelligence and wisdom inherent in remains a major injustice throughout the the Tibetan’s teachings have penetrated aca- world, continued use of patriarchal language demia I think the vast majority of the work to may also seem to be insensitive, insulting, and be done in bringing the ideas of the New Age as possibly contributing to sustaining oppres- before the public will be done by academics sive attitudes and behavior.

52 Copyright © The Esoteric Quarterly, 2017. Summer 2017 and the intelligentsia who recognize their val- cates Bailey’s theory of human and planetary ue, not by longtime Bailey students who have evolution by building on the work of the au- demonstrated little interest to date in educating thors previously referenced (endnote 82), but the general public. I believe an important task, that also includes a thorough examination, as students of the Tibetan’s teachings, is to comparison, and critique of current academic initiate the process and guide it as best we can theories of racial and planetary evolution. with the wisdom and experience gained over Thoughtful criticisms claiming that Bailey’s nearly one hundred writings are anti- years. We need to pre- Semitic will also need cipitate the ideas into the In order for the Tibetan’s to be addressed with a public consciousness and teachings to reach the wider high degree of I believe the best way to public, the intelligentsia, and knowledge and loving do so is through direct intelligence. This work communication with the academics, it is important for has been undertaken in intelligentsia and aca- Bailey students to address, cri- recent years by a group demics. As the Tibetan tique, and incorporate ideas of Bailey students in often explained, the in- an online dialogue, and telligentsia will then that are circulating today in Lucis Trust offers a transform esoteric ideas the public sphere rather than paper on their website into ideals that the gen- focusing exclusively on dated addressing the issue.123 eral public will recog- The Tibetan’s position nize and manifest. esoteric writings. As the Tibet- is clearly anti-Zionist Another major challenge an insisted, we need to come as he argued forcefully to this work will be to down from our ivory towers against creating a fur- respond to the attacks and labor in “the hard arena ther separation within that will inevitably be humanity, a separation directed toward any ef- of daily and public life.” that would inevitably forts to introduce Bai- be brought about by ley’s writings to academia and toward Bailey’s the creation of the state of Israel. The resulting work in general. We should expect and prepare wars, violence, and tensions in the Middle East for a range of criticisms and respond with as and related worldwide instability and suffering much equanimity and loving intelligence as have regrettably proven the accuracy of his possible, preferably through some form of predictions. In 1946 he insisted that the world group work. To date, criticisms have focused religions must make specific changes. He con- primarily on superficial charges that Bailey’s tinued, writings are racist and anti-Semitic. Regarding If none of these things happen, humanity is race relations, Bailey was actually decades headed towards a religious war which will ahead of her time in opposing racial discrimi- make the past war [1914–1945] appear like nation and in calling for racial justice.122 It is child’s play; antagonisms and hatreds will likely that Bailey’s ideas regarding the evolu- embroil entire populations and the politi- tion of human consciousness through various cians of all the nations will take full ad- root-races will be criticized and students of her vantage of the situation to precipitate a war work will need to consider carefully such ar- which may well prove the end of humanity. guments—we will need to be well-grounded in There are no hatreds so great or deep as esoteric teachings, understand clearly the criti- those fostered by religion.124 cisms directed toward them, hold the critic accountable for explicating her or his own theo- It seems that this is the direction in which hu- retical position, and be able to engage in fruit- manity is rapidly heading and that the primary ful dialogue. I suggest it would be a valuable solution lies in education. The Tibetan stated contribution for one or more Bailey students to that the issues confronting humanity at the end publish an article or book that not only expli- of the war (1914–1945) “should be faced with

Copyright © The Esoteric Quarterly. 53 The Esoteric Quarterly courage, with truth and understanding, as well to exercise leadership in educating the intelli- as with the willingness to speak factually, with gentsia and the public and to set high standards simplicity and with love in the effort to expose for the interpretation, application, and dissemi- the truth and clarify the problems which must nation of these teachings. Other challenges will be solved.”125 I suggest that if all sides of the surface regarding the legitimacy of such ef- historical, political, and religious issues in- forts. It is likely that some students new to the volved are widely studied and understood; and work will establish themselves as teachers and if individuals, in recognizing the Law of Re- authors. This may lead to grievous degrada- birth, realize both that they have likely con- tions of the teachings or, in some cases, such tributed to the problems of humanity through efforts may be brilliant. Even among longtime their past actions and that they will likely have Bailey students the efforts to educate the pub- future incarnated experience in a culture, reli- lic and to convey esoteric ideas range along an gion, or nation they currently oppose, the natu- entire spectrum of intelligent understanding ral goodwill and intelligence of humanity will and effectiveness. Another major challenge more easily be able to work out solutions from will arise regarding the disparate motives for this more inclusive and less entrenched per- such work as some individuals may seek to spective. This recognition requires, of course, appropriate the Tibetan’s teachings for egotis- that the doctrine of reincarnation be intelligent- tical reward and/or commercial gain. As the ly, convincingly, and widely disseminated. As teachings gain recognition it is likely that they noted above, this work is one of three immedi- will be commodified and sold with extravagant ate steps ahead for the educational systems of claims. Another danger lies in the likelihood the world; it concerns a fact that must be estab- that esoteric ideas will at times be presented or lished by the New Group of World Servers; utilized on cognitive levels only without ade- and in its recognition the problems of humanity quate emphasis on the necessity for incorporat- will be resolved. ing meditation and service into a daily life New challenges will arise as Bailey’s writings practice. And finally, a major challenge will be are introduced into academia since they will to overcome the fragmentation that has devel- challenge or contradict many traditional under- oped among Bailey organizations and students standings. As I have argued, it is important for since Bailey’s passing in 1949. Working to- Bailey students to be well educated in current gether on the plane of mind to build a bridge to academic knowledge so that they may under- the intelligentsia may serve to help heal these stand and respond to such challenges, ques- divisions. tions, and criticisms and thereby be able to These are just a few examples of the many engage in fruitful dialogue. It is also important challenges and problems that will arise from for Bailey students to be receptive, adaptable, efforts to introduce the Tibetan’s teachings and humble, and to recognize the limitations of into academia. Despite the risks, given the cri- the Tibetan’s dated teachings, limitations ses facing humanity today I believe such ef- which he frequently acknowledged, such as in forts must be made and that longtime students his statement that he is “guilty of creating new of these teachings need to actively discuss and prisoners . . . [as] all books are prison houses coordinate their ideas and plans, their progress, of ideas . . .”126 their challenges, and their proposed solutions. Other major challenges will arise from the ac- All of these efforts must be undertaken in light tions of those who find value in Bailey’s work of the Tibetan’s insistence that new methods of and appropriate, or misappropriate, the Tibet- communication, cooperation, and group work an’s teachings while having only a limited un- must be developed through dynamic organisms derstanding of them. The best solution, I sug- of world servers rather than through existing gest, is for longtime students of these teachings structures of crystallized organizations.

Conclusion

A depiction of the global sources of CO2 http://www.bbc.com/news/science-environment-37729033. Image Credit: NASA.

n Part II of this article I have endeavored to possibly illusory and misleading thoughtform I I outline a positive approach to address and have focused on many less optimistic state- help resolve our current crises by simply fol- ments the Tibetan makes and on the possible lowing the urgent injunctions made by the Ti- dire consequences he states will result if the betan to educate the public and the intelligent- necessary work is not accomplished. In con- sia regarding “the academic truths of the eso- trast to the pronouncement quoted above I be- teric teaching.” Part I of this article and my lieve the Tibetan indicates clearly that it is our concluding remarks here, however, may sound work now to “prepare human consciousness negative, harsh and judgmental. Indeed they for the reappearance of the World Teacher,” an are, as my stated intention is to sound a much urgent task given that over the past seventy stronger wake-up call than the one issued by years not nearly enough has been accom- Nancy Seifer ten years ago, a call that was plished in educating the general public regard- largely ignored by the Bailey community. ing the Three Recognitions. Most Bailey organizations and students have Our global crises are worsening daily—global focused selectively on optimistic statements CO levels have reached 410 parts per mil- made by the Tibetan and have created a 2 lion127 while simultaneously politicians, con- thoughtform of assured and joyful triumph. trolled by major corporations, are reversing This thoughtform, in my opinion, has lulled the decades of environmental protections. Authori- Bailey community into a state of hopeful ex- tarian political movements are on the rise . . . I pectancy while perpetuating “the old methods need not continue. Many Bailey organizations and modes of work” with only minor adapta- and students seem to accept this descent to- tions. In line with this thoughtform it has been ward global catastrophe as the inevitable result proclaimed with certainty that the members of of extra-planetary forces and assert the fact the Hierarchy will begin the process of exter- that it heralds the equally inevitable Reappear- nalization “. . . in the coming decades . . . to ance of the Christ and Externalization of the help usher in the new age and prepare human Hierarchy, an event which will presumably consciousness for the reappearance of the save humanity and the planet. Bailey organiza- World Teacher.” In order to provide a more tions and students typically point to the en- balanced perspective and to counteract this couraging efforts made by others in “the hard

Copyright © The Esoteric Quarterly. 55 The Esoteric Quarterly arena of daily and public life” as indications of same criticisms Bailey herself directed toward this impending event while remaining isolated the Theosophical Society when she claimed, “. in their ivory towers, restricting their own ef- . . [its management was] reactionary and old- forts for the most part to subjective, “esoteric” fashioned . . . it was degenerating into a sec- work as it has been done for nearly a century, tarian group more interested in founding and seemingly oblivious to the Tibetan’s urgent sustaining lodges and increasing the member- calls for his students to assume their spiritual ship than in reaching the general public with duties and responsibilities by demonstrating the truths of the Ageless Wisdom.”129 public leadership and fighting evil with every While it seems that every Bailey organization possible agency. On numerous occasions dur- has a project underway to eliminate world ing the global crises of the past century the glamour and illusion, we might do well to keep Tibetan literally begs his students to take ac- in mind the Tibetan’s warning: “Occult bodies tion to educate the public with respect to the and esoteric groups are, at this time, the most light and wisdom inherent in his teachings. glamoured of any of the world groups . . .”130 Regarding his efforts he states, One Bailey organization has insisted recently . . . there are enough people in the world that we must appeal to the intuition to under- today [1941] to turn the tide if they can be stand our current crises because the intellect aroused from their apathy. alone is not sufficient and succumbs to illusion. Another Bailey organization has called I tried to arouse them to speed and clear for students to utilize the energy of Fohat thinking between the years 1932-1938 but (Tbt.) to “purify the astral plane . . . and per- though something was accomplished, it was manently destroy the negative thought- not enough. The blindness, illusion, separa- forms.”131 I suggest that these proposals are tiveness and inertia of the aspirants of the misdirected and avoid the necessary mental world today constitute one of the factors work “of hard straight thinking” that is in- with which the Hierarchy has to contend. volved in the more effective approach that uti- Aspirants are preoccupied with their own lizes the powers of the illumined mind, an ap- little affairs and with their own small ef- proach that the Tibetan endorses when he forts, instead of relinquishing everything in warns students of mistaken attempts to dissi- an endeavour to unite on the needed appeal pate glamour by invoking the soul and higher and activity. They are contending for their energies.132 own interpretations of truth, and for their pet ideals of peace, living or work and— Perhaps the above ideas for subjective and like Nero—they “fiddle whilst Rome highly abstract work are sound. Perhaps also burns.”128 the Externalization of the Hierarchy is proceeding exactly according to the Plan and a While disaster at that time was narrowly avert- large number of trained initiates are already or ed, the Forces of Materialism have since re- will soon be manifesting the necessary work. I gained strength and a pervasive global influ- do not know. What I do see is an isolated and ence and control. Bailey organizations and stu- fragmented community of Bailey students, dents, however, have for the most part settled many of whose published works are not well down to providing esoteric education that developed and will not withstand the scrutiny draws interested students into their organiza- of intelligent analysis. It is not my intention to tions, rather than disseminating esoteric criticize unnecessarily specific organizations knowledge and wisdom out to the intelligentsia or individuals. However, after thirty-five years and the wider public as the Tibetan requested. of experience attempting to work within the Merely having a website or utilizing social Bailey community I feel compelled to not only media are not, in my opinion, serious and sound a wake-up call but to also sound a cau- committed educational endeavors to bring tionary warning. Yes, we may be students of a about fundamental changes in human thinking teaching that reveals astounding intelligence by the year 2025. I question whether Bailey and wisdom. However, in my opinion, this organizations today are not susceptible to the

56 Copyright © The Esoteric Quarterly, 2017. Summer 2017 knowledge often engenders a sense of spiritual public sphere and academia, and university superiority while in fact many of our public courses in “Cosmic Fire Studies” are wide- efforts are extremely weak and expose a great spread. I imagine international conferences vulnerability as many Bailey organizations and where participants representing the greater students yet lack “the needed prerequisites to Bailey community work in creative coopera- intensive intelligent work” as the Tibetan not- tion with an equal number of academics from ed long ago. Our weaknesses and vulnerabili- diverse fields of study. I envision a world in ties are generally concealed by our commit- which the thoughtform of “possessive individ- ment to the principle of harmlessness and by a ualism” has been replaced by the New Age refusal to offer criticism of each other’s ef- ideals of “the group good,” “group work,” and forts. Our weaknesses and vulnerabilities are “service to humanity.” I imagine that before further concealed by our historical unwilling- 2025 the “Words of the Year” recognized by ness to risk exposure and criticism in the pub- our major dictionaries will be “Goodwill” and lic sphere and by our choice to remain in the “Right-Human-Relations.” shadows doing our “esoteric work” and “pre- I believe all of this is possible. I also believe it paring the subjective field.” I believe strongly will take an enormous amount of dedicated that it is imperative for us to share constructive effort undertaken on the mental plane, focused criticisms amongst ourselves rather than to in the light of the Soul, energized by love, and wait and suffer devastating criticisms from the manifested courageously on the physical plane intelligentsia when the ideas of Bailey organi- in our daily lives and contacts. We cannot wait zations and students are exposed more broadly for the Hierarchy to resolve our world crises. in the public sphere. The Hierarchy is waiting for us. In contrast to the subjective efforts of Bailey organizations mentioned throughout this article, the suggestions I have offered in this arti- 1 Alice A. Bailey, Discipleship in the New Age cle are more down-to-earth, practical, and will, II (New York: Lucis, 1955), 48. I believe, be more effective in addressing our 2 Alice A. Bailey, Esoteric Psychology I (New world crises. I have endeavored to outline a York: Lucis, 1936), xx. plan that will bring the practical wisdom of the 3 Alice A. Bailey, Externalisation of the Hier- Tibetan’s teachings directly to the intelligent archy (New York: Lucis, 1957), 15-16. 4 public so that the prevalent forces of evil can Alice A. Bailey, Letters on Occult Meditation be recognized and effectively opposed, and (New York: Lucis, 1922), 302-305. Elsewhere right human relations can thereby be achieved Bailey states, “The Yoga Sutras are the basic teaching of the Trans-Himalayan School to more readily. The purpose of this article is also which many [but note, not all] of the Masters to encourage open and honest dialogue and of the Wisdom belong . . .” Alice A. Bailey, debate within Bailey organizations, between The Light of the Soul: Its Science and Effect— organizations, and amongst students as to what A Paraphrase of The Yoga Sutras of Patanjali our immediate goals should be in the next few (New York: Lucis, 1927), xv. years and how to most effectively achieve 5 Alice A. Bailey, A Treatise on Cosmic Fire them. (New York: Lucis, 1925), 1079-80; Externali- sation of the Hierarchy, 15-16. I conclude this article with an optimistic vi- 6 Alice Leighton Cleather and Basil Crump, The sion. I imagine that the Three Recognitions, of Pseudo-Occultism of Mrs. A. Bailey (from the the world of meaning and of the Soul, of the pamphlet issued by International Study Centre Hierarchy, and of the Plan are brought to pub- for Independent Search for Truth, 1929). lic attention before 2025 by a new wave of Online: “young workers” who embody Aquarian val- http://www.teosofiskakompaniet.net/Blavatsk ues and who are ready to move beyond “the yvsBailyALC.htm (accessed September 23, old methods and modes of work” as the Tibet- 2016). 7 Phillip Lindsay has compiled numerous in- an insisted we must. I envision a world in formative articles under the heading: “Alice which his ideas are discussed widely in the A. Bailey, H. P. Blavatsky and Helena Roe-

rich—Cleavages between the followers of ice A. Bailey, Education in the New Age (New three traditions: The Theosophical Society, York: Lucis, 1954), 59-68. The Arcane School, The Agni Yoga Society.” 14 “What is Esotericism? Esotericism in Aca- Online: demia.” From the website of the Association http://www.esotericastrologer.org/EAauthorEs for the Study of Esotericism (ASE). Online: says/AABHPBHR3.htm#HRAB2 (accessed http://www.aseweb.org/?page_id=6 (accessed November 18, 2014). September 24, 2016). See also John F. Nash, 8 The Tibetan acknowledges that some students “Themes in Western Esotericism,” The Eso- may contact distorted representations of the teric Quarterly (10)3: 17-45 (Fall 2014). Masters on the higher levels of the astral 15 Antoine Faivre (b. 1934) is a pioneering figure plane. See, for example, Alice A. Bailey, Dis- in modern esoteric studies and formerly held a cipleship in the New Age I (New York: Lucis, chair in the École Pratique des Hautes Études 1944), 238, 544, 567-68, 602. He also asserts at the Sorbonne. that teachings regarding the Masters put forth 16 M. Temple Richmond, “The Central Doctrines by the "I AM" movement are a travesty, of the Alice A. Bailey Writings and Their “prostituting and bringing down almost into Roots in the Theosophy of H.P. Blavatsky the realm of cheap comedy” the work and with Response to Faivre’s Six Criteria for the movement within the Hierarchy (Alice A. Bai- Definition of Western Esotericism” (Conven- ley, The Rays and the Initiations [New York: tion of the American Academy of Religion— Lucis, 1960], 16). See also Leoni Hodgson, Western Esotericism Consultation, Boston, “The Problem of Channelling and Channel- MA, 1999). At one time this paper was avail- lers” (2013). Online: able online as an Occasional Paper of the http://www.brisbanegoodwill.com/esoteric- Aquarian Age Community. Richmond has philosophy/problem-of-channelling-and- since rewritten the paper as, “The Central channellers/ (accessed May 7, 2016). Metaphysical Doctrines of the Alice A. Bailey 9 Bailey offers eight fundamental doctrines of Writings and Their Roots in the Theosophy of the Ageless Wisdom tradition upon which “all H.P. Blavatsky.” the esoteric teaching rests” (Alice A. Bailey, Online: http://kinsett.com/articles/spirituality- The Unfinished Autobiography [New York, articles/the-central-metaphysical-doctrines-of- Lucis, 1951], 294-95). the-alice-a-bailey-writings-and-their-roots-in- 10 Guénon, René , Le Théosophisme: Histoire the-theosophy-of-h-p-blavatsky-by-m-temple- d’une Pseudo-Religion [1921]. Theosophy: richmond (accessed November 7, 2016). History of a Pseudo-Religion. Alvin Moore, 17 Nicholas Goodrick-Clarke, The Western Eso- Jr., Cecil Bethell, Hubert, and Rohini Schiff, teric Traditions: A Historical Introduction trans. (Hillsdale: NY, Sophia Perennis, 2001). (Oxford University Press, 2008). For a Traditionalist criticism of Steiner see, 18 Association for the Study of Esotericism Rodney Blackhirst, “Rudolf Steiner, Anthro- (ASE) 6th International Conference, “Car- posophy, and Tradition.” Online: tographies of the Soul.” June 17, 2016, Uni- http://www.sacredweb.com/online_articles/sw versity of California, Davis. Online: 5_blackhirst.pdf (accessed December 13, http://www.aseweb.org/?page_id=348 (ac- 2015). cessed September 25, 2016). 11 Alice A. Bailey, The Soul and its Mechanism 19 Richmond, “Central Metaphysical Doc- (New York: Lucis, 1930), 107-112. trines,” 17-18. Antoine Faivre and Jacob 12 For a critical review from a Traditionalist per- Needleman, Modern Esoteric Spirituality spective of John Holman’s presentation of (New York: Crossroad, 1995). Blavatsky, Bailey, and Assagioli’s views, see 20 See for example, Harris L. Friedman and Samuel Bendeck Sotillos, review of The Re- Glenn Hartelius (ed.), The Wiley-Blackwell turn of the Perennial Philosophy: The Su- Handbook of Transpersonal Psychology, preme Vision of Western Esotericism, by John (Malden, MA: John Wiley and Sons, 2013); Holman (London: Watkins Publishing, 2008). Donald Moss, Humanistic and Transpersonal Online: Psychology: A Historical and Biographical http://sacredweb.com/online_articles/sw25_so Sourcebook (Westport, CT: Greenwood Press, tillos.pdf (accessed April 24, 2017). 1999); David Borsos, The Esoteric Philosophy 13 Bailey, Esoteric Psychology I, 195. For other of Alice A. Bailey: Ageless Wisdom for a New definitions of “esotericism” see especially, Al- Age (PhD dissertation, California Institute of

Integral Studies, 2012), 55-90. Online: 34 See: Bailey, Autobiography, 214-42; and http://gradworks.proquest.com/3517075.pdf Hanegraaff, Esotericism and the Academy, (accessed April 25, 2017). 277-314. 21 Bailey, Esoteric Psychology I, 331-32. 35 Bailey, Autobiography, 225. 22 Personal letters addressed to Assagioli 36 Al Mankoff, “Roberto Assagioli, Psychosyn- (“FCD”) from the Tibetan can be found in, thesis, and the Esoteric Roots of Transperson- Bailey: Discipleship I, 138-56; and Disciple- al Psychology” (no date). Online: ship II, 459-73. http://www.two.not2.org/psychosynthesis/arti 23 Roberto Assagioli, Psychosynthesis: A Manu- cles/mankoff.pdf. (accessed April 25, 2017). al of Principles and Techniques (New York: Keith Hackwood quotes from a paper Assag- Penguin, 1981). ioli gave to his students, “Please pay attention 24 One notable exception is transpersonal scholar to the distinction between the ESOTERIC Arthur Hastings (1935—2014) who devoted PAPERS and the EXOTERIC PRO- two chapters to Bailey in his work on the phe- GRAMME – we have to keep this distinction nomena of channeling (With the Tongues of very clearly and keep the ‘wall of silence’ – as Men and Angels [Fort Worth, TX: Holt, Rine- I have said and written in the past – about the hart & Winston, 1991]). However, he took an presentations.” Online: etic approach and apparently derived most of https://psychosynthesistrust.org.uk/beyond- his understanding of Bailey’s work through wall-silence-psychosynthesis-insice/ (accessed Sir John Sinclair’s The Alice Bailey Inher- April 25, 2017). Emphasis in the original. itance (Wellingborough, United Kingdom: 37 See for example John Nash, Christianity: the Turnstone, 1984). One, the Many – What Christianity Might 25 Anonymous reviewer comments included in Have Been and Could Still Become, 2 vols. personal communication from Miles A. Vich, (Xlibris, 2007); The Quest for the Soul then editor of The Journal of Transpersonal (Bloomington, IN: First Books Library, 2004); Psychology, July 30, 1998. I inquired several The Soul and its Destiny (Bloomington, IN: times of the current editor, Marcie Boucou- AuthorHouse, 2004); and many articles pub- valas, as to whether the journal still maintains lished in The Beacon and The Esoteric Quar- this apparent exclusionary policy but I re- terly. ceived no reply. 38 I have argued that the criticisms of three lead- 26 Bailey, Discipleship in the New Age II, 70-71. ing transpersonal theorists regarding such 27 Laurence Newey, “The Antahkarana as an “outdated models” do not apply to Bailey’s Electrical Phenomenon,” A talk given by Lau- writings. See Borsos, Esoteric Philosophy, 55- rence Newey at the Arcane School Conference 90. in New York, 2012. Online: 39 Stanislav Grof (see for example, Psychology https://www.lucistrust.org/the_electric_bridge/ of the Future: Lessons From Modern Con- the_antahkarana_as_electrical_phenomenon sciousness Research [Albany, NY: SUNY (accessed October 29, 2016). See also Malvin Press, 2000]) and Brant Cortright, who devel- Artley, “Perspectives on the Antahkarana,” ops Sri Aurobindo’s ideas (Integral Psycholo- The Esoteric Quarterly, (11)1: 15-38 (Spring gy: Yoga, Growth, and Opening the Heart 2015). [Albany, NY: SUNY Press, 2007]), provide 28 See Bailey: Education in the New Age, 143- notable but minor exceptions to this exclu- 53; Rays and the Initiations, 441-530. sionary stance among leading transpersonal 29 Bailey, Rays and Initiations, 447 (italics in the theorists, organizations, and journals. original). 40 Imants Barušs, Authentic Knowing: The Con- 30 Bailey, Discipleship in the New Age II, 408. vergence of Science and Spiritual Aspiration 31 Bailey: Rays and Initiations, 497-98; Cosmic (West Lafayette, IN: Purdue University Press, Fire, 430 (italics in the original). 1996), 92-118. Barušs’ model describes “. . . a 32 Borsos, Esoteric Philosophy, 7, 165-86. version of theosophy based largely on [Doug- 33 For an in-depth study of these obstacles see, las] Baker and Bailey but modified by my Wouter J. Hanegraaff, Esotericism and the own imagination” (Barušs, Authentic Know- Academy: Rejected Knowledge in Western ing, 96). He has since distanced himself from Culture (Cambridge: Cambridge University Bailey’s work as he finds it to be “. . . very Press, 2012). much a product of a late 19th century worldview . . .” which contains anachronistic

ideas and ambiguities, and it overemphasizes (accessed April 24, 2017) and directs the a Christian perspective. I am in full agreement reader to an article by Sarah McKechnie, “De- with his statement, “There is a lot that is use- scent and Sacrifice,” The Beacon (September- ful in her theory, but I think that it needs to be October 1989). Online: approached discriminatively and translated in- https://www.lucistrust.org/arcane_school/talks to language that makes sense today” (personal _and_articles/descent_and_sacrifice (accessed communication, September 8, 2016). This is, June 25, 2016). John F. Nash contributes a of course, precisely the main point of this arti- clarifying analysis in his article “Ahriman and cle. Lucifer in the Teachings of Rudolf Steiner,” 41 Wouter Hanegraaff, New Age Religion and The Esoteric Quarterly, 9(3), 37-60. Western Culture: Esotericism in the Mirror of 46 Alice A. Bailey, Problems of Humanity (New Secular Thought. (Albany, NY: SUNY, 1998), York: Lucis, 1947), 130. 95. 47 See for example: Warren S. Brown, Nancey 42 Alice A. Bailey, Esoteric Psychology II (New Murphy, and H. Newton Malony, Whatever York: Lucis, 1942), 717. Some of Bailey’s Happened to the Soul? Scientific and Theolog- primary characterizations of the New Age ical Portraits of Human Nature (Minneapolis, emphasize the qualities of synthesis, inclu- MN: Augsburg Fortress, 1998); Kevin Corco- siveness, unselfish group work, and the renun- ran, ed., Soul, Body and Survival: Essays on ciation of materialism. See Borsos, Esoteric the Metaphysics of Human Persons (Ithaca, Philosophy, 2. NY: Cornell University Press, 2001); Mark C. 43 Edward J. Dale, Completing Piaget’s Project: Baker and Stewart Goetz (eds.), The Soul Hy- Transpersonal Philosophy and the Future of pothesis: Investigations into the Existence of Psychology. (St. Paul, MN: Paragon House, the Soul (New York: Continuum, 2011). For 2014,) 148. Barušs also warns of the dangers more historical accounts of the soul see, Ray- of being associated with “new-age enthusiasts mond Martin and John Barresi, The Rise and with uncritical fantasies about the nature of Fall of the Soul and Self: An Intellectual His- reality” (Authentic Knowing, 4). He includes tory of Personal Identity (New York: Colum- references to several critical studies of the bia University Press, 2006); Stewart Goetz new age. and Charles Taliaferro, A Brief History of the 44 Pontifical Council for Culture and Pontifical Soul (Malden, MA: Wiley-Blackwell, 2011); Council for Interreligious Dialogue, “Jesus and Jonardon Ganeri, The Concealed Art of Christ – the Bearer of the Water of Life: A the Soul: Theories of Self and Practices of Christian Reflection on the “New Age” Truth in Indian Ethics and Epistemology (Ox- (2003). Online: ford, UK: Oxford University Press, 2012). http://www.vatican.va/roman_curia/pontifical 48 Alice A. Bailey, Esoteric Healing (New York: _councils/interelg/documents/rc_pc_interelg_ Lucis, 1953), 368; Esoteric Psychology I, 89- doc_20030203_new-age_en.html (accessed 109. June 23, 2016). 49 Bailey, Esoteric Psychology I, 104-105. 45 Giovanni Cubeddu, “Sixty-eight, Mysticism, 50 See, for example, Mark Siderits, Buddhism as Satanism: An Interview with Olivieri Penne- Philosophy: An Introduction, Chapter Three, si.” Online: “Non-Self: Empty Persons.” (Aldershot, http://www.30giorni.it/us/articolo.asp?id=910 Hants UK: Ashgate, 2007), 32-68. (accessed June 25, 2016). Blavatsky provided 51 Nancy Reigle, “Ātman/Anātman in Buddhism a full explanation as to why she chose “Luci- and Its Implication for the Wisdom Tradi- fer” as the title for a new theosophical maga- tion.” Paper presented at the Annual Meeting zine in the first editorial “What’s in a Name?” of the Texas Federation of the Theosophical Online: Society in America, San Antonio, April 18-20, http://www.blavatsky.net/index.php/what-s- 2008. Online: in-a-name (accessed June 25, 2016). The Lu- http://www.easterntradition.org/Atman- cis Trust provides a brief explanation on their Anatman%20in%20Buddhism.pdf (accessed website for the original choice of “Lucifer,” June 10, 2016); Leoni Hodgson, “Buddhism which means “light-bearer,” for their publish- and the No-soul Doctrine (version 4, March ing company 2014)” Online: (https://www.lucistrust.org/arcane_school/talk http://www.brisbanegoodwill.com/esoteric- s_and_articles/the_esoteric_meaning_lucifer;

philosophy/buddhism-and-the-no-soul- olis, MN: Fortress, 2014); and Kevin Schil- doctrine-v3/ (accessed June 10, 2016). brack, Philosophy and the Study of Religions: 52 Gerhard Faden, “No-Self, Dōgen, the Senika A Manifesto (Malden, MA: Wiley-Blackwell, Doctrine, and Western Views of Soul.” Bud- 2014). dhist-Christian Studies, 31 (2011), 41-54. 59 Katherine L. Hendon, Devotion, Idealism, and 53 Mark Siderits, Evan Thompson, and Dan Za- Abstraction: Perspectives on the Religious havi (eds.), Self, No Self? Perspectives from Impulse from the work of Alice A. Bailey. PhD Analytical, Phenomenological, and Indian dissertation, California Institute of Integral Perspectives (Oxford, UK: Oxford University Studies, 2005, 163. Press, 2011). 60 Alice A. Bailey: The Reappearance of the 54 Donna Mitchell-Moniak presented a workshop Christ (New York: Lucis, 1948), 137-59; Eso- on aspects of Tibetan Buddhism as found in teric Psychology II, 701-51; Problems of Hu- Bailey’s writings at the 2016 University of the manity, 122-66. Seven Rays Conference. At the same confer- 61 For a thorough overview of modern Christian ence in 2017 Peter Kubaska presented a work- thinking see, James C. Livingston, Modern shop that investigated, in part, the relation of Christian Thought, Vol. 1, The Enlightenment Dzogchen Tibetan Buddhism to Bailey’s writ- and the Nineteenth Century (Minneapolis: ings. Audio recordings may be available Fortress Press, 2nd ed., 2006); and James C. online at: http://www.sevenray.org/. Livingston and Francis Schüssler with Sarah 55 For example, Nash observes that “Esoteric Coakley and James H. Evans, Jr., Modern teachings relating to the planes and the struc- Christian Thought, Vol. 2, The Twentieth ture of matter were taken more or less intact Century (Minneapolis: Fortress Press, 2nd ed., from Hindu teachings.” John Francis Nash, 2006). For contemporary overviews of Hindu- The Soul and Its Destiny, 60. ism and Buddhism see, Jonardon Ganeri, Phi- 56 See David Reigle: The Books of Kiu-te or The losophy in Classical India (London: Tibetan Buddhist Tantras: A Preliminary Routledge, 2001); and Roy W. Perrett, An In- Analysis (San Diego, CA: Wizards Bookshelf, troduction to Indian Philosophy (Cambridge: 1983); Kālacakra Sādhana and Social Re- Cambridge University Press, 2016). sponsibility (Santa Fe, NM: Spirit of the Sun, 62 Koo Dong Yun, The Holy Spirit and Ch’i 1996); and numerous articles on the website, (Qi): A Chiological Approach to Pneumatolo- Eastern Tradition Research Institute. Online: gy (Eugene, OR: Pickwick, 2012). http://www.easterntradition.org/ (accessed Oc- 63 See for example: John B. Cobb, Jr. and David tober 31, 2016). Ray Griffin, Process Theology: An Introduc- 57 See for example the website for The Center tory Exposition (Louisville, KY: Westminster, for Contemplative Mind in Society: 1976); Bruce G. Epperly, Process Theology: A http://www.contemplativemind.org (accessed Guide for the Perplexed (London: Blooms- June 29, 2016); and the “Survey of Trans- bury, 2011); Joseph A. Bracken, S.J., The One formative and Spiritual Dimensions of Higher and the Many: A Contemporary Reconstruc- Education” created by The Fetzer Institute. tion of the God-World Relationship (Grand Online: Rapids, MI: Eerdmans, 2001); David Ray http://www.arthurzajonc.org/uploads/Survey% Griffin (ed.), Deep Religious Pluralism (Lou- 20of%20Transformative%20ed.pdf (accessed isville, KY: Westminster, 2005); and Philip June 29, 2016). Clayton and Arthur Peacocke (eds.), In Whom 58 See for example: Enrique Dussel, “A New We Live and Move and Have Our Being: Age in the History of Philosophy: The World Panentheistic Reflections on God’s Presence Dialogue Between Philosophical Traditions,” in a Scientific World (Grand Rapids, MI: Prajñā Vihāra Journal of Philosophy and Re- Eerdmans, 2004). ligion 9(1) (2008): 1-22. Online: 64 See for example: David Skrbina, Panpsychism http://enriquedussel.com/txt/WORLD%20CO in the West (Cambridge, MA: The MIT Press, NGRESS-paper.pdf (accessed April 25, 2005), and “Panpsychism as an Underlying 2017); Jay L. Garfield, Engaging Buddhism: Theme in Western Philosophy: A Survey Pa- Why it Matters to Philosophy (New York: Ox- per.” The Journal of Consciousness Studies ford University Press, 2015); Jacob Holsinger (2003) 10(3): 4-46; Anthony Freeman, ed., Sherman, Partakers of the Divine: Contempla- Consciousness and its Place in Nature: Does tion and the Practice of Theology (Minneap-

Physicalism Entail Panpsychism? (Exeter: Buddhism: Why it Matters to Philosophy UK, Imprint Academic, 2006). (New York: Oxford University Press, 2015). 65 Bailey, Esoteric Psychology I, 149. 73 See for example: Edward F. Kelly, Emily Wil- 66 Alice A. Bailey, Telepathy and the Etheric liams Kelly et al., Irreducible Mind: Toward a Vehicle (New York: Lucis, 1950), 182. Psychology for the 21st Century (Lanham, 67 Bailey, Cosmic Fire, 693; see also Alice A. MD: Rowman and Littlefield, 2007); Edward Bailey, A Treatise on White Magic (New F. Kelly, Adam Crabtree, and Paul Marshall, York: Lucis, 1934), 8. Beyond Physicalism: Toward Reconciliation 68 Bailey has described the first section of A of Science and Spirituality (Lanham, MD: Treatise on Cosmic Fire as a study of “matter” Rowman and Littlefield, 2015); and Imants and of Fire by Friction, or “the fire of matter.” Barušs and Julia Mossbridge, Transcendent Bailey, Cosmic Fire, 4, 50-51, 223, 308. Mind: Rethinking the Science of Conscious- 69 See for example: Journal of Consciousness ness (Washington D. C.: American Psycho- Studies: Controversies in Science and the logical Association, 2016). Humanities (Exeter, UK: Imprint Academic); 74 Alice A. Bailey, Glamour: A World Problem Max Velmans and Susan Schneider, eds., The (New York: Lucis, 1950), 14-16. Blackwell Companion to Consciousness 75 For discussions of the distinction between the (Malden, MA: Blackwell Publishing, 2007); theory of ideas and the theory of language see William Seager, Theories of Consciousness: for example: Ian Hacking, Why Does Lan- An Introduction and Assessment (London: guage Matter to Philosophy? (Cambridge: Routledge, 1999). Cambridge University Press, 1975); and Wil- 70 The entire second section of A Treatise on liam G. Lycan, Philosophy of Language: A Cosmic Fire, comprising 1,000 pages, regards Contemporary Introduction (London: Solar Fire and The Fire of Mind or Manas, Routledge, 2000), 78-80. See also, Nicholas and is described by Bailey “in general terms Jolley, The Light of the Soul: Theories of Ide- as Consciousness.” Bailey, Cosmic Fire, 223. as in Leibniz, Malebranche, and Descartes 71 For an exception see Borsos, Esoteric Philos- (New York: Oxford University Press, 1990). ophy. Esoteric scholar Zachary F. Lansdowne 76 See for example: Mintze van der Velde, “The has published an article on Wittgenstein but Electric Bridge” Arcane School Talk London he does not reference Bailey. Lansdowne, 2008. Online: “Wittgenstein’s Philosophy of Mysticism,” https://www.lucistrust.org/the_electric_bridge/ The Journal of Esoteric Psychology 12(2) arcane_school_talk_on_the_electric (Fall/Winter 1998-99): 14-24. James Moffatt _bridge_london_2008 (accessed July 7, 2016); has published a series of five articles which Laurence Newey, “The Electric Gods: Crisis explore modern studies of consciousness and and Revelation in Astrophysics” The Beacon psychology from an esoteric perspective alt- (April – June 2008). Reprinted online: hough he does not reference Bailey’s work. https://www.lucistrust.org/the_electric_bridge/ See the five consecutive issues of Esoteric the_electric_gods (accessed, July 7, 2016); Quarterly (Winter 2013 – Winter 2014). Christopher Holmes, “The Origins and Nature 72 See for example: Graham Parkes, ed., of Consciousness: Parts I-IV” Esoteric Quar- Heidegger and Asian Thought (Honolulu, HI: terly (Fall 2010, Winter, Spring, Fall 2011). University of Hawaii Press, 1987); N. C. Pan- 77 José Becerra, “A Model of the Human Atom” da, Mind and Supermind (2 vols.) (New Delhi: Esoteric Quarterly 11(4) (Winter 2016), 81- D. K. Printworld, 1996); Alpana Chakraborty, 85. Mind-Body Dualism: A Philosophical Investi- 78 Annie Besant and C. W. Leadbeater, Occult gation (New Delhi: D. K. Printworld, 1997); Chemistry, 3rd ed., C. Jinarajadasa and E. W. Miri Albahari, Analytical Buddhism: The Preston, eds. (Adyar, Madras: Theosophical Two-Tiered Illusion of Self (New York: Pal- Publishing House, 1951); Stephen M. Phillips: grave Macmillan, 2006); Mark Siderits, Bud- Extra-Sensory Perception of Quarks dhism as Philosophy: An Introduction (Alder- (Wheaton, IL: Theosophical Publishing shot, UK: Ashgate Publishing, 2007); Chris- House, 1980); “Extrasensory Perception of tian Coseru, Perceiving Reality: Conscious- Subatomic Particles: I. Historical Evidence,” ness, Intentionality, and Cognition in Buddhist Journal of Scientific Exploration, 9 (4) Philosophy (New York: Oxford University (1995): 489-525; “Reply to Dobyns,” Journal Press, 2012); and Jay L. Garfield, Engaging of Scientific Exploration, 9 (4) (1995): 539-

548. For criticism of Phillips’ work see, York difficulties of refusing to acknowledge it, will H. Dobyns, “Report of Referee On ‘Extrasen- be far more insuperable than an admission of sory Perception of Subatomic Particles,’” its existence . . . [Medical scientists] are on the Journal of Scientific Exploration, 9 (4) right road, and before long (perhaps within (1995): 527-38. this century) the FACT of the etheric body 79 Francisco J. Varela, Evan Thompson, and and its basic function will be established past Eleanor Rosch, The Embodied Mind: Cogni- all controversy, and the whole aim of preven- tive Science and Human Experience (Cam- tive and curative medicine will shift to a high- bridge, MA: MIT Press, 1991), 22. er level.” (Bailey, Cosmic Fire, 88-89.) Robert 80 Malvin Artley, “The Brain and the Synthesis B. Laughlin, Nobel Laureate in Physics states, of the Centers,” Journal of Esoteric Psycholo- “The word ‘ether’ has extremely negative gy 6(2) (1990), 36-50. connotations in theoretical physics because of 81 See for example: Patrick McNamara, The its past association with opposition to relativi- Neuroscience of Religious Experience (New ty. This is unfortunate because, stripped of York: Cambridge University Press, 2009); these connotations, it rather nicely captures Andrew B. Newberg, Principles of Neurothe- the way most physicists actually think about ology (New York: Routledge, 2016); and nu- the vacuum . . . The modern concept of the merous references provided by Daniel A. vacuum of space, confirmed every day by ex- Helminiak in Brain, Consciousness, and God: periment, is a relativistic ether. But we do not A Lonerganian Integration (Albany, NY: call it this because it is taboo.” Laughlin, A SUNY, 2015), 1. Different Universe: Reinventing Physics from 82 See for example: Arthur. E. Powell, The Solar the Bottom Down. (New York: Basic Books, System (London: The Theosophical Publishing 2005), 120–121. See also James DeMeo, House, 1930); Charles DeMotte, The Inner “Does a Cosmic Ether Exist? Evidence from Side of History (Mariposa, CA: Source Publi- Dayton Miller and Others,” Journal of Scien- cations, 1997); Phillip Lindsay, The Hidden tific Exploration 48 (4) (2014): 647-82. History of Humanity I: Esoteric Evolution of 89 Van der Velde cautions that the plasma state Planetary Life (Bangalow, New South Wales: should not be associated with the “fourth Apollo Publishing, 2006). ether” but adds that “it is coming very close to 83 Bailey, Esoteric Psychology II, 339, 574. it.” (Van der Velde, “The Electric Bridge”). 84 I bid., 434. 90 Lee Smolin, The Trouble with Physics: The 85 Bailey, Esoteric Psychology I, 316–19. Bailey Rise of String Theory, the Fall of a Science, states that the early Atlantean civilization de- and What Comes Next (Boston: Houghton veloped some twelve million years ago (Eso- Mifflin, 2006). See also Timothy Ferris, The teric Healing, 226). Whole Shebang: A State-of-the-Universe(s) 86 The enteric nervous system contains more Report, Chapter Five (New York: Simon and nerve cells than the entire spinal cord and can Schuster, 1997), 120-44. operate autonomously. See Michael D. 91 See Bailey, Telepathy and the Etheric Vehicle, Gershon, “The Enteric Nervous System: A 145–62. Second Brain,” Hospital Practice 34 (7) (July 92 Roger Penrose, Shadows of the Mind: A 15, 1999): 31–42; and Sandra Blakeslee, Search for the Missing Science of Conscious- “Complex and Hidden Brain in Gut Makes ness (Oxford, Oxford University Press, 1994), Stomachaches and Butterflies” (New York 376 (emphasis in the original). See also Stuart Times, January 23, 1996). Online: Hameroff and Roger Penrose, “Conscious http://www.nytimes.com/1996/01/23/science/c Events as Orchestrated Space-Time Selec- omplex-and-hidden-brain-in-gut-makes- tions,” Journal of Consciousness Studies 3(1) stomachaches-and-butterflies.html (accessed (1996): 36-53. November 23, 2016). 93 Bailey, Telepathy and the Etheric Vehicle, 87 See especially, Bailey: Telepathy and the 140. Etheric Vehicle, 1-10, 139-97; Cosmic Fire, 94 Rupert Sheldrake, Morphic Resonance: The 77-133. Nature of Formative Causation, 4th rev. ed. 88 Bailey states: “Science, as we know, is fast (Rochester, VT: Park Street Press, 2009). reaching the point where it will be forced to 95 Bailey, Cosmic Fire, 428. admit the fact of the etheric body, because the 96 Ibid., 477.

97 Richard Feynman, QED: The Strange Theory Theory (Lanham, MD: University Press of of Light and Matter (Princeton, NJ: Princeton America, 2005), 154-63. University Press, 1985), 4-10. 112 See Bailey: Externalisation of the Hierarchy, 98 Bailey, Esoteric Healing, 1953. 57-58; Cosmic Fire, 641; and Esoteric Psy- 99 Bailey, Cosmic Fire, 811-12; Esoteric Heal- chology I, 234-35. ing, 372-74. 113 See for example Bailey, Cosmic Fire, 475-83. 100 Bailey, Cosmic Fire, 428-29. 114 See especially, John Polkinghorne: Science 101 Ibid., 428. and the Trinity: The Christian Encounter with 102 Ibid., 714 (italics added). Reality (New Haven, CT: Yale University 103 Bailey, Esoteric Healing, 273, 376. Press, 2004); and Quantum Physics and The- 104 Robert O. Becker and Gary Selden, The Body ology: An Unexpected Kinship (New Haven, Electric: Electromagnetism and the Founda- CT: Yale University Press, 2007). See also, tion of Life (New York: William Morrow, Ernest L. Simmons, The Entangled Trinity: 1985). Quantum Physics and Theology (Minneapolis, 105 See, for example, Beverly Rubik, “The Bio- MN: Fortress Press, 2014). Online: field: Bridge Between Mind and Body,” Cos- http://muse.jhu.edu/book/28524 (accessed mos and History: The Journal of Natural and November 5, 2016). Social Philosophy (11)2: 83-96 (2015); Menas 115 See for example: Menas Kafatos and Robert C. Kafatos, Gaétan Chevalier, Deepak Chopra Nadeau, The Conscious Universe: Part and et al, “Biofield Science: Current Physics Per- Whole in Modern Physical Theory (New spectives,” Global Advances in Health and York: Springer-Verlag, 1990); David Hodg- Medicine (GAHM). 2015; 4(suppl): 25-34. son, The Mind Matters: Consciousness and DOI: 10.7453/gahmj.2015.011.suppl. Online: Choice in a Quantum World (Oxford, UK: https://www.ncbi.nlm.nih.gov/pmc/articles/P Oxford University Press, 1991); Henry P. MC4654779/ (accessed February 19, 2017). Stapp, Mindful Universe: Quantum Mechanics 106 Bailey, Esoteric Healing, 424-504. Bailey’s and the Participating Observer, 2nd ed. (New complete writings on the topic have been York: Springer-Verlag, 2011); and the work compiled in Death: The Great Adventure of theoretical particle physicist Basarab Ni- (New York: Lucis, 1985). colescu, From Modernity to Cosmodernity: 107 See especially, Charles Tart, The End of Ma- Science, Culture, and Spirituality (Albany, terialism: How Evidence of the Paranormal is NY: SUNY Press, 2014). Bringing Science and Spirit Together (Oak- 116 Stuart A. Kauffman, Reinventing the Sacred: land, CA: New Harbinger Publications, 2009). A New View of Science, Reason and Religion 108 Bailey: Education in the New Age, 69-71; (New York: Basic Books, 2008), 130. John Esoteric Psychology II, 431. Francis Nash introduces the topic of chaos 109 Bailey, Esoteric Psychology II, 677-79. theory and offers a different perspective from 110 Bailey, Reappearance of the Christ, 116. Kauffman’s in stating that “. . . rich opportuni- 111 See for example: Sylvia Cranston, ed., Rein- ties exist for mathematicians to move toward carnation: The Phoenix Fire Mystery (Pasa- esotericism . . .” especially as esotericism pro- dena, CA: Theosophical University Press, vides an expanded terminology and philo- [1977] 1994); Sylvia Cranston and Carey Wil- sophical framework. He also encourages eso- liams, “Reincarnation: A New Horizon in Sci- tericists to study mathematics to expand their ence, Religion, and Society (Pasadena, CA: understanding and capacities. He intimates, Theosophical University Press, [1984] 1999). but does not suggest directly, how this possi- Cranston’s Harvard lecture constitutes Chap- ble cross-fertilization, or “. . . group effort . . . ter 3 of the latter volume. Her Columbia lec- [and] work on a broad front” can and should ture, along with three others given at the be initiated by esotericists and sustained event, are included in the same volume as through dialogue, a bridging effort which is Chapter 23. It should be noted that Bailey’s the theme of this article. See John F. Nash, work has been targeted specifically regarding “Esotericism and Mathematics,” The Esoteric the dangers posed by the widespread adoption Quarterly, vol. 11, no. 4 (Winter 2016), 15- of the theory of reincarnation. See William 46. Garrett, Bad Karma: Thinking Twice About 117 See for example: William Braud and Rose- the Social Consequences of Reincarnation marie Anderson, Transpersonal Research

Methods for the Social Sciences: Honoring (accessed September 9, 2016). See also Human Experience (Thousand Oaks, CA: online: Sage, 1998); and Harris L. Friedman and https://www.lucistrust.org/arcane_school/talks Glenn Hartelius, eds., The Wiley-Blackwell _and_articles/concerning_the_ageless_ Handbook of Transpersonal Psychology, Part wisdom_writings_on_the_jewish_people (ac- III – Transpersonal Methodologies (Malden, cessed September 12, 2016). MA: Wiley-Blackwell, 2013), 241-329. 124 Bailey, Externalisation of the Hierarchy, 545- 118 Bailey, White Magic, 403. 46. 119 Bailey: Esoteric Psychology II, 682; Disciple- 125 Ibid., 615-16 (italics in the original). ship in the New Age I, 583-84. 126 Bailey, White Magic, 523. 120 See Dorothy I. Riddle, “Towards Inclusive, 127 Scientific American, April 21, 2017. Online: Bias-Free Language.” Online: https://www.scientificamerican.com/article/we http://www.esotericstudies.net/Topics/Gender -just-breached-the-410-ppm-threshold-for- neutral.Inclusive Language.article.pdf (ac- co2/ (accessed May 3, 2017). cessed August 23, 2016). 128 Bailey, Externalisation of the Hierarchy, 310 121 Bailey, Esoteric Psychology II, 667-68. (italics in the original). 122 Borsos, Esoteric Philosophy, 199-200n17. 129 Bailey, Autobiography, 157. 123 For seven years Phillip Lindsay hosted a fo- 130 Bailey, Externalisation of the Hierarchy, 571. rum titled “The Methuselah Project” on his 131 Drawing on H. P. Blavatsky’s definition from website which addressed issues regarding Bai- The Theosophical Glossary, Bailey describes ley’s writings on “the Jewish Problem,” a Fohat as: “Cosmic electricity; primordial phrase in use well before the time of Bailey’s light; the ever-present electrical energy; the writings. Some related discussions can still be universal propelling vital force; the ceaseless found on the website at destructive and formative power; the synthesis http://esotericastrologer.org/articles/the-jewish of the many forms of electrical phenomena.” -problem/ (accessed September 21, 2016); and Alice A. Bailey, Initiation: Human and Solar http://esotericastrologer.org/articles/alice-a- (New York: Lucis, 1922), 218. bailey-h-p-blavatsky-and-helena-roerich-pt-iv/ 132 Bailey, Glamour: A World Problem, 83.

Summer 2017

The Druze: A Secret Esoteric Sect Donna M. Brown

Abstract the One God—in the sense that the unist concept became the nucleus around which their he Druze are a tightly-knit, mysterious entire religion revolves. The word “Druze” is a T community with a tradition over a thou- misnomer that is usually traced to Muhammad sand years old. They were likely first brought bin Ismail Nashtakin ad-Darazi, a dissident to the attention of the esoteric community by 11th-century Isma‘ili missionary and early Helena Blavatsky (1831–1891), who initially leader of the Druze faith who was executed for came into contact with them and other Middle his heretical beliefs. But a number of authori- Eastern sects through her friend, Author L. ties maintain that the name “Druze” is merely Rawson (1828 –1902), the only known outsid- a descriptive epithet, derived from the Arabic er to have been initiated into the highly secre- yadrisun (“those who ‘study”). Others claim tive Druze sect. Blavatsky and Rawson’s that the word comes from the Arabic-Persian comments on the Druze, along with those of word daruri (intuitive knowledge), and darazo Charles Leadbeater who claimed that the Mas- (bliss),3 or from Shaykh Hussayn ad-Darazī, ter Jesus “lives among the Druses of Mount one of the early converts to the faith. Lebanon,”1 have long generated interest in this unique and mysterious faith. But it was not Helena Blavatsky, and many Druze them- until 1926, and more recent efforts by mem- selves, trace the Druze brotherhood to more bers of the Druze community, that certain fea- ancient sources that long predate Islam, tures of their belief system have come to light. sources which this article will discuss later in Drawing upon these and other sources, this the text. But in its present form, the Druze faith article explores the origins of Druzism, its emerged over a thousand years ago in Cairo primary tenets and its connections to Islam, the and had its beginnings in a form of unorthodox Gnostics, Persians, Hindus, Templars and Ma- Islam. Druzism is an eclectic, syncretistic faith. sonry. In addition to including elements of Isma‘ili doctrine, it contains strong currents of Gnosti- Introduction cism and Neo-platonic thought. Adherents of he Druze are an esoteric, ethno-religious the Druze faith recognize Adam, Noah, Abra- T sect who refer to themselves as Ahl al- ham, Moses, Jesus and Muhammad as Major Tawhīd (People of Unitarianism), and as Al- Prophets. The Druze also revere a number of Muwahhidūn, which translates to people of ancient Gnostic Sages such as Enoch and “the One, Eternal Religion.” The racial profile Hermes along with various Greek Philoso- phers, especially members of the so-called of the Druze is mixed. For the most part, the 4 Druze are of Arab descent, but they also have “Eight Sacred Druze Order.” An ancient Iranian, Kurdish, European and, according to Druze manuscript — the Unique Fifth Science some, Phoenician and ancient Israelite roots. ______It is estimated that there are between 700,000 About the Author to 1.2 million Druze in the world, concentrated Donna M. Brown is a long-time student and teach- primarily in the mountains of Lebanon and er of esoteric philosophy. Her background includes Syria, with smaller groups in Iraq, Israel, Jor- a career in the arts and election to public office in dan and Turkey. the District of Columbia. She has served as a Board The Druze are a fiercely independent group Member for the Center for Visionary Leadership, and the School for Esoteric Studies where she con- who see themselves as “the self-appointed tinues as a commentator. standard-bearers of Tawhīd”2 — t he belief in

— identifies these eight sages as Pythagoras, passed in profound contemplation of the mys- Socrates, Aristotle, Plotinus, Plato, Parmeni- teries of religion.”10 des, Democrates and Empedocles.5 Despite the differences in rank and function Some scholars claim that Druzism has links to between the juhhal and the uqqāl, the Druze the Essenes, while others, such as Gerard De have been able to maintain a high degree of Nerval (1808–1855), claim that “the Knights communal unity and there is little if any ten- Templar exploited many of the Druze ideas, sion among them. and that the Rosicrucians and Freemasons have While the Druze have formed thriving com- done the same.”6 Although many Druze identi- munities with a focus on the all-important role fy as Muslims, many others do not. Rather, of the mind, a strong sense of personal respon- these Druze see themselves as members of a sibility, moral integrity, hard work and self- heterodox religious sect.7 Kamal Jumblatt reliance,11 the average Druze living in the Le- (1917–1977), a Druze philosopher and influen- vant is likely to have minimal interaction with tial Lebanese politician describes the Druze non-Druze neighbors. What contacts there are faith as a meditative religion and an inclusive tend to be formal and mainly at official lev- method for knowing the Absolute. Druzism els.12 Furthermore, there is no conversion to has no clergy, rituals, or obligations that are the Druze faith, and exogamy or marriage out- believed to distract one from contemplation of side of the community is rare and strongly dis- God. Hence, there are those who do not see couraged. The sect’s beliefs can only be passed Druzism as a religion at all, but regard it as a on to those who are born to Druze parents. veiled and complex philosophical belief sys- When a member of the Druze community dies, tem. the soul of the deceased is thought to “imme- Like many secret societies that claim to pos- diately reincarnate into the body of a newborn sess a hidden, mystical knowledge (‘irfan), the Druze babe.”13 Druze community is divided into two groups, Although the majority of Druze have taken on the elite few who are initiated into the myster- the vestitures or outward coverings of Islam, ies (al‘uqqāl or sage), and the uninitiated or they interpret the fundamental pillars of the secularist masses (al ‘juhhal) who do not have Islamic faith—the profession of faith, prayer, access to the Druze sacred texts. While instruc- charity, fasting in the month of Ramadan and tion into the initiated ranks is possible for both the pilgrimage to Mecca—in an entirely differ- men and women, the process is described as ent way. Muslims, for example, are obliged to “so demanding that it can discourage the ordi- pray five times day. These prayers consist in nary person who expresses a desire to enter part, of repeating 3 times the phrase: “There is into it.”8 Within the uqqāl there is a further no God but God...” For the Druze this injunc- division or rank called ajawīd. The ajawīd are tion is transformed into the aim of constantly the wisest of the wise and the decision makers holding this Supreme Truth in the mind. So and leaders within the Druze community. Due too, the mandatory pilgrimage or Hajj, be- to strict vows of secrecy the precise functions comes the inner pilgrimage to “the House of of the uqqāl and ajawīd are difficult to deter- God,” and the symbolic seat of Union in mine. They do, however, exert a tremendous God.14 influence over their people, who consult them on important earthly matters and view them as Due to their lack of nationalistic ideals and ministers of reconciliation and peace whose their outward adaptability to other faiths, the very presence banishes discord and chaos.9 Druze have been able to integrate into the var- The so-called pleasures of life are of little in- ious countries in which they live and where terest to the uqqāl. Although they are permit- they have held, and continue to hold, outsized ted to marry, they seldom do, choosing instead influential political, economic and social posi- to “detach themselves as much as possible tions. Yet their beliefs and customs continue to from the ordinary pursuits of mankind” in or- distinguish them from their Muslim, Christian der to “lead a life of the strictest devotion, and Jewish countrymen. This is due in large

68 Copyright © The Esoteric Quarterly, 2017. Summer 2017 part to the fact that the Druze formed closed tered in Cairo. He accomplished this aim by communities in which their cultural and reli- creating an institute (Dar-al Hikma or House gious beliefs were concealed from outsiders. of Wisdom) for unrestricted scholarly and What these secretive beliefs are, where they philosophical studies in which all the religious originated, and why the learned system that the sciences were taught. Attached to it was Dar Druze developed has remained hidden and un- al-Ilm (the House of Learning), a library that changed for over a thousand years are ques- contained a vast collection of manuscripts and tions that this article seeks to address. books. One source writes that there were: The Origins and History of the more than 200,000 bound books, amongst Druze which were manuscripts in all domains of science and culture; books on jurisprudence Generally Accepted Historical Overview of all the schools, grammar, philology, traditions of the prophets, history, biographies ost exegeses on Druze origins and histo- of rulers, mathematics, astronomy, spiritual M ry begin in or around the year 1017, and 20 trace Druzism’s roots to al-Ḥākim bi-Amr knowledge and alchemy. Allāh (985–1021), the sixth Fatimid15 caliph Another, the famous Shia historian Ibn Abi and 16th Shia Isma‘ili imam, and the Iranian Tayyi’ (1180-1228), described the library as Isma‘ili teacher Hamza ibn-‘Ali (985–1021). “The Wonder of the World.”21 Many adherents to the faith consider Druzism But as Anis Obeid, a Druze physician and to be an Abrahamic religion, based on the ini- founder of the Druze Society in America ex- tial impulse from al-Ḥākim, and the teachings plains, in May of 1017, after “exploring theo- of Hamza. Thus, Druzism is seen as having it’s logical and philosophical approaches that were roots in Isma‘ili esotericism,16 whose beliefs bolder and more daring than the limits of Is- include, among other things: a belief that God ma‘ili doctrine,”22 Hakīm sought to modify the is an Absolute Infinite Reality embracing all standard doctrine and to unify the Sunni and realities, a mystical exegesis of the Qur’an, Shia sects in a single belief—al-Tawhīd—the metempsychosis, the return of the Lord of the religion of Unity. In a famous decree, al- World and adherence to a form of rigorous Ḥākim announced a new era of unity and free- occult meditation or Ibadat that is thought to dom by reminding believers of the Quranic eventually produce spiritual elevation. principle that: “There is no compulsion in reli- The Egyptian born al-Ḥākim (whose name gion,”23 that “believers have free will and rea- means the one who is commanded by God), son” and should be liberated so they could dis- was arguably the most controversial Isma‘ili cern the truth for themselves.24 Shia caliph and imam,17 due in part to erratic On the very same day in May 1017, al-Hakīm and ruthless behavior, the strict imposition of appointed Hamza, who is considered to be the legislation on Muslims as well as non- true founder of the Druze faith, to the Imam- Muslims, and heretical claims made by al- ate. Hamza was a central figure in the intellec- Ḥākim himself18 and/or by ad-Darazi that he tual ferment and cross-cultural interface that was God and the prophesied redeemer. Despite characterized Cairo at the time,25 but he was a much egregious behavior, al-Ḥākim is said to highly controversial choice since his appoint- have been indefatigable in his efforts to defend ment was in breach of the four hundred year and consolidate his realm and improve the old Isma‘ili tradition that only passed the standard of living for his people.19 Even his Imamate to those with Fatimid blood.26 Never- critics described him as a generous and pious theless, Hamza pronounced the divine Call man, who placed an immense priority on the (da‘wa) to the faith and was tasked by al- education of his people and the Isma‘ili Fati- Hakīm with developing and organizing the mid da’is or emissaries of the faith. newly modified Isma‘ili doctrine.27 Thus, it Al-Ḥākim’s primary objective was to further was Hamza who authored the main corpus of the Isma‘ili movement, which was then cen-

Copyright © The Esoteric Quarterly 69 The Esoteric Quarterly the Druze sacred texts—the Rasa'il al-Hikma before.”31 The new movement relaxed certain or “Epistles of Wisdom.”28 outer, ritualistic ordinances (zahīr), such as daily prayer, fasting and the pilgrimage to During the first year of his neo-imamate, Mecca, placing the emphasis instead on access Hamza instructed a group of missionaries and to their inner or esoteric (bātin) referents. After then sent them out to spread the true a year, the suspension was lifted and the Call knowledge of God’s absolute oneness and uni- was reopened. Thus a new religion was born ty with all creatures. The people who accepted that continued for almost two years, until 1021. the Call were required to sign a written vow or Then an unforeseen event took place. Al- “Pact of Time Custodian” (Mithaq Walley El- Hakīm disappeared on one of his nightly walks Zaman). It’s believed that every Druze has into the desert. (While most Muslims believe signed this Charter in one of their past lives. he died in 1021, many Druze maintain that al- According to the Druze Professor Sami Nasib Hakīm departed from them due to the great Makarem: discord within Islam at the time, and is waiting Those who took these vows would be liable to return to the world to inaugurate a new for them on the final Judgment Day and golden age when inclusiveness, wisdom and their lives would be measured against the mercy descend into hearts of all Muslims).32 promise they made in these contracts.29 Hamza, along with members of his inner cir- These contracts, as Makarem explains, are cle, went into hiding. From his place of concealment Hamza imparted instructions to the made possible by the Druze belief in reincarna- new Caliph, az-Zāhir who promised to protect tion, a belief that will be discussed in more detail later. the followers of al-Hakīm. Instead, a furious reign of terror ensued in which the followers of One of those who aided Hamza in spreading the new movement were killed and tortured, the new Druze doctrine was the missionary, forcing the movement to go underground for a ad-Darazi. But within a year Hamza and ad- second time. This time the suspension lasted 7 Darazi were at odds. Not only was ad-Darazi years until Hamza, still in retreat, instructed professing the apotheosis of al-Hakīm, he was one of his emissaries, Baha’ al-Din (also using violent means to gain converts. The dis- Bahā’uddīn), to begin to nurture the faithful pute between the two men escalated when ad- who had survived az-Zāhir’s persecution.33 But Darazi, who had been distorting aspects of the since open involvement was not possible, Ba- Druze doctrine and using his position for per- ha’ al-Din set to work codifying the religious sonal gain, argued that he should replace Ham- teachings of the Druzism, to which he, Hamza za as imam. Although ad-Darazi won a number and al-Hakīm contributed.34 of converts to the faith, his unethical and dis- honest methods caused many others to reject It was not until 1037 that Baha’ al-Din issued the new movement. As a result, the divine Call another Call to the faith and a third phase of was withdrawn, and the movement suspended. open enrollment was initiated. Az-Zāhir had Shortly, afterwards, in 1019, as Robert Breton been dead for two years, and Baha’ al-Din had Betts writes, in The Druze, gained the respect of the new caliph. After the last of the Druze Cannon had been organized Darazi was assassinated (probably with the and dated in 1042, the call was permanently blessing of al-Hakīm, who saw him as a di- ended. The sect would no longer accept new visive force in the movement) and then pledges and since that time proselytization has anathematized by the Druze faith as a here- been prohibited. But according to Breton Betts, 30 tic. al-Hakīm continued to send mystic meditations In the period that followed, a reassessment of to Hamza until 1047, after which time, as the new faith, its structure and tenets took Druze tradition has it, Hamza purportedly left place. The changes that ensued, writes Obeid, his hiding place in Cairo and traveled to the “pushed the envelope of Shia Isma‘ili doctrine land of the Chinese oases (Shangri-La or further from the Isma‘ili mainstream than ever Shamballa), to join al-Hakīm in meditative

70 Copyright © The Esoteric Quarterly, 2017. Summer 2017 contemplation.35 This belief was made some- She also says that Hamza, who most Druze what plausible by the fact that al-Hakīm estab- view as the Founder of the Faith, was the in- lished diplomatic relations with the Song Dyn- carnation of Hemsa (Hamza ibn Abdul- asty in China and some of his retinue were Muttalib), the uncle of Muhammad. Hamza, known to have made pilgrimages to Buddhist she holds, traveled to Tibet in 625 in search of sites in Shandong. Such ideas certainly con- secret wisdom. From that time “he is said to tributed to the Druze belief that the souls of reincarnate in the chief body of the Druze Hi- many pious Druze have been reborn in parts of erophant (or Okhal) in the same way the Bud- western China.36 dha is said to reincarnate among the Tibetan Lamas and Guru-Kings of the Sikhs.”39 Most scholars, however, believe al-Hakīm was murdered. But many Druze, continue to hold The Druze, writes Blavatsky: the belief that he entered into a state of Occul- are more Lamaistic in their beliefs and cer- tation (or Ghaybah) and is concealed by God. tain rites than any other people on the face Thus it was from 1047, as Breton Betts tells it, of the globe. H’amsa, the Founder of their Order, came to Syria from the “Land of the until the appearance fifty years later of the Word of God,” which is a literal translation Crusaders… in 1097, the Druze all but dis- of Lhassa, the sacred city of Tibet. The appear from the stage of history, to reap- spiritual titles given to H'amsa correspond pear only briefly from time to time until perfectly with those of the Dalai Lama.40 their rise as a major political force in the Levant following the Ottoman conquest in Her knowledge of the sect no doubt stemmed, 1516. in part, from her friendship with A. L. Rawson (who thought that the Druze held the secrets of But the many years of harassment and suffer- the true Chaldean Magi), her travels in the ing left a permanent scar on the psyche of the Mid-East and her studies with the various Druze people. What was designed to be a uni- groups she encountered there. In an article ti- versal faith has survived as a remnant that has tled Lamas and Druses41 she says that contrary been secreted away for nearly a thousand to the beliefs of “foolish spiritualists, she was 37 years. not initiated in the Buddhist pagodas, but be- 42 Alternative Views of the Druze and their longed to the secret sect of the Druze.” Faith In that same article she goes on to equate the Druze with the Sikhs of Asia Minor, There are a number of other intriguing points of view regarding Druze history. Helena P. finding many similarities with the late Blavatsky, for example, did not concur with “commonwealth” of the followers of Guru scholarly reasonings on the origins of the Nanak43--even extending to their mysticism Druze religion. She writes that “the religious and indomitable bravery. But the two are system of the Druse is one of the last survivals still more closely related to a third and still of the archaic Wisdom-Religion” whose ori- more mysterious community of religionists, gins are “next to unknown,” but she adds that of which nothing, or next to nothing, is they are known by outsiders: we mean that fraternity of Tibetan Lamaists, known as the Brother- the descendants of, and a mixture of, mys- hood of Khe-lang [a group of Tibetan La- tics of all nations--mystics, who, in the face maists or Chakravartins—wheel-turners or of cruel and unrelenting persecution… have enlightened renunciants.] (author’s brack- been gathered together, and who gradually ets.) made a permanent settlement in the vastness of Syria and Mount Lebanon, where The Comte de Saint-Germain is said to have they had from the first found refuge. Since belonged to the Khe-lang Brotherhood. then, they have preserved the strictest si- David B. Wolf, PhD, author of Jethro, the lence upon their beliefs and truly occult Druze and Vedic Origins, seems to affirm Bla- rites.38

Copyright © The Esoteric Quarterly 71 The Esoteric Quarterly vatsky’s remarks on the East Indian connection Others have suggested that the recorded roots when he says that many of Druzism go back to ancient Egypt, specifically to the heretical Pharaoh Akhenaten48 who Druze consider their roots to be Indian. replaced the Egyptian pantheon with a single Their beliefs are pervaded by characteristi- god, the Aten. Akhenaten is sometimes de- cally Vedic conceptions. For instance, their scribed as the first monotheist and the one who scriptures, like the Vedic puranas and iti- influenced Moses and the Israelite monothe- hasas, and unlike chronicles of Middle ism. Eastern religions, describe history dating back hundreds of millions of years, with in- Many Druze believe that they descend from carnations of God in a human form appear- Jethro (meaning pre-eminent,) the priest of ing at regular intervals. This is akin to the Midian, who initiated Moses and is viewed as Vedic idea of regular appearances of ava- one of the embodiments of the Universal taras. Transmigration of the soul is also a Mind. In the Biblical story, Jethro not only central tenet of Druze philosophy. In fact, initiates Moses, he gives him Zipporah (the to describe this principle the Druze use the shining one), one of his seven daughters (“one same analogy as Krsna uses in the Bhaga- of seven occult powers”—the light of vad-gita [2:22]: “As a person puts on new knowledge—“that the Hierophant is supposed garments, giving up old ones, the soul simi- to pass on to the initiated novice”49). Midian larly accepts new material bodies, giving up was one of Abraham’s sons through Keturah, the old and useless ones.”44 and Ishmael was Abraham’s son through Ha- gar. These two sons and their followers, the Wolf notes further that Midianites and the Ishmaelites, merged into a Kamal Jumblatt, the late Druze political he- single group of people.50 And it is from this ro and renowned spiritualist, often extolled group that the Druze are thought to have come. Krsna, the Bhagavad-gita, the Ramayana, Tracing the invisible thread of Druze origins and other Vedic books and personalities in still further, the Druze author, Chadi Ghaith, in his writings ... He also spoke of Druze go- an article titled the Forbidden Fifth Science51 ing to India and taking sannyasa... and considers the Druze to be the Surviving Gnos- Jumblatt was himself a vegetarian and con- tics who have been able to preserve the wis- sidered himself, in his later years, to be liv- dom of the Original Cause through the ages. ing as a vanaprastha, the retired order of He goes on to state that life in the Vedic social system.45 the enlightened among the Druze consider Dr. Nejla M. Abu Izzeddin, in a new study on 46 their gathering under the Druze name and the Druze, points to recently discovered flag since 1000 years ago as merely one manuscripts confirming Hindu and Buddhist chapter of their very ancient history as Car- influences. Her study shows that there were riers of the Gnostic Flame ever since Atlan- Isma‘ili Fatimid missions at work in India in tis and even before.52 the 10th century and that a state owing alle- giance to the Fatimid caliph was established in Fundamental Tenets of the Sind. More importantly, recently recovered Faith manuscripts say that al-Hakīm traveled to Si- jistan on the Indian border where in meditation he Druze are a mysterious and secretive he had a vision of a universal religion—a reli- T sect who rarely speak openly about the gion in which he “bids the muwahhidūn more significant tenets of their faith. Further- [Druze] to take hikma [wisdom] from any lamp more, they practice al-Taqiyya or dissimula- or candle they chose. The various paths, means tion, wherein the core elements of the faith are and light are one path and light from the sun of deliberately concealed, denied or even distort- the One Truth and of the One Real, Single and ed for purposes of safekeeping. However, it Eternal.”47 (author’s brackets) should be noted here that al-Taqiyya is an inherent characteristic of Gnosticism and many

72 Copyright © The Esoteric Quarterly, 2017. Summer 2017 other esoteric traditions in which important While the Druze concept of Tawhīd is virtually doctrines and practices are kept from those identical to Islamic doctrines of Tawhīd and to who are uninitiated and unprepared for full monotheistic beliefs overall, the Druze scrip- access to hikma or wisdom.53 Although very tural view, according to Dr. Sami Swayd, little is known about the deeper esoteric as- maintains that pects of the Druze faith, which can vary for monotheists throughout history have gener- different Druze groups, some of the basic ten- ally fallen into three categories: (1) those ets have been made pub- who pursue spirituality lic. The religious system of the through vision [of the The Concept of Tawhīd Druze is “one of the last sur- heart] (ru'yah), (2) those who pursue it Druzism is a path de- vivals of the archaic Wisdom- through speech [mythic signed to lead to the narrative, song and ut- recognition of Tawhīd— Tradition” whose origins are terances] (qawl), and an Arabic term meaning “next to unknown,” . . . they (3) those who seek it “unification” or “one- are the descendants of, and a through reason (‘aql). ness.” Tawhīd, says The ... Druzes [are in- Obeid, “ is a concept that mixture of, mystics of all na- structed] to apply their combines absolute one- tions—mystics, who in the own reason and to lead ness of God and the uni- face of cruel persecution . . . a simple ascetic life ty of all creatures in the that is devoid of world- oneness of the One and have been gathered together, ly comforts and pleas- only God.”54 Tawhīd is and who gradually made a ures. Druzism is re- not a static belief, but permanent settlement in the ferred to in the sect’s rather a dynamic action authentic manuscripts that must be lived in vir- vastness of Syria and Mount as “the Sect of Reason” tually every aspect of 57 Lebanon where they had . . . (Madhhab al-'Aql). one’s life. found refuge. Since then, they (author’s brackets) Members of the Druze preserved the strictest silence The emphasis on reason community are strict and upon their truly occult rites. in the Druze faith fol- unequivocal believers in lows the Gnostic Law the One God who cannot that Cosmic Reason or Divine Mind is the or- be defined or fully known by humans. Yet dering principle in creation. Hence, it is rea- Druze doctrine does not conceive of a God son, emancipated from all passions and egotis- who is solely transcendent, or wholly inde- tic urges and obtained through a lengthy and pendent of material existence. While God arduous process of initiation, which leads to transcendent is above, beyond, and distinct knowledge and union with the One. But Ta- from creation, God immanent is the sustaining whīd is more than intellect or knowledge. In an cause within each and every aspect of creation. essay on the theme, Omar Wahab describes it Makarem elucidates by saying that: “God is as “an experiential certitude,” that depends Existence itself. He is the only Existent; noth- upon the “re-cognition” that there “is no sepa- ing outside of Him exists.”55 “He is the One, 56 ration in either space or time between the One without being numerical.” Druzism can best and the rest of creation.”58 Tawhīd in the Druze be described as Panentheism, a form of monis- faith is accomplished through the most pro- tic monotheism, the belief or doctrine that God found reflection and meditation where one is greater than the universe but includes and “bridges the perceived separation and internal- interpenetrates it. Consequently, the Druze izes the all encompassing oneness of exist- reject all notions of plurality and believe that ence.”59 This process was initiated when exist- God has no partner or son, nor is He part of a ence came into being and continues until the Trinity. end of time and space.

Thus, Tawhīd is “a metaphysical truth and a pellations, languages and everything else, way of life”60 as revealed in the Qur’an, the bar none.64 Epistles of Wisdom and in the many other Although the Druze deity in the Absolute sense great Unitarian religions and spiritual trends 61 is a pure abstraction and cannot be known (an throughout history. It is, says Jumblatt, the apophatic belief about God that is shared by essence of knowledge and spiritual ethics many of the western Christian mystics, and is based on Greek philosophy, and the very also equivalent to the neti neti of jnana yoga means by which religion itself can be trans- 62 and Advaita Vedanta), humanity can under- cended. Moreover, Druze conceptions of Ta- stand God as he is reflected in the mind. The whīd, which derive from Sufi notions of Arabic term Nasut is used to denote God as he ma‘rifa or gnosis and fana, the process by is revealed or reflected to humanity, especially which the individual self is completely annihi- in the form of His Light manifest in a created lated in the ecstasy of union with the Divine, being. Yet, as Kais Firro points out in his His- are the ultimate goals of the Druze faith. tory of the Druze: Conceptions of God The nasut is not an incarnation of God but The Druze do not believe that it is possible for an image through which He brings himself the human intellect, which is bound by the lim- closer to human understanding, each mani- 65 itations of space and time, to comprehend the festation containing a unitarian message. infinite, unlimited and immeasurable Absolute Nasut, as the Epistles caution, is not the image in its Essence. As such, God in the absolute of deity itself. Nasut, according to Swayd sense is referred to as Lahūt, an appellation that Obeid says “defies definition, since to de- refers to the light of God experienced by fine is to know”63 or recognize God as He is in certain mystics who have reached a high Himself. This is why the Druze adopted an level of purity in their spiritual journey. unyielding de-anthropomorphism that divests Thus, God is perceived as the Lahūt [the all attributes from the Divine. In Hamza’s 13th divine] who manifests His Light in the Sta- Epistle, the “Disclosure of Truth” (Kashf al- tion (Maqaam) of the Nasut [material Haqa’iq), he states: realm] without the Nasut becoming Lahūt. This is like one’s image in the mirror: one The Lord [Lahūt] does not come under is in the mirror but does not become the names, languages, and attributes. And I do mirror. The Druze manuscripts are emphat- not say that he is ancient or permanent be- ic and warn against the belief that the Nasut cause the state of being ancient or perma- is God ... Neglecting this warning, individ- nent are mere conditions created by God... ual seekers, scholars, and other spectators His true essence cannot be recognized by have considered al-Hakīm and other figures sense or imagination and cannot be known divine.66 through logic or analytical measurement. The Druze Concept of Creation: The Five He is not subject to a known location be- Cosmic Principles cause that would make him surrounded by boundaries and other locations would be The Druze concept of creation is based on em- devoid of his presence. Yet no location is anationism, a cosmological theory asserting devoid of his presence because that would that all things flow from an underlying princi- leave a diminution of power. He has no be- ple or reality, most often conceived as the Ab- ginning as that would necessitate an end, solute Spirit or Ground of Being. Druze ema- and he has no end because that would ne- nationism, which has its roots in Neoplatonic cessitate a beginning. He is not manifest, philosophy in its Isma‘ili elucidation, affirms for that would demand occultation, and he that creation proceeds from one divine sub- is not occult for that would demand mani- stance or Godhead in a descending progression festation, for each adjective by necessity or series, where each reality arises from the needs its counterpart.... He has no likeness. previous one. Emanation theory advocates that God is exalted above and beyond traits, ap- everything has always existed (as expressions

74 Copyright © The Esoteric Quarterly, 2017. Summer 2017 of Tawhīd or God’s Unity) and has not been of dhidd [opponent]. From the light of the created ex nihilo (from nothing). Although em- Soul emanated the Word (al-Kalimah); the anationism usually sees creation as unwilled Precedent (as- Sābiq); and from it the Fol- and spontaneous, the Druze believe creation lower (at-Tālī). God then issued the proceeded from God’s Will, or “the Cause of spheres, the earth, and the elements. These Causes.” From this essential belief the Druze five cosmic principles form the Hudūd elaborated a unique hierarchical view with (Spiritual Dignitaries) with their counter- respect to the process of creation. This parts on earth.70 (author’s brackets.) approach, which also contains Manichaeistic Although the Druze eschew strict iconography, conceptions of the creation of evil, holds that they depict the Five Cosmic Principles as a there exists a hierarchy of five cosmic prin- five-colored star or pentagram, as shown in ciples (al-Hudūd, Arabic: “the boundaries, Figure 1 below. Intelligence/reason, which is limits”) or graded emanations from God, needed for the recognition of Truth is repre- which exist outside of the space-time frame- sented by green. The Soul is depicted by red. work.67 These five are generally understood as: Yellow represents the Word, which is the pur- al-ʿAql, Universal Mind or Intelligence; al- est expression of Truth. The Precedent is rep- Nafs al-Kulliyya or Universal Soul; al-Kalimah resented by blue, which symbolizes the mental or the Word; as-Sābiq, the Precedent or mental power of the will. And Immanence or power power of the Will and at-Tālī or the externali- realized in the world of matter is depicted as zation of God’s Will in the corporeal world. white. The downward triangle in the star sym- The first archetype (al-ʿAql) is the intelligent, bol is also said to represent the descent of the purposeful principle that comprehends all Universal Intellect into man. The ascending things and preceded all other beings or things. triangle symbolizes the progression of the soul The first aspect of creation, according to on its return journey toward the One. Obeid, “has to be conceptualized in a non- In a slightly different interpretation of the dimensional context and as an expression of 68 Druze star and the flag: God’s Will.” Although “this Universal Mind was perfect in enlightenment and power and • Green symbolizes “the mind,” Christ complete in character and action,”69 having no Consciousness, the pristine mirror of rival or second, it began to take joy in its own truth, Plato’s sun whose light makes perfection, forgetting that creation is the prod- knowledge of the truth possible. uct of the Creator’s exalted Will, Thought and • Red symbolizes “the soul,” the moon Vision. In this way Aql was deflected from its (the gentle reflector of the sun) the re- purpose and was retarded in its love for the ceiver of the light, and the shaheed Whole by arrogance, pride and self-love. The [witness] of the truth in every age. result was a creation of an exact antithesis • Yellow symbolizes “the word,” or the (dhidd) or adversary and the struggle between mediator between Plato’s realm of the pairs of opposites. (This particular aspect eternity and Aristotle’s realm of mate- of Druze thought can be traced to elements of rial existence. “The word” is the purest Zoroastrianism and Manichaeism and to the expression of the truth. struggle between creation and destruction or • Blue symbolizes the potential, the the forces of darkness and light.) mental power of the will to be-come. Then, as Kais Firro tells it in The History of the • White symbolizes the actualization of Druzes: the potential, the be-coming of the blue power, the full materialization of From the Aql’s Light, God created the Uni- Plato’s world of forms in the world of versal Soul (al-Nafs al-Kulliyya) as its part- matter.71 (author’s brackets) ner in the fight against the darkness and evil

Figures 1, The Druze Star and Druze Flag72

The five aforementioned principles are also million year period before the material emer- always associated with various human individ- gence of man in the Fourth Round. uals or luminaries who embody the archetypes At the time of that emergence, according to the they represent. For example, the Druze associ- Druze faith, all human souls [monads?] were ate Aql (Universal Mind or Nous) with Hamza created at once and their number is fixed for all himself. These five “messengers” or “inter- time. No sources seem to agree on what that preters” of the “Word of the Supreme Wis- number is, so it is not known whether it coin- dom,” as Blavatsky says in her article on the cides with the 60 billion figure given by the Druze, “are equivalent to the five chief Bodhi- Djwhal Khul through Alice A. Bailey.75 Ac- sattvas each of whom is the bodily temple of cording to Druze philosophy these souls did the spirit of one of the five Buddhas.”73 It is of not enter into the first human prototypes or interest to note here that associations also exist bodies that were created. They entered at a between the teachings on the Druze star and later date at which time humans longed to the Order of the Eastern Star, which assigns know their Creator. Thus, with the aid of Uni- the names of five biblical heroines, each of versal Intelligence, and a measure of free will, whom represents a Masonic virtue, to the col- humanity acquired the capacity to know God.76 ored arms of the Order’s star. (author’s brackets.) Between the emergence of these five spiritual The capacity to know Deity is not limited to luminaries and the creation of man, says Firro, earth’s human inhabitants. The Druze believe “there was a span of three hundred and forty- that there are people living in universes beyond three million years, consisting of cycles lasting our own, writes Abu Izzeddin, who points to a thousands of years until the beginning of the passage in the recently discovered manuscript first manifestation of Deity in the human 74 al- Munfarid bi-Dhdtih, written in 1019, which era.” This figure corresponds roughly to the says: 306, 720, 000 years of a round or globe man- vantara, the Hindu time scale of creation, plus the planets and luminaries which you see a sandhi (1,728,000 years), and to the 300-320 and do not see,- in skies above and below

you, on your right and on your left, are an of the Manichaeans and Qabbalah and Adam abode and a resting place for peoples like al-Safa (primordial Man) of the Sufis. yourselves, but who have risen high and The second Adam, the rebellious Adam, is the have been exalted and live eternally in par- Adam of the Biblical and Quranic traditions, adise.77 which tells the story of human consciousness, The Concept of Cycles or the mind that was once defined by whole- One of the central tenets of the Druze faith is ness or unity consciousness but became frac- the concept of cycles (adwar), wherein aware- tured, thereby giving birth to the individual ness of God can be reached through cyclic lev- mind and ego. However, the Druze do not see els and manifestations. This concept applies to the story of Adam and Eve’s Fall as the “origi- the cyclicity of revelation in which divinely nal sin.” Rather, the “Fall” is interpreted as a inspired messages are revealed to humankind representation or a facet of the struggle be- through a dominant messenger or prophet in a tween the pairs of opposites. The third Adam, particular period or era, and also to the result- as Makarem describes him, is a reference to ant cyclic spirals of evolutionary growth and Eve, Adam’s spiritual wife, not his physical development. Although Druzism resorts wife, but “the emissary who received the seed to taqiyya (dissimulation) to protect the tenets of knowledge from him and served as the re- of the faith, it usually places an emphasis on ceptacle for its germination and dissemination, two major cycles—“Cycles of Concealment” just as woman serves as the receptacle for the seed of man where it is germinated and in which spiritual teachings are limited or 82 veiled, and “Cycles of Disclosure,” in which brought forth to life.” The real Eve, accord- an advanced understanding of God’s unity or ing to Markarem, is the Universal Soul. Thus, Oneness is possible.78 as Marakem explains, the Druze do not believe that Adam was the first man or human on The Druze hold that seven is a sacred number earth, for humankind “existed long before the and that time itself is divided into seven cycles Biblical and Quranic Adam and Eve who go each corresponding to the manifestation of De- back no more than several thousand years be- ity. However, it is one single entity that ap- fore the birth of Christ.”83 pears in the world in these seven different pe- riods and forms.79 In other words, one single It must be added here that the aforementioned being is expressed into seven different fractal ideas regarding Adam correspond to esoteric aspects. philosophy’s Four Adams or Archetypes, as described by Blavatsky; likewise to the exist- The first of these messengers was Adam ence of the Four Adams each dwelling in the (Shatnīl in the Druze faith) the spiritual father Qabbalistic Worlds; and to the Zohar’s two of all humanity who transmitted the monothe- Adams, the Higher Celestial Adam not subject istic seed and called humanity to the true 80 to decay, and the Lower Adam/Eve or male- knowledge of God. This Adam is also de- female mortal portion who has temporal exist- scribed as the incarnation of ‘Aql, Universal ence in the Higher.84 Mind or Wholly Mind (sometimes also referred to as the Christ of the Ages). Druzism Reincarnation accepts two, three and sometimes seven Ad- The concept of cycles also extends to the ams, who Obeid describes as “archetypes rep- 81 Druze view on reincarnation (Arabic: taqam- resenting different role models.” The first of mus), which asserts that it is only through a these archetypes manifests only after many series of rebirths that individual human souls, cycles have elapsed and these cycles of activity having originated as a spark from the One, can are all thought to be the result of Deity’s ener- grow and evolve. Taqammus, or re- gizing Will. However, this first archetype or embodiment, which is philosophically related Adam is not the one mentioned in the Bible or to the Hindu concept of Samsara, is a pivotal the Qur’an. The first Adam symbolizes the component of the Druze faith despite the fact creation of Cosmic Mind, the Adam Kadmon

Copyright © The Esoteric Quarterly 77 The Esoteric Quarterly that it is not mentioned in the Qur’an and is from the Jesus of the New Testament. He is rejected by most Muslims as heretical. rather the Moslem Jesus patterned after the Druzism holds that the number of days in a conception of him by the ancient heretic sect of the Docetae88 who held that Christ person’s life is fixed. While the body is subject 89 to decay and death, the soul is seen as immor- suffered only in appearance. tal. Furthermore, it instantaneously incarnates Others maintain that it was Jesus who suffered into a new physical form at the time of death. and died and not the Christ, but that Jesus is However, after signing the “Time Custodian the same identity as the Holy Spirit. Pact” or Unitarian Vow taken in a particular Heaven and Hell lifetime, many Druze believe that the soul can only pass into the body of another Druze. Oth- Heaven and hell, in the Druze worldview, are er Druze dispute this view, along with the gen- viewed in a metaphysical and spiritual context. erally accepted notion that it is not possible for Heaven is seen as the apprehension of divine a male to incarnate as female and vice versa, knowledge and the outward demonstration of saying that not only are these matters not ref- the soul’s utmost perfection. “Hell is the fail- erenced in the Epistles, they are not in keeping ure to attain this state.”90 Reward and punish- with logic and the concept of divine justice ment are seen as self-generating in the Druze which allows for no discrimination.85 For faith. Obeid, incarnation starts from a neutral posi- In speaking of Heaven and Hell in his article tion since it “provides the only setting for free on the Forbidden Sixth Science, Ghaith states choice”86 and accountability. He notes further, the following: “according to the concept of Tawhīd, the only mechanism that levels the playing field is an ... there is no such thing as HEAVEN or extension of the human life span to the limits HELL anywhere beyond this world in some of existence through reincarnation.”87 Over the realm that transcends the mind’s ability to course of many lifetimes a soul will undergo a conceive.... Accordingly, eternal punish- full range of experiences. Whether a particular ment takes form in the gradual karmic en- rebirth is blessed or unfortunate is dependent tanglement of the soul in a behavioral on one’s actions, in a manner that can be lik- chain-of-causality here on earth.91 ened to the concept of Karma. Importantly, Thus, Heaven and Hell are states of mind. each soul has the opportunity to progress in Heaven is the emancipation from ignorance successive incarnational cycles until it reaches (jahl) and illusory existence. Hell is the pain a state of high purity and wisdom and can that comes from being deprived of the divine merge with its spiritual source. Presence. Based on cabalistic figuring in which the num- Although, certain members of the Druze com- ber seven and seventy are prominent, many munity believe in a Day of Judgment (Yawn Druze hold that there have been seventy incar- al-dīn), others do not. Those who believe in a nations of God. Others give ten as the number final Day of Judgment or “Day of Faith” view of times God has incarnated in human form on it as the period wherein al-Hakīm will return earth. Druzism teaches further that the “true again and confront each soul with the memory Christ” is a reincarnation of the Cosmic Intel- of all its previous lives and their consequences. ligence or Ultimate Reason on earth. In keep- Others perceive it as the culmination of a long ing with certain theosophical conceptions of series of the soul’s transmigrations toward il- Jesus Christ, a distinction is drawn between lumination and mystical union, or as a kind of Jesus, the son of Joseph and the Christ his Golden Age when death will still continue but teacher, who the Druze hold is second to God. be painless for those who have attained a real As Philip Kuri Hitti, the Lebanese American measure of union or Tahwīd. Still others see scholar describes him, this day as a judgment that one inflicts upon the Jesus (‘Īsa ibn-Yūsuf) of the Druze oneself due to a loss of hope and the inability manuscripts is also somewhat different

78 Copyright © The Esoteric Quarterly, 2017. Summer 2017 to realize that there is no absolute opposition suggests that some of the above seven precepts between Existence and Non-Existence.92 are blinds, and there are others that are not Morality and Virtue printed or written down. Morality is traditionally viewed from two per- The Role of the Mind spectives: 1) as a fixed system of values and The Druze, whose philosophy is based on principles of conduct that regulate human be- Greek and Pythagorean notions of liberation havior in the interests of the common good; through knowledge, place tremendous empha- and 2) a set of rules or commandments laid sis on the role of the mind. As such, they hold down by a divine being. Although Druze mo- that humans are thinking beings with the free- rality consists of a strict code of ethical con- dom to explore without restriction all that is duct and might be said to represent one of the possible to be known. most important aspects of the spiritual life, it As previously mentioned, Druzism places the dismisses traditional systems of morality as Universal Mind (Aql), the intelligent purpose- inadequate. From the Druze point of view, ful principle, at the apex of its evolutionary writes Wahab, existence is the projection of scheme. The individual mind is conceived of the Divine; morality and virtue are the divine as the microcosmic representation of the Uni- Norm and part of our original nature; they are versal Mind and indestructible with respect to not based on specific outcomes. Virtue is not a the notion of Time.94 Because the mind is means to an end. Motive is all-important. thought to be ahead of the Soul in the Druze One’s actions must be based on pure motive, system, and unique to human beings, it is seen humility, a desire to diminish the ego, and for as “a prerequisite for spiritual development.”95 the purpose of facilitating the knowledge of or 93 Mind, in the Druze view, gives one the power expression of unity or oneness. to shape, create and control matter making it Druze morality is most often based on the fol- an evolutionary agent par excellence. Moreo- lowing Seven Precepts, which must be willing- ver, mind or knowledge, and reason, are seen ly followed: as the gateway to awareness or Truth, and the means of Taqammus or uniting with the Di- • Veracity and truthfulness in speech— vine. the love of Truth • Fellowship, Brotherhood and aid to But achieving union with the Supreme Source one’s brethren along the way to Truth is predicated on having sound ethics, an open • Renunciation of all forms of former mind, pure thoughts, detached focus and the worship (specifically, invalid creeds) ability to reason and discriminate or see things and false belief that negate God’s fun- as they are in reality. Union is also dependent damental Oneness or Unity upon listening to the all-important dictates of • Repudiation of selfishness, confusion, conscience or the voice of meaning from with- and all the forces of evil or despotism in. Developing the mind in this way, says • The realization of God’s Unity and its Wahab, allows one to develop “pristine aware- expression in the world ness” or the intuitive realization of the meaning behind the phenomenal world of existence. • Forbearance which implies moral strength, courage and endurance He describes this faculty further as “existential insight,” which bypasses the analytical process • Absolute submission to God’s divine of reason and judgment to serve as a perfect will (taslim) and service through right mirror reflecting God’s Will and Purpose. To thought, speech and action. the Druze then, mind is the means by which Related to these seven precepts are: purity of humanity as a whole can evolve to become one the mind, the spirit and the body, compassion, intelligent consciousness or a single universal justice, tolerance, and fortitude, which in- mind within the Mind of God. volves the practice of detachment and the need The mind also plays a significant role with re- to realize a peaceful state of mind regardless of spect to the way that the Druze interpret their circumstances, austerity, and dignity. Rawson

Copyright © The Esoteric Quarterly 79 The Esoteric Quarterly holy texts. Although they recognize the signif- and historian Gerard de Nerval (1808–1855), icance of the Qur’an, the Torah, the Bible and and the British diplomat, author and mystic, other sacred texts, such as Vedic and Greek Laurence Oliphant (1829–1888), concluded theological and philosophical literature, these that certain secret Islamic communities, chiefly are, as Robert Engelbach describes them, the Druze and the Isma‘ili Nizaris Assassins101 “viewed as shells from which the inner mean- were responsible for transmitting the ancient ing must be extracted.”96 In fact, the Druze Gnostic wisdom to Europe through their influ- believe that there are three levels to interpret- ence on the Knights Templar, the Freemasons ing the sacred texts and that each of these re- and the Rosicrucians. flect a level of spiritual development and pro- Albert Pike in his Magnum Opus or Great gression. They are: Work writes in his commentary for the Ritual 1. the exoteric, available to anyone of the 22nd Degree—“The Knight of the Royal 2. the hidden, or allegorical, accessible to Axe or the Prince of Libanus,”—that the Col- those who can reflect or think deeply leges on Mount Lebanon, begun by Solomon, 3. the esoteric of the esoteric, or batin al- “were perpetuated by the Druze, from whom batin (a concept also known as Ana- the Crusaders obtained their knowledge of this goge), a level that is inaccessible to all degree.”102 but the enlightened few.97 In the 1890s the Rev. Haskett Smith reasoned In Hindu philosophy these are called Śabdār- that the Druze “retain many evident tokens of tha, Bhāvārtha and Guhyārtha respectively. their close and intimate connection with the Ancient Craft of Freemasonry.”103 These three levels of interpretation are also equivalent to the method as outlined by Djwhal It is not possible to assert with any certainty Khul through the work of Alice A. Bailey on that the Druze, who took part in the Crusades developing the intuition through the study of under the banner of Islam,104 conferred initia- symbol. They are 1) the exoteric interpretation, tion on the Knights Templar, whose order was based largely on its objective utility and the founded in 1118, to guard the Holy Land and nature of the form; 2) the subjective or concep- protect Christians pilgrims during the crusades, tual interpretations, wherein the idea lying be- or if it was the Templars who passed on their hind the objective manifestation is revealed; 3) doctrines to the Druze. Rawson thought that the spiritual meaning behind the subjective, Druzism and its origins are and must forever i.e., its energetic effect and its purpose.98 remain an unsolvable mystery. But, like Pike, he supposed: “that this peculiar sect originated The Druze and Their with the Freemasons that followed upon the Relationship to the steps of Solomon.”105 He went on to say that Druze influence on the mind and life of medi- Templars and Masonry eval Europe could not be overstated.106 t is a fact, as Bernard H. Springett wrote in Indeed, the relationship between the Druze and I 1922, in the Secret Sects of Syria and Leba- Masonry is now fairly well established among 99 non, that what we now know as Masonry many historians, Masons, and quite a few “has been part and parcel of the religions of the Druze themselves. The Mason Jean-Pierre 100 Middle East for thousands of years.” Schmit, who based his article, The Secret Stat- Springett based much of what he wrote on the utes of the Knights Templar, on documents connection between the Druze and Masonry on from the Vatican archives which belonged to his own researches and on the notes of A. L. the Masonic Grand Lodge of Hamburg and Rawson, a Druze initiate and high-ranking which describe the secret statutes of the order, member of several Masonic lodges. Before makes various references to the Druze.107 them, Geoffrey Higgins (1722–1803), whose Among other things these official Rules, com- work also influenced Helena Blavatsky and the posed in 1205, refer to the Saracens108 and the early theosophists, along with the French poet Druze as “fraternal brothers.”

In another article on “Freemasonry in Leba- According to Hogan, these traditions had a non,” written for the journal of Archeology and special interest in certain fixed stars and their History in Lebanon, the authors claim that: cycles in the heavens. Of particular interest was: the Druze belonged to the subsidiary branch of the first Freemasons, and that their con- the star of Aldebaran [Alpha Tauri: The nections with Freemasonry date to the Cru- Star of Illumination or Revelation in the saders, who them- Bull’s eye that irradiates selves discovered Many Druze identify as the Way], was associated Freemasonry during with St. Michael in the their occupation of Muslims, many others do heavens and St. George on Palestine. Some Ma- not, nor do they believe in earth. To this day, many sons go even further, the principles of the Islamic Druze Temples in Lebanon affirming that the ti- feature statues of St. tles of the 21st and the faith. Rather, they see George in their sanctuaries 22nd degrees of the themselves as members of [Khalwa or Lodge], and Ancient Accepted an heterodox religious sect. certainly these figures of Scottish Rite Prince St. Michael and St. George of Libanus refer to Kamal Jumblatt . . . de- have been featured in the the followers of that scribes the Druze faith as a traditional Knighthood 109 113 symbolic religion. meditative religion, and in- accolade of ‘dubbing.’ (author’s brackets) Timothy Hogan, “Grand clusive method for knowing Master Ordre Souverain There are a number of oth- du Temple Initiatique,” the Absolute. Druzism has er resemblances and unify- in The Way of the Tem- no clergy, rituals or obliga- ing factors between the plar explains that the tions. Hence there are those Druze and Freemasonry. primary reason the Both groups incorporate Christian Gnostics, the who do not see Druzism as the gnostic wisdom of traditions of the Rose a religion at all, but regard Egypt, Greece, Persia and Cross and the Chevaliers Islam, and revere Hebraic or Knights of the Temple it as a veiled and complex mystical traditions. Both were closely associated philosophical system. employ secret handshakes, with the Druze, the Is- grips, signs and passwords am‘ilis, the Sufis, and other Muslim brother- that are adopted for purposes of recognition hoods was because they acknowledged the and to make certain that no information per- same source for many of their doctrines and taining to the esoteric tenets and mysteries of beliefs.110 These groups also shared an interest the religion is shared with anyone who is not in the esoteric interpretation of sacred texts, as an initiate. The Druze and Freemasons each well as an interest in Alchemy, Gnosticism, utilize circumambulations and hollow pillars114 Hermeticism and Astrology. Hogan notes that signifying, among other things, the foundation the Templars were part of a secret mission to of the “Sacred Science” and the number two establish a link between Christianity and Islam. or t he pairs of opposites between which This mission entailed “seeking out and rescu- one must pass as one of the stages of the initia- ing from annihilation the secret doctrines”111 tory process. Additional similarities can be that were being protected in Europe, but also found with respect to the Druze catechism and by schools in North Africa and the Middle Grand Orient Freemasonry in that one can only East. He goes on to say that associations be- receive instruction from the uqqāl or initiates tween the various Muslim Brotherhoods and after taking a number of solemn oaths under the Knights of the Temple were so close that the Law of Silence (Kitman al Dinn) before the latter were referred to as the “Chevaliers of entering a cycle of initiation. Moreover, for the Allah.”112 both the Druze and the Masons, the oath, once

Copyright © The Esoteric Quarterly 81 The Esoteric Quarterly taken, can never truly be rejected or taken model of all the Lodges created afterwards back—once a Druze always a Druze; once a in Christendom.117 (author’s brackets) Mason, always a Mason. Although a Druze or This model seems to have continued in its a Mason may be expelled for unacceptable basic shape within the context of the current conduct, neither can be released from his or Druze faith. her contract or pledged word. Druze Initiation Yet another tie between these two groups is the Grand Lodge. Groups like the Rosicrucian Fel- Very little is known about the Druze system of lowship maintain that the “House of Wisdom Initiation. However, Rawson communicated or Science” (Dar al-Hikma) and the adjacent some of what he knew to Springett, who wrote “House of Learning or Knowledge” (Dar al- about it in the Secret Sects of Syria and Leba- Ilm), built under the auspices of al-Hakīm in non. Jean-Marc Aractingi’s more recent Se- Cairo, constituted a Grand Lodge.115 Accord- crets Initiatiques en Islam et Rituels Macco- ing to the Ordre Kabbalisitic de la Rose Croix, niques118 also provides a good outline of ad- Christian Rosenkreuz, after traveling to the mission and initiation into the Druze initiatory mystic city Damcar in Arabia in search of lost scheme. knowledge, is said to have established a Aractingi describes admission into the Druze “House of the Holy Spirit,” modeled after al- sect as beginning with a period of six months Hakīm’s “House of Wisdom,” upon his return or more in which the Sheikhs or members of to Europe. The young C.R.C. is said to have the uqqāl observe the candidate’s general be- been instructed by the Arabian adepts during 116 havior. Rawson says the probation is long and his three year stay in the Mid-East. severe. In evaluating the candidate’s character Based on firsthand experience with the Druze and actions, his or her past and present circum- in Lebanon and Syria, Rawson elucidates fur- stances are taken into account. Testimony as to ther: the candidate’s worthiness and sincerity is taken from his or her associates and members of To the central Dar ul-hikmat “House of the community. Thus the aspirant faces not Science” was attached a Grand Lodge, only the judgment of the Sheikhs but also that where the candidates for initiation into the of society in which he or she lives. If the can- esoteric doctrines of Ismailism were in- didate is deemed worthy, he or she then under- structed in the articles of the faith. Twice a goes a preliminary test, which consists of ques- week, every Monday and Wednesday, the tioning by the Sheikhs.119 Dai ud-Daawat, the Grand Prior of the Lodge, convened meetings, which were Once entered as a beginner or Apprentice frequented by both men and women, (Mubtadi), the candidate must undergo a two- dressed in white, occupying separate seats. year period of probation. If the probationer These assemblages were named Majalis ul- passes the first initiatory test, which Rawson hikmat or “philosophical conferences.” Be- says is a daylong ordeal designed to rigorously fore the initiation the Dai ud-Dawaat wait- test the candidate’s self-control and physical ed on the Imam (the Caliph), the Grand and mental endurance,120 he or she must under- Master, and read to him the discourse he take a solemn oath and make a written contract proposed to deliver to the neophytes, and before entering a cycle of initiations. received his sign-manual on the cover of The oath, taken on a section of the Epistles of the manuscript. After the lecture the pupils Wisdom, as Rawson explains, involves the kissed the hands of the Grand Prior, and unequivocal acknowledgement of the Oneness reverently touched the signature of the or Unity of God (Tawhīd) and surrender to Master with their foreheads. Makrisi's ac- God’s Will. The written contract makes one a count of the different degrees of initiation 121 secret guarantor of the Unitarian religion. It adopted in this Lodge forms an invaluable is also thought that the initiate must commit record of freemasonry. In fact, the Lodge at him or herself to playing a part in the rebuild- Cairo [which had nine degrees] became the

82 Copyright © The Esoteric Quarterly, 2017. Summer 2017 ing of Solomon’s Temple.122 This is not as Conclusion surprising it may seem given that the Druze in Lebanon claim to have supplied the “Cedars” his article has sought to tell the story of (a symbol for “Great Men” or “trees of Right- Tthe mysterious Druze, a small and exclu- eousness”) that were used in the building of sive group that has baffled and intrigued schol- the arc of the first Temple. Hence the Ancient ars, missionaries and the curious for centuries. and Accepted Scottish Rite assignment of the The complex origins of the Druze people and Druze, i.e., the Royal Axe or Prince of Libanus their rich syncretic beliefs, which presents as a to the 22nd degree, which deals with “great complex mix of Neo-Platonic and Pythagorean work or labor.” philosophy, Gnosticism and Shia Isma’ili Is- lam, along with elements of Persian, Hindu At each initiation the candidate is given gradu- and Judaic thought, have been discussed. The al access to the various ancient manuscripts. Druze lineage, as this article has also attempt- Some of these manuscripts are part of a long ed to show, has clear links to the Templars and initiatory chain given only to those who have Freemasons, suggesting that Druzism has the been prepared to receive them. A portion of hallmarks of an occult fraternity that has en- these manuscripts, according to Kamal Jum- dured from ancient times. blatt, a Lebanese Druze initiate, are “certain works of ancient Egypt, in particular the secret One of the most important tenets of the Druze work of Hermes Trimégiste, known to us un- system is its emphasis on Tawhīd or God’s der the name of Imhotpe... the builder of the absolute Unity or Oneness. For the Druze Ta- first Pyramid in Sakharah, one of the first initi- whīd “does not simply mean that all religions atory centers of antiquity.”123 are of the same monotheistic source, but that the source is the essence of everything in it. Instead of the nine Degrees instituted at the There is no separation between God and man, Grand Lodge in Cairo, the Druze are said to or between God and any other aspect of the have five Degrees. According to Rawson, the universe.”127 Hence, “first three degrees are typified by the three Tawhīd is more than a feet of the candlestick of the inner Sanctu- fundamental concept; it is something that is to ary.... The ‘three feet are the holy Application, be perceived and lived in every single moment 124 the Opening, and the Phantom.’” These of life. three correspond to man’s inner and outer In addition to the concept of God’s Absolute soul, and his body, which is viewed as a phan- Oneness, the Druze adopted the Neo-Platonic tom or a passing shadow. The five degrees are doctrine of cyclic re-embodiments of the Uni- emblematic of the five mystic elements or versal Intelligence emanating from the Ineffa- cosmic principles, with the “last two being the ble Logos or Creator, wherein each succeeding most important and terrifying in their gran- manifestation is the result of the previous cy- deur.”125 cle. Reincarnation is another feature of this In the closing paragraph of his letter to Blavat- eclectic sect, along with a strong emphasis on sky about his initiation into the Druze sect, brotherhood, morality, initiation and reason. Rawson, who was given special dispensation Because the sacred literature of the Druze is to move through the stages of aspirant and ap- not widely circulated, and its inner teachings, prentice quickly, concludes by saying that the like a precious gem, are still hidden away or Druze initiation conveyed in the language of occult blinds, any is so peculiar that it could not be printed so attempt to write their story will consist of a as to instruct one who had not been mixture of fact and various speculative theo- “worked” through the “chamber.” So it ries. Complicating matters further is the fact would be even more impossible to make an that the Druze themselves hold very different exposé of them than of the Freemasons. views about their origins, beliefs and practices. The real secrets are acted and not spoken, Many Druze identify as Muslims and rely on and require several initiated persons to as- the Qur’an (along with the Epistles of Wis- sist in the work.126 dom) as their primary books. Yet there are also

Druze communities who maintain that Islam has nothing to do with Druzism at all, that its 4 Chadi Gaith, The Forbidden Fifth Science, language is universal and that Druzism is not a http://www.druzenet.net/dn- religion but more of a sacred science or a thefifthscience.html. (accessed December 1, “timeless Mind creed than anything else.”128 2016). Despite these, and other complicating factors, 5 Ibid. it is clear that the Druze have deep esoteric 6 Gerard De Nerval, Journey to the Orient (re- roots and are one of the keepers of the Ancient print 2012; Harcourt, Brace & Co., 1930), Wisdom. 238. 7 Miriam Cooke, Nazira Zeineddine: A Pioneer At present the Druze are facing a number of of Islamic Feminism (London: Oneworld Pub- challenges. They are a people without geo- lications political allies, and as such, they are a forgot- 8 Obeid, The Druze and Their Faith in Tawhid, ten minority in the Middle East. The Druze are 100. 9 also under threat in countries like Syria and George Washington Chasseaud, The Druze of Iraq where once again they are being persecut- Lebanon: Their Manner, Customs and History (Ann Arbor, MI: The University of Michigan, ed for their beliefs, and in Lebanon, due to po- 2009), 378. litical tensions in the region. Moreover, many 10 Ibid. Druze communities have lost contact with the 11 Robert Breton Betts, The Druze, Hartford, CT: modern world owing to long entrenched Druze Yale University Press, 1988), 54. traditions and habituated ways of thinking that 12 Ibid., 36. run counter to the dynamic and progressive 13 Obeid, The Druze and Their Faith in Tawhid, intent of Tawhīd.129 Their numbers continue to 145. 14 dwindle because of their exclusive nature and Jean-Marc Aractingi, Secrets Initiatiques en their strict rules on endogamy and entrance Islam et Rituels Macconiques (Paris: into the faith. On the positive side, there has L’Harmattan, 2008), 23. 15 The Fatimid or Isma‘ili Shia Caliphate trace been renewed interest in this unique and highly their lineage to Fatimah, the daughter of Mu- guarded sect along with the emergence of new hammad and her husband Ali ibn Abi Talib, information, much of it coming from the Druze who the Shia believe should have been the themselves regarding the basic tenets of their first Caliph after the death of Muhammad. faith and its sacred literature. In light of these 16 Ismāʿīlism is a branch of Shia Islam with an factors some Druze, such as Obeid, have called emphasis on the engagement of both the spirit for reforms that would allow for greater open- and the intellect. Ismāʿīlism contains Gnostic ness, access and entry into the Druze faith as and Neo-platonic influences, which posits the well as greater adaptability to the societies, creation of the universe by a process of emanation from God. It also contains a strong eso- especially in the West, where a number of 130 teric dimension based on the idea that the Druze now live. But it is an open question as Qur’an contains an inexhaustible wellspring to whether the Druze people, their sacred texts of allegorical and symbolic inspiration lending and their secrets will continue to survive. itself to a spectrum of interpretations. The unity and absolute transcendence of God is the first and foremost article of the Isma‘ili faith. The Druze adopted these and other Isma’ili 1 Charles W. Leadbeater, The Masters of the and Shia beliefs and practices. Path (London: Theosophical Publishing 17 For contrasting views of the controversial al- House, 1925), 42. Hakīm, see: Caliph of Cairo: Al-Hakim bi- 2 Anis Obeid, The Druze and Their Faith in Amr Allah, by Paul E. Walker (Cairo: Ameri- Tawhid (Syracuse, NY: Syracuse University can University in Cairo Press, 2010) or The Press, 2006), 11. Shi'a Imamate: A Fatimid Interpretation, by 3 Druse or Druze, Online Encyclopedia, Sami Marakem (London: I.B. Tauris and Co., http://encyclopedia.jrank.org/DRO_ECG/DR 2013). USES_or_DRUZES_Arab_Druz_.html (ac- 18 Both the Isma‘ili’s and the Druze dispute the cessed August 30, 2016). assertion that al- Hakīm claimed to be God,

since such a contention I s considered to be 34 Ibid.,13. blasphemous in Islam. They maintain that 35 Ibid. such claims were made by ad-Darazi and 36 This information was related by the Druze to compounded by information on the part of the Sir Lawrence Oliphant and is discussed in his Abbasid Caliphs. It should also be noted that book (The Land of Gilead), which is based on while al-Hakīm was viewed as an infallible his travels to Egypt and the Mid-East. Accord- leader among the Druze and the Isma‘ili’s, the ing to recent statistics, there are 14.6 million Jews and Christians saw him as a tyrant who Muslims living in China today. destroyed their synagogues and churches— 37 Breton Betts, The Druze, 14. places of worship that he eventually rebuilt. 38 Ibid., 176. 19 Obeid, The Druze and Their Faith in Tawhid, 39 “Great Theosophist: The Druze of Mount 56. Lebanon,” Theosophy Vol. 26, No. 1, 1937. 20 Pensator, “Dar Al-Ilm: The House of http://www.wisdomworld.org/setting/druzes.h Knowledge in Cairo,” The Rosicrucian Herit- tml (accessed Oct 26. 2016). age Vol. 20, No. 2, 2013, 16. Online at: 40 H. P. Blavatsky, “Lamas and Druses,” in H. P. www.amorac.org.uk (accessed January 21, Blavatsky’s Collected Writings (Wheaton, IL: 2017). Quest Books, 1996), 175. 21 See for example: “The Father of Alchemy,” 41 Ibid., 176. by Jābir ibn Hayyān, in the Rosicrucian Bea- 42 H. P. Blavatsky, The Letters of H.P. Blavat- con, September 2016, Vol. 25. No. 4. Online sky, vol. 1, 1861-1879 (Wheaton, IL: Quest at: Books, 2003), 413. Despite Blavatsky’s claim https://amorc.org.uk/sites/default/files/publicat to “belong to the secret sect of the Druze,” it ions/2016-09_RC_Beacon.pd. does not appear that she was actually initiated 22 Pensator, “Dar Al-Ilm: The House of into the faith. She did however, study with Knowledge in Cairo, 80. them. 23 The Qur’an, 2: 256, trans. A. Yusuf Ali (re- 43 Guru Nanak (1469–1439), was the founder of print 1977; Lahore: Asharf Printing Press, Sikhism and the first of the ten Sikh Gurus. 1975). 44 David B. Wolf, The Druze and Vedic Origins, 24 Obeid, The Druze and Their Faith in Tawhid, http://www.veda.harekrsna.cz/connections/Ve 80. dic-Druze.php (accessed December 20, 2016). 25 Ibid. 45 Ibid. 26 The Fatimids claimed descent from Fatima 46 Nejla M. Abu Izzeddin, The Druze: A New bint Muhammad, the daughter of the proph- Study of Their History, Faith and Society et Muhammad. (Leiden. NLD: Brill Academic Publishers, 27 It should be noted here that some Isma‘ili’s 1993), 121. 47 discount the belief that al-Hakīm supported Ibid. 48 and encouraged Hamza and the deviant teach- Timothy Hogan, Entering the Chain of Union ings of the Druze. However, most scholarship (Lulu.com, 2012), 211. 49 corroborates the Druze version of events. H.P. Blavatsky, The Theosophical Glossary 28 Other ancient Druze texts the Rasa'il al-Hind (reprint 1966; CreateSpace Independent Pub- (Epistles of India) and the previously lost (or lishing Platform, 1892), 386. 50 hidden) manuscripts such as al-Munfarid bi- See The Exodus Route: The Wilderness of Dhatihi and al-Sharia al-Ruhaniyya, having to Shur, http://www.bible.ca/archeology/bible- do with the unique essence of the Divine and archeology-exodus-route-wilderness-of-shur- spiritual law respectively, as well as others in- ishmaelites-midianites-amalekites.htm (ac- cluding didactic and polemic treatises. cessed December 20, 2016). 51 29 Sami Nasib Makarem, The Druze Faith (Ann Chadi Gaith, The Forbidden Fifth Science, Arbor, MI: Caravan Books, 1974), 18. http://www.druzenet.net/dnthefithsceince.html 30 Robert Breton Betts, The Druze (London: . (accessed January 8, 2017). 52 Yale University Press, 1988), 11. Ibid. 53 31 Obeid, The Druze and Their Faith in Tawhid, Kais Firro, The History of the Druzes (Leiden, 89. NLD: Brill Academic Publishers, 1997), 22. 54 32 Abu Izzeddin, The Druze: A New Study of Obeid, The Druze and Their Faith in Tawhid, Their History, Faith and Society, 105. xi. 55 33 Breton Betts, The Druze, 12-13. Makarem, The Druze Faith, 41.

56 Hamza ibn ‘Alī, The Epistles of Wisdom, No. http://www.bibliotecapleyades.net/secret_teac 5-14. The Epistles are held in the Shay Nasib hings/sta30.htm (accessed January 9, 2017). Makarem collection, Aytat, Lebanon. 85 Obeid. The Druze and Their Faith in Tawhid, 57 Sami Swayd, Druze Spirituality and Ascet- 159. icism. Online at: 86 Ibid., 153. www.eial.org/mesp/Swayd.rtf.rtf (accessed 87 Ibid. December 23, 2016. 88 The Docetae doctrine maintains that Christ’s 58 Omar Wahab, A Glimpse of Eden. Online at: body was merely a phantom or appearance, or http://www.druzeworld-wide.com/Articles.ht that it was comprised of spiritual substance. ml. (accessed December 31, 2016). This doctrine according to Philip Hitti, “was 59 Ibid. handed down to the Moslems probably 60 Ibid. through Manichaean channels. The Manichae- 61 Swayd, Druze Spirituality and Asceticism. an movement, which arose in close connection www.eial.org/mesp/Swayd.rtf.rtf (accessed with Mandaeanism in ‘Irāq or southern Baby- January 8, 2017. lonia, about the middle of the third century 62 Kamal Jumblatt, as quoted by Dr. Nazek Abu- A.D., and which, as al-Fihrist declares, was a Ilwan Abed in Jumblatt, Religion, and blend of the old Magian cult with Christianity, Tawhid. was Iranian in its mythology and cosmological 63 Obeid, The Druze and Their Faith in Tawhid, beliefs.” 103. 89 Philip K. Hitti, Origins of the Druze People 64 Ibid., 104. and Religion (reprint 2008; New York: Ams 65 Firro, The History of the Druzes, 13. Pr Inc., 1928), 40. 66 Samy Swayd, Druze Spirituality and Asceti- 90 Pam Rohland, The Druze, cism. http://www.everyculture.com/multi/Bu- 67 Obeid, The Druze and Their Faith in Tawhid, Dr/Druze.html. (accessed November, 23, 129. 2016). 68 Ibid.,130. 91 Chadi Gaith, The Forbidden Fifth Science. 69 Ibid., 131. 92 Ibid. 70 Firro, The History of the Druzes, 11. 93 Wahab, A Glimpse of Eden. 71 David Kendall, The Druze People in Syria. 94 Obeid. The Druze and Their Faith in Tawhid, http://www.crwflags.com/fotw/flags/sy- 138. druz.html (accessed January 8, 2017). 95 Ibid., 267. 72 Both images are in the public domain. 96 Robert Engelbach, Esoteric Muslims: The 73 Blavatsky, The Lamas and the Druze, 152. Druze. Online at: 74 Firro, The History of the Druzes, 11. http://www.spiritofthescripture.com/id2639- 75 Alice A. Bailey, Treatise on Cosmic Fire (re- esoteric-muslims-the-druze.html (accessed print 1979, New York: Lucis Trust, 1951), January 21, 2017). 579. 97 Samy Swayd, The Historical Dictionary of the 76 Abu Izzeddin, The Druze: A New Study of Druze (London: Rowan and Lightfield, 2015), Their History, Faith and Society, 113. 223. 77 Ibid. 98 Alice A. Bailey, Glamour: A World Problem 78 Swayd, Druze Spirituality and Asceticism. (Reprint 1978; New York: Lucis Trust, 1950), 79 See for example: The Nusayri’s Religious 7-8. System: The Concept of God. Online at: 99 Bernard H. Springett, The Secret Sects of Syr- http://mahajjah.com/5-the-nusayris-religious- ia and Lebanon (London: Kegan Paul, 2006). system-the-concept-of-god/#_ftn32 (accessed 100 Ibid., 1. January 3, 2017). 101 The Isma‘ili Nizaris Assassins have common- 80 Makarem, The Druze Faith, 68. ly been thought to be hashish smoking, mur- 81 Obeid, The Druze and Their Faith in Tawhid, derers who assassinated their religio-political 124. adversaries in parts of the Muslim world. New 82 Makarem, The Druze Faith, 69. scholarship has largely discredited these long- 83 Ibid., 70. standing claims as part legend and part in- 84 The Qabbalistic Keys to Creation of Man. trigue among orthodox Muslims and Chris- Online at: tians who viewed the esoteric Nizaris as here- tics. The appellation, “Assassin” or Assesseen

in Arabic, is now thought to signify the Nizar- 110 Timothy Hogan, The Way of the Templar (Ra- is as “guardians” of a secret wisdom that leigh, NC: Lulu Publishing, 2015). 22. could not be given out to the unworthy or ig- 111 Ibid., 24. norant. 112 Ibid., 22. 102 Albert Pike, “The Knight of the Royal Axe or 113 Ibid., 23. the Prince of Libanus Degree.” This article 114 “A Topic of Masonic Interest: The Druze.” was extracted from Pike’s Magnum Opus or Online at: Great Work (Whitefish. MT: Kessinger), https://freshfromthequarry.com/2015/10/01/to XXII...5. p ic-of-masonic-interest-the-druze/. (accessed 103 As quoted in Heirs to Forgotten Kingdoms by November 18, 2016). Gerard Russell (Philadelphia: Basic Books, 115 “The Secret Tradition of Islam,” by the Life 2014), 115. Science Fellowship 104 Hitti, Origins of the Druze People and Reli- http://www.alpheus.org/html/articles/esoteric_ gion, ch. 2, p. 5. Hitti describes how the history/secret_islam.html. (accessed February Tanūkhs, one of the two most powerful fami- 4, 2017). lies in Lebanon, “led their incursions into the 116 “Mystery of the Rose Cross,” Ordre Kabbalis- Phoenician coast and finally succeeded in tic de la Rose Croix. holding Beirūt and the maritime plain against http://www.okrc.org/index.php/en-us/tradition the Franks.” -of-the-korc/the-rose-cross/6-mystery-of-the- 105 Rawson as quoted by Springett in The Secret rose-cross. (accessed February 6, 2017). Sects of Syria and Lebanon, 40. 117 Springett, The Secret Sects of Syria and Leba- 106 Ibid. non, 41. 107 Jean-Pierre Schmit, The Secret Statutes of the 118 Aractingi, Secrets Initiatiques en Islam et Rit- Knights Templar. Online at: uels Macconiques http://www.lesfilsdelavallee.fr/index.php/en/th 119 Ibid., 70. e-secret-statutes-of-the-knights-templar. It 120 Springett, The Secret Sects of Syria and Leba- should be noted here that these documents, non, 206. which are copies of documents found in the 121 Ibid.,194-195. Vatican and copied by the Danish scientist 122 See for example, Sons of the Serpent Tribe- Fredrick Münter, were thought to have been The Old Battle Axe: Qadosh, The Cedar fake. But new research based on the work of Mountain: Benjamin Tudela (1130–1173) gives more www.bibliotecapleyades.net/sumer_anunnaki/ credence to claims of their authenticity. Timo- .../serpent_tribe/serpent_tribe16.htm, and The thy Hogan discusses these matters in the Way Way of the Templar, by Timothy Hogan. of the Templar (Raleigh, NC: Lulu Publishing, 123 Aractingi, Secrets Initiatiques en Islam et Rit- 2015). uels Macconiques, 82. 108 The word “Saracen” is primarily associated 124 Springett, The Secret Sects of Syria and Leb- with the Crusades and was synonymous with anon, 205. “Muslim” in the Medieval Period. 125 Ibid., 192. 109 Gerard Figuie, Rita Sayegh, Riad Abou 126 Ibid., 207. Jaoude, “Freemasonry in Lebanon: An Over- 127 Engelbach, Esoteric Muslims: The Druze. view,” Archaeology and History in Lebanon, 128 Gaith, The Forbidden Fifth Science. Issue Twenty Five, Winter 2007, p.8. For ad- 129 Obeid, The Druze and their Faith in Tawhid, ditional information on the Druze and Mason- 263-264. ry see: http://www.bibliotecapleyades.net/sum 130 Ibid., 264-265. er_anunnaki/reptiles/serpent_tribe/serpent_trib e16.htm.

Great Esotericists Harriette Augusta Curtiss (1856–1932) and Frank Homer Curtiss (1875–1946)

he path of discipleship is often portrayed marriages (Blavatsky, Annie Besant, Alice T as a solitary one. Personal relationships Bailey). Several others had spouses who are sacrificed to group service, and romantic showed minimal or no interest in their esoteric “entanglements” are viewed as distracting and work (Anna Kingsford, Arthur Waite, Max wasteful of energy. Helena Blavatsky, for one, Heindel, Katherine Tingley, Dion Fortune). In emphasized the need for celibacy; it is impos- a few cases esotericists formed close, extra- sible, she declared, “for him to divide his at- marital relationships with coworkers.2 tention between the pursuit of Occultism and a Notwithstanding the possible distractions of wife.” She added: “let me remind you, practi- intimate unions, several married couples made cal Occultism is far too serious and dangerous significant contributions to modern esoteri- a study for a man to take up, unless he is in the cism. MacGregor and Moina Mathers, Rudolf most deadly earnest, and ready to sacrifice all, 3 1 and Marie Steiner, Helena and Nicholas Roe- himself first of all, to gain his end.” Not inci- rich, Alice and Foster Bailey,4 Corinne and dentally, major world religions require monks, Theodore Heline, and Geoffrey and Sandra nuns, and in some cases clergy, to take vows of Hodson5 immediately come to mind. Less celibacy. well-known, but deserving of more attention Some of the great esoteric teachers never mar- was the American couple Harriette and Homer ried (for example: Éliphas Lévi, Tallapragada Curtiss. Subba Row, Jiddu Krishnamurti, Charles Harriette Augusta—who in adulthood bore a Leadbeater), or found their voices after failed striking resemblance to Eleanor Roosevelt—

88 Copyright © The Esoteric Quarterly, 2017. Summer 2017 was born in Philadelphia in 1856. After a good “back to Blavatsky” movement. In so doing education she planned a career on the stage; they cut themselves off from the Christianiza- but her mother dissuaded her, and eventually tion movement in the Adyar Society, in which she developed abilities as a clairvoyant. In Besant and Leadbeater played prominent roles. 1907, at the age of fifty-one, she married the Moreover, there is no evidence of close con- much-younger Homer Curtiss, a medical doc- nections with Steiner, whose own interest in tor who had graduated from the University of the esoteric aspects of Christianity was demon- Pennsylvania. By that time both had developed strated in 1902 with the publication of Christi- a strong interest in the teachings of the Theo- anity as Mystical Fact. The Curtisses work on sophical Society. Christian esotericism seems to have developed independently from comparable work in pro- Soon after their marriage the Curtisses formed gress elsewhere during the period. an esoteric study group in Philadelphia; its first meeting was on January 1, 1908. The group The teachings of the Order of the 15 were grew in size and became known as the “Order promulgated through monthly lessons and cor- of the 15,” a name explained many years later respondence with students.9 The monthly les- as capturing “its cosmic and numerological sons were designed to be accessible to entry- designation.”6 Harriette Curtiss assumed the level students, “yet they also contain so much role of “Teacher” and adopted the pseudonym deep understanding and occult lore that the Rahmea, interpreted as “Princess of the most advanced students find much that is new . Flame”; Homer Curtiss served as the order’s . . [but] put in a new light, i.e., the light of the secretary, taking the name Pyrahmos. new day.”10 In due course the monthly lessons were gathered into the basic text, The Voice The Order’s goal was to build bridges between of Isis (1914), and the more advanced text, The Theosophy and orthodox Christian teachings. Message of Aquaria (1921). Edited corre- The Curtisses acknowledged their debt to Hel- spondence was published in the two volumes ena Blavatsky, co-founder of the Theosophical of Letters from the Teacher (1909, 1926). Society. Their first book, Letters from the Teacher (1909), bore the following dedication: Over time the Curtisses’ path began to deviate from Blavatskian Theosophy, and as their fo- To that Great Teacher who brought the cus changed, so did the name of their organiza- Wisdom-Religion to the Western World, tion. The Order of the 15 became the Order of known on earth as HELENA PETROVNA Christian Mystics, which embraced the objec- BLAVATSKY, this volume is affectionate- tive of promoting advanced Christian mysti- ly dedicated by her loving pupils and disci- cism in accordance with the Western mystery ples Pyrahmos and Rahmea.7 school tradition. “It is Christian,” they ex- Authorship was listed as: “Transmitted by plained, “in that it seeks the universal Cosmic Rahmea, Priestess of the Flame. Edited by F. Christ Principle, no matter by what name that Homer Curtiss, B.S., M.D., Secretary of the Universal Principle is known in other lands; Order.” Perhaps that style provides a clue to and in that it bases its teachings on the Chris- respective roles in their work as a whole; but tian rather than on Oriental scriptures.”11 We all subsequent books were published under should note that “mystics” must be interpreted “Harriette Augusta Curtiss and F. Homer in the sense of the practical mysticism of mod- Curtiss.”8 ern esoteric teachings rather than the tradition- The Order of the 15 relaxed the Theosophical al contemplative mysticism of both West and Society’s insistence on vegetarianism but pre- East. served most of its other teachings, including The Order of Christian Mystics was the most universal brotherhood, reincarnation, and the successful of the Curtisses’ endeavors. At its return of the World Teacher. As the rift be- peak, it enrolled thousands of students in over tween the Adyar and American branches of the seventy countries. But the teachings were Theosophical Society grew wider, the Curtiss- aimed primarily at the American esoteric es sided with the American branch and the community, for it was believed that America

Copyright © The Esoteric Quarterly. 89 The Esoteric Quarterly would remain the spiritually dominant nation ters, and delivered thousands of lectures across on earth for many years to come. The Curtiss- the United States. All their books ran through es’ vision was to present a system of mysti- multiple editions. cism suitable for the western culture and mind- The Curtisses’ most influential books were The set, encompassing a new interpretation on all Key to the Universe (1917) and The Key of former teachings given under the names Destiny (1919). The unifying theme of the of Rosicrucianism, Gnosticism and the western two-book series—each mystery school teach- more than 300 pages in ings. The Order of Christian Mys- length—is number Among much else the tics was the most successful of symbolism. The Key to Order promoted a sys- the Curtisses’ endeavors. At the Universe focuses on tem of personal regen- the numbers zero eration, referred to as its peak, it enrolled thousands through ten, The Key of spiritual alchemy, of students in over seventy Destiny on the numbers which involved trans- countries. But the teachings eleven through twenty- muting the base sexual two. Numerology obvi- creative energy. By way were aimed primarily at the ously played a major of clarification: American esoteric community, role, and the authors began the first book Transmutation does for it was believed that Ameri- with the observation: not mean suppres- ca would remain the spiritually “Mathematics is the sion or refusal to use only exact science. . . . the usual normal dominant nation on earth for Words are symbols of functions which many years to come. ideas, but numbers are have been given to symbols of divine realities.”13 Pythagoras man . . . . But it does mean that all thought would have agreed. in connection with this question must be metaphorically laid upon the altar of the To bring each number to life the authors drew Most High and blessed.12 upon the perspectives of mathematics, astrology, Greek mythology, Vedic religion, the He- During the first half of the twentieth century a brew alphabet, esoteric teachings on the human number of esoteric teachers established reli- constitution, and more. Importantly, they relat- gious affiliates of their esoteric schools or reli- ed each number to a Major Arcanum in the gious organizations through which their teach- Tarot, providing a brief but clear exposition of ings could expand. For example, Leadbeater Tarot symbolism. To illustrate these latter dis- helped found the Liberal Catholic Church, and cussions they provided monochrome reproduc- became its second presiding bishop. Steiner tions from the Dodal and Convey Marseille co-founded the Christian Communities. Ernest Tarot decks, the “St Germain” Egyptian deck Holmes formed the Church of Religious Sci- (attributed to the late nineteenth-century Edgar ence after purposely remaining, for many de Valcourt-Vermont), and the Waite-Smith years, outside the realm of organized religion. deck.14 The Curtisses’ did likewise; during World War Each number was discussed at length. For ex- I they formed the Church of the Wisdom Reli- ample, the Curtisses devoted sixty-six pages to gion, soon incorporated as the Universal Reli- the number seven. By way of introduction they gious Foundation. By the 1930s more of the characterized seven as Curtisses’ work was channeled through the Foundation than through the Order of Christian the most sacred of all numbers and for sev- Mystics. eral reasons is so considered in all theolo- gies. 1st, because it relates to the mystery of Through these various organizations the the manifestation of the Godhead, the Mys- Curtisses published twenty-seven volumes of tery of Creation; 2nd, because the number 7 mystical teachings, answered thousands of let-

governs the equally divine Mystery of Ges- Like Kingsford, Besant, and others, the tation, and 3rd because it is the Number of Curtisses acknowledged the role of the Divine Perfection.15 Mother. The Curtisses noted the near- universality of a divine feminine personage From the perspective of the Tarot the Curtisses among world religions, while reproaching wrote: Christianity—except “The Catholic Church”— In the Tarot the 7th card is called The Char- for paying the least attention to her.20 Their iot, and is represented by a conqueror teachings on the Divine Mother evidently crowned with a coronet, composed of 3 sought to remedy that inattention. She is, they pentagrams of gold. He stands in a chariot explained, having the form of a cubic stone, having that mighty Passive Principle which gathers over him an azure canopy supported by 4 up the Light as it penetrates Chaos and columns, and having 14 stars over his head. cherishes it in her bosom. It is forever the . . . [Two] sphinxes, 1 black and 1 white, tender, brooding Mother-force which works draw the chariot, each straining in an oppo- on the germs of good in all things that they site direction, yet both looking toward the may ultimately bring forth that good. It is right and under the absolute control of the That unseen Mother-love of the Godhead, driver.16 hovering like a dove over its nestlings . . . . They interpreted the Chariot card thus: It is that mysterious force of healing which The card symbolizes the main characteris- makes every wound, be it of the physical tics of the sacred septenary. It represents body, the mind or the heart, tend to heal . . . . It is that love which makes Time the great man who has become the Conqueror, master both of himself and the elements, mak- healer of all woes, the soother of all sor- ing the cube—now become the Philoso- rows, the adjuster of all inharmonies; that pher’s Stone—his chariot; the heavens his brings sunshine after rain, laughter after tears, and joy, deep and abiding, after sin, canopy; the 2 sphinxes . . . his servants to 21 bear him onward.17 sorrow and repentance. The eighty-six pages devoted to the number The Divine Mother clearly has her being at the highest levels of the Godhead; indeed she is twelve in The Key of Destiny are prefaced by the comment that it “pertains primarily and co-equal with God the Father: fundamentally to the complete expression or The great Divine Mother is not something Fruition of the Divine Trinity within the circle apart from God, but a definite and neces- of its manifestation.”18 The twelfth Major Ar- sary manifestation or expression of God as canum, the Hanged Man, is described and ana- Divine Love. It is from this eternal truth lyzed, as before. But the discussion of that all great religions have recognized and “twelve” focuses more on the tribes of Israel immortalized the Mother-aspect of the Di- and Christ’s twelve disciples. No fewer than vine as co-equal with the Father-aspect.22 thirty-eight pages address the labors of Hercu- One section of The Message of Aquaria (1921) les. The Curtisses end their discussion of Her- describes the evolution of the early root races. cules’ final labor—conquest of the hell-hound Members of the first root race, “beings of an Cerberus—thus: incorporeal and ethereal substance half astral Hercules brought Cerberus up into the light and half physical,” had not yet reached the of day, thus proving . . . that the Goat of lowest arc of [their] cycle of descent into mat- Medes is not the devil, nor is the dog Cer- ter. Forms in the second root race “became berus in reality the fearsome creature usual- more and more dense by the gradual absorp- ly depicted, for by the power of the Christ tion of a new element. But only “toward the both can be conquered and made the friends middle of the Third Race (Lemurian) did solid of the man who has accomplished, i.e., the bones develop, the sexes separate, the body Sun Initiate.19

Copyright © The Esoteric Quarterly. 91 The Esoteric Quarterly become ‘clothed with coats of skin’ and take however, their books have received new prom- on human form as we know it today.”23 inence and are readily available in printed form and online.26Harriette and Homer Curtiss’ mar- Not surprisingly, given its title, The Message riage of twenty-four years came to an end with of Aquaria focuses to a large extent on the Harriette’s death. It would be inappropriate for coming Aquarian Age. In the New Age many us to speculate on the nature of their relation- of the world’s problems will be solved by reli- ship at the personality level, though most of us gion, but it will be led by a priesthood of initi- would hope that they were fulfilled in their the ates: marital state. There is every reason to believe Such an initiated priesthood was founded that their union was laid “upon the altar of the by Melchisedec, and only when a priest- Most High.” hood “after the order of Melchisedec” has We also acknowledge that, on the mental and been re-established and humanity again spiritual levels, they were highly effective gladly follows the Divine Law—not as coworkers who achieved much, touched many children, but because they recognize its au- lives, and left a legacy of writings, which are thority—can the problems of mankind be as relevant to us today as they were to truly solved and the conditions under which their students in the first half of the twentieth humanity is suffering today be finally read- century. Along with Kingsford, Steiner, Bes- justed.24 ant, Leadbeater, Bailey, and others, they One of the problems with conventional Chris- helped lay the groundwork for modern esoteric tianity, the Curtisses noted, was confusion be- Christianity. tween the Master Jesus and the Christ: Contributed by John F. Nash Jesus the man was an Avatar who, as He Johnson City, Tennesse himself says, ‘came down from heaven, not to do mine own will, but the will of him

that sent me,’ while the Mystic Christ is not a personality, but a Divine Essence. It is a 1 Helena P. Blavatsky, The Key to Theosophy spiritual emanation from the Godhead, the (London: Theosophical Publishing House, 1987), 263. Son of God or the Godhead in its creative 2 aspect; that mystic Power or Principle Anna Kingsford formed a close spiritual relationship with widower Edward Maitland, ap- which fructifies and animates all manifesta- 25 parently with the blessing of her husband, the tions of life. Rev. Algernon Godfrey Kingsford. Katherine The student, in the Curtisses’ view, was better Tingley formed a similar relationship with served in this regard by the Pauline epistles William Q. Judge while married to her third than by the gospels. husband Philo B. Tingley. 3 Rudolf Steiner formed a spiritual relationship From time to time the Curtisses’ moved their with Marie von Sivers while separated from headquarters to different locations. Initially in his first wife Anna Eunicke Steiner. He and Marie married after Anna’s death. Philadelphia, it moved to California prior to 4 World War I, and around 1925 to Washington, Alice Bailey was divorced from her first hus- D.C. Homer Curtiss continued the work after band the Rev. Walter Evans. 5 Geoffrey Hodson married Sandra Chase after Harriette made her transition from natural the death of his first wife, the former Jane causes on September 22, 1932. After his own Carter. Both helped in his esoteric work, but death in 1946, the headquarters moved to Hol- Sandra Hodson assumed responsibility for the lywood, California, but the Order of Christian posthumous publication of some of his most Mystics and the Universal Religious Founda- valuable teachings. tion soon ceased operations. 6 Harriett A. Curtiss & F. Homer Curtiss, The Key of Destiny (San Francisco: Curtiss Philo- With the collapse of the Curtisses’ organiza- sophic, Book Co., 1919), 183. tional structures there was a risk that their 7 Harriett A. Curtiss & F. Homer Curtiss, Let- works would be forgotten. In recent years, ters from the Teacher (Of the Teacher of the

Order of the 15) (Denver, CO: Curtiss Book Co., 1909), unnumbered Dedication page. 20 Devotion to Mary in Roman Catholicism is Capitalization in original. often attributed to people’s yearning for a 8 Copyrights, however, were usually registered goddess. Evidently the Curtisses were una- in Homer Curtiss’ name. ware of the more explicit reverence of the Di- 9 A similar format was adopted by Alice Bailey vine Mother in Eastern Orthodoxy. for the Arcane School. 21 Curtiss & Curtiss, The Key to the Universe, 10 Curtiss & Curtiss, The Key of Destiny, 183. 192-193. Italics in original. 22 Harriett A. Curtiss & F. Homer Curtiss, The 11 Ibid., 191. Divine Mother (San Francisco: Curtiss Philo- 12 Harriett A. Curtiss & F. Homer Curtiss, Let- sophic, Book Co., 1921), 13. ters from the Teacher, vol, II (Hollywood, 23 Harriett A. Curtiss & F. Homer Curtiss, The CA: Curtiss Philosophic, Book Co., 1926), Message of Aquaria: The Significance and 156. Mission of the Aquarian Age (Washington: 13 Harriett A. Curtiss & F. Homer Curtiss, The Curtiss Philosophic Book Co., 7/e, 1947), 73. Key to the Universe: or a Spiritual Interpreta- Parenthesis in original. tion of Numbers and Symbols (San Francisco: 24 Ibid., 427-438. Embedded quote in original. Curtiss Philosophic, Book Co., 1917), 17-18. 25 Harriett A. Curtiss & F. Homer Curtiss, The 14 For more information on Tarot decks, see Mystic Life, An Introduction to Practical John F. Nash, “The Origins and Evolution of Christian Mysticism, 2/e, (Curtiss Philosophic the Tarot,” The Esoteric Quarterly, Spring Book Co., 1936), 73-74. 2017, 67-98. 26 Particularly useful is a website registered in 15 Curtiss & Curtiss, The Key to the Universe, South Africa: “Teachings of The Order of 219. Capitalization and italics in original. Christian Mystics, 1908–1946,”: 16 Ibid., 281. http://orderofchristianmystics.co.za/ (accessed 17 Ibid. April 30, 2017). The website provides online 18 Curtiss & Curtiss, The Key of Destiny, 29. facsimiles of most of the Curtisses’ publica- 19 Ibid., 114. tions.

Book Review

The Soul of Psychosynthesis: The Seven years of work in the field and can be trusted. Core Concepts, by Kenneth Sørensen, first He’s a trained Psychosynthesis psychothera- edition, Kentaur Publishing, 2016. Paperback, pist and has been serving as the director of the 192 pages. List price US $19.52. Available at: Norwegian Institute of Norway. Amazon.com. To readers of The Esoteric Quarterly, the ummarizing Roberto Assagioli’s contribu- book’s main title The Soul of Psychosynthesis S tions to the field of personal and spiritual will surely look significant. Psychosynthesis growth is a daunting task. He was a pioneer in is well-known as a humanistic and transper- the field of psychology, a novel writer in spir- sonal approach that has helped refocus psy- itual and metaphysical subjects, a serious re- chology around the Soul. This was no easy searcher and student, a teacher and a loving task at the time Assagioli (1888-1974), was human being. Not surprisingly, introducing writing, when positivistic and psychoanalytic the main concepts of Psychosynthesis, Rob- approaches were more prevalent in Europe. erto Assagioli’s major contribution to the Assagioli, along with other prominent excep- world, is an equally challenging project. tions such as Jung, Maslow and Keyserling, In The Soul of Psychosynthesis: The Seven was a pioneer in a new land. He had studied Core Concepts, Kenneth Sørensen achieves the Ageless Wisdom traditions of East and this in an original book that is both informa- West, and wanted to use an inclusive lan- tive for readers in the psychological field and guage that would convey the perennial truth to also accessible to readers from other back- a wider audience, including the scientific mi- grounds seeking to learn Psychosynthesis. To lieu. He introduced the study of the Supercon- help the reader find their way through the lab- scious and the Transpersonal Self to psychol- yrinth of Psychosynthesis ideas, Sørensen ogy (indeed he’s said to have coined the word gives the reader a thread of Ariadne, a sugges- “transpersonal psychology”) and he was a tion made by Assagioli himself that the Seven complete forerunner in the psychological Core Concepts of Psychosynthesis are: study of the Will. He also expanded the study of the evolution of consciousness by expand- 1) Disidentification; ing the number of psychological functions to 2) The personal self; seven and by introducing “seven psychologi- 3) The Will: good, strong, skillful; cal types,” each associated with certain 4) The Ideal Model; transpersonal qualities. 5) Synthesis; 6) The Superconscious; and Sørensen’s study has the great merit of intro- 7) The Transpersonal Self. ducing each of these main ideas to the reader in a structured and logical fashion, defining Sørensen’s book examines and illustrates the- each concept, exemplifying them, providing se concepts devoting a chapter to each and exercises and linking them with each of the showing their application in professional set- other concepts. In addition, Sørensen suggests tings and in everyday life. He contextualizes an original reading of Assagioli’s metaphysics his discussion with some clinical vignettes as Evolutionary Panentheism, a framework from his own therapeutic practice and by shar- that contemplates that divinity’s transcendent ing examples drawn from his research and being “is an immanent presence in creation, personal experiences with Psychosynthesis. and that the universe is created and main- The book includes seven interesting appen- tained through involution and evolution.” dixes with exercises and additional infor- (p.11) This reading is interesting as it posi- mation about Roberto Assagioli’s life and tions Assagioli in dialogue with “integral the- work. Sørensen’s contribution is grounded in ory” authors like Ken Wilber.

To support this claim, in Chapter 2 (Psycho- Assagioli made to Humanistic Psychology. synthesis Model of the Personality), Sørensen This chapter also introduces the Star Model of argues that Assagioli’s approach is integral as the psychological functions, which evokes the it offers a multidimensional view of the hu- Seven Rays in Alice A. Bailey. Diagram 10 man personality that includes all of the rele- concerning the Great Chain also evokes some vant theories available at the time. This is syn- similarities with Alice A Bailey diagrams thesized in Assagioli’s well-known “egg” dia- about the human constitution that are very gram of the human constitution, which is re- thought-provoking. produced, expanded and examined from dif- Another important contribution of this book is ferent angles throughout the book. It is im- the clear distinction between aspects of the portant that Sørensen has chosen to keep the Self and how these apply to Psychosynthesis position of the Self at the top of the “egg” di- Therapy. In Chapter 6, while discussing the agram given by Assagioli and explains why Will in Psychosynthesis, Sørensen shows that this position gives a sense of orientation, pur- the Self is not only Love-Awareness but also pose and evolutionary development that Will. The author describes the different stages would be lost should we choose to retire the in the individual development of the Will, Self from the diagram, as it has been attempt- technically known in Psychosynthesis as ed by some writers in the field. It would be “there is a Will” “I have a Will” and “I am a very interesting to read more about the current Will.” The Will gives a sense of direction and state of this debate about the Self in Psycho- purpose to our lives, although this Will is usu- synthesis and, possibly, a lengthier elabora- ally veiled by the identifications that inform tion of the similarities and differences be- the nucleus of primary and secondary subper- tween Psychosynthesis and Integral Theory. sonalities (discussed in Chapter 4). Sørensen In this master thesis from 2008, Sørensen of- 1 explains that discovery of the Will is like a fers a comparison of Wilber and Assagioli. call for freedom and is often connected to a While the first issue has been discussed in a crisis because the pain of crises can trigger a recent issue of the Journal of Psychosynthesis process of dis-identification and discovery of published by the Institute of Psychosynthesis the Will. Additionally, the discovery of the in Florence (October 2015), the second issue Will provides us with an ethical framework to merits deeper consideration and Sørensen make choices responsibly. This chapter also opens up the dialogue. summarizes some techniques that Assagioli Of special interest is the distinction Sørensen used for training and evoking the Will, as well makes between the structural and the devel- as the tripartite model of the strong, the good opmental theory of Psychosynthesis, in Chap- and the skillful Will. These can be related ter 3. It explains how the levels of the “egg” with the Will to know, the Will to Good and diagram are levels of personal and transper- the Will to be in the Ageless Wisdom. sonal experience rather than static compart- The Soul of Psychosynthesis: The Seven Core ments or contents of the personality. This Concepts is a wonderful companion for read- chapter provides excellent material to think ers who seek a serious introduction to Psycho- about the links between Psychosynthesis and synthesis. The book is also a resourceful Humanistic psychology, especially Maslow’s handbook for professionals in the psychologi- theory. Sørensen shows that Psychosynthesis cal field interested in deepening their back- develops Maslow’s five developmental stages ground in the purposeful approach created by of human psychology by subdividing the fifth that great Soul, Roberto Assagioli. stage into three further stages: (1) the activa- tion and expression of the potentialities in the Contributed by Miguel Malagreca Higher Unconscious; (2) the direct awareness Turin, Italy of the Self and (3) the communion of the Higher Self and the Universal Self. This is 1 Kenneth Sørensen, Integral Psychosynthesis, clearly one of the greatest contributions that http://www.integralworld.net/sorensen1.html.